what al-Islam

children in sudan 1

2009-06-29T03:39:00.000-07:00

by isam

Hello all I'm Issam from Sudan I am very much interested on the situation of children in Sudan I Will tell you about the children of the Sudan from the point of my own Also convey to you the writings of some writers of Sudanese Above of all be fair I will even convey to you the report of the Organization for Human Rights The report is long and will give it to you on several parts

Children in Sudan: Slaves, Street Children and Child Soldiers ACKNOWLEDGMENTS This report was written by Jemera Rone, Counsel to Human Rights Watch. Lois Whitman, Director of the Human Rights Watch Children's Rights Project, edited the report. Ms. Rone conducted the research for the report with Human Rights Watch Leonard H. Sandler Fellow Brian Owsley during a mission to Khartoum, Sudan, from May 1-June 13, 1995, at the invitation of the Sudanese government. Interviews in Khartoum with nongovernment people and agencies were conducted in private, as agreed with the government before the mission began. The private individuals and groups, however, requested anonymity because of fear of government reprisals, and took great precautions in meeting with us. Interviews in Juba, the largest town in the south, were not private and were controlled by Sudan Security, which terminated the visit before testimony regarding most abuses, including rebel abuses, could be gathered in that town. Ms. Rone conducted further research in Kenya and southern Sudan from March 5-20, 1995. GLOSSARY Dawa IslamiyaIslamic Call, a large Islamic nongovernmental organization that engages in relief work in over fifteen African countries ICRCInternational Committee of the Red Cross ILOInternational Labor Organization JCCJuvenile Care Council, a Sudanese organization with government and nongovernment members which operates state facilities for street childrenjihadHoly war (or great struggle or effort, in Islam) mujahedeenHoly warriors or participants in jihad murahiliinArab tribal militias National ServiceThe agency within the Ministry of Defense responsible for conscripting men who under law are obliged to serve one or two years in the armed forces. NGONongovernmental organization NIFNational Islamic Front, the militant Islamic political party that came to power in 1989 after a military coup overthrew the elected government NubaThe African people living in south Kordofan's Nuba Mountains in Central Sudan; some are Muslims, some Christians, and some practice traditional African religions OLSOperation Lifeline Sudan, a joint United Nations/NGO relief operation for internally displaced and famine and war victims in Sudan that began operations in 1989. It serves territory controlled by the government and by the SPLA. Much of its work in southern Sudan is through cross-border operations conducted by OLS Southern Sector based in Nairobi. PDFPopular Defense Force, a government-sponsored militia. Its training program is designed to produce mujahedeen to participate in jihad. SPLM/ASudan People's Liberation Movement/Army. The Sudanese rebel movement and army formed in 1983 headed by Commander-in-Chief Dr. John Garang de Mabior. In 1991 a faction split off from the SPLA in protest of Garang's leadership. The Garang or the mainstream group was known thereafter as SPLA-Torit, after its headquarters in Eastern Equatoria, until that town fell to the government in July 1992. It was also known as SPLA-Mainstream, and now as SPLA. SSIM/A Southern Sudan Independence Movement/Army. This is the faction of the SPLA, led by Cmdr. Riek Machar Terry Dhurgon, that broke away from the SPLM/A and Dr. John Garang's leadership in August 1991. It was based in Nasir, Upper Nile and for a time was known as "SPLA- Nasir." On March 27, 1993, others joined it and it was renamed "SPLA-United." In November 1994 it was renamed Southern Sudan Independence Movement/Army. Triple A campsDisplaced persons camps in Ame, Aswa and Atepi, on the East Bank of the Nile in Eastern Equatoria south of Juba, created in 1992 and evacuated in 1994 due to government military advances. These three camps housed up to 100,000 displaced southerners. TNATransitional National Assembly, Sudan's legislative branch, whose members are appointed by the president UNHCRUnited Nations High Commissioner for Refugees UNICEF United Nations Children's Fund 1. SUMMARY AND RECOMMENDATIONS Serious abuses of children's rights continue in Sudan, Africa's largest country, six years after a military coup overthrew the elected civilian government on June 30, 1989, and brought to power a military regime dominated by the National Islamic Front (NIF), a militant Islamist party. The civil war that commenced in 1983 has continued. The rebel Sudan People's Liberation Army (SPLA) seeks a united secular Sudan and autonomy, if not separation, for the African peoples living in the southern third of the country and the Nuba Mountains. The NIF government regards the war as a "holy war" for Islam and its soldiers as "holy warriors," even where the conscripts asked to wage such a war are non-Muslims. The war has produced an enormous displacement of peoples living in the south and in the Nuba Mountains in central Sudan. More than two million have been displaced to areas of the north, far from the conflict zones, where their African traditions clash with the strict application of Islamic law by the NIF and their religious beliefs are not respected by the Islamic state. Khartoum, the capital city of this country of about 25 million people, now has a population of over four million, and almost half are people displaced by the war. The children of Sudan, north and south, have been denied their basic rights by all parties to the conflict, and by the government of Sudan even in areas such as Khartoum where there is no war. Many who are considered street children, mostly southerners and Nuba, are removed from their families without notice. They are denied their right to identity when they are given new Arab names and denied their right to freedom of religion when they are subjected to forcible conversion; the government's recent family reunification project may mitigate some damage done to these children. Some children have been captured in military raids on their villages and taken into household slavery by their captors. Dinka and Nuba children have predominated among those seized and exploited in this way. The government denies the existence of the problem and has made no effort to stop the practice or to punish those who treat Sudanese children as slaves. In addition, underage boys are forcibly recruited into the army or government-sponsored militias, while at the same time the government attempts to focus world attention on the SPLA's use of child soldiers. The SPLA and SSIA continue to recruit underage soldiers while at the same time the SSIA cooperates with the United Nations Children's Fund (UNICEF) family reunification program. Arbitrary Arrest and Detention of Street Children Since 1992 the government has engaged in a campaign of "cleaning up" city streets by rounding up alleged street children and sending them to special, closed camps. Many alleged street children were not street children at all, but were actually living with their families, and were captured while they were running errands such as going to market. These children were, nevertheless, packed off to the closed camps, without any government effort to find out if the child had a family, where it was, and what if any problem caused the child to be out on the street. Thus children have been separated for years and many remain separated from their families. There are at least three basic human rights problems with the Sudan government's program for street children: 1) the government arbitrarily removes the children from their families without any legal process and holds them in camps for years, usually without notifying their families. Families search for their missing children without any help from authorities; 2) the government does not respect the religious freedom of the children in that it gives them an Islamic religious education whether or not they or their families are Muslims; and 3) the government violates the children's right to their own identity, including their name, when it gives some children new names in Arabic and denies their heritage. These practices, which have been going on for years, violate the United Nations (U.N.) Convention on the Rights of the Child, the African Charter, and the International Covenant on Civil and Political Rights. Human Rights Watch does not object to social programs to help street children, or to control petty crime. The existence of street children and the problems they face (and that some may cause), however, are not excuses for arbitrary detention and denial of due process, the breakup of families, and the confinement of children in closed camps. These abuses reflect a lack of concern for the individual child that is inconsistent with effective social work, and they violate international law. Moreover, some camps may have been used to warehouse underage boys for military service: one fifteen-year-old boy told Human Rights Watch that he and others were given an option of joining the army or remaining in a camp indefinitely. This warehousing practice is strikingly similar to the practice of the rebel SPLA that the government has long denounced. While continuing to seize children off the streets of Khartoum, the government has recently undertaken an internationally-funded pilot project designed to reunite children in the camps with their families. This family reunification pilot project took place in Dar Bacha'er (Home of the Future) Home for Girls in Omdurman in 1994, in cooperation with UNICEF, Oxfam/UK and Radda Barnen (Swedish Save the Children). The program involved social work to locate the child's family, investigate its circumstances and the causes of vagrancy, often poverty, and included a project to help the families generate an income. All involved regarded the pilot project as a success. The government says it intends to expand the program to include the main boys' camp at Abu Doum, the largest of its closed camps, with about 650 boys. While the program could help set right the abuse of unjustly separating these children from their families, it will not make up for the years they spent apart from their families, in substandard facilities, denied the nurture of their kin and the recognition of their own identity, religion, and culture. Nor will it make up for the substantial amount of time and money that families have invested in searching for, and only sometimes finding, their lost children. The first concerns, however, are to institute the return of the children to their families, following upon the project already begun in the girls' camp, and to halt further arbitrary detentions on the past pattern. Children Kidnaped From Their Parents and Subjected to Slavery or Forced Labor Many southern and Nuba children have been captured and taken from their families during military raids on their villages by Arab militias and soldiers in the war zones. They are kept for use as unpaid household servants. The soldiers and militia members sometimes take these children with them when they return to their homes in western and northern Sudan, where the children continue to do unpaid labor inside the house or herding animals, on threat of beatings. There have been cases of sexual abuse of these children. There are reports that some are sold. Army officers, soldiers, militia members, and others operate with total impunity from government prosecution, although their conduct violates laws against kidnaping and forced labor. The Sudan government has failed to live up to its obligations to prevent and punish such abuses under the Convention on the Rights of the Child, the 1926 Slavery Convention as amended, the 1956 Supplementary Convention on the Abolition of Slavery, the 1930 International Labor Organization (ILO) Forced Labor Convention (No. 29) concerning Forced or Compulsory Labor, the 1957 ILO Convention (No. 105) concerning the Abolition of Forced Labor, the African Charter, and the International Covenant on Civil and Political Rights. The cases we found were of children who were located by their families, or who succeeded in escaping. The families had to undertake the search themselves, with governmental assistance only where they chanced upon southerners among the police officers they met in their search. It is clear that existing legal remedies are not adequate to promptly free all of the stolen children. While in some cases described below legal procedures (administrative or judicial) eventually led to reunification of the child with his or her family, the legal route is costly and often fruitless. The government of Sudan flatly denies all allegations of slavery and forced labor. These topics have been under consideration by the ILO, the U.N. Committee on the Rights of Children, the U.N. Commission on Human Rights, and the U.N. Working Group on Contemporary Forms of Slavery for years. The government, however, has never requested the technical assistance and advice that these agencies have suggested could be used to pay urgent and due regard to reports of slavery and forced labor. Nor has the government taken any legislative or administrative steps to regulate child labor performed in households or herding animals, nor has it ratified the ILO Minimum Age Convention. Military Recruitment for the National Service of Underage Boys and Violation of their Freedom of Religion and that of Captured Young SPLA Soldiers Underage children have been drafted as soldiers and into government- sponsored tribal militias, in violation of the Convention on the Rights of the Child and of Sudanese law, which provides that only men eighteen years of age and older may be conscripted.[1] The right of non-Muslim child conscripts to freedom of conscience and religion is violated during the training period when military trainers instruct and train them as "holy warriors" and refer to the conflict as an Islamic "holy war" against the south. The way in which religious studies are introduced in training recruits subjects the young conscripts to coercion that would impair their freedom to have a religion of their own choice. Nor are the non-Muslim recruits given an equal opportunity to manifest or practice their religion on the same basis as the Muslim conscripts.

My web sites

www.portal.children4you.com

www.laugh.children4you.com

www.smile.children4you.com

www.sport.children4you.com

www.store.children4you.com

About the Author

I'm Issam Sudan I am an engineer geologist Pay too much attention to the problems of the children of the Sudan

EUTHANASIA, etanasia

2009-06-29T03:37:00.000-07:00

by rendi permana putra

EUTHANASIA.. Jika Anda mengira obrolan tentang euthanasia bukanlah hal yang penting,bagaimana bila anda dihadapkan pada dilemma tentang hal tersebut.. maka Anda harus membaca artikel ini. Scary Story 17 Tahun Anaknya Koma, Akhirnya Pengadilan Izinkan Euthanasia www. BBC.COM..Kisah mengharukan dari Italia. Orangtua yang tak tahan melihat penderitaan anaknya,yang telah koma selama 17 tahun, akhirnya mendapat izin Mahkamah Agung untuk melakukan euthanasia (mencabut kehidupan seseorang). Adalah Eluana Englar,wanita yang pada 17 tahun lalu (1992) mengalami kecelakaan parah yang menyebabkan ia tak sadarkan diri selama 17 tahun. Selama 17 tahun, hidup Eluana hanya tergantung pada selang dan mesin. Dokter tak mampu menyembuhkan gadis ini, namun tak berani melakukan euthanasia karena hal itu dilarang di Italia, negara di mana tak berani melakukan euthanasia karena hal itu dilarang di Italia, negara di mana masyarakatnya kebanyakan penganut katolik yg fanatik. Orangtua Eluana yg tak tahan melihat penderitaan anaknya yang 'tidak mati tapi tidak hidup'. Berbagai upaya dilakukan untuk mengobati Eluana, tapi tidak berhasil. Jangan ditanya tentang kepedihan keluarga Eluana, karena nyaris tak tersisa air mata lagi saking banyaknya tertumpah. Akhirnya mereka berjuang agar pengadilan membolehkan untuk melakukan euthanasia, suatu yg tak diperbolehkan di Italia. Belasan tahun mereka berjuang, dan berkali kali kandas. Pada pengadilan tingkat pertama, permohonan itu ditolak pengadilan. Keluarga Eluana pun maju banding, tetap kandas. Tidak putus asa, pihak keluarga terus maju, sampai akhirnya Mahkamah Agung mengizinkan tindakan itu. MA mengizinkan orangtua mencabut selang makanan dan mesin yg selama 17 tahun menghidupi anaknya. Keputusan MA itu baru November 2008 lalu, dikeluarkkan. Dan kini pihak dokter siap mengeksekusi euthanasia itu.

MUI Haramkan Euthanasia www.suaramuslim.net Oleh : Redaksi 23 Oct 2004 - 6:41 pm Ketua Komisi Fatwa MUI mengeluarkan fatwa yang haram tindakan Euthanasia (tindakan mematikan orang untuk meringankan penderitaan sekarat). "Euthanasia itu kan pembunuhan," kata KH Ma`ruf Amin Ketua Komisi Fatwa Majelis Ulama Indonesia (MUI) KH Ma'ruf Amin mengatakan MUI telah lama mengeluarkan fatwa yang mengharamkan dilakukannya tindakan Euthanasia (tindakan mematikan orang untuk meringankan penderitaan sekarat). "Euthanasia, menurut fatwa kita tidak diperkenankan, karena itu kan melakukan pembunuhan," kata KH Ma`ruf Amin di Jakarta, Jumat (22/10).

Euthanasia dalam keadaan aktif maupun dalam keadaan pasif, menurut fatwa MUI, tidak diperkenankan karena berarti melakukan pembunuhan atau menghilangkan nyawa orang lain. Lebih lanjut, KH Ma'ruf Amin mengatakan, euthanasia boleh dilakukan dalam kondisi pasif yang sangat khusus.

Kondisi pasif tersebut, dimana seseorang yang tergantung oleh alat penunjang kehidupan tetapi ternyata alat tersebut lebih dibutuhkan oleh orang lain atau pasien lain yang memiliki tingkat peluang hidupnya lebih besar, dan pasien tersebut keberadaannya sangat dibutuhkan oleh masyarakat. Sedangkan, kondisi aktif adalah kondisi orang yang tidak akan mati bila hanya dicabut alat medis perawatan, tetapi memang harus dimatikan.

Mengenai dalil atau dasar fatwa MUI tentang pelarangan "euthanasia", dia menjelaskan dalilnya secara umum yaitu tindakan membunuh orang dan karena faktor keputusasaan yang tidak diperbolehkan dalam Islam. Dia mengungkapkan, dasar pelarangan euthanasia memang tidak terdapat secara spesifik dalam Al Quran maupun Sunnah Nabi. "Hak untuk mematikan seseorang ada pada Allah SWT," ujarnya menambahkan.

Ketua komisi fatwa MUI itu mengatakan, MUI akan menjelaskan dan mengeluarkan fatwa pelarangan euthanasia tersebut, apabila Pengadilan Negeri Jakarta Pusat atau institusi lainnya menanyakan kepada MUI. Dia menjelaskan, kasus permohonan euthanasia memang belum pernah terjadi di Indonesia, tetapi MUI telah menetapkan fatwa pelarangan tersebut setelah melakukan diskusi dan pembahasan tentang permasalahan euthanasia yang terjadi di luar negeri.

Penjelasan tentang euthanasia berkaitan dengan surat permohonan tindakan Euthanasia yang diajukan oleh Panca Satrya Hasan Kesuma untuk istinya, Agian Isna Nauli, 33, ke Pengadilan Negeri (PN) Jakarta Pusat, Jumat pagi. Dalam surat permohonannya, Hasan meminta kepada Ketua PN Jakpus untuk berkenan menetapkan apakah bisa dilakukan euthanasia terhadap istrinya atau tidak, karena menurut penelitian dokter spesialis neorologi yang merawat, kondisi kesehatan istrinya tidak akan pernah bisa kembali pada keadaan semula.

Surat permohonan tersebut disampaikan oleh Panca Satrya Hasan Kesuma, karena istrinya, Agian Isna Nauli, lumpuh setelah melahirkan melalui operasi caesar di Rumah Sakit Islam Bogor. Menurut penelitian dokter spesialis neorologi yang merawat, kondisi kesehatan istrinya tidak akan pernah bisa kembali pada keadaan semula.

About the Author

hi there..selamat datang di blog nya orang ndeso. Content merupakan saduran dari berbagai artikel di internet(kami berupaya menjaga obyektifitas dengan mencantumkan sumber informasi) beserta penambahan atau pengembangan materi sebagai proses kreatifitas untuk menyoroti problematika sosial maupun psikologis di sekitar kita agar bisa menjadi public sharing dan bukan faktor komersial semata.Bila terdapat kekeliruan, mohon masukannya..

Islamic Swimwear For The Active Muslimah

2009-06-29T03:35:00.000-07:00

by Gabriel Perez

All these year's Muslim females have faced the issue of finding a suitable swimwear which adheres to the Koran, which needs a lady to cover everything except her hands, face and feet.

The swimwear available in the market were either not targeted for the Muslim women as they led to show of skin or were theoretical for swimming. To aptly describe how uncomfortable the Muslim swimwear designed for Muslimahs was I shall quote Aheda Zanetti who wrote to the National Geographic News saying "As an active Muslim women, I found it tough to take part in most sports, because of the excess garments we were wearing. And the veil very unpractical while playing sports".
All these year's Muslim females have faced the issue of finding a suitable swimwear which adheres to the Koran, which needs a lady to cover everything except her hands, face and feet.

The swimwear available in the market were either not targeted for the Muslim women as they led to show of skin or were theoretical for swimming. To aptly describe how uncomfortable the Islamic swimwear designed for Muslimahs was I shall quote Aheda Zanetti who wrote to the National Geographic News saying "As an active Muslim women, I found it tough to take part in most sports, because of the excess garments we were wearing. And the veil very unpractical while playing sports".

For a market that wasn't targeted by big market share holders like Nike scattering little firms took the drive of planning something fruitful for Muslimahs. Zanetti, is the owner of Ahiida, an Australian company that designs girls's sports wear. Oliver Momeni started his venture of Bodykini in 2007, based in Spain and Hasema a Turkish company started planning a line of Islamic swimwear for men, ladies and kids. Among all these products the most admired and reviewed is Bodykini Modest Swimwear.

Surely, Oliver had the support and viewpoints of his Iranian and an experience of over 20 years in the family textile business. Before planning the final product "Bodykini", Oliver conducted a lot of market research and held talks with many Muslim women. He designed Bodykini Islamic Swimwear which is a total mix of a swimming costume that looks great, designed for modest comfort, adheres to Islam's tradition and most importantly lets ladies swim without any fear.

Oliver incorporated each thing into two main piece of clothing : a shirt with a hijood that serves as a close-fitting headpiece, which strongly lays on the head without slipping and a pant. The fabric used is a top quality water-repellent fabric that isn't just highly Chlorine resistant but also provides protection from ultraviolet rays. The advantage of employing a Polyester material is that it has low water absorbency, dries fast and guarantees complete stretch in all directions leading to comfy swimming or aqua-sport.

The Bodykini Islamic swimwear comes in two colors to select from and two unique features. The first feature is the 2 elastic bands that are attached at the interior of the pants that get buttoned to the inside of the suit, which forestall the suit from floating in case the swimmer performs a feet first dive.

Bodykini is available on the internet at www.bodykini.com.

The Bodykini Muslim swimming suit is starting to become well-liked among not just the Muslim population but also among all those girls who love to cover their bodies and stop the tans while enjoying the relaxing water.

Taylor, of Azizah Magazine, says that "Many years from now there's going to be a sizable Muslim purchaser market and tons of demand".

I think we are where the Hispanic market was fifteen years back and today the Hispanic market is a huge consumer market." Further more, Arun Jain, a promoting lecturer at the College of Buffalo in the Big Apple State, agrees and states that given the expansion potential of the Muslim community in the United States, major sports wear makers might be missing out on an opportunity to break into a rising market.

About the Author

Gabriel Perez reports about trendy fashion. Swimwear that makes swimming all that more interesting and enjoyable to Muslim women.
Click here to read more!about Muslim Swimwear.

Marketing to Muslims

2009-03-23T03:01:00.000-07:00

by Eva Fonda

With a growing number of Muslim all over the world, it has become significant to construct awareness for Islam, its tenets, and most especially its outstanding holidays, one of which is the Eid al-Fitr, which occurs between September and October.

Eid al-Fitr, or literally "the shattering of the fast," is discerned all through the end of Ramadan, a commemoration that embraces plea, benevolent humanity work, and 30 days of fasting from sunrise to sunset. During Eid al-Fitr, Muslim participants put on new apparel and partake of a feast with aides and family. They make donations to the poor as well.

To disperse perception for Islam and Ramadan and Eid al-Fitr in exact, here are some undertakings you can do:

Give out applicable literature. Your pamphlets and flyers should shatter down the standards of Ramadan in very easy, easy-to-understand dialect that doesn't differentiate against non-Muslims. The least significant thing you can do is to antagonize individuals of a distinct faith.

Establish a centre to share data about Islam. This is especially a good thing to do in universities over the United States, with the expanding number of Muslim students.

Promote your Muslim centre with made-to-order stickers and decals. Add the centre's number or authorized Website in your bumper stickers so engaged individuals who glimpse it realise where to go.

Organize community-based undertakings and inquire for non-Muslims. One way of furthering insight throughout Eid al-Fitr is to allow non-Muslims to observe commemorations, endowing them to gain a deeper insight of Islam and decline misconceptions about it.

Prepare loot dismisses that Muslim juvenile young children and mature persons can share with juvenile one-by-one believers and non-Muslims. Order some reusable canvas dismisses and have these imprinted with moon designs. You can furthermore inject a little insight gift tag understanding Eid al-Fitr and Ramadan. The dismisses will be utilised afresh and afresh, so you can be certain your note will spread.

Educate non-Muslims and share insights with school agencies to endow the suggesting of halal alternatives in university and school dining auditoriums and cafeterias. Religion is a alternate, and a Muslim does not need to halt his dietary preferences when he is in school. It's furthermore a way of making non-Muslims cognizant of devout diet bounds and the determinants behind these.

About the Author

Eva is a Promotional Adviser specializing on Logo Promotional Items such as Logo Custom Stickers and Youth Promotional Apparel.

"Honor Killing" and Islam

2009-03-23T02:54:00.000-07:00

by Kamran Pasha

The American Muslim community is reeling from news of the horrific beheading of Aasiya Hassan, allegedly by her husband Muzzammil Hassan. They were respected members of the community and co-founded BridgesTV, a television network ironically dedicated to fighting negative stereotypes of Muslims. As one of the first Muslims to succeed as a writer in Hollywood, I have been interviewed several times on BridgesTV and was delighted by the professionalism and media savvy of its staff. I had never met the Hassans, but I had been proud of their accomplishments. They were bringing an Islam of love, compassion and human brotherhood to the world, while countering the horrific images of violence and misogyny that had tainted how my fellow Americans saw my faith. The Hassans were people I admired -- educated professionals and patriotic Americans with a commitment to family and community.

And then I heard how Aasiya Hassan died and I wanted to throw up.

Right now there is a great deal of discussion in the media about whether her murder was an "honor killing." And among the more bigoted commentators, there are cries that this horrific murder has proven the "true face of Islam" to the world. That no matter how hard Muslims try to sell an Islam of peace and social justice, a headless corpse of a poor, abused woman will always be its legacy to humanity. I hear these words, and I want to cry out "No! This isn't Islam! This isn't the beautiful religion that brings comfort and joy to a billion people worldwide." But then I see images in my mind of Aasiya Hassan lying decapitated in a pool of blood and I am left wondering why anyone should listen.

The greatest tragedy for me as a Muslim is that my faith is associated with such horrific actions that run counter to everything that Prophet Muhammad stood for. To those who know little about Islamic history, it may sound laughable to assert that Islam began as a proto-feminist movement. But it's true. Perhaps the way out of this madness for the Muslim community is to look back at the life of Prophet Muhammad and remember his true legacy as a visionary champion of women's rights.

I recently finished my first novel, Mother of the Believers, which tells the story of Islam's birth from the perspective of Aisha, the Prophet's young wife. As a scholar, poet and warrior, Aisha was one of the most influential women in history, and her life reveals how empowered the women of Islam were at the onset of the faith. As I researched the story of early Islam for my novel, I was struck by how central women's rights played in the community's identity from the beginning. The Prophet was a sensitive man who had been orphaned at a young age and grew up in poverty. He saw from childhood the suffering of women and children in pre-Islamic Arabia, where the strong crushed the weak, and dedicated his life to changing the system.

One of the first Arab practices he outlawed was female infanticide. Pre-Islamic Arab men would bury alive unwanted baby girls in the desert, a horrific tradition that Prophet Muhammad ended forever. There is a powerful scene in the Holy Qur'an depicting Judgment Day where the souls of all girls who were slain would rise and confront their fathers, asking the men: "For what crime did you kill me?" And then their fathers would be flung into Hell. It is a vivid image meant to inculcate the true horror of such crimes in the minds of Arabs accustomed to centuries of brutal child murder.

The Prophet also established women's right to inherit and own property -- rights that were not given to Christian women until the 19th century in Europe and America. Considering his concern for women's welfare, it is not surprising that the Prophet's earliest followers were female. The first Muslim was his wife Khadijah, a wealthy widow who had been his employer and had proposed marriage to the penniless Muhammad when he was managing her caravans. The first martyr of Islam, Sumaya, was an elderly woman who was killed by Meccan idolaters for refusing to renounce monotheism.

So if all this is true, where does this idea of "honor killing" come from in the Muslim world? Unfortunately, it is one of the ugly elements of pre-Islamic Arabian culture that continues to reassert itself, despite the Prophet's efforts to eradicate the practice. In fact, Prophet Muhammad nearly lost his own beloved wife to the madness of the crowds screaming about "sexual honor." In my novel, I detail how his wife Aisha was once falsely accused of adultery and was the victim of a gossip campaign meant to destroy her reputation and potentially her life. The Holy Qur'an exonerated her of the false accusations, and then demanded that anyone accusing a woman of adultery would have to bring four witnesses to the act of sexual intercourse. Of course, such a requirement is impossible to meet, and its purpose was to end the threat to women's lives under claims of "preserving honor." Aisha was saved, but generations of women continue to be haunted by this curse from The Days of Ignorance, as Muslims refer to the era before Islam. The greatest tragedy of Islam is that some Muslim men continue to uphold these pagan practices that the Prophet outlawed 1,400 years ago.

As a believer, I have no doubt that those who commit murder in the name of Islam will face the wrath of God in this life and in eternity. But personal belief is not enough. Islam is a religion of action. Muslim men must stand and fight against this evil of "honor killing" that destroys lives and families, shatters the bond of love between men and women, and brings disrepute to Islam, which was sent as a beacon of light to the world. If we fail to do so, we will have failed to follow the example of Prophet Muhammad, a kind and compassionate man who never struck a woman or child in his life. If we remain silent, we will have earned the cruel labels that Islamophobes and bigots seek to give us -- barbarians, fanatics and monsters.

The choice that stands before Muslim men is stark. Do we follow ancient and evil practices, creating a cycle of violence and grief, and use culture as an excuse for our sins? Or do we follow our Prophet and create a better world where men and women treat each other with dignity and love? Do we turn life on this Earth into Hell, or into Paradise? The answer will reveal whether we are Muslims, people who have surrendered themselves to the true God of mercy and compassion, or idolaters, people who fashion God according to their own self-serving desires.

May God have mercy on the soul of Aasiya Hassan, and on her children and loved ones. May her tragic death serve as a catalyst to end this ancient and un-Islamic practice of "honor killing" forever.

©2009 Kamran Pasha, author of Mother of the Believers: A Novel of the Birth of Islam

About the Author

Kamran Pasha, author of Mother of the Believers: A Novel of the Birth of Islam, is a Hollywood screenwriter and the author of Mother of the Believers, a novel on the birth of Islam as told by Prophet Muhammad's teenage wife Aisha, to be published by Atria Books in April 2009. To pre-order his book, go to www.kamranpasha.com

Sufism, the Path of Love

2009-03-23T02:52:00.000-07:00

by G Kumar

Sufism - The Path of Love

The word Sufi is derived from the Greek "Sophia", meaning Wisdom. It is known as Tasawwuf ( Mysticism ) in Arabic, and is considered by scholars as the mystical, the inner or psycho-spiritual aspect of Philosophia Islamica. The great scholar, Seyyed Hossein Nasr, considered Sufism as the esoteric dimension of Al Islam.

Sufism emphasises on the Unity of Absolute Being, Wahdat al Wujud. Absolute Being alone exists in se and the Relative Universe is only a superimposition upon the Absolute Reality. Absolute Being is also Absolute Beauty, before Whose Beauty all earthly beauty is but a pale comparison !

The Influence of Neoplatonism on Sufism

Plotinus, the founder of Neoplatonism conceived the Divine as the Alpha and Omega of Existence, its Source & Goal. The translations of Plotinus provided the philosophical ground for Sufism. One is struck by the similarities which exist in both systems, with regard to the concept of God, the soul, the body, Vice and Virtue, Life and Death and Beauty ! Sufism was influenced by Orpheus and Pythagoreanism. Orpheus was a poet who lived in Anatolia in the 6th and 7th centuries BCE. He had divine qualities and he could influence wild animals with his music. He postulated that the human soul can achieve perfection by refining itself from all passions and worldly possessions. Soul travels from body to body for self purification and reaches the Perfect State. Pythagorus adopted Orpheus' philosophy and integrated it with his own concepts. Plotinus, the founder of Neoplatonism took Plato's Theory of Ideas and reinterpreted them from Protagoras' point of view. Neoplatonism considers the Divine as the Alpha & the Omega. From Him everything comes into being, in Him everything exists, and to Him all return. Communion or Union with Him is the highest Goal, therefore. Our lives have only a symbolic meaning and it is good and necessary as a Becoming. But all Becoming has Being as its Goal and Fulfillment and God is the only Being !

Sufism is the Path of Love - Al Muhabba. The Lord is understood as Universal Love and the aim of Sufism is to unite with the Source of all Being, Universal Love ! Love without Philosophy is superstition and Sufism therefore encourages the adventures of the intellect, the scientific and the philosophical pursuit, Al Marifa !

When he was asked about Sufism, Junayd ( the preceptor of Mansur Al Hallaj ) said, "Sufism is that you should be with the Divine-- without any attachment."

Sufism emphasises upon the struggle to overcome the dominance that one's Negative Ego ( Nafs ) has over one. The war depicted in the great Epics - Iliad & the Odyssey etc - depict the great war between Good and Evil happening inside the human bosom - where the great struggle for supremacy is fought out on the ground floor of our existence, between the black and white opposites of Virtue and Vice, Light and Darkness, prosperity & adversity. The Beloved ( God ) may manifest as Benevolence or Severity and the Sufi aspirant has to love both !

As Rumi said:

I am a lover of both His benevolence and severity! Amazing it is that I'm in love with these opposites !

If the aspirant can overcome one's Negative Ego, ( in the inner War, Jihad ul Nafs ) he can achieve Bliss, the Bliss for which the world's derelict sorrows yearn !

If you could get rid of yourself just once, The secret of secrets would open to you. The face of the Unknown, hidden beyond the universe Would appear on the Mirror of your perception. ~Rumi

Annihilation in the Divine Ocean

Like the waves of the Ocean, we are individual egos in the Divine Ocean of Existence. The aspirant, desirous of union with the Beloved, has to go through many stages of Consciousness. He has to lose his illusory individuality in the Infinite and this can only be achieved by Annihilation and Subsistence.

The Sheik of Naqshbandi wrote

In my annihilation of annihilation In my annhilation I found You !

Annihilation in the Divine Beloved.

For every initiate, there will be a Master ( Shaikh ). The Shaikh imparts his power to the disciple. The initiate goes through a process of purification and initiation. Once the initiate attains maturity, by the Grace of his Shaikh, he attains the state of Fana fi Shaikh, a state of annihilation in the astral plane.

The next stage is Fana fi Rasool, enjoying the qualities of the Prophet. Grace descends on him as he furthur advances on the path.

Next stage in the Evolution of Consciousness is the state of Fana fi Allah, annihilation in the Beloved. The initiate loses his identity in the all embracing Beloved, who he now understands is the Prime Mover of everything and who permeates the cosmos !

Rumi wrote

I thought about You so often That I completely became You ! Little but little You drew near Slowly but slowly I passed away.

This passing away is Annihilation in the Beloved ( Fana fi Allah ). There is another intermediary state - Fana al Fana and the last state is Baqi bi Allah or Permanence in the Beloved, which is the Eternal or Ultimate State. Fanah refers to Annihilation & Bakah refers to Subsistence.

The Universal Truth, extolled by all religions and philosophies, is the Essential Self, which is the substratum or the basis for the Persona, or the superficial personality. Every man has a Persona or Mask, but deep within him is the Ultimate Reality or Essential Self. Now to manifest the Essential Self, the initiate goes through a process of purification & transmutes his carnal ego into a refined ego, by the process of Prayer and Meditation. He seeks the Divine, loves the Divine, embraces the Divine, lives with the Divine and sacrifices for the Divine ! By his noble sacrifice, he earns for himself Heaven ! Only by hard sacrifice is high Heaven earned !

About Universal Truth, Ibn Arabi, the Great Master , ( al Shaikh al Akbar ) wrote

She has eluded the learned of Islam

And those who have studied the Psalms

The Jewish Rabbi

The Christian priest !

The greatest Sufi was Mohammed himself ( Peace be upon him ), he who said that " Shariah ( Ethical Law ) is my speech, Tariqat ( the Way ) my actions and Haqiqat ( Truth ) my states " !

Sufism can function as a Universal Religion & the well known scholar Kabir Edmund Helminski wrote thus about Sufism

" If Sufism recognizes one central truth, it is the unity of being, that we are not separate from the Divine. The unity of being is a truth which our age is in an excellent position to appreciate -- emotionally, because of the shrinking of our world through communications and transportation, and intellectually, because of developments in modern physics. We are One: one people, one ecology, one universe, one being. If there is a single truth, worthy of the name, it is that we are all integral to the Truth, not separate. The realization of this truth has its effects on our sense of who we are, on our relationships to others and to all aspects of life. Sufism is about realizing the current of love that runs through human life, the unity behind forms."

Inner & Outer Jihad ( Struggle ) in Sufism

"And those who perform jihad for Us, We shall certainly guide them in Our ways, and God is surely with the doers of good". (Quran XXXIX; 69)

"You have returned from the lesser jihad to the greater jihad" . (Hadith)

Jihad means struggle and there are two types of struggle. The lesser Jihad is struggle against the oppressors; the greater Jihad is the inner struggle against the inner enemies, the Seven Deadly Sins ( lust, greed, anger, jealousy, sloth, covetousness & gluttony). The outer struggle is defined as Al Jihad Al Asghar and the inner struggle is Al Jihad Al Akbar !

Fighting against one's negative ego is the most difficult, as the most difficult conquest is the conquest of the Mind. Verily it is said that the noblest conquest is the conquest of Mind or the greatest conquest is the conquest of oneself.

In his journey, the aspirant ultimately overcomes his Negative Ego & he becomes the Perfect Man, Al Insan Al Kamil !

About the Author

Article by G Kumar, astrologer, writer & programmer of www.eastrovedica.com. He has 25 years psychic research experience in the esoteric arts. He gives free tips at http://www.eastrovedica.net and stock market investment advice can be got at http://www.stockmarketastrology.com

40 Commmon Mistakes in Salaat

2009-03-23T02:30:00.000-07:00

by Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh(hafithahullah)
Abdul-Qaadir Abdul-Khaaliq – Translator
http://alqiyamah.files.wordpress.com/2008/03/40-commmon-mistakes-in-salaat.pdf

Mistakes of Salaah
1. Leaving the salaah altogether. This is indeed kufr (disbelief) and the evidence is found
within the Qur’aan the authentic sunnah and the consensus of the ummah. Allah ta’aala
states: If they repent and establish the salaah and give the zakaah, they are you
brothers in faith (deen). [Al-Qur’aan 9:11] And Allah ta’aala says: What landed you in
As-Saqar (Hell)? They said: We were not of those who made salaah (almusalleen)…[
Al-Qur’aan 76:42-43] and so on. As far as the sunnah: The hadeeth of
Jaabir that the Prophet (sallallahu ‘alaihi wa sallam) said: Between a man and shirk
(what protects him from shirk) is the abandonment of salaah. [Muslim] It is narrated
by Abu Dawood, An-Nisaa’i, Ibn Maajah, and At-Tirmidhi on the authority of Buraidah Ibn
Al-Husaib from the Prophet (sallallahu ‘alaihi wa sallam) who said: The covenant
between us and them (i.e. the Prophet – and/or his successors -and those who
claim to be Muslims) is the salaah so whosoever abandons it has disbelieved. [
Ahmad and others and it is saheeh] As far as consensus (al-ijmaa’): Abdullah Ibn
Shaqeeq (radiallahu ‘anhu) stated: The Companions of Muhammad (radiallahu ‘anhum)
did not view the abandonment of any other deed as kufr other than (abandoning) salaah.
[At-Tirmidhi and others with an authentic chain]
2. Delaying the salaah from its appointed time. This is a violation according to the word of
Allah ta’aala: Verily the salaah has been appointed for the believers at specific times
(mawqoot). [Al-Qur’aan 4:103] Al-Mawqoot indicates a specific appointed time and the
postponement of sallah beyond the obligatory time (fardh) is a major sin and Allah is the
one upon Whom we depend. On the authority of Anas who said: I heard the Messenger
of Allah (sallallahu ‘alaihi wa sallam) saying: This is the salaat of the hypocrite
(munaafiq); when he sits observing the sun until it is between the horns of
Shaitaan, then he stands to perform four (rak’ah) remembering Allah little. [Muslim]
If this is the salaah of the hypocrite then what of the salaah of someone who postpones
the prayer until the complete period of the salaat has passed without any excuse?
3. Abandonment of the congregational prayer in the masjid by able men either regularly or
on occasion. The commandment has been given to perform the salaah in congregation in
the masaajid. Congregational (al-jamaa’ah) salaah is a duty except for those who have a
valid excuse according to the sharia’h. The Messenger of Allah (sallallahu ‘alaihi wa
sallam) said: Whoever hears the call (al-adhaan) and thereafter does not answer it
(i.e. attend the congregational salaah) there is no salaah for him except for a valid
excuse. [Reported by Ibn Maajah and others with a strong chain (isnaad) and Al-Haafith
Ibn Hajar said “Its chain is according to the conditions of Muslim”]. Allah ta’aala also says:
And bow down with those who bow down. {Al-Qur’aan 2:43] In a hadeeth in Al-
Bukhaari and Muslim (mutafaqun ‘alaih): …I would then leave (after tbe salaah has
begun) and go to those men who do not attend the salaah and burn their houses
down over them.
4. Lack of tranquility (at-tama’neenah) within the salaat. This is generally done out of
ignorance and it is an open sin because tranquility is a pillar (rukn) of the salaah without
which the salaah is incorrect. The hadeeth about the man who performed his salaah
badly is a clear evidence for this. The meaning of tama’neenah (tranquility) is that the one
praying is tranquil in the rukoo’ (bending), standing (‘itidaal), prostration (sujood), and
sitting between the two prostrations (juloos), and he should get in position where every
bone settles into place, he should not hasten between portions of the prayer until he has
attained tranquility in it and gives each its due time. The Prophet (sallallahu ‘alaihi wa
sallam) said to the one who was rushing through his salaah without observing the proper
tranquility: Go back and make salaah because you have not made the salaah. And in
the hadeeth of Rifaa’ah on the story of the one who prayed badly it goes on: Then he
makes takbeer and bows and puts his hands on his knees until each joint is settled
and relaxed. Then he says ‘sami’allahu liman hamida’ (Allah hears the one who
praises Him) then stands up straight until each bone is in its place.
5. Lack of proper reverence and humility (khushoo’) in the salaat and excess movement
therein. The place of khushoo’ is in the heart and it is evident in the tranquility of the limbs
and humility before Allah. Allah has indeed praised His slave by His statement: Those
who offer their salaah with all solemnity and full submissiveness. [Al-Qur’aan 23:2]
As well [He has praised] the prophets by his statement: Verily they used to hasten on
to do good deeds and they used to call upon Us with hope and fear, and used to
humble themselves before Us. [Al-Qur’aan 21:90] It is incumbent. The limbs of the
slave in prayer should be still and his heart should be solemn until he may be rewarded
for his salaah. It is narrated on the authority of ‘Ammaar Ibn Yaasir (radiallahu ‘anhu) he
said: I heard the messenger of Allah (sallallahu ‘alaihi wa sallam) saying: Verily a man
leaves after completing his prayer and nothing has been written for him except a tenth of
his salaah, a ninth, an eighth, a sixth, a fifth, a fourth, a third, or half of it. [Abu Dawood,
An-Nisaa’i, and others and it is an authentic hadeeth] The reason for the shortcoming in
its reward is the lack of khushoo’ in the heart of the one who prays or in the limbs.
6. Intentionally preceding the imaam in the movements of the prayer or not following his
movements. This nullifies the salaah or rak’ah for whoever bows before his imaam ruins
his own rak’ah unless he follows it later with another bowing. Such is likewise with the
rest of the arkaan (pillars) of the salaah. It is obligatory for the praying person to follow the
imaam completely without preceding him or lagging behind him in any rukn (pillar) or
more. Abu Dawood and others transmit with an authentic chain from Abu Hurairah that
the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily the imaam is to be
completely followed, so if he makes takbeer then you make takbeer and don’t make
takbeer until he does so, and if he bows then bow and don’t bow until he does so…
Its origin is in the two saheehs and Al-Bukhaari has another like it narrated by Anas. The
one who forgets or the one who is ignorant is excused.
7. Standing to complete a missed rak’ah before the imaam has completely finished making
the second tasleem (i.e closing the prayer by saying ‘As-salaamu ‘alaikum wa
rahmatullahi to the right and left). It is reported in Saheeh Muslim that the Messenger of
Allah (sallallahu ‘alaihi wa sallam) said: Do not precede me in the rukoo’ (bowing) not in
the sujood (prostration) nor in going out of the prayer (al-insiraaf). The scholars have said
that the meaning of al-insiraaf is at-tasleem and it is named such because the praying
person may leave afterwards and he leaves only after the second tasleem. The one who
precedes the imaam should stay in his place until the imaam has completed his salaah,
then he should stand and complete whatever he missed, and Allah knows best.
8. Making the intention for prayer aloud. This is a bid’ah (innovation), and we have
previously mention the prohibition against bid’ah. The Prophet (sallallahu ‘alaihi wa
sallam) never made the intention for salaah aloud. Ibn Al-Qayyim, rahimahullah, stated in
“Zaad Al-Ma’aad” or in “Al-Hudaa An-Nabawiyy”: “When the Prophet (sallallahu ‘alaihi wa
sallam) would stand for salaah he said: ‘Allahu Akbar’ and said nothing else before it nor
did he pronounce his intention aloud. Nor did he say: ‘I will pray for Allah salaah such and
such while facing the Qiblah four raka’aat as imaam or follower’. Nor did he say: ‘Fulfilling
it on time, not making it up, nor the time of fardh’ all ten of which are bid’ah for which no
one has reported that he did with an authentic chain, nor even a weak one, nor musnad,
nor mursal, nor a single word. Indeed not one narration of the sahaabah or the best of the
following generation (taabi’een), nor the four imaams.”
9. Not reciting Al-Faatihah in the salaah; The recitation of Al-Faatihah is a pillar (rukn) and
the salaah of whoever does not recite it is void. This is according to the Prophet’s
(sallallahu ‘alaihi wa sallam) saying: Whoever makes a salaah wherein Al-Faatihah is
not recited then it is khidaaj (miscarried) - and he repeated it three times –
incomplete. [Muslim from Abu Hurairah] Also reported in the two saheehs is the hadeeth
from ‘Ubaadah Ibn Saamit (radiallahu ‘anhu) marfoo’an (attributable to the Prophet,
sallallahu ‘alaihi wa sallam): The salaah is null for whoever has not recited the
Opening of the Book. In another wording from ‘Ubaadah: Could it be that you recite
behind your imaam? We said: Yes. He said: Don’t do so except with the Opening of
the Book (Al-Faatihah) for the salaah is null of whoever does not recite it. [Ahmed,
Abu Dawood, At-Tirmidhi, Ibn Hibbaan. This is evidence of its obligation for the follower.
Recitation of the follower is absolute or in the aloud prayers as opposed to what is long
known. Whether the recitation of Al-Faatihah is absolute or just in the prayers recited
aloud is an old difference of opinion among the scholars. Is it waajib or dropped? The
majority of scholars (al-jumhoor) say it is dropped however doing so is more clear from
possible error and more precaution for deen. Most of those who have the opinion of it
being dropped say that it is nevertheless desirable to recite it.
10. Recitation of the Qur’aan in rukoo’ (bowing position) or during sujood (prostration). This is
prohibited based on a narration from ibn Abbaas (radiallahu ‘anhu) that the Prophet
(sallallahu ‘alaihi wa sallam) said: I have been prevented from reciting the Qur’aan
while bowing or in prostration… [Muslim] Ali (radiallahu ‘anu) narrates he said: The
Messenger of Allah (sallallahu ‘alaihi wa sallam prevented me from reciting the
Qur’aan while bowing or prostrating. [Muslim and others]
11. Raising the eyes to the sky during salaat or looking to the right and left without due
cause. As far as raising the eyes, it is forbidden and bears the threat of punishment. It is
narrated by Jabir Ibn Samurah (radiallahu ‘anhu) who said: The Messenger of allah
(sallallahu ‘alaihi wa sallam) said: Let the people stop raising their eyes to the sky in the
salaah or let their sight not return to them. [Muslim]
12. As far as looking around unnecessarily, it is a deficiency in the salaah of the worshipper
as long as he has not turned his entire body in another direction [i.e. away from the
Qiblah]. If however the entire body is turned then the salaah is invalidated. It is narrated
by ‘Aisha (radiallahu ‘anhaa) who said: I asked the Messenger of Allah (sallallahu ‘alaihi
wa sallam) about looking around in the salaah. He said: It is misappropriation pilfered
by Shaitaan from the salaah of the worshipper. [Al-Bukhaari]. At-Tirmidhi also
collected an authentic hadeeth: Be warned of turning or looking around in the salaah
because it is destruction. And there are other ahadeeth on looking around in the
salaah.
13. Sitting on one’s haunches (Al-Iq’aa) during the salaah and prostrating with the elbows (Al-
Iftiraash) on the ground. Al-Iqaa’ is forbidden as related by Abu Hurairah (radiallahu
‘anhu) who said: My dear friend forbade me three things: He forbade me from pecking
like a rooster [just touching the head in prostration – trans], sitting on the
haunches like a dog, and looking around like a fox. Transmitted by Ahmed and others
and its isnaad (chain) has by graded hasan (good) by Al-Mundhiri and Al-Haithami.
The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade a man from spreading his
arms on the ground like a beast of prey. Summarizing a hadeeth collected by Muslim
from ‘Aisha (radiallahu ‘anhaa) as well as by At-Tirmidhi, Ahmed and others from Jaabir
(radiallahu ‘anhu) marfoo’an (attributable to the Prophet): If any of you prostrates
(sajdah) then keep straight and not spread his arms like the sitting of a dog.
14. Wearing a thin (see-through) garment that does not sufficiently cover the ‘auwrah (private
area). This is an invalidator of the salaah because covering one’s ‘auwrah is a condition
for a sound salaah. The man’s ‘aurah is - according to what is most authentic – from the
navel to the knee. Likewise he must cover his shoulders or one of them1 in accordance
with the statement of Allah: O children of Aadam wear you adornments to every
masjid. [Al-‘Araaf 31] It is sufficient to wear a single garment to cover the ‘auwrah
according to what is narrated from ‘Umar Ibn Salamah (radiallahu ‘anhu): He saw the
Messenger of allah (sallallahu ‘alaihi wa sallam praying in a single garment (thowub) in
the house of Umm Salamah, he had cast both ends over himself. [Al-Bukhaari and
Muslim]
Ibn Qudaamah (rahimahullah) stated: It is obligatory to cover sufficiently to hide the color
of the skin, for if it is thin enough that the color of the skin may be seen from behind to the
extent that the whiteness or redness of the skin is percieved thane salaah in it is not
allowed in that covering has not been achieved.
15. A woman not covering her head with the khimaar in salaah and not covering her feet. The
‘aurah of the swoman in the sallah is her entire body with the exception of her face. Nor is
there any harm if she covers her face due to the passing by of men or the like. It is
obligatory for her to wear a khimaar which is a head covering that also covers the bosom.
This according to his (slallahu ‘aliahi wa sallam) statement: Allah does not accept the
salaah of the menstruating female unless she is wearing a khimaar. [Collected by
Ahmed and the collectors of the six most authentic books except An-Nisaa’i and it has be
authenticated by Ibn Khuzaimah and others. It is also obligatory that she cover the tops of
her feet in compliance with the hadeeth “The entire woman is ‘auwrah” Collected by At-
Tirmidhee with an authentic isnaad. Along this same meaning is what is transmitted by
Malik and abu Dawood and others from Muhammad Ibn Said Inb Qunfudh from his
mother who asked Umm Salamah (radiallahu ‘anhaa), the wife of the Prophet (sallallahu
‘alaihi wa sallam), about what garment a woman should pray in. She answered: She
1 The evidence for covering the shoulders is found in an authentic hadeeth in the collection of Abu
Dawood, however we were unable to determine why the shaykh exempts one shoulder.
should pray in a khimaar and a full, loose-fitting chemise that conceals the tops of
her feet. Also with this meaning is the hadeeth of Umm Salamah: Lower it by an arms
length.
16. Walking in front of the praying person whether they be the imaam or praying alone and
stepping over the people during the Jumua’h khutbah. It is a sin upon the person who
passes in front of someone who is praying. If the one praying has no sutrah then it shold
be estimated to be at the place of prostration so the passerby should can pass beyond
that point. As narrated in the collections of al-Bukhari and Muslim by Abu Juhaim Ibn
Haarith (radiallahu ‘anhu), who said: The Messenger of Allah (sallallahu ‘alaihi wa sallam)
said: If the one who passes in front of the praying person knew how serious a sin it
was for him to do so it would have been better for him to wait for forty than walk in
front of him. [Forty may refer to forty days, months or years, and Allah knows best –
Trans.]
The one who pushes between the people during the Jumua’h khutbah harms people
through his being late for the salaah according to the statement of Al-Mustafah (sallallahu
‘alaihi wa sallam): Sit for you have caused harm and come late. [Ahmed and others.
Cutting between the people is forbidden. One who enters the masjid should sit where
there is space unless he sees a genuinely open area where he should then go to it and
sit.
17. Not saying the takbeeratul-ihraam (opening takbeer) when entering upon the
congregation while the imaam is in rukoo’. This is a major mistake in that the takbeeratulihraam
is a pillar (rukn) of the salaah that must be done by the one praying when standing
for the salaah and then afterwards join the imam in the bowing position (rukoo’). To make
the takbeer (al-ihraam) and then another takbeer before giong into rukoo’ is more
complete and thorough. Abu Hurairah (radiallahu ‘anhu) narrated: The Messenger of
Allah (sallallahu ‘alaihi wa sallam) would make takbeer when he stood for the sallah
and would then make takbeer upon bowing.
18. Not following the imaam (by getting in the same position) when coming late and the
imaam is sitting or in sujood (prostrating). It is most preferred and most sure for the one
who enters the masjid that he join the imaam in whatever position he may be in, whether
he be in sajdah or otherwise. It is reported by abu Dawood and others with a saheeh
isnaad that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If you come to the
salaah and we are making sujood then you also make sujood. For a worshipper to
delay making sajdah is to have in effect prevented himself from an act of worship which
Allah loves. Ali Ibn Abi Talib and Mua’dh ibn Jabal (radiallahu ‘anhumaa) both stated: The
Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If one of you comes to the salaah
and the imaam is in a position then do what the imaam is doing. This is collected by
At-Tirmidhi with a weak isnaad however it is in agreement with the preceeding hadeeth. It
is also strengthened by a narration collected by Abu Dawood from Mua’dh (radiallahu
‘anhu): I never saw him (the imaam) in a position except I was also upon it. The
Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily Mua’dh has performed an
act that is good for you too, so do likewise.
19. Busying oneself with matters that take one away from the salaah. This is evidence of
preference of the wordly life over that of the Hereafter, following vain desires and being
too busy to obey Allah. This is indeed ruination and of evil consequence to whoever does
it. Allah ta’aala says: O you who believe, let not yuor wealth or your children divert
you from the remembrance of Allah for whyosoever does that will be among the
losers. [Al-Munafiqoon 9] And He says in praise of the believers: Men who are not
diverted by business or trade from the remembrance of Allah and performance of
salaah. [An-Noor 37] Preoccupation with any act over the salaah or that leads to being
negligant or lazy toward it such as staying up too lateand the like, is not permissible. This
is because anything that leads to what is haraam is itself haraam, and Allah is the One
who guides to the right path.
20. Playing with one’s clothing or watch or the like. This is an act that negates khushoo’. The
evidence for khushoo’ has been presented previously in point 5 [see August Issue – Ed.].
The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade rubbing pebbles during the
salaah due to its negative effect on khushoo’ when he said: If any of you performs the
prayer let him not rub pebbles for mercy is turned towards him. [Ahmed and the six
collections of hadeeth with an authentic isnaad] A person might increase playing around
to the point of excessive movement that is outside of the salaah and thereby nullify it.
21. Closing the eyes for no reason. This is a objectionable act (makrooh) as Ibn Al-Qayyim
(rahimahullah) mentioned: “Closing the eyes was not from the guidance of the Rasool
(sallallahu ‘alaihi wa sallam).” He also said: “The scholars of fiqh have differed on its
detestability. Imam Ahmed and others deemed it detestable and they said that it was of
the habits of the Jews. However a group of them ruled it allowable without any
detestablility and they said that it may indeed be a closer means of achieving khushoo’
which is the spirit of the salaah, its heart and its aim.”
“Most correct is that if keeping the eyes open has no detrimental effect upon khushoo’
then it is preferable to do it. If decorations, adornments or the like are around the
worshipper or between him and the qiblah to the point of distraction, then there is
absolutely no objection to closing the eyes. Indeed the statement that to do so is
desirable (mustahabb) in this case is closer to the spirit of the law and its aims than the
statement that it is objectionable. And Allah knows best.”
22. Eating or drinking or laughing in the salaah thus nullifying it. As far as eating and drinking
there is consensus with regards to the fardh. Ibn Al-Mundhir stated: "The scholars (Ahlul-
‘Ilm) are in consensus agreement that the one praying is forbidden from eating and
drinking. There is also consensus among them that to do so intentionally necessitates
repetition of the salaah." Ibn Al-Mundhir also transmits that there is consensus that the
salaah is nullified by laughing.
23. Raising the voice in recitation to the point of distracting those around. It is recommended
(mustahabb) that one hears himself, not to the point that it interrupts anyone who is
reciting the Qur’aan or making salaah. Al-Bukhaari and Muslim both transmit from
‘Umraan Ibn Husain (radiallahu ‘anhu) that the Messenger of Allah (sallallahu ‘alaihi wa
sallam) prayed Dhuhr and there was a man behind him reciting ‘sabbihisma rabbikal-
‘alaa’ , so when he (sallallahu ‘alaihi wa sallam) finished he said: Who among you was
reciting or who was the reciter? The man said, "Me." So he (sallallahu ‘alaihi wa sallam)
said: I thought that some of you were disputing with me in it. The scholars state: The
meaning of his words is a disapproval of the act. Ibn Taymiyyah (rahimahullah) stated:
Whoever is reciting the Qur’aan and the people are praying additional prayer then it is not
correct for him to recite aloud thus disturbing them because the Prophet (sallallahu ‘alaihi
wa sallam) left some of his companions while they were praying As-Sahr (before dawn)
and he said: O people, each of you is seeking salvation from his Rabb therefore do not
overpower one another with your recitation.
24. Crowding in on those who are praying. This is a type of forbidden inflicting of harm. It is
upon the praying person to pray in a place where the space ends unless he sees an
opening sufficient for him to pass and then there is no harm. However, to cause harm,
especially on Yaum Al-Jumu’ah (Friday), is generally forbidden. The Prophet (sallallahu
‘alaihi wa sallam) said about those who cut the prayer line: Sit, for you have harmed and
come late.
25. Not making the lines straight. Allah has ordered the proper performance of salaah saying
"And establish (aqeemu) the salaah". The Prophet (sallallahu ‘alaihi wa sallam) has
likewise stated: Straighten your lines for verily straightening of the lines is a part of correct
performance of salaah (iqaamis-salaah). Al-Bukhaari and Muslim from Anas. Also Al-
Bukhaari narrates from An-Nu’maan Ibn Basheer (radiallahu ‘anhu): Straighten your lines
or Allah will cause opposition between your hearts. The order to straighten the lines and
taking care to do so is mentioned in a number of hadeeth. (It should also be mention that
this includes not leaving any gaps in the lines as is all too commonly neglected – Ed.)
26. Raising the feet from the ground in sujood. This is against what is commanded as it is
confirmed in the two saheehs from Ibn Abbaas (radiallahu ‘anhu): The Prophet (sallallahu
‘alaihi wa sallam) was ordered to prostrate upon seven limbs and not to tuck up the hair
or the clothes: the forehead (including the nose), the (palms of the) two hands, the knees
and the two feet. So the one praying is commanded to pray with the two feet touching the
ground and the complete form of this is to have the toes pointing toward the Qiblah. Part
of each foot should touch the ground and if one raises either of them his sajdah
(prostration) is incorrect if he continues to do so throughout the prostration.
27. Putting the right hand upon the left and raising them to the neck. This is in contradiction to
the sunnah because the Prophet (sallallahu ‘alaihi wa sallam) used to put his right hand
over his left upon his chest. This is in a hadeeth of Hasan from several weak
transmissions in themselves but that in conjunction strengthen themselves. The sunnah is
also to place the hands on the middle of the chest or upon the heart because the heart is
in the chest as Allah ta’aala states: It is the hearts within the breasts that are blind.
Raising the hands (making takbeer) when going into sujood or when rising out of it. It is
an error to lift the hands to the neck and this opposes the sunnah. What is attributed to Ali
(radiallahu ‘anhu) in the explanation of the verse: So therefore pray to your Rabb and
sacrifice (wanhar – in which the verb is construed as referring to the neck [an-nahr] –Ed.)
is weak and does not constitute a proof. (Also incorrect is the incorrect practice of holding
one’s hands upon or below the navel as there is no substantiated proof from the
authenticated sunnah for this practice – Ed)
28. Raising the hands at the time of sujood or when rising out of sujood. This is in opposition
to the well-known sunnah that has been transmitted by most of the companions who
narrated about raising the hands. The student of (sharee'ah) knowledge should stick with
the well-known sunnah unless in privacy though he may believe a deed to be more
correct from the sunnah that nonetheless contradicts the practice of the generality of the
scholars. The imaam of the people should do what is known, for what is commonly and
well-known to be the sunnah upon which the majority of the scholars' practice, is sufficient
and satisfactory. (The wisdom here is that for a student to insist upon public practice of
that which is not regarded by the scholars generally as the sunnah may lead to harm and
confusion which would amount to forsaking a fardh, i.e. the prevention of harm, for the
sake of a establishing a sunnah - and one which is not totally agreed upon at that - and
would thus fall into error. The scholars do not generally unite upon any practice without
evidence, although the qualified student may disagree a given ruling or conclusion based
upon his understanding of the texts and after sincere and thorough study and reaching a
state of being personally satisfied with its outcome. – Ed.)
28. Hastiness of some imaams in the salaah and lack of tranquility within it, thus not allowing
time for the followers to be tranquil in their salaah or time to recite Al-Faatihah, especially
in the last rak’ah. The imam is responsible for making the quality of the salaah good
because he is being followed. It is therefore his duty to take care of following the Sunnah,
and tranquility is a pillar (rukn) that the imam is more obliged to take care of due to his
being followed. Likewise, the recitation of Al-Faatihah is a rukn that the followers in the
salaah must be given enough time to fulfill. We have already presented the evidence for
the obligation of maintaining tranquility (tama’neenah) and reciting Al-Faatihah.
29. Not taking care to make sujood upon the seven ‘limbs’ (i.e. the forehead along with the
nose, the palms of both hands, both knees, and the toes of both feet). Abbaas Ibn Abul-
Muttalib (radiallahu ‘anhu) reported that he heard the Messenger of Allah (sallallahu
‘alaihi wa sallam) saying: If the slave prostrates, then seven body parts should prostrate
with him: His face, hands, two knees, and his two feet. Related by Muslim, also attributed
to Al-Majd in “Al-Muntaqaa”, Al-Muzzee and related by others.
Ibn Abbaas (radiallahu ‘anhumaa) narrated: The Prophet (sallallahu ‘alaihi wa sallam)
said: I have been ordered to prostrate upon seven “bones” (i.e. body parts): Upon the
forehead –and he pointed to his nose – both hands, both knees and both feet.
There are some people who do not prostrate upon both the forehead and the nose or who
raise their feet or who do not touch the palms of their hands on the ground, all of which is
in opposition to what is commanded.
30. Not caring to learn the rules of salaah. This is other than what any Muslim should do. No
doubt salaah is the greatest of the Islamic pillars requiring bodily action. Allah commands
its performance - “Aqimis-Salaah” (Perform the salaah) - in more than seventy ayaat. It is
not possible to perform it without having knowledge of its fundamentals or knowing how
the Prophet (sallallahu ‘alaihi wa sallam) did the salaah. There is no room for ignorance of
the rules of salaah, knowing its prerequisites or its essential parts, obligations, the rules
for following or making up for errors and the like. It is fardh to know these matters and the
absence of knowledge of these matters is a cause of a Muslim being unaware of what
nullifies or spoils his salaah, and Allah is the Guide and Provider of Success.
31 – 34. Carelessness in reciting Al-Faatihah and with proper pronunciation such as saying
al-‘Aalimeen instead of al-‘Aalameen, ahdinaa instead of ihdinaa, an’amtu instead of an’amta,
and so on. All of these and similar errors are the type of linguistic errors that must be avoided
and no one who leads the salaat should commit them. Some may contain impossible
meanings such as when one pronounces the “t” (taa’) in “an’amta” as “da” (daad) and thus
the salaat would be spoiled.
35. Cracking the knuckles in salaah. This is from the detested actions in the salaah and is
thus forbidden. As far as cracking the knuckles in general, Ibn Abi Shaibah narrates in a
statement with good isnaad, from Shu’bah Mawlaa ibn Abbaas as stating: I prayed next to Ibn
Abbaas and I cracked my knuckles so when I finished my salaah he said, “May you lose your
mother! You crack your knuckles while you are in salaah?” Forbiddance of cracking the
knuckles is transmitted in a marfoo’ hadeeth from Ali in the collection of Ibn Maajah, however,
it is weak (da’eef)and not sufficient in an of itself (ghairu munjabir).
36. Intertwining the fingers (at-tashbeek) during and before the salaah. This is also among the
detestable matters. Ka’ab Ibn ‘Ujrah (radiallahu ‘anhu) narrates: I heard the Messenger of
Allah (sallallahu ‘alaihi wa sallam) saying: If one of you makes wudhoo then goes to
the masjid for salaah, let him not clasp his hands together for indeed he is in the
salaah. Ahmed, Abu Dawood, At-Tirmidhi. With some difference regarding its chain, Ad-
Daarimi, Al-Haakim and others transmit from Abu Hurairah in a marfoo’ hadeeth: “If one of
you makes wudhoo in his house then comes to the masjid, he is in salaah until he
returns. Therefore do not do not do like this – and he clasped his fingers together.”
There are other mutually supporting hadeeths on this matter of tashbeek.
37. Putting forward someone to lead the salaah as imaam when it is not his place to do so
and there are others more deserving present. This contradicts the intended purpose of having
an imaam (al-imaamah), which is to be an example to follow (al-iqditaa’). It is necessary that
the imaam have understanding of the deen and is able to correctly recite the Qur’aan
according to the satatement of the Prophet (sallallahu ‘alaihi wa sallam): The imaam of a
people should be the one who best recites the Qur’aan…) Transmitted by Muslim from Abu
Mas’ood Al-Ansaari (radiallahu ‘anhu). The scholars have ruled that one should not be put
forward as imaam whose recitation is not good, or who openly displays sinfulness, or who has
an undignified appearance, or who is an innovator, or who is corrupt or like them. If however,
such people are put forward, the salaah of the followers is correct.
38. Improper recitation of the Qur’aan. This is an open deficiency and the right of the Qur’aan
is that it be read correctly without aberration and that the Muslim strives to improve and excel
in its recitation. Allah ta'alaa states: Recite the Qur’aan with tarteel [correct measured tone]
and When we teach you the Qur’aan, follow its recitation. Meaning, recitation as is proper
according to the Arabic language, with clarity and free from distortion. On this same line is the
superiority of the one who purifies his intention as is narrated by ‘Kaisha (radiallahu ‘anhaa)
who said: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “The one who is
proficient with the Qur’aan will be with the scribes (angels) honorable and obedient. While the
one who recites the Qur’aan haltingly and finds difficulty (while striving to recite it properly)
gets a double reward.” [matafaqun ‘alaih]
39. Some men praying behind women in the Haram (The Grand Masjid) of Makkah. Doing so
there or elsewhere is a detestable action in the salaah. It is from the sunnah that the rows of
the women are behind those of the men. The salaah of a man behind a women may be a
cause of him losing all khushoo’ and a disturbance in the salaat through his looking (at the
woman) or otherwise. A man should therefore never line up for salaah behind a woman. This
is not detestable if due to necessity such as not missing the ‘Eid salaah, or Salaatul-Jumu’ah,
or the congregational salaah and other similar situations (i.e. that make it impossible to join
the front rows with the men – Trans.). A group of scholars have stated: “The Haram of
Makkah is an exception.” Shaykh Abdul-Aziz Ibn Baz (may Allah preserve him) is of this
opinion.
40. Women coming to the masjid beautified or made-up and perfumed. This is one of the
open and witnessed evils that become apparent during Ramadhan and outside it. The woman
is coming out to worship her Master, not to show off the beauty of her clothing! Perhaps men
may see her and she would then be sinful and she would suffer a loss of reward for her deed.
The Prophet (sallallahu ‘alaihi wa sallam) stated: “Let not any woman who is scented
attend the ‘Ishaa with us.” [Muslim] Imam Ahmed transmits along with Abu Dawood with an
authentic chain from Abu Hurairah (radiallahu ‘anhu) that the Prophet (sallallahu ‘alaihi wa
sallam) said: “Do not forbid the bondwomen of Allah from the houses of Allah, and let
them go out tafilaat.” The meaning of the word “tafilaat” is: Not beautified with adornments
or perfumed.

Description of Islamic Architecture

2009-03-16T08:15:00.000-07:00

by Jeff Walker

Islamic architecture is based on secular and religious ideas that testify the foundations and teachings of Islam. Basically, Islamic architecture is a combination of climate, culture, love of geometry, patterns and arabesque ornaments. In fact, it has found that the artists or the architects had a great understanding of mathematical formulae's and deep understanding of geometry.

The principal Islamic architectura types are: Minarets, Mosques, Forts and Palaces. The mosque is considered to be the centre of religious life throughout the Islamic world, the masjid or 'place of prostration'. The major mosque in a city is the "masjid al-jum'a" or the Friday mosque. The elements of the mosque are essentially functional rather than symbolic. There is no division between the sacred and secular. A mihrab niche within the prayer hall indicates the orientation to Mecca. To the right of the mihrab stands the minbar, the pulpit.

Minarets are characteristic architectural features of Islamic mosques. Minarets are generally tall spires with onion-shaped crowns, usually either free standing or much taller than any surrounding support structure. Minarets provide a visual cue to a Muslim community. Minarets have been described as the "gate from heaven and earth", and as the Arabic language letter alif (which is a straight vertical line). A minbar is a pulpit in the mosque where the Imam (leader of prayer) stands to deliver sermons or in the Hussainia where the speaker sits and lectures the congregation.

Forts are typical Muslim structures that were built by the rulers to reside and to prepare the army for attacks and other structures. Forts were places in which the Mughal emperors or rulers used to stay along with their families.

In a largely arid region, the Islamic garden represents an image of paradise. The basic plan is a rectangular enclosure walled against the dust of the desert and divided into at least four sections by water channels.

About the Author

To read more about Tudor Style Homes visit Tudor Style Homes Learn more about 20th Century Tudorbethan

Greatness of God(Allah)

2009-03-16T08:12:00.000-07:00

by Md. Anisur Rahman

Many people are terribly confused on many words of the holy Quran(Koran). For example, they are very unhappy for not being able to see God almighty directly or even can not see seven universes yet. But one should understand that the holy Quran is super-science(absolute truth) but we, human beings, are dealing with science so it is natural that we can not comprehend all the super-science, the Holy Koran. God says about the super-scientific nature of the Holy Koran very clearly,

"[The Noble Quran 3:7] He sent down to you this scripture, containing straightforward verses - which constitute the essence of the scripture - as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this - all of it comes from our Lord." Only those who possess intelligence will take heed."

Therefore, first we should try to understand the greatness of God(Allah in Arabic) almighty. How great the almighty God is! If we look and ponder some samples of His creations we could at least reach toward a rough conclusion.

"[23:17] We created above you seven universes in layers, and we are never unaware of a single creature in them."

"[71:15] Do you not realize that GOD created seven universes in layers?"

In which galaxy we are residing, the Milky Way, consists of about 200 billion stars, with our own Sun being a fairly medium-sized but very special one. Milky Way is a fairly spiral galaxy. When we leave the planet Earth toward the sun, at the speed of light in vacuum, we could reach the sun after 93,000,000 miles traveling and it takes 8 minutes. It will take us more than 50,000 years at the speed of light to exit our galaxy.

From the outer limit of the Milky Way, our planet Earth is invisible. Not even the current most powerful telescope can detect our tiny "Earth." We have to spend more than 2,000,000 years at the speed of light(300000000 meter/sec) to reach our next-door galaxy. At least 10,000,000,000 years, at the speed of light, must be spent to reach the outer limit of our observable universe. From the outer limit of our universe, even the Milky Way is like a spot of dust in a large room.

The second universe surrounds our innermost and smallest observable universe. The third universe is larger than the second, and so on. Can you imagine the vastness of the first, outermost universe? This incomprehensible vastness is "within the fist of God's hand."

[39:67] They can never fathom the greatness of GOD. The whole earth is within His fist on the Day of Resurrection. In fact, the universes are folded within His right hand. Be He glorified; He is much too high above needing any partners. God's greatness is represented not only by the fact that He holds the seven universes in His hand, but also by the fact that He fully controls every atom, even subatomic components, everywhere in the great universe.

Like a great intellect Luqman advised to his son,

"[31:16] "O my son, know that even something as tiny as a mustard seed, deep inside a rock, be it in the heavens or the earth, GOD will bring it. GOD is Sublime, Cognizant."

God's recording system is so complicated, precise and sophisticated!

"[99:6-8] On the resurrection day, the people will issue from every direction, to be shown their works. Whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it." Finally we must remember once again how great God is! Let us ponder the following Noble verse.

[18:109] Say, "If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out, even if we double the ink supply."

Visit one of the best Islamic resources site www.progressive-muslim.org for learning the real Islam, free from all superstitions, hype and peaceful, real progressive which is absolutely essential for humanity.

About the Author

Md. Anisur Rahman(Double MSc in physics) is a physicist and a progressive Muslim promotes real Islam based on the holy Quran(Koran) only. Details of his career, interest, research fields, hobby etc. can be reached at Md Anisur Rahman

Water in Traditional Garden Design

2009-03-16T08:09:00.000-07:00

by Amber Liddell

If we cherish the belief that a garden design must be a place of restfulness as well as a place of visual beauty, then water must surely be the essential ingredient. Of all nature's elements, water is the one that brings a feeling of peace to the landscape. It plays on all the senses-- sight, sound, smell, touch, and taste-- and offers a cornucopia of design possibilities in gardens of all sizes and styles.

On a grand scale, imagine a country garden design complete with a lake edged by gently sloping banks, a meandering stream spanned by a Monet-style bridge; on a minimal scale, think of a Japanese water fountain with a stone water bowl providing a cool resting place for native birds.

Our Past Heritage of Water Garden Design

The role of water in garden design has a long and illustrious history, both in the East and in Western gardens. During the time of Plato, public fountains adorned parks and temple groves, while sacred fountains and shrines to Pan, nymphs, and the muses nestled in private garden sanctuaries. Homer's Odyssey describes the Sanctuary of Nymphs at Ithaca, where streams tumbled over rocks and boulders to a shrine known as a Nymphaeum, dedicated to the nymphs and complete with fountains designed to represent a natural grotto.

Ultimately, the development of hydraulic engineering and aqueducts in Rome produced many ornamental fountains and water garden designs including Hadrian's villa at Tivoli, which boasted an extravagant display of waterworks in the form of streams, canals, fountains, and pools. Even today in the Vatican you can see the wondrous gilt Byzantine fountain La Pigna in the shape of a pine cone sprinkling water. In the Paradise Gardens of Islam, water was an integral feature with water canals representing the 'four rivers of paradise, dividing garden plots.

The luxurious villa gardens of rural Pompeii are recorded in wall paintings and engravings that show elaborate trellises and urns. Rills (small constructed rivulets) are mentioned in literature describing the period columned terraces with fountains and deep channels that formed artificial rivers. The beauty of these garden designs, buried beneath volcanic ash and for 16 centuries, was uncovered early in the 18th century when workmen digging a well accidentally stumbled upon the remains. The region was rich in natural beauty; and water must have been plentiful to have supported a variety of ornamental water garden designs.

Water was also a powerful theme in the gardens of the Mogul Empire, usually around mosques and places where people bathed. In China and Japan the influence of water was pervasive; no Chinese garden was designed without a combination of water and mountains. The landscape of these two countries is for their use of water: streams, springs ponds, small fountains and lakes cleverly designed to emulate wild nature. The use of boulders and rocks, and the selection of carefully scaled plant material, add to the beauty and serenity of these gardens.

In Egypt, the gardens of the Pharaohs and other members of the wealthy had two priorities--water and shade---to combat the relentless heat. Garden designs were always an oasis of beauty, with scented shrubs forming an understory to shade trees. Walled gardens, established to create a cooler microclimate, contained simple rectangular pools, with spouts from the roof playing water into the pool, where ornamental fish were probably kept. An Egyptian garden design discovered in the tomb of a high official at Thebes demonstrates a quite sophisticated irrigation system, as well as vine-covered places and terraces of sycamore and palm trees.

In European gardens of the Middle Ages a fountain or water basin was considered essential, and was usually located in the middle of a walled area. Monastery gardens, where herbs were grown for medicinal purposes, are well recorded; and here water was also important as a religious symbol of purification. Garden designs were practical as well as spiritual features, producing vegetables and fruits for the families who dwelt inside the walls and cloisters.

A more classical or formal approach to water garden design can be seen in the Italian gardens of the Renaissance, including the magnificent Villa d'Este at Tivoli which included such sumptuous sights as the 'Pathway of a Hundred Fountains', considered by many to be the most imaginative use of water in landscape history. The parterre gardens of Tuscany, both modest and grand, have inspired many contemporary landscapers, and here water gardens are a recurring theme. Symmetrical pools and sculptural fountains added to the more formal approach. Beds edged with clipped trees and potted lemon trees were common accessories.

Throughout history, we have learned that regardless of climate or location, water provides a place of beauty and enjoyment. Even in the small city garden design, garden fountains or small ponds can bring a restful place to refresh our spirits and our soul.

About the Author

Amber Liddell is resource for the website Serenityhealth.com, your one stop shop for any type of water fountains and water fountain information. You will find many outdoor fountains for your garden, wall fountains, tabletop fountains and even custom fountains. Visit Serenityhealth.com or call to talk to one of our water fountain experts.

The Iraq War is won

2008-12-10T04:13:00.000-08:00

by C. Read

Regardless of your original view of the invasion of Iraq - a just, moral and necessary war according to us paleo-knuckle dragging, tooth sucking, unibrow conservatives - one has to admit that it is over. Done. Finished. Iraq is more peaceful than a typical summer in Chicago, a year in the slums of Toronto, or 9 months in the less savoury parts of New York. More die in a Chicago summer-fest of violence than US soldiers perish in a 2 year period in Iraq. Time to pull out of the Obama-Messiah's spiritual center ? [Blessed be Obama the prophet]. Or should we just say that we won in Iraq and that the Iraqi's and indeed the Muslim world, are better off for that remarkable feat ? We already stated in June 08 that this war was over - it is now more obvious than ever. June 08 - it is over

It is a fact that Muslims who live in the West - though they might hate the idea - are better off than those who don't. Iraq has a stable confederation, with a Western styled constitution which guarantees Islamic law and observance. It is a country with an educated workforce, oil, millions of entrepreneurs, a transparent legal system, and it is a society which is not degenerating into civil war, or partition - contrary to many and sundry geniuses who stated the opposite for 4 years. Iraq 2009 will be generations ahead of Iraq pre-2003 without American intervention, including the hundred's of thousands of lives saved from the barbarity of a fascist regime - one which murdered 1 million Iraqi's over 20 years, or 25 times the current kill rate per annum in Iraq.

Not a bad legacy.

The West has an ally in the worst region in the world. We have secured a military victory over Al Qaeda and the Islamic fascists killing over 70.000 terrorists. Islamic fascist elements will never recover from this defeat. We now have military bases in 2 countries bordering Iran. We control the Gulf. We can put pressure on other countries including the corrupt Saudi royal family, to reform. We can protect Israel. In short we now control and are allied with a central state, in a central region and we have sent a very clear message to the Islamic world. You want violence - you will get it.

So where are the media reports of celebration? Where are the myriad stories of Iraqi economic and social development? Where are the interviews with politicians from across Iraq on the progress being made there? Where is the detailed story of the Shia militia defeat and the marginalisation of the demagogue and religious zealot and political idiot Sadr? Where are the stories of the Iraqi diaspora returning to all regions of Iraq to invest, rebuild and renew? Where is the over-arching strategic discussion of having military bases in the heart of the Islamic world and the benefits derived therein?

No where to be found.

The Western media is corrupt. It is a group of elitist trained self-loathing left-ocratic boors. Every bomb, every death of an Iraqi or Westerner, was reported ad infinitum over 5 years. But the pacification of a country engaged in various civil wars - almost exclusively intra-Muslim - since 656 A.D. and which is now being policed by US soldiers without body armour and without headgear does not even get a passing mention in the so-called 'independent media'. Independent? Ha ha. How absurd and how immature is the thought. It reminds one of the hagiographies which were developed by this same media about Herr Hitler, Nazism and the benefices and great appeal of Communism. Morons.

As one syndicated columnist wrote recently and quite well: "Americans tend to forget that, in the Middle East, most political disagreements are settled with assassinations such as the murder of Egypt's Anwar Sadat and, more recently, the killing of Benezir Bhutto in Pakistan. In Lebanon, the Syrians assassinated a whole raft of politicians whom they found irksome. Several efforts have been made to kill Hamid Karzi of Afghanistan. In Gaza, Fatah was forced out by Hamas at gunpoint. Having achieved zero cooperation for decades, world leaders keep insisting that the Israelis negotiate with Fatah, giving them land and lollypops."

Negotiating with the Arabs and with the fascistic elements of Islam is a waste of time. You simply wage war and kill them. You secure the lands, build bases, and impose your will. Historically that is what Islam and Arab culture understand - blood and steel and power.

This is why Iraq is such a momumental victory. It sends a very clear and compelling message.

For those who have been to Iraq, the war is obviously finished. Arabs killing innocents has been going on since the family of Muhammed were slaughtered by rivals claiming power over the early caliphates. Asking Muslims and Arabs to stop killing each other, or anyone else, is like asking Blacks to acknowledge Black slave trading and ownership. It will never happen. And yet that is the fault of the Americans or more specifically Bushitler.

Michael Yon, an embedded journalist wrote this in July 2008 in a syndicated column: "'The war in Iraq is over. We won. Which means the Iraqi people won.' When I wrote this on my Web site a few days ago, I set off a mini-firestorm. Perhaps because I have spent more time embedded with combat troops in Iraq than any journalist I know - and have interviewed countless Iraqis and members of the coalition military......

So I will be very clear what I mean when I say we have won the war. A counterinsurgency is won when the government's legitimacy is no longer threatened by the insurgents, the government is able to protect its own people and the people are participating in the government. In Iraq, all three conditions apply."

Indeed they do. That piece was written 6 months ago - and things have gotten a lot better since then. If Yon can write in July 2008 that the war is finished - a war he saw, smelled and felt - than 6 months later we should be having a general discussion of post-victory Iraq. What do we want there? What are the conditions we will give to the Iraqis and their politicians for our victory? How will the Iraqis help us repay the costs of the war through future oil revenues ? After all 4200 American dead, and 29000 American wounded were sacrificed in part, and only in part, to secure the freedom of Iraq.

In any event we won in Iraq - but the bells will never be rung. That says a lot about the state of the so-called 'West'.

About the Author

Craig read : Our presence in Iraq has sent a clear message to Islamic militants. We'll never negotiate with fascist elements of Islam.

Turkish Baths In Turkey

2008-12-10T04:12:00.000-08:00

by Alan Liptrot

Imagine this; you're walking down the high street and you bump into an old friend. 'How are you doing?' she asks. 'How am I doing what?' 'You know, how are you getting along. I haven't seen you in a while.' 'I'm fine and you…blah,blah,blah, and so it goes on until suddenly you ask 'Fancy having a bath with me tonight?' 'Love to,' she says 'see you around eight-thirty.'

This would have been normal behaviour amongst the Ottomans that seized Istanbul, or Byzantium as it was then known. Hamams (Baths) were already in the city before Mehmed II took control, but rather than destroy the legacy left by the Romans, he decided to use the parts that pleased him, especially the baths.

'Don't forget your towel,' you say as you part. 'No I won't.'

As is often the case in Turkey, things aren't quite what they seem. You see, Turkish Baths were either copied from Roman or Greek designs or are simply Byzantium Baths rebuilt, however it was the Ottomans who elevated the idea from a place for a quick scrub, to a must visit venue for any aspiring socialite. With Islamic law overseeing society, the baths served as places of entertainment, as well as being a shop window for young girls to show off their..erm..goods, to prospective future Mothers-in Law. I must quickly add at this juncture that men and women used separate facilities, although in modern times there are many mixed Hamams.

'And your henna,' you remind your friend as a parting shot. 'No, no problem, I'll bring it.'

The Hamams also became an indispensible part of religious culture. The Koran states that cleanliness is imperative, in fact the Hanafi branch of Islam, which takes in the Sunni Turks, requires that all body hair be removed, and I mean all. Women were apt to use a hair removing ointment called Rusma, which incidentally, contains arsenic, however at the time of Ottoman rule, hair removal was a more important issue for men. A female concubine was employed to remove body hair from women, so it was down to the baths for wax and a chat, and quite often it would take all day. Even wealthy women who had their own hamam in their home would occasionally pop into the local to find out what had been happening.

'And your brush,' you cry, not wishing her to arrive ill equipped. 'Righto, see you later.'

The women who kept their hair, would wrap in a linen cloth and arrange their eyebrows, or dye their hair. There was much to do and it wasn't unusual for people to take their pets along, or a troop of belly dancers to keep them entertained. The situation arose that husbands disapproved of their wives visiting public hamams, but the lady of the house simply had to cite religious reasons, and the need to stay virtuous by washing, to get her way, so the tradition continued.

'Your Cretan Soap, I nearly forgot.' 'I didn't.' she's beginning to sound a miffed by now.

It is said that there were more than 4,500 private hamams and 300 public ones in 17th century Istanbul, and even more appeared in the following century. Today, the ones that remain are very special places indeed. If you fancy a visit to remove the grime and fatigue from your body after travelling, you will be able to choose from a self service wash, a wash with an attendant or a wash and oil massage. First you undress and don your towel and footwear, before you make your way to the Hamam, where you are left a while to sweat (some of us are better at this than others). Later, your attendant will arrive and give you a rinse with tepid water before setting about you. First it's the dry massage, then the soap, and then a rinse again; it's a bit like a car wash really. Then the shampoo comes out before you are hosed down again. If you've gone for the full service, it'll now be time to be oiled up and massaged. After the massage, you may wish to take your time and relax a little; no-one's going to push you out of the door.

'The servants, we can't go without the servants.' You're pleased with yourself that you've remembered this vital addition to the list. 'Oh put a sock in it will you. I'm staying in and washing my hair.'

I hope I haven't put you off visiting a Turkish bath, and what better place could there be to enjoy the experience, than in Turkey.

About the Author

Alan Liptrot writes for Your Holiday Rentals.com, providing worldwide holiday rentals and villa rentals

The Top 10 Sights in Cairo

2008-12-10T04:10:00.000-08:00

by Joanne Hensman

No holiday in Egypt would be complete without a stay in Cairo, and the good news for visitors to this amazing country is that many of its top sites are easily accessible from the capital. If anything, the problem is that there are just too many of them - it can be a little hard to judge what the must-sees are, so if you only have a limited time, this 'Top 10 Sights in Cairo' guide is a must for your luxury holiday in Egypt; whatever type of holiday you choose:

10. The Manial Palace

Said to have been built for Prince Mohammad Ali between 1899 and 1929, the Manial Palace became property of Egypt in 1955. Nowadays, the structure (a mixture of Ottoman, Moorish, European rococo and Persian architecture) houses a museum containing artefacts dating from medieval times all the way up to the 19th century. As well as history buffs, the museum's gardens will appeal to plant lovers, as it contains a selection of rare tropical plants and incredible palms.

9. Museum of Islamic Ceramics

Another converted palace, this museum offers a fascinating collection of antiques from the various Islamic periods of the country's history. Originally, the collection was housed in the National Library, but as the collection has expanded, its current location gives the beautiful exhibits more space. Being a former palace, the building itself is stunning, and as the labels of each artefact are in both Arabic and English, anyone interested in Islam or art should find this a fascinating highlight of their holiday in Egypt.

8. Pharaonic Village

Perfect for a family holiday in Egypt, the Pharaonic Village is an attraction that promises to take visitors back in time 3000 years to the days of the pharaohs. Although this may sound somewhat tacky in principal, it's so well done and historically accurate that the venture manages to combine education with entertainment. It was 20 years in the making, but Dr Hassan Ragab and Dr Abdelsalam Ragab have achieved a truly impressive living tableau of the most renowned period on the country's history - the perfect attraction for a family holiday in Egypt.

7. The Hanging Church

Another cultural highlight, the Hanging Church gets its name from its location - above a gatehouse of Babylon Fortress, with its nave suspended over a passage. It dates all the way back to the 3rd century, and with its marble pulpit, inlaid screens, icons and murals, it really is one of the most impressive churches in the entire city.

6. Khan el Khalili Market

Built all the way back in 1382, you can't wander the market without being close to its memorable history. Before it was rebuilt in the 16th century, it was often used s the meeting place for subversive groups, and frequently raided. It remains one of Cairo's most important shopping areas to this day. If delving through canvas covered stands, soaking up the atmosphere and working on your bartering is something that appeals, you won't find better than here wherever you visit on your luxury Egypt holiday.

5. Giza Zoo

One of the few areas with plenty of greenery, Giza Zoo offers the perfect day out for a family holiday in Egypt. Over 100 years old, the zoo has a wide range of animals - many of them endangered. The zoo actually runs at a loss from its ticket prices, in order to allow the maximum number of citizens to enjoy its flora and fauna. It made headlines in 2002 when the first Californian sea lion to be born in the Middle East was birthed.

4. Cairo Tower

One of the iconic buildings of Cairo, the tower is a must for Egypt's holiday makers. Standing at 187 metres tall, the granite tower ever dwarves the Great Pyramid at Giza by an impressive 45 metres. The best time to visit is in the evening, when it gets dark and the whole of Cairo is lit up beneath you. Visitors can also visit the tower's restaurant (a favourite of the late President Gamal Abdul Nasser), with its rotating floor - which thankfully is almost unnoticeable.

3. The Citadel

One of the most famous spots in Egypt, and a holiday favourite, the Citadel houses a number of museums and ancient mosques. Rumour has it that the site of the Citadel was chosen by Saladin for it's healthy air - and the unscientific way this was judged was by hanging meat all over Cairo. In the majority of spots, the meat went off within a hours, but in the Citadel it was fresh for several days! Taking a walk through here is like strolling through time, and visitors can see the capital's key features from medieval times onwards.

2. The Museum of Egyptian Antiquities

If you want to learn about Ancient Egypt you need to go to the source. With 120,000 items pertaining to the ancients, the museum is an absolute must for family holidays in Egypt. The legendary treasures from Tutankhamen's burial are housed here, and are by far the most popular exhibit, but visitors can also expect to discover a vast selection of finds, including scrabs, sarcophagi, coins, papyrus and artefacts from throughout Egyptian history.

1. The Pyramids of Giza

Of course, it would be hard for any Egyptian attraction to replace the oldest of the Seven Wonders of the World, and the Pyramids of Egypt, located on the left bank of the Nile in Cairo are impressive today as they've ever been. The Giza Necropolis contains the Pyramid of Khufu (or Great Pyramid), the Pyramid of Khafre and the Pyramid of Menkaure, and of course the Great Sphinx is nearby too. A trip to the Pyramids of Giza is the must-see attraction for any luxury holiday in Egypt.

There is of course a lot more to see than just the 10 sights listed here, especially if you intend to go beyond the capital during your stay. If time is of the essence though, and you want to take in as much as possible then you can't go wrong with any of the sights on this list, and your luxury holiday in Egypt should be an unforgettable experience.

About the Author

Joanne Hensman is an Egypt holiday specialist for key2holidays, an online tour operator specialising in holidays in Egypt, as well as trips to Australia, Cuba, the Caribbean, Europe, the Far East, the Maldives, Mauritius and the Seychelles, Dubai and the Arabian Gulf. Key2holidays has a dedicated team of experienced travel consultants to share their knowledge and help you to plan and book your ideal holiday.

Islamic teachings and beliefs

2008-12-10T04:08:00.000-08:00

by Majorreligions

The religion Islam does not believe in the concept of "original sin." According to the teachings of Islam, people are born guiltless. They remain so until an individual himself or herself, commits a sinful deed. Islam is neither an ethnocentric nor a sacramental religion. The followers of this religion observe no sacraments. Anyone can become a Muslim by his/ her discretion. Introduction to Islam involves no sacramental ceremony, no involvement by any clergy, and no authentication by any organized body. All that a true Moslem needs to do is follow the teachings of Islam. These teachings are:

Doctrine of God: Islam is a strictly monotheistic religion. The followers of Islam believe that there is no other God than Allah.

Doctrine of Angels: The throne of God is surrounded by Angels. They serve as His messenger to people. The most important of all angels is Gabriel. Iblis is a fallen angel, he is also referred to as the Satan or Devil. He has authority over the djinns who are male and female demons.

Doctrine of Inspired Books: The Moslems believe in the sacred books which include the Torah, the Gospel of Jesus, the Psalms, and the Koran (Qur'an). The followers of Islam believe that Koran is the only book which is completely error free. Sections of the holy book Koran have resemblance to the Bible, the Apocrypha, and the Jewish Talmud. There are many stories in Koran that are similar to stories of various prophets in the Old Testament.

Koran is somewhat shorter in length than the New Testament. Islam's followers are expected to memorize as much of the Koran as they can. Those who memorize the whole book by heart are highly honored.

Doctrine of Prophets: According to the teachings of Islam, there are many persons who are considered to be prophets. Among them are Abraham, Ishmael, Moses, Noah, John the Baptist, Jesus, and Mohammed. Mohammed is considered to be last prophet. His proclamations completed the message sent by God to people.

Doctrine of Last Judgment: Moslems believe that there will be a day of final judgment. At that time, the non-believers will be sentenced to the burning fires of hell, while the believers will enter heaven. However, the pleasures of heaven will be given to the believers according to the degree of faith and morality they displayed in their lifetime.

The followers of Islam believe that the moral and legal codes of Islam apply to all areas of human life.

About the Author

The Major Religions of the World….Revisited book includes information about Islamic religion and beliefs; and its comparison with worlds other 4 major religions Hinduism, Christianity, Buddhism and Judaism.

Privacy Policy

2008-04-16T05:47:00.000-07:00

Privacy Policy for www.islam-my.blogspot.com

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Muslim women are taking part in aqua-aerobic and swimming events

2008-04-07T01:52:00.000-07:00

by Sarah Al

All these year's Muslim females have faced the problem of finding an appropriate swimwear which adheres to the Koran, which requires a woman to cover everything except her face, hands and feet. The swimwears available in the market were either not targeted for the Muslim women as they led to show of skin or were unpractical for swimming. To aptly describe how uncomfortable the swimwear designed for Muslimahs was I shall quote Aheda Zanetti who wrote to the National Geographic News stating "As an active Muslim girl, I found it difficult to participate in most sports, because of all the excess clothes we were wearing. And the veil very unpractical when playing sports".

For a market that was not targeted by big market share holders like Nike scattering small companies took the initiative of designing something fruitful for Muslimahs. People like Zanetti, Oliver Momeni and Hasema saw a great potential and design need in the market of swimwear for Muslimahs. Zanetti, is the owner of Ahiida, an Australian company that designs women's sportswear. Oliver Momeni started his venture of Bodykini in 2007, based in Spain and Hasema a Turkish company started designing a line of swimwear for men, women and kids.

Among all these products the most admired and reviewed is "Bodykini".Surely, Oliver had the support and opinions of his Iranian family members and an experience of over 20 years in the family textile business. Before designing the final product "Bodykini", Oliver conducted a lot of market research and held talks with many Muslim women. In the course of his time, he learned the important attributes targeted while designing the swimsuit. He designed Bodykini which is a complete blend of a swimsuit that looks great, designed for modest comfort, adheres to Islam's tradition and most importantly lets women swim without any fear.

It does so by removing all the excess fabric that the previous swimwear provided like the veil, pants and skirts. Oliver incorporated every thing into 2 main piece of clothing: a shirt with a hijood that serves as a close-fitting headpiece, which firmly lays on the head without slipping and a pant. The fabric used is a high quality water-repellent fabric that is not only highly Chlorine resistant but also provides protection from ultraviolet rays. The advantage of using a Polyester material is that it has low water absorbency, dries fast and ensures complete stretch in all directions leading to comfortable swimming or aqua-sport. The Bodykini comes in two colors to choose from and two unique features. The first feature is the two elastic bands that are attached at the inside of the pants that get buttoned to the inside of the suit, which prevent the suit from floating in case the swimmer performs a feet first dive. The second feature is the small pocket with a zipper in the pants; ideal for keeping small items like keys or money.

So now, with products like Bodykini both the problems namely: meeting the Islamic traditional requirements and availability of a comfortable swimming garment for women, are solved. Bodykini is available online at http://www.bodykini.com . Along with this Bodykini has been launched in the Middle East and is available in Dubai at Al Boom Marine retail stores or at the Dubai Ladies Club. Now, Islamic women can remain more active and enjoy the aqua sports with the power of Bodykini. The Bodykini modest swimwear is becoming popular among not just the Muslim population but also among all those women who love to cover their bodies and prevent the tans while enjoying the relaxing water.

Having said all this, Oliver Momeni is not just being thanked by all Muslim women for introducing such a wonderful product in the market but the big players are looking forward to promote products like Bodykini which is showing a very good grip on the swimwear market. Taylor, of Azizah Magazine, says that "In another 15 years there's going to be a sizable Muslim consumer market and lots of demand. I think we're where the Hispanic market was 20 years ago, and today the Hispanic market is a big consumer market." Further more, Arun Jain, a marketing professor at the University of Buffalo in New York State, agrees and states that given the growth potential of the Muslim community in the United States, major sportswear manufacturers could be missing out on an opportunity to break into an emerging market. Moreover, more than just the Muslim women the modern world women comprising of Christian, Jews and others don't feel the need to show off their bodies and strive to be modest.

About the Author

Read about Sarah's first experience with the Bodykini Swimsuit: http://www.squidoo.com/bodykini

What is Ramadan?

2008-04-07T01:50:00.000-07:00

by Shazia Shah

Ramadan is the act when Muslims all over the world must ritually fast and abstain from certain acts or foods and liquids which are prohibited during this holy time of year. Fasting is one of the five pillars of Islam which all Muslims are expected to follow, the other four pillars of Islam are Faith (Shahadah); Prayer (Salah), Charitable Giving (Zakah), and the holy Pilgrimage to Makkah (Hajj). Ramadan takes place during the 9th month in the Islamic calendar and will therefore differ from year to year when using the more common 12 month calendar than the Islamic lunar calendar. Ramadan lasts for 29 or 30 days depending on the sighting of the new moon.

Fasting begins from sunrise to sunset. When a Muslim first begins to fast they will tend to wake up before sunrise to eat, this is known as Sehri or Suhoor. Often in Muslim households, there will be a generous breakfast before sunrise, as eating and drinking is not allowed. When sunset approaches and it is nearing the time for the fast to be opened some Muslims will gather to have Iftari parties to open their fasts together. Families come together and even extended families so this is also a great time for get together. It is customary to open your fasts with dates as this was what the Prophet Mohammed (PBH) is said to have eaten to open his fast with.

Fasting is much more than denying yourself food or drinks. It is a time of spiritual reflection and prayer. During this month Muslims will be thinking of others who are less fortunate than themselves, those from all over the world who have extreme difficulty even finding food or are in poverty. Muslims should also spend this time reflecting about their religion and what it means to them. Prayer is important during Ramadan and is used to focus a Muslims spiritual belief towards their God and pray for thanks for all that they have and for others all over the world who are less fortunate as no matter how badly you may feel that your present circumstances may be, there will always be someone worse off.

Some guidelines for fasting during the holy month of Ramadan:

1. No eating or drinking from sunrise to sunset 2. No chewing gum 3. No smoking (or other type of drugs or alcohol which is not permitted any ways in Islam) 4. No sexual contact 5. Not allowed for women during menstrual period 6. Not required of the mentally ill or those of physical ill health 7. Not partaking in activities which are considered haram 8. Not required of children until they reach puberty

Helpful advice for fasting during the holy month of Ramadan:

1. It is advisable to drink plenty of water before starting your fasts 2. Try to avoid strenuous exercise that could cause you to perspire too much. Without the ability to drink to replenish the liquid lost you will be endangering your health which could cause you to even faint or feel physically unwell. Exercise in the evening after you open your fasts. 3. Avoid foods such as potato chips (crisps) or other salty or dry foods which could cause you to get very thirsty later in the day 4. Avoid direct sunlight when possible as perspiration could cause you to get very thirsty or make you faint/ unwell.

When Ramadan has finished and the fasting has ceased, Eid ul Fitr is celebrated. It is anticipated all month and is celebrated differently all over the world but the general feelings are on family and the local religious community. Usually families will gather at the house of the senior member of the family and gifts of cash or clothes are given to the children. As the festivities carry on through out the day and night, this will mark the end of a very special time of the year in the Muslim calendar.

About the Author

Shazia Shah is a practicing Muslim and has been a driving force behind the Muslim Matrimonials website http://www.muslimandsingle.com and http://www.asians4asians.com With Muslim Members from all over the UK and rest of the world.

Some Miracle of The Quran - 2

2008-04-07T01:49:00.000-07:00

by Harun Yahya

THE STRUCTURAL DIFFERENCES BETWEEN THE SUN, THE MOON AND THE STARS

We built seven firm layers above you. We installed a blazing lamp. (Qur'an, 78:12-13)

As we know, the only source of light in the Solar System is the Sun. With advances in technology, astronomers discovered that the Moon was not a source of light but that it merely reflects the light reaching it from the Sun. The expression "lamp" in the above verse is a translation of the Arabic word "siraaj," which most perfectly describes the Sun, the source of light and heat. In the Qur'an Allah employs different words when referring to such celestial bodies as the Moon, the Sun and the stars. This is how the differences between the structures of the Sun and Moon are expressed in the Qur'an:

Don't you see how He created seven heavens in layers, and placed the Moon as a light in them and made the sun a blazing lamp? (Qur'an, 71:15-16)

In the above verse, the word "light" is used for the Moon ("noor" in Arabic) and the word "lamp" for the Sun ("siraaj" in Arabic.) The word used for the Moon refers to a light-reflecting, bright, motionless body. The word used for the Sun refers to a celestial body which is always burning, a constant source of heat and light.

On the other hand, the word "star" comes from the Arabic root "najama," meaning "appearing, emerging, visible." As in the verse below, stars are also referred to by the word "thaaqib," which is used for that which shines and pierces the darkness with light: self-consuming and burning:

It is the star that pierces through darkness! (Qur'an, 86:3)

We now know that the Moon does not emit its own light but reflects that reaching it from the Sun. We also know that the Sun and stars do emit their own light. These facts were revealed in the Qur'an in an age when mankind simply did not have the means to make scientific discoveries of their own accord. It was an age when peoples' knowledge of celestial bodies was severely restricted, to say the least. This further emphasises the miraculous nature of the book of Islam.

ORBITS AND THE ROTATING UNIVERSE

One of the most important reasons for the great equilibrium in the universe is the fact that celestial bodies follow specific paths. Stars, planets and satellites all rotate around their own axes and also rotate together with the system of which they are a part. The universe functions within a finely-tuned order, just like the wheels in a factory.

There are more than 100 billion galaxies in the visible universe and each small galaxy contains approximately a billion stars. Furthermore, each big galaxy contains more than a trillion.(World Book Encyclopedia, 2003; contributor: Kenneth Brecher, Ph.D., Professor of Astronomy and Physics, Boston University.) Many of these stars have planets and many of those planets have satellites. All these celestial bodies follow the most finely calculated paths and orbits. For millions of years, each one has been moving in its own path in flawless harmony with all the others. In addition to these, there are also a great many comets moving along in their own pre-determined paths.

In addition, the paths in the universe are not restricted to a few celestial bodies. The Solar System and even other galaxies also exhibit considerable motion around other centres. Every year, Earth, and the Solar System with it, move some 500 million km (310 million miles) from where they were the previous year. It has been calculated that even the slightest deviation from celestial bodies' paths could have drastic consequences which might spell the end of the entire system. For example, the consequences of the Earth's deviating from its course by a mere 3 mm have been described in one source as follows:

While rotating around the sun, the earth follows such an orbit that, every 18 miles, it only deviates 2.8 millimetres from a direct course. The orbit followed by the earth never changes, because even a deviation of 3 millimetres would cause catastrophic disasters: If the deviation were 2.5 mm instead of 2.8 mm, then the orbit would be very large, and all of us would freeze. If the deviation were 3.1 mm, we would be scorched to death. (Bilim ve Teknik (Science and Technology Journal), July 1983.)

Another characteristic of heavenly bodies is that they also rotate around their own axes. The verse which reads "[I swear] by Heaven with its cyclical systems," (Qur'an, 86:11) indicates this truth. Naturally, at the time when the Qur'an was revealed, people had no telescopes with which to study bodies millions of kilometres away in space, advanced observation technology or our modern knowledge of physics and astronomy. It was therefore impossible to establish that space had "its oscillating orbits," (Qur'an, 51:7) as described in the verse. The Qur'an however, revealed at that time, provided clear information concerning that fact. This is proof that this book is indeed Allah's word.

THE SUN'S TRAJECTORY

It is stressed in the Qur'an that the Sun and Moon follow specific trajectories: It is He Who created night and day and the Sun and Moon, each one swimming in a sphere. (Qur'an, 21:33)

The word "swim" in the above verse is expressed in Arabic by the word "sabaha" and is used to describe the movement of the Sun in space. The word means that the Sun does not move randomly through space but that it rotates around its axis and follows a course as it does so. The fact that the Sun is not fixed in position but rather follows a specific trajectory is also stated in another verse:

And the Sun runs to its resting place. That is the decree of the Almighty, the All-Knowing. (Qur'an, 36:38)

These facts set out in the Qur'an were only discovered by means of astronomical advances in our own time. According to astronomers' calculations, the Sun moves along a path known as the Solar Apex in the path of the star Vega at an incredible speed of 720,000 kmph (447,000 mph). In rough terms, this shows that the Sun traverses some 17.28 million km (10.74 million miles) a day. As well as the Sun itself, all the planets and satellites within its gravitational field also travel the same distance. THE MOON'S ORBIT

And We have decreed set phases for the Moon, until it ends up looking like an old date branch. It is not for the Sun to overtake the Moon nor for the night to outstrip the day; each one is swimming in a sphere. (Qur'an, 36:39-40)

The Moon does not follow a regular orbit like the satellites of other planets. As it orbits the Earth, it sometimes moves behind it and sometimes in front. As it also moves with the Earth around the Sun, it actually follows a constant pattern resembling the letter "S" in space. This route, traced by the Moon in space, is described in the Qur'an as resembling an old date branch and does indeed resemble the twisted form of the date tree branch. Indeed, the word "urjoon" employed in the Qur'an refers to a thin and twisted date branch and is used to describe that part left after the fruit has been picked. The way that this branch is described as "old" is also most appropriate since old date branches are thinner and more twisted.

There is no doubt that it was impossible for anyone to have any knowledge about the orbit of the Moon 1,400 years ago. The way that this pattern, identified by modern technology and accumulated knowledge, was revealed in the Book is yet another scientific miracle of the Qur'an.

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. The works of Harun Yahya have been translated into 41 languages. Visit 56 web pages on this websites: http://www.harunyahya.com http://www.miraclesofthequran.com http://www.islamdenouncesterrorism.com

People of The Book & The Muslims

2008-01-23T20:39:00.000-08:00

by Harun Yahya

Islam is a religion of peace, love and tolerance. Today, however, some circles have been presenting a false image of Islam, as if there were conflict between Islam and the adherents of the two other monotheistic religions. Yet Islam's view of Jews and Christians, who are named "the People of the Book" in the Koran, is very friendly and tolerant.

This attitude towards the People of the Book developed during the years of the birth of Islam. At that time, Muslims were a minority, struggling to protect their faith and suffering oppression and torture from the pagans of the city of Mecca. Due to this persecution, some Muslims decided to flee Mecca and shelter in a safe country with a just ruler. The Prophet Muhammad told them to take refuge with King Negus, the Christian king of Ethiopia. The Muslims who followed this advice found a very fair administration that embraced them with love and respect when they went to Ethiopia. King Negus refused the demands of the pagan messengers who asked him to surrender the Muslims to them, and announced that Muslims could live freely in his country.

Such attitudes of Christian people that are based on the concepts of compassion, mercy, modesty and justice, constitute a fact that God has pointed out in the Koran. A verse of the Koran states:

â€¦ You will find the people most affectionate to those who believe are those who say, 'We are Christians.' That is because some of them are priests and monks and because they are not arrogant. (Surat al-Ma'ida, 82)

The Common Beliefs and Values of the People of the Book with Muslims

Christian and Muslim belief have many aspects in common. Judaism too shares many beliefs with Islam. All true adherents of these three great religions:

believe that God has created the entire universe out of nothing and that He dominates all that exists with His omnipotence.

believe that God has created man and living things in a miraculous way and that man possesses a soul granted him by God.

believe that besides Jesus, Moses or Muhammad, God sent many prophets such as Noah, Abraham, Isaac and Joseph throughout history, and they love all these prophets.

believe in resurrection, Heaven and Hell and angels, and that God has created our lives with a certain destiny. The beliefs of the People of the Book are in harmony with Muslims, not only in terms of faith-related issues, but also of moral values. Today, in a world where such immoralities as adultery, homosexuality, drug addiction and a model of egoism and self-seeking cruelty have grown widespread, the People of the Book and Muslims share the same virtues: Honor, chastity, humility, self-sacrifice, honesty, compassion, mercy and unconditional loveâ€¦

According To The Koran, Muslims, Jews And Christians Should Live In Friendship

It is evident there are ample grounds for an alliance between the "People of the Book" and Muslims. This is also very evident in the Koran. In the relevant verses of the Koran, there is a significant difference between the People of the Book and the idolaters. This is especially emphasized in the area of social life. For example, it is said concerning the idolaters: "(they) are unclean, so after this year they should not come near the Masjid al-Haram (Kaaba)." (Surat at-Tawba: 28) Idolaters are people who obey no divine law, have no moral precepts and who are capable of committing every kind of degrading and perverse action without hesitation.

But while they basically rely on God's revelation, the People of the Book have moral precepts and know what is lawful and what is not. For this reason, if one of the People of the Book cooks some food, it is lawful for Muslims to eat it. In the same way, permission has been given for a Muslim man to marry a woman from among the People of the Book. On this subject God commands:

Today all good things have been made lawful for you. And the food of those given the Book is also lawful for you and your food is lawful for them. So are chaste women from among the believers and chaste women of those given the Book before you, once you have given them their dowries in marriage, not in fornication or taking them as lovers. But as for anyone who disbelieve, his actions will come to nothing and in the hereafter he will be among the losers. (Surat al-Mai'da: 5)

These commands show that bonds of kinship may be established as a result of the marriage of a Muslim with a woman from the People of the Book, and that those on each side of the union can accept an invitation to a meal. These are the fundamentals that will ensure the establishment of equitable human relationships and a happy communal life. Since the Koran enjoins this equitable and tolerant attitude, it is unthinkable that a Muslim could take an opposing view.

Monasteries, Churches And Synagogues Should Be Respected

Another important fact we learn from the Koran is that Muslims must respect Jewish and Christian places of worship. In the Koran, the places of worship of the People of the Book, i.e. monasteries, churches and synagogues, are mentioned as places of worship protected by God.

â€¦if God had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where God's name is mentioned much, would have been pulled down and destroyed. God will certainly help those who help Him - God is All-Strong, Almighty. (Surat al-Hajj: 40 )

This verse shows all Muslims the importance of respecting and protecting the sanctuaries of Christians and Jews.

Indeed, in the Koran God commands Muslims not to harbor any enmity towards any people. In many verses, friendship is recommended, even with idolaters. God even refers to the idolaters at war with Muslims in this way: "If any of the idolaters ask you for protection, give them protection until they have heard the words of God. Then convey them to a place where they are safe." (Surat at-Tawba: 6)

Jews and Christians, however, are much closer to Muslims than idolaters. Each of these religions has its book, that is, they are subject to a revelation sent down by God. They know what is right and what is wrong, what is lawful and what is unlawful. They know they will give an account to God, and they love and revere His prophets. This shows that Muslims and the people of the book can live easily together and cooperate.

The Common Enemies of the Faith

Another important fact that draws Christianity, Judaism and Islam together is the atheist philosophies that are so influential in our time.

Among the best-known and most harmful philosophies of our age can be cited materialism, communism, fascism, anarchism, racism and secular humanism. Many people who believed in the fake diagnoses, deceptive descriptions and explanations of these ideas on the universe, society and man, have lost their faith or doubted it. What is more, these ideologies have dragged people, societies and nations into great crises, conflicts and wars. Their share of the blame for the pain and troubles that humanity suffers today is immense.

While they deny God and creation, all the above-mentioned ideologies are based on a common framework, a so-called scientific basis; Charles Darwin's theory of evolution. Darwinism constitutes the basis of atheist philosophies. This theory claims that living beings have evolved as a result of coincidences and by means of a struggle for life. Therefore, Darwinism sends this deceptive message to people:

"You are not responsible to anyone, you owe your life to coincidences, you need to struggle, and if necessary to oppress others to succeed. This world is one of conflict and self-interest".

This evil morality advises people to be egoistical, self-seeking, cruel and oppressive. It destroys such virtues as mercy, compassion, self-sacrifice and humility, the moral values of the three great monotheistic religions.

This being the case, it is necessary for the people of the Book and Muslims to cooperate, since they believe in God and accept the morality that He teaches. The followers of these three religions should expose to the world the fallacy of Darwinism, which has no scientific basis, but which is trying to be preserved for the sake of materialist philosophy. They should cooperatively carry out an intellectual struggle against all other deceptive ideas that serve atheism. Once this is realized, the world will, in a very short time, embrace peace, tranquility and justice.

Conclusion: "Let us Rally to a Common Formula"

At a time when anti-religious, atheist and materialist ideologies surround the world, similarities among theistic religions should be emphasized, and cooperation should be established for common aims.

Concerning the People of the Book, God gives Muslims a command in the Koran; to rally to a common formula:

O People of the Book! Let us rally to a common formula to be binding on both us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than God. (Surat Al 'Imran, 64)

This is indeed our call to Christians and Jews: As people who believe in God and follow His revelations, let us rally to a common formula - "faith". Let's love God, Who is our Creator and Lord, and follow His commands. And let us pray God to lead us to an even straighter path.

When Muslims, Christians and Jews rally to a common formula this way;

When they understand that they are friends not enemies,

When they see that the real enemy is atheism and paganism,

then the world will become a very different place.

The fighting that has raged for ages, enmities, fears - and terrorist attacks - will come to an end, and a new civilization based on love, respect and peace will be established upon this "common formula".

Under the pen name of Harun Yahya, Adnan Oktar has written some 250 works. His books contain a total of 46,000 pages and 31,500 illustrations. Of these books, 7,000 pages and 6,000 illustrations deal with the collapse of the Theory of Evolution. You can read, free of charge, all the books Adnan Oktar has written under the pen name Harun Yahya on these websites www.harunyahya.com

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

The Real Ideological Root of Terrorism: Darwinism & Materialism 2

2008-01-23T20:34:00.000-08:00

by Harun Yahya

he Fruit of 'The Law of the Jungle': Fascism

As Darwinism fed racism in the 19th century, it formed the basis of an ideology that would develop and drown the world in blood in the 20thcentury: Nazism.

Both the race theory and the war hysteria of the Nazis were inspired from Darwinism. A strong Darwinist influence can be seen in Nazi ideologues. When one examines this theory, which was given shape by Adolf Hitler and Alfred Rosenberg, one comes across such concepts as 'natural selection', 'selected mating', and 'the struggle for survival between the races', which are repeated dozens of time in The Origin of Species. When calling his book Mein Kampf (My Struggle), Hitler was inspired by the Darwinist struggle for survival and the principle that victory went to the fittest. He particularly talks about the struggle between the races:

'History would culminate in a new millennial empire of unparalleled splendor, based on a new racial hierarchy ordained by nature herself.'[7]

In the 1933 Nuremberg party rally, Hitler proclaimed that "a higher race subjects to itself a lower raceâ€¦ a right which we see in nature and which can be regarded as the sole conceivable right."

That the Nazis were influenced by Darwinism is a fact that many historians accept. The historian Hickman describes Darwinism's influence on Hitler as follows:

(Hitler) was a firm believer and preacher of evolution. Whatever the deeper, profound, complexities of his psychosis, it is certain that [the concept of struggle was important because] â€¦ his book, Mein Kampf, clearly set forth a number of evolutionary ideas, particularly those emphasizing struggle, survival of the fittest and the extermination of the weak to produce a better society. [8]

Hitler, who emerged with these views, dragged the world to violence that had never before been seen. Many ethnic and political groups, and especially the Jews, were exposed to terrible cruelty and slaughter in the Nazi concentration camps. World War II, which began with the Nazi invasion, cost 55 million lives. What lay behind the greatest tragedy in world history was Darwinism's concept of the 'struggle for survival'.

The Bloody Alliance: Darwinism and Communism

The dialectical materialism of Marx defined violence as a constructive force that helped human progress. While fascists are found on the right wing of Social Darwinism, the left wing is occupied by communists. Communists have always been among the fiercest defenders of Darwin's theory.

This relationship between Darwinism and communism goes right back to the founders of both these 'isms.' Marx and Engels, the founders of communism, read Darwin's The Origin of Species as soon as it came out, and were amazed at is 'dialectical materialist' attitude. The correspondence between Marx and Engels showed that they saw Darwin's theory as 'containing the basis in natural history for communism'. In his book The Dialectics of Nature, which he wrote under the influence of Darwin, Engels was full of praise for Darwin, and tried to make his own contribution to the theory in the chapter 'The Part Played by Labor in the Transition from Ape to Man.'

Russian communists who followed in the footsteps of Marx and Engels, such as Plekhanov, Lenin, Trotsky and Stalin, all agreed with Darwin's theory of evolution. Plekhanov, who is considered as the founder of Russian communism, regarded marxism as 'Darwinism in its application to social science'. [9]

Trotsky said, 'Darwin's discovery is the highest triumph of the dialectic in the whole field of organic matter.' [10]

'Darwinist education' had a major role in the formation of communist cadres. For instance, historians note the fact that Stalin was religious in his youth, but became an atheist because of Darwin's books. [11]

Mao, who established communist rule in China and killed millions of people, openly stated that 'Chinese socialism is founded upon Darwin and the theory of evolution.' [12]

The Harvard University historian James Reeve Pusey goes into great detail regarding Darwinism's effect on Mao and Chinese communism in his research book China and Charles Darwin. [13]

In short, there is an unbreakable link between the theory of evolution and communism. The theory claims that living things are the product of blind chance, and provides a so-called scientific support for atheism. Communism, an atheist ideology, is for that reason firmly tied to Darwinism. Moreover, the theory of evolution proposes that development in nature is possible thanks to conflict (in other words 'the struggle for survival') and supports the concept of 'dialectics' which is fundamental to communism.

If we think of the communist concept of 'dialectical conflict', which killed some 120 million people throughout the 20thcentury, as a 'killing machine' then we can better understand the dimension of the disaster that Darwinism visited on our planet.

Darwinism and Terrorism

As we have so far seen, Darwinism is at the root of various ideologies of violence that spelled disaster to mankind in the 20thcentury. However, as well as these ideologies, Darwinism also defines an 'ethical understanding' and 'method' that could influence various world views. The fundamental concept behind this understanding and method is 'fighting those who are not one of us'.

We can explain this in the following way: There are different beliefs, worldviews and philosophies in the world. These can look at each other in one of two ways:

1) They can respect the existence of those who are not one of them and try to establish dialogue with them, employing a humane method.

2) They can choose to fight others, and to try to secure an advantage by damaging them, in other words, behave like a wild animal.

The horror we call terrorism is nothing other than a statement of the second view.

The faith in the legitimacy of terror comes from materialist ideologies, not Theistic faiths. When we consider the difference between these two approaches, we can see that the idea of "man as a fighting animal" which Darwinism has subconsciously imposed on people is particularly influential. Individuals and groups who choose the way of conflict may never have heard of Darwinism and the principles of that ideology. But in the final analysis, they agree with a view whose philosophical basis rests on Darwinism. What leads them to believe in the rightness of violence is such Darwinism-based slogans as;

'In this world, only the strong survive', 'Big fish swallow the little ones', 'War is a virtue', and 'Man advances by waging war'.

Take Darwinism away, and these are nothing but empty slogans.

Actually, when Darwinism is taken away, no philosophy of 'conflict' remains. The three monotheistic religions that most people in the world believe in, Islam, Christianity and Judaism, all oppose violence. All three religions wish to bring peace and harmony to the world, and oppose innocent people being killed and suffering cruelty and torture. Conflict and violence violate the morality that God has set out for man, and are abnormal and undesired concepts. However, Darwinism sees and portrays conflict and violence as natural, justified and correct concepts that have to exist.

For this reason, if some people commit terrorism using the concepts and symbols of Islam, Christianity and Judaism in the name of those religions, you can be sure that those people are not Muslims, Christians or Jews. They are in fact Social Darwinists. They hide under a cloak of religion, but they are not genuine believers. Even if they claim to be serving religion, they are actually enemies of religion and believers. That is because they are ruthlessly committing a crime that religion forbids, and in such a way as to blacken religion in peoples' eyes.

For this reason, the root of the terrorism that plagues our world is not in any of the monotheistic religions, but is in atheism, and the expression of atheism in our times: 'Darwinism' and 'materialism'.

Notes

1- Charles Darwin, The Descent of Man, 2nd edition, New York, A L. Burt Co., 1874, p. 178 2- Lalita Prasad Vidyarthi, Racism, Science and Pseudo-Science, Unesco, France, VendÃ´me, 1983. s. 54 3- Theodore D. Hall, The Scientific Background of the Nazi Race Purification Program, http://www.trufax.org/avoid/nazi.html 4- James Joll, Europe Since 1870: An International History, Penguin Books, Middlesex, 1990, s. 164 5- James Joll, Europe Since 1870: An International History, Penguin Books, Middlesex, 1990, s. 164 6- M.F. Ashley-Montagu, Man in Process (New York: World. Pub. Co. 1961) pp. 76, 77 cited in Bolton Davidheiser, W E Lammers (ed) Scientific Studies in Special Creationism, 1971, p. 338-339 7- L.H. Gann, "Adolf Hitler, The Complete Totalitarian", The Intercollegiate Review, Fall 1985, p. 24; cited in Henry M. Morris, The Long war Against God, Baker Book House, 1989, p. 78 8- Hickman, R., Biocreation, Science Press, Worthington, OH, pp. 51-52, 1983; Jerry Bergman, "Darwinism and the Nazi Race Holocaust", Creation Ex Nihilo Technical Journal 13 (2): 101-111, 1999 9- Robert M. Young DARWINIAN EVOLUTION AND HUMAN HISTORY, Historical Studies on Science and Belief, 1980 10- Alan Woods and Ted Grant. "Marxism and Darwinism", Reason in Revolt: Marxism and Modern Science, London, 1993 11- Alex de Jonge, Stalin and The Shaping of the Soviet Uninon, William Collins Sons & Limited Co., Glasgow, 1987, s. 22 12- Mehnert, Kampf um Mao's Erbe, Deutsche Verlags-Anstalt, 1977 13- James Reeve Pusey, China and Charles Darwin, Cambridge,Massachusetts, 1983

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

Idolatry in Our Age 1

2008-01-18T01:26:00.000-08:00

by Harun Yahya

S'hirk',the word used for idolatry in Arabic means "partnership/association".

In the Qur'an, to practise idolatry is to associate any other being, any other person, or concept with God, considering them to be equal to God, and to act upon this unsound belief.

In translations of the Qur'an, idolatry is explained as "associating a partner with God". It is expressed thus: "having another god besides God", or "worshipping another god besides God".

In its broadest sense, idolatry is to adhere to principles and values, or pursue a life style other than is consistent with the teachings and moral values of the Qur'an. Someone adopting such principles simply sets up the person laying down these principles as a partner to God. This person may be anyone; his father, grandfather, an ancestor he may so exalt the society he is a member of, the founders of an ideology, a philosophy or its followers. In this broad sense of idolatry, someone adhering to a different way of living other than the Qur'an, simply practices idolatry. He may call himself an atheist, Christian, or Jew. He may even appear to be a Muslim, performing his regular prayers, fasting and obeying the laws of Islam. Nevertheless, anyone harboring a thought or judgment opposing the Qur'an is a mere idolater; by such a stance he simply manifests his acceptance of the existence of a ruler other than God.

Idolatry does not essentially require an absolute denial of the existence of God. Rather, the majority of the idolaters avoid explicitly accepting such an attribute or "title". Never scrupulous in conduct, they deceive themselves throughout their lives. On the Day of Judgment, they still reject being involved in idolatry. The stance they adopt is explained in the following verse:

One day shall We gather them all together: We shall say to those who ascribed partners (to Us): "Where are the partners whom you (invented and) talked about?" There will then be (left) no subterfuge for them but to say: "By God, our Lord, we were not those who associated other gods with God."Behold! How they lie against their own souls ! But the (lie) which they invented will leave them in the lurch. (al-Ana'am, 22-24)

An idolater does not necessarily have to make "declarations". You will certainly never hear a statement like this: "I hereby take this divine being as a god besides God and I swear an oath of loyalty to him." Idolatry resides primarily, in the heart and is then disclosed through word and deed. From the standpoint of the Qur'an, having a preference for a being other than God underlies it. Giving preference to the will of some person over the Will of God, for instance, fear of other people rather than fear of God, or an attachment to some person rather than to Him are examples of idolatry described in the Qur'an.

From the foregoing, it is clear that idolatry is the diversion of the feeling of "love" from God to other beings. The strong attachment formed to idols is explained in the following verse:

Yet there are men who take (for worship) others besides God, as equal (with God): They love them as they should love God. But those of the Faith are overflowing in their love for God. If only the unrighteous could see, behold, they would see the penalty: that to God belongs all power, and God will sternly enforce the penalty. (Surah Al-Baqara, 2:165)

This verse makes it clear that "love" given to the wrong people lays the basis for "worshipping others than God" as well as idolatry. Unlike believers, unbelievers can never maintain an intimate relation with their Creator. They love either themselves or others, or both; they share out their love among their fathers, sons, brothers, wives, husbands, lovers, the people they are surrounded by, and so on. As well as for people, unbelievers feel attachment for non-living things, or rather concepts like money, possessions, houses, cars, status, prestige, etc.

The superior and gorgeous properties of all living things and non-living things alike, are mere reflections of the infinite attributes of God. The unique possessor of these features is God and therefore the only One worthy of loyalty, devotion and love. Feeling an attachment then for anything other than God is mere association of partners with God.

In another verse, in the words of prophet Abraham, it is asserted that unbelievers leave God and strengthen the bond with their idols:

And he said: "You have taken (for worship) idols besides God, out of mutual love and regard between yourselves in this life; but on the Day of Judgment you shall disown and curse each other: and your abode will be the Fire, and you shall have none to help you." (Al-Ankaboot, 25)

Passion for women is the most striking example of ascribing partners to God in terms of love. The woman in question can be anyone-a spouse, a girl friend, or even a woman to whom one is platonically attracted. In consequence, if the love felt for a woman makes a man drift apart from God, makes him see a woman as equal to or at a higher level than God, then this is explicitly "ascribing partners to God." Such a mentality, assumed to be innocent behavior in society, has serious consequences, however, in the presence of God:

(The Pagans), leaving Him, call but upon female deities: they call but upon Satan the persistent rebel! (An-Nisa, 117)

This point of view also holds true for women. This type of love, unacceptable in the presence of God, is however encouraged in modern societies under the "innocent" rubrics of "love", "romanticism" or "dating." The indoctrination of romanticism- especially targeting young people-has devastating effects upon new generations. This is surely a great hindrance to the healthy development of the youthful mind and consciousness. As a result of this indoctrination, generations devoid of understanding, come into being. In such circumstances, the members of society live in a total unawareness of the purpose of their existence on Earth, and the exigencies of their religion and faith. Such people simply cling to an ignorant way of living and lead their lives without knowing what love of God or fear of God really means.

Another reason for the individual to drift into shirk is fear. Just like love, fear should be felt only for God. One who feels or shows fear for created beings simply attributes individual might to them. This is idolatry, pure and simple.

God has said:

"Take not (for worship) two gods: for He is just One God: then fear Me (and Me alone)." To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will you fear other than God? (An-Nahl, 51-52)

Unbelievers go in great fear of other people. This is narrated in the Qur'an:

...When (at length) the order for fighting was issued to them, behold! A section of them feared men as - or even more than - they should have feared God. They said: "Our Lord! Why have you ordered us to fight? Could you not grant us a brief respite?"... (An-Nisa, 77)

Apart from the feelings of love and fear, there are other attitudes leading man to idolatry.

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

Idolatry in Our Age 2

2008-01-18T01:23:00.000-08:00

by Harun Yahya

The basis of idolatry is the preference for a person, or a thing over God, for instance, to prefer somebody's approval to God's, to fear somebody as one fears God or to love him as one loves Godâ€¦Or to do for an idol what he doesn't do for God, or to make a sacrifice which he does not do for God's approval.

Given the foregoing arguments, it would be a shallow interpretation indeed to define idolatry as the worship of statues. This is surely an argument used by unbelievers to justify their stance. According to their explanation, idolatry ceased when the idols in the Ka'ba were broken at the time the message of Islam was communicated. If this argument were true, then the hundreds of verses warning believers against idolatry, and providing a detailed explanation about it, would have relevance only to a few primitive tribes in our day-a piece of a reasoning quite contradictory to the essence of the Qur'an. Furthermore from the Qur'an which will prevail until the Day of Judgement we understand that, in every age, pagans lived together side by side with believers. The related verse follows:

Strongest among men in enmity to the believers you will find the Jews and Pagans... (Al-Maeda, 82)

Turn back in repentance to God, and fear Him: establish regular prayers, and do not be among those who associate other gods with God Turn to Him, be careful of your duty to Him, be steadfast in prayer and do not be of the polytheists, who split up their religion, and become (mere) sects, each party rejoicing in its own beliefs! (Ar-Rum, 31-32)

As the verses suggest, one of the most significant characteristics of polytheistic societies is their approach to true religion; they reject some commandments of the religion revealed by God and hence form divisions within the religion. The members of these divisions assume themselves to be on the right path and fight with one another. However, it should be kept in mind that even a minor diversion from the Qur'an is an addition or alteration to what God has revealed, and consequently a source of polytheism.

In the verses below it is stated that no deed of the pagans is accepted by God; even their prayers and worship:

But it has already been revealed to you, as it was to those who went before you, "If you were to associate other gods with God, truly fruitless would your work in life be," and you would surely be in the ranks of those who lose all spiritual good". (Az-Zumar, 65)

Out of what God has produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: "This is for God, and this for our partners!" But the share of their "partners" does not reach God, whilst the share of God reaches their "partners" ! Evil and unjust is their judgement! (Al-Anaam, 136)

A believer may commit various sins. However, behind these sins, there is no question of a revolt or a similar intention or act against God. What makes idolatry different from other sins is that, in contrast to the other sins, idolatry assigns another god besides God and invents a lie against Him. Thus idolatry is the greatest sin. It is in a way a manifestation of disrespect to God.

Accordingly, God mentions in the Qur'an that He will forgive any sin except idolatry:

God does not forgive those who set up partners with Him; but He forgive to whom He pleases; for anything else; to set up partners with God is to devise a sin most heinous indeed. (An-Nisa, 48)

God does not forgive the sin of associating other gods with Him; but He forgives whom He pleases for sins other than this: one who associates other gods with God, has strayed far, far away (from the right). (An-Nisa, 116)

Therefore in many verses of the Qur'an, God warns believers against idolatry and deters them from this greatest sin. The Qur'an explains idolatry in detail:

O you who believe! Truly, the Pagans are unclean... (At-Tawba, 28) Being true in faith to God, and never assigning partners to Him: if anyone assigns partners to God, it is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and carried him off to far-distant place. (Al-Hajj, 31) Turn back in repentance to God, and fear Him: establish regular prayers, and do not be among those who associate other gods with God. (Ar- Rum, 30) Behold, Luqman said to his son by way of instruction: "O my son! Serve no other deity besides God: for false worship is indeed the greatest wrong-doing." (Luqman, 13) Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him do what is right, and, in the worship of his Lord, admit no one as partner." (Al-Kahf, 110)

Anything, living or non-living, which the pagans assign as partners to God by no means possess any divine attributes.

God states in the Qur'an that these partners can neither harm them nor profit them (Jonah, 18), cannot create anything (Jonah, 34, Al-Araf, 191), they cannot help anyone, not even themselves (Al-Araf, 192), and cannot lead to the righteous way (Jonah, 35). Despite their all being inherently weak, these "partners with God" are set up by pagans. The main reason for such an attitude is the fact that God bestows some of His attributes upon these beings.

The authority, sovereignty, supremacy, and prosperity a person possesses, for instance, truly belong to God. As a trial, God grants some of his attributes to some people in this life. Attributing all the power, possessions, etc. to a person's personality, and thus showing fear for him, would be merely associating partners with God. That person is neither a divine being nor someone who possesses the power to attain anything by himself. At this point, we hardly need mention that these are only imaginary beings one creates in one's own mind. In the Qur'an it is described thus:

Behold! Truly to God belong all creatures, in the heavens and on earth. What do they follow who worship as His "partners" other than God? They follow nothing but fancy, and they do nothing but lie. (Jonah, 66)

A person who worships someone other than God will live to regret his delay in understanding that those partners had no virtues whatsoever. Those partners, whom they preferred to God in this life, will lead them to a great grief in the hereafter. Those partners are also the main reasons why pagans take God, Who has the sole power, honor, and glory, and Who is also the only One to be taken as the Protector, as their enemy. On the Day of Judgment , their fate will be as narrated in the following verses:

One day shall We gather them all together. Then we shall say to the idolaters, "To your place! You and those you associated with us as 'partners'. We shall separate them, and their "partners" will say: "It was not us that you worshipped! God is sufficient for a witness between us and you: we certainly knew nothing of your worship of us!" There every soul will prove the fruits of the deeds it sent before it: they will be brought back to God their rightful Lord, and their invented falsehoods will leave them in the lurch. (Jonah 28-30)

Then they will be asked: "Where are the deities to which you gave part-worship in derogation of God?" They will reply: "They have left us in the lurch: Nay, we did not invoke of old, anything that had real existence." Thus God leaves the unbelievers to stray. (Al-Ghafir 73-74)

The Qur'an defines the end of the pagans as follows:

But when they saw Our punishment, they said: "We believe in God, the one God and we reject the partners we used to associate with Him." But their professing the faith when they actually saw Our punishment was not going to profit them. Such has been God's way of dealing with His servants from the most ancient times. And so the rejecters of God perished utterly! (Al-Ghafir, 84-85)

Under the pen name of Harun Yahya, Adnan Oktar has written some 250 works. His books contain a total of 46,000 pages and 31,500 illustrations. Of these books, 7,000 pages and 6,000 illustrations deal with the collapse of the Theory of Evolution. You can read, free of charge, all the books Adnan Oktar has written under the pen name Harun Yahya on these websites www.harunyahya.com

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

Moral Degeneration

2008-01-18T01:21:00.000-08:00

by Harun Yahya

What we refer to as "moral values" are the concepts introduced by religion that make life beautiful and rewarding. Whenever these values are distorted, we face a really disturbing picture in society. First of all, in an environment where no rules and limits are observed, "lawlessness" prevails. In this system, everyone lays down his own rules and principles, based on highly variable criteria. In the ignorant society the basic principle that is applied is not to go to extremes in social conduct and hence not to incur any reaction from the society. It is wholly acceptable to do anything wrong, as long as it is not publicly disclosed. Ignorant people deliver speeches about virtuous conduct and morals, or severely condemn those who hold a contrary view. However, they themselves violate these values when they are convinced that nobody sees them.

This is actually the main basis upon which their philosophy rests. They never think that God surrounds them all at every moment; they never conceive that He sees every deed they commit and hears every word they utter. They perceive degeneration as a "modern" way of living.

They fear being humiliated if they do not project the image of a "modern person." This image essentially calls for the flouting of such moral values as honesty. Someone, for instance, who returns the money he found on the street to its owner is ridiculed. In such a situation, acceptable behavior according to ignorant people would be not to give the money back. This example reflects only one aspect of the ignorant society's understanding about moral values however. Concepts like honesty and chastity also lose their importance. Forgery and lying are accepted as normal. A person may commit burglary since he finds nothing wrong with it. Likewise, anyone can tell a lie whenever he wishes. In this system other people have no right to object because they also have the right to behave "freely"(!) in accordance with their own moral values.

The Qur'an makes it clear that people who adhere to the moral values of the age of the ignorant suffer for doing so:

Indeed, God will not deal unjustly with man in any way. It is man who wrongs his own soul. (Surah Yunus: 44)

In a society where people adhere to religious values, they conduct themselves responsibly towards each other since they go in fear of God. They never deign to be dishonest or insincere, and certainly never push things to such extremes as to make life difficult for others. Moral values become the basis of all acts and conduct.

Under the pen name of Harun Yahya, Adnan Oktar has written some 250 works. His books contain a total of 46,000 pages and 31,500 illustrations. Of these books, 7,000 pages and 6,000 illustrations deal with the collapse of the Theory of Evolution. You can read, free of charge, all the books Adnan Oktar has written under the pen name Harun Yahya on these websites www.harunyahya.com

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

In Every Age There Existed an Ignorant Society

2008-01-18T01:20:00.000-08:00

by Harun Yahya

From the time man was created, there have always been two distinct societies: the ignorant society and the community of believers. All those who fail to observe the limits set by the religion, constitute the ignorant society. Despite discrepancies in beliefs, thoughts and ways of living, one fundamental rationale lays the groundwork for the life of all ignorant societies: not to adhere to true religion. The members of the ignorant society, merely limited strictly in their outlook to the worldly life, are defined in the following verse:

Those who entertain no hope of meeting Us, but desire the life of the world and feel secure therein, and those who are neglectful of Our revelations. (Surah Yunus: 7) Those who love too well this fleeting life, and put behind them (the remembrance of) a grievous day. (Surah Al-Insan: 27)

It is not in any way wrong to enjoy the favors of this world. God created these favors and gave them to the service of mankind. However, members of the ignorant society fall into an error at this point: they never take satisfaction in what they possess and always want to have more. In the words of the Qur'an, "they are deceived by this world." What is more important, they never feel grateful to their Creator, the only One who bestows these favors upon them.

This is exactly why throughout history, regardless of the differences in their lifestyles, prosperity, races, colors and languages, all ignorant societies have displayed an astonishing similarity in terms of their fundamental reasoning and mentality. Whether a community is the most primitive tribe in history or the most glorious civilization dating back to time immemorial, or a contemporary society, the goal for all societies maintaining an existence rooted in "ignorance" has always been one and the same: worldly gain.

The Morality of Ignorance is a "System of Beliefs" Inherited from One Generation to Another

Another trait of the ignorant societies is the way they acquire information regarding life. Rather than from the Divine books revealed by the Creator, members of the ignorant societies gather all their knowledge pertaining to life from their ancestors (parents, grandparents, etc...) Ancestors, the unchanging mentors of the members of the ignorant society, instruct their younger generations in the "religion of ignorance" and the moral values it encourages, and thus maintain the continuity of this primitive religion. These "mentors" themselves were likewise informed about the "fundamentals" of this corrupted religion by preceding generations.

Surprisingly, this system, inherited by one generation from another, is never questioned. Every item of information is accepted as a certain fact. All values of judgment, both right and wrong, are all passed on to the next generation, ready for their use. Such an attitude naturally never encourages the younger members to question the system or to find out anything about its reliability.

The Qur'an calls attention to the unquestioning support provided to this system and how ignorant people turn their faces away from the guidance of God without even feeling the need to ponder over it:

And when it is said to them: Follow that which God has revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance? (Surah Al-Baqarah: 170)

The Fact that They Make Up the Majority of the Society does not Indicate the Reliability of Their Rationale

The Qur'an provides another important fact about the ignorant societies: they always constitute the majority of the population as compared to the community of believers. The Qur'an informs us that the believers are always in the minority:

Yet strive as you may, most men will not believe. (Surah Yusuf: 103) But for a few of them, they have no faith. (Surah An-Nisa: 46) And most of them believe in God only when they can attribute partners (to Him). (Surah Yusuf: 106)

Surely this is not a coincidence but a special situation created deliberately by God for a certain cause. That believers are in the minority makes their virtuous conduct even more precious in this world. Furthermore, this is a factor enhancing their rewards in the Hereafter. This world surely has a lure as an essential part of the trial by God. Nevertheless, if concern for the Hereafter takes complete hold of one's mind and, in consequence, one's actions, one would surely be superior to the majority deceived by the attraction of worldly goods.

Besides, this is an important matter of trial for unbelievers. For the majority of the people it is customary to follow the general way of doing things in society. They simply take it for granted that the general attitude of the society is the righteous one. The same rationale further holds that the majority represents the absolute truth while the standpoint of the minority is to be approached with doubt and concern. Our point, put briefly, is: when summoned to the true path, by the guidance of God, people in a state of ignorance refuse to comply with this call on the flimsy pretext that it does not conform with the recognized social order. However, popular acceptance can by no means be an argument for truth.

This social criterion is surely nothing but an unsound judgment of the aforementioned crude understanding. Ignorant people make up the majority of the community merely because they all turn away in total ungratefulness from their Creator, simply preferring this world to the next. Surely those who adopt the attitude of such a society merely deceive themselves.

In the Qur'an God informs us about the reasons why these people in their state of ignorance make up the majority of the society and warn believers against taking this as a criterion for themselves:

And if you obey most of those on the earth, they will lead you astray from God's way; they follow nothing but conjectures and they preach nothing but falsehoods. Surely your Lord- He best knows who goes astray from His way, and He best knows those who follow the right course. (Surah Al-Anaam: 116-117) Most of them follow nothing but mere conjecture. Assuredly, conjecture can by no means take the place of truth. God is Aware of what they do. (Surah Yunus: 36)

The attitude assumed by believers to find out the truth is explained in the Qur'an:

And there are among us some who have surrendered (to God) and there are among us some who are unjust. And whoever has surrendered to God has taken the right path purposefully. (Surah Al-Jinn: 14)

Ignorant Societies have Always been Warned Throughout History

Whoever goes aright, does so for his own soul; and whoever goes astray, does so to its detriment; no soul shall bear the burden of another, nor do We chastise a nation until We have sent forth a messenger to warn it. (Surah Al-Isra: 15) And never did your Lord destroy the nations, till He had sent to their capital cities a messenger reciting to them Our revelations. And never did We destroy any nations unless its people were evil-doers. (Surah Al-Qasas: 59)

The above verses point to one single fact: to every ignorant society a messenger was sent to communicate the message of God. Out of His infinite mercy, God does not punish a society to whom His divine message has not been communicated. Through messengers, God informed man that there is no god other than Him and reminded them about the Day of Judgment.

And We sent to them a messenger from among themselves, (saying), "Worship God! You have no other god but Him. Will you not fear (Him)?" (Surah Al-Mumenoon: 32)

Another point deserves mention here: members of the ignorant society deliberately insist on maintaining their primitive thinking. They display an incomprehensible persistence in adherence to the religion of ignorance, although messengers provide them with clear explanations of the existence of God and the Hereafter. In another verse, the common attitude of prominent people of the ignorant society to the Divine message is recounted:

Just in the same way, whenever We sent a Warner before you to any people, the wealthy ones among them said: "We found our fathers following a certain religion, and we will certainly follow in their footsteps." (Surah Al-Zukhruf: 23)

They Spend Their Lives in Trouble and Anguish

People in a state of ignorance invest all their hopes and dreams in this world alone and forget the Hereafter. However, the attachment they form for this life often turns into an unbridled ambition. At this point, fortune, fame or status cease to satisfy the individual's worldly whims and desires. Success and prosperity only engender further ambition and greed rather than induce a peaceful state of mind. Such ambition, however, is detrimental to man's physical well-being. Ambitions also make him lose his moral values. Self-interest finally isolates him. Though surrounded by a lot of people, people in a state of ignorance feel lonely and insecure, never finding a true companion. These factors together with other troubles (examined in the following sections) become a major source of disappointment. Under such circumstances, life becomes a burden rather than a source of joy and pleasure.

This is exactly what befalls the ignorant as a result of their own preferences. However, no matter what befalls them, they do not realize what is happening to their lives. Most of them only realize it after spending a whole life devoted to worldly pleasures, at the very time when they feel death is close. To their sorrow, however, it is too late. Even then, the grief does not stop there. God informs us that it is not only this life that they lose. Because of their adherence to primitive reasoning, these people will meet a grievous end in the Hereafter:

They indeed are losers who deny their meeting with God until, when the Hour comes on them suddenly, they cry: Alas for us, that we neglected it! They bear upon their backs their burdens. Ah, evil are the burdens which they bear! (Surah Al-Anaam: 31)

On the other hand, believers who spend their lives in the cause of God are rewarded with a beautiful life both in this world and the Hereafter:

So God gave them the reward of this world and the glorious reward of the Hereafter. God loves those whose deeds are good. (Surah Al-e Imran : 148) Say: Who has forbidden the adornment of God which He has brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of this world. Thus do we make plain Our revelations for peoples who have knowledge. (Surah Al-Araf : 32)

This is the ayah starting with:

Those who believe and carry out their duty to God, theirs are good tidings in the life of the world and in the Hereafter. There is no changing the Words of God - that is the Supreme Triumph. (Surah Yunus: 63-64)

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

Superiority Comes from Character, Not Blood

2008-01-18T01:18:00.000-08:00

by Harun Yahya

Darwin's portraying human beings as a developed species of animal and his presentation of some races as not yet having completed their development, and as species closer to animals was intensely dangerous and destructive in human history. Those who took this claim of Darwin's as their guide mercilessly oppressed other races, forced them to live under the harshest conditions, and even exterminated them.

Bryan Appleyard, author of the book Brave New Worlds, explains the tyrannical mentality underlying racism, and the results of it, in this way:

The point is that once people decide you are a lesser creature for whatever reason, either superstitious or scientific, there appears to be no limit to what cruelty they may inflict on you. And they are likely to inflict that cruelty feeling fully justified, because it is but a small step from believing another human being is inferior to believing that he is bad, dangerous, or threatening to 'superior' beings. Indeed, some may generalize the point even further and insist that all 'inferior' beings are dangerous because they threaten the life or health of the entire human race. They may then advocate sterilization, restrictions on marriage, or even murder to prevent the outcast's assault on the integrity of the species. (Bryan Appleyard, Brave New Worlds, Harper Collins Publishers, London 1999, pp. 49-50)

All human beings, however, are created the same. Human beings carry the soul God breathed into them. Every human being, with no racial difference, thinks, feels, loves, suffers, feels excitement, and knows love, affection, and compassion. And every human being also knows tyranny, contempt, and difficulty. For this reason, all though history, those who believe people of other races to be semi-developed animals and mistreat them, those who offend, oppress, exploit even one person, and those who support these practices with the false evidence and theories they produced, have committed a great sin in their ignorance.

In our time there exist cultures of relatively undeveloped human societies. These people have all human characteristics, but they lack those criteria which, from technical and cultural aspects, generally rule the world. But in each one there exist all the features, customs, and habits common to humanity. Those with hidden agendas, and those who have seen advantage in racism, enthusiastically embraced Darwin's theory and accepted these people, who were no different from other humans, as members of an inferior race and even animals. As a result of this view, even in our day people have emerged who oppress and despise backward people and communities on the grounds they have not evolved sufficiently.

God, however, completely forbids racism. In God's sight the only superiority is a person's character, his avoiding all types of sin and rebellion, degeneracy and deviation, and the superior morality deriving from his piety. Apart from his piety no human can have any superiority to any other deriving from any of his features. God reveals this in a verse:

Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in God's sight is the one with the most piety (who best performs his duty to God). God is All-Knowing, All-Aware. (Surat al-Hujurat: 13)

Under the pen name of Harun Yahya, Adnan Oktar has written some 250 works. His books contain a total of 46,000 pages and 31,500 illustrations. Of these books, 7,000 pages and 6,000 illustrations deal with the collapse of the Theory of Evolution. You can read, free of charge, all the books Adnan Oktar has written under the pen name Harun Yahya on these websites www.harunyahya.com

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

The Disasters of an Irreligious Social System

2008-01-18T01:14:00.000-08:00

by Harun Yahya

In an environment without religion, the first concept to be eliminated is that of the family. Values such as loyalty, fidelity, allegiance, love, and respect, which sustain the family, are totally abandoned. It must be remembered that the family is the foundation of society and if the family collapses, so does society. Even the state and the nation have no reason to exist, since all moral values that underpin the state and the nation have been obliterated.

Furthermore, in irreligious societies, there is no reason left for anyone to feel respect, love or compassion for anyone else. This leads to social anarchy. The rich hate the poor, the poor hate the rich. Anger develops against those who are handicapped or needy. Or aggression towards different nations rises. The workers become aggressive towards their employers and the employers towards their workers, fathers turn against their sons and the sons against their fathers.

The reason for continuous bloodshed and the "third page news" in the newspapers is irreligion. On these pages, every day, we see news coverage about people who heedlessly kill each other for very insignificant causes.

However, a man who knows that he is going to be accountable in the hereafter cannot point a gun at somebody else's head and shoot him. He knows that God has forbidden men to commit crimes, and his fear of God ensures that he will avoid divine retribution.

Do not corrupt the earth after it has been purged of evil. Call on Him fearfully and eagerly. God's mercy is within reach of the righteous. (Surat al-A'raf: 56)

The cause for suicides being so common is also irreligion. One who commits suicide in fact commits murder. For instance, someone who attempts to commit suicide because his girl friend has left him should ask himself these questions: Would he think of committing suicide for that girl, if she became disabled, or became old, or if her face had been badly burned? Of course, he would not; he overvalues her in his mind when he sees her as elegant and healthy and he ascribes her as a partner to God, thinking her to be more important than God, the hereafter, and religion. He risks dying for her.

But someone who is guided by the Qur'an would never do such a thing. He would not even give it a moment of thought. A believer lives only for God's approval and exercises patience in the face of all the difficulties and problems God afflicts him within this world. And he does not forget that he is going to be rewarded for his patience both in this world and the hereafter many times over.

Stealing too is very common in irreligious societies. A man who steals does not think of how much trouble he causes to the person he steals from. He takes ten years of his victim's earnings in a single night and doesn't worry about how much he will suffer. As he inflicts pain on the other person, he may also feel pangs of conscience. But if he does not, this is an even worse state of affairs. It means that the thief has become hardened to committing all kinds of immoral acts.

In irreligious societies, values like hospitality, making sacrifices for each other, solidarity, and generosity totally disappear. First of all, people do not value each other as the human beings they are, because they see each other as beings that have evolved from monkeys. No one wants to welcome, serve, honour or offer nice things to anyone he thinks has evolved from an ape. People sharing this thought do not value each other. Nobody thinks about the health, welfare, or comfort of others. They do not worry about anybody getting hurt nor do they try to prevent such a thing. For instance, in hospitals people who are about to die are left lying on stretchers for indefinite periods; nobody cares about them. Or the owner of a restaurant operating under extremely dirty, unhealthy conditions does not worry about the harm he may inflict on the health of the people who eat there. He only cares about the money he is making. These are a few examples that show up in our daily lives. Here, the main logic is that people are good to each other only if they can expect some profit in return. By the moral standards of the Qur'an, however, people value each other as servants of God. They do not expect anything in return for a favour; on the contrary, they try to gain God's approval by continuously doing good deeds, and compete with each other in doing well.

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

Antisemitism is Racism Totally Contrary to Islam 1

2008-01-18T01:12:00.000-08:00

by Harun Yahya

In the 20th century, antisemitism has signed its name to great disasters, one of the most horrible being the cruelty and murder inflicted by the Nazis on the Jews. Besides this, in many countries authoritarian regimes have targeted Jews and subjected them to cruel treatment. Fascist organizations have harassed Jews and arranged bloody attacks against them.

In our times antisemitism is still an ideology which threatens world peace and targets the well-being and security of innocent people.

So, how should a Muslim regard antisemitism?

The answer is obvious. Every Muslim must oppose antisemitism as he would oppose every other racist ideology; he must resist this ideology of hatred and defend the rights of Jews as he would defend the rights of all other people. Every Muslim must recognize and defend the rights of Jews whether in Israel or in the diaspora to live in peace, to worship, to protect their identity and to express themselves.

Today, Muslims justly condemn the cruel and aggressive policies of the State of Israel. But to condemn Israel and criticize its official Zionist ideology has nothing to do with antisemitism. The reason we object to Zionism is because that Zionism is racism. For the same reason we reject antisemitism.

Antisemitism: The Product of Neo Paganism

A basic fact that must be appreciated about antisemitism is that it is a pagan creed that no Muslim could ever espouse.

In order to make this clear, we must examine the roots of Antisemitism. This term is generally understood as meaning "anti Jewish," but its basic meaning is a "hatred of Semitic peoples". The Semitic peoples are basically made up of Arabs, Jews and a few other Middle Eastern ethnic groups. There is a great similarity between the languages and cultures of the Semites; for example, Arabic and Hebrew are much alike.

The second largest linguistic and racial group in the world is the Indo-European community of nations. Most of the countries of present day Europe have Indo-European roots.

The pagan war god Wotan, one of the symbols of pagan barbarism and bigotry. All these various civilizations have had their prophets who proclaimed the existence and the unity of God and made His commands known. But when we examine recorded history, we see that Indo-European peoples from ancient times always believed in paganism. The Greek and Roman civilizations, the Teutons, Vikings and other Barbarian peoples living in southern Europe at that time were all polytheistic pagans. For this reason, these communities remained completely without moral guidance. Violence and savagery were regarded as praiseworthy; homosexuality and adultery were widely practiced. (The most important historical representative of Indo-European civilization was the Roman Empire, and we must not forget that it was a savage society that delighted in seeing people torn apart in the arenas.)

These peoples who ruled Europe encountered monotheism through Jesus Christ, a prophet sent to Semitic people. Sent as a prophet to the children of Israel, the teaching of Jesus spread throughout Europe in the course of time and all the formerly pagan peoples gradually accepted Christianity.

But in the 18th and 19th centuries, with the weakening of Christianity and the growth of ideologies and philosophies that promoted the rejection of religion, a strange current of thought circulated in Europe- Neo-Paganism. The leaders of this movement claimed that European societies must reject Christianity and return to ancient pagan beliefs. According to the adherents of Neo-Paganism, the way European societies understood morality in ancient pagan times (i.e., a warlike, pitiless, bloodthirsty, unbounded barbarous morality), was much superior to the morality they adopted when they accepted Christianity (i.e., a humble, compassionate, peace-loving and religious morality).

Nietzshce was an antisemite, because he sympathized with the pagan culture of violence and hated Theistic religions. One of the most important representatives of this trend is also one of the greatest theorists of Fascism- Friedrich Nietzsche. He hated Christianity; he believed that it had destroyed the warlike spirit of the German people, that is, it's very essence.

The adherents of Neo-Paganism were hostile to Christianity; at the same time, they adopted a great hatred for Judaism which they saw as the source of Christianity. Indeed, they saw Christianity as the disseminator of Jewish ideas throughout the world and regarded it as a kind of Jewish plot.

So, this Neo-Paganism, on the one hand incited hostility against religion and, on the other, gave birth to fascism and antisemitism. Especially when we look at the foundations of the Nazi ideology, we can see clearly that Hitler and his confreres were, in fact, pagans.

Nazism: 20th Century Paganism

One of the greatest roles in the development of the Nazi ideology was played by a thinker by the name of Jorg Lanz von Liebenfels. Lanz fervently believed in the ideas of Neo-Paganism. He was the first person to find in ancient sources the swastika which was later to become the symbol of the Nazi party. The Ordo Novi Templi (Order of the New Temple), an organization founded by Lanz, devoted itself totally to the rebirth of paganism. Lanz freely proclaimed that he worshiped Wotan, the imaginary "War God" of the ancient German people. He thought that the worship of Wotan was the true religion of the German people and that Germans could be saved only by returning to this religion.

Nazi ideology developed on the road prepared for it by Lanz and other devotees of Neo-Paganism. One of the most important Nazi ideologues, Alfred Rosenberg, thought that Christianity could not provide the spiritual energy needed by the new Germany being established by Hitler, and declared openly that the German people must return to their ancient pagan religion. According to Rosenberg, when the Nazis came to power, religious symbols in churches should be removed and replaced by swastikas, a copy of Hitler's book "Mein Kampf" (My Struggle) and swords symbolizing German invincibility. Hitler adopted the views of Rosenberg but, thinking it would cause too much of a reaction among the people, he did not put this new theory of German religion into effect. [1]

Nazis were neo-pagans who sought to destroy the Judeo-Christian ethics and convert the German society to pagan barbarism. Nevertheless, during the Nazi regime, some important practices of Neo-Paganism were instituted. Shortly after Hitler came to power, the holy days and feasts of Christianity began to be suppressed and replaced by the holy days of pagan religions. At weddings, oaths were sworn to such imaginary gods as "Mother Earth" and "Father Sky". In 1935, students in schools were forbidden to say Christian prayers and later, lessons with any Christian content were completely discontinued.

Hitler once revealed his attitude toward Christianity when he bluntly stated that religion is an:

...organized lie [that] must be smashed. The State must remain the absolute master. When I was younger, I thought it was necessary to set about [destroying religion] ...with dynamite. I've since realized there's room for a little subtlety .... The final state must be ... in St. Peter's Chair, a senile officiant; facing him a few sinister old women... The young and healthy are on our side ... Our peoples had previously succeeded in living all right without this religion. I have six divisions of SS men absolutely indifferent in matters of religion. It doesn't prevent them from going to their death with serenity in their souls. [2]

As we can see, Hitler saw only one idea as having importance in the spiritual realm: the idea that would lead people to "go to their death with serenity in their souls". He found it in abundance in such pagan concepts as "the German spirit" and "honor in battle". He saw monotheistic religions as beliefs that must be "destroyed with dynamite" but, for political reasons, he acted more moderately.

The Nazi hatred for Jews was a part of this anti-Theistic ideology. Nazis who hated Christianity saw it as a "Jewish plot." That Jesus Christ, a prophet of Israeli origin, should be loved and revered by Germans, who regarded themselves as the "master race", was for them unthinkable. For the Nazis, it was not a prophet of Israeli origin that would be a guide for Germans, but the barbarous and cruel warriors of pagan German culture.

So, this is the real truth about Nazism and antisemitism in general. Today, the leaders of antisemitism are various Neo-Nazi and Fascist groups. If we look at them, we see immediately that every one of them has an anti-religious ideology and what they say is based on pagan ideas.

Antisemitism And Every Kind Of Racism Is Contrary To Islam

From the facts that we have examined so far, the following is clear:

Antisemitism is an anti-religion ideology that has its roots in Neo-Paganism. Therefore, it is unthinkable that a Muslim would espouse antisemitism or feel sympathy for this ideology. Anti-Semites have no respect for Abraham, Moses or David who were blessed prophets chosen by God to be examples for humanity.

Antisemitism and other kinds of racism (eg. prejudice against Blacks) have no place in true religion; they are perversions arising from various ideologies and superstitions.

Furthermore, when we examine antisemitism and other forms of racism, we see clearly that they promote ideas and a model of society that is totally contrary to the moral teachings of the Qur'an, For example, at the root of antisemitism lie hatred, violence, and lack of compassion. An anti-Semite may be so cruel as to support the murder of Jewish people without distinguishing between women, children and the aged, and condone their being subjected to torture. However, the moral teaching of the Qur'an enjoins love, compassion and mercy for all people. It also commands Muslims to show justice and be forgiving even to their enemies.

On the other hand, anti-Semites and other kinds of racists balk against living together in peace with people of different race or creed. For example, German racists (Nazis) and Jewish racists (Zionists) were opposed to Germans and Jews living together; each side rejected this in the name of their respective race as a degeneration. However, in the Qur'an, there is not the slightest distinction between races; the Qur'an advises that people of different faiths live together in the same society in peace and happiness.

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

Antisemitism is Racism Totally Contrary to Islam 2

2008-01-18T01:11:00.000-08:00

by Harun Yahya

According to the Qur'an, Muslims, Jews and Christians Must Live in Friendship

Jews and Christians (called in the Qur'an the "people of the book") are much closer to Muslims than idolaters (pagans or the atheists). The people of the book, like Muslims, believe in one God and are subject to His commands.

In the Qur'an, there is a significant difference between the people of the book and the idolaters. This is especially emphasized in the area of social life. For example, it is said concerning the idolaters: "(they) are unclean, so after this year they should not come near the Masjid al-Haram." (Surat at-Tawba: 28) Idolaters are people who know no divine law, have no moral precepts and who can commit every kind of degrading and perverse deed without hesitation.

But the people of the book, while they rely basically on God's revelation, have moral precepts and know what is lawful and what is not. For this reason, if one of the people of the book cooks some food, it is lawful for Muslims to eat it. In the same way, permission has been given to a Muslim man to marry a woman from among the people of the book. On this subject God commands:

Today all good things have been made lawful for you. And the food of those given the Book is also lawful for you and your food is lawful for them. So are chaste women from among the believers and chaste women of those given the Book before you, once you have given them their dowries in marriage, not in fornication or taking them as lovers. But as for anyone who disbelieve, his actions will come to nothing and in the hereafter he will be among the losers. (Surat al-Mai'da: 5)

These commands show that bonds of kinship may be established as a result of the marriage of a Muslim with a woman from the people of the book and that those on each side of the union can accept an invitation to a meal. These are the fundamentals that will ensure the establishment of equitable human relationships and a happy communal life. Since the Qur'an enjoins this equitable and tolerant attitude, it is unthinkable that a Muslim could take an opposing view.

Monasteries, Churches And Synagogues Must Be Respected

Temples that deserve respect: A church... Another important fact we learn from the Qur'an is that Muslims must respect Jewish and Christian places of worship. In the Qur'an, the places of worship of the people of the book, ie. monasteries, churches and synagogues, are mentioned as places of worship protected by God.

"...if God had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where God's name is mentioned much, would have been pulled down and destroyed. God will certainly help those who help Him - God is All-Strong, Almighty." (Surat al-Hajj: 40 )

This verse shows to every Muslim the importance of respecting and protecting the holy places of the people of the book.

... and a synagouge. Indeed, in the Qur'an, God commands Muslims not to harbor any enmity toward any people. In many verses, friendship is recommended even with the idolaters. God even refers to the idolaters at war with Muslims like this: "If any of the idolaters ask you for protection, give them protection until they have heard the words of God. Then convey them to a place where they are safe." (Surat at-Tawba: 6)

Jews and Christians, however, are much closer to Muslims than idolaters. Each of these religions has its book, that is, they are subject to a book sent down by God. They know what is right and what is wrong, what is lawful and what is unlawful. They know they will give an account to God and they love and revere His prophets. This shows that Muslims and the people of the book can live easily together.

Conclusion

In a Muslim's outlook on the world, one of his basic criteria is justice. No matter whom he may oppose, he cannot depart from justice. He acts not according to his feelings, but with his reason and conscience. He removes himself from fanaticism and bigotry, and makes his decisions according to wisdom.

What God teaches us in the Qur'an about different peoples and creeds is clear:

1. The morality of the Qur'an excludes every kind of racism.

2. It is commanded in the Qur'an that, so long as they show no hostility to Islam or Muslims, a tolerant and friendly attitude must be maintained toward other religions.

It is evident that the Jews have committed many errors which the Qur'an points out, criticizes and about which it gives a warning. The crimes committed by Israel in the present day against humanity are painfully well known, but all this must not be taken by Muslims as a cause to feel hostility against Jews. The crimes committed by a group of Jews in allegiance to their Zionist ideology will never be blamed on Judaism or the Jewish people.

Our wish is that a world will be established in which people will be able to live together in peace no matter to what race or religion they belong, in which every racist perversion will be rejected, everyone's rights will be regarded and everyone will be respected.

Under the pen name of Harun Yahya, Adnan Oktar has written some 250 works. His books contain a total of 46,000 pages and 31,500 illustrations. Of these books, 7,000 pages and 6,000 illustrations deal with the collapse of the Theory of Evolution. You can read, free of charge, all the books Adnan Oktar has written under the pen name Harun Yahya on these websites www.harunyahya.com

Notes

1- Michael Howard, The Occult Conspiracy: The Secret History of Mystics, Templars, Masons and Occult Societies, 1.b., London: Rider, 1989, p. 130 2- Hitler, A., Hitler's Secret Conversations 1941-1944, With an introductory essay on The Mind of Adolf Hitler by H.R. Trevor-Roper, Farrar, Straus and Young, New York, p. 117

About the Author

ABOUT THE AUTHOR, HARUN YAHYA Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, pls visit: http://www.harunyahya.com/theauthor.php

The Prophet Muhammad’s Conduct and Morals as an Evidence of His Prophethood

2008-01-13T07:06:00.001-08:00

by Abdul Radhi Muhammad Abdul Mohsen

The evidence of prophethood in Islam stands alone in this theme. Never before the advent of Muhammad, sallallahu `alaihi wa sallam, was the moral perfection an evidence of prophethood. Here are some reasons for that:

1. The Holy Qur’an praises the Prophet’s morals. The Almighty Allah says:

"And verily, you [O Muhammad] are on an exalted [standard of] character." (Qur’an, 68:4)

He mentions that the Prophet’s good morals and conduct made his companions gather around him. The Almighty Allah says:

"…And had you been severe and harsh-hearted, they would have broken away from about you…" (Qur’an 3:159)
2. The perfect character is a miracle, as many people try hard to achieve that but cannot.
3. The perfect morals necessitates truthfulness which in turn necessitates acceptance of speech, and since the most important element in prophethood is telling and accepting of the news, the perfect character is an evidence of Messengership.
4. In confirming the Prohet’s perfect morals and conduct there is a strong answer to the invective accusing the Prophet, sallallahu `alaihi wa sallam, of bad morals that made him unqualified to have the honour of Prophethood (according to accusers).
5. The Prophet’s moral perfection was the strongest evidence that oblige many people to believe in Muhammad, even before witnessing a tangible miracle, e.g. Khadijah (the Prophet’s first wife), Abu Bakr, Ali, and others, may Allah be pleased with them.

The fields of moral perfection that are reliable proofs of prophethood of the following:

First: the Perfection of Qualities

The Prophet, sallallahu `alaihi wa sallam, had a smiling face that made him loveable to the people who submitted to him and followed him.

He was also wise, discerning and patient. Severe trials used to make him stronger. He was the most disinterested in the worldly pleasures. He was the example of modesty. He was kind to all, he used to walk in the markets and sit on earth. He was distinguished from his Companions only with shyness and silence.

One of the Prophet’s most honourable attributes was his extreme tolerance. The Arabs showed him hatred and animosity but that made him kinder and more merciful. He showed neither wrath nor vengeance but for Allah’s sake. He fulfilled the promise and kept the covenant.

Second: The Virtues of the Prophet’s Speech

1. The extreme wisdom and the comprehensive knowledge that surprised his contemporaries.
2. The strong capacity to learn by heart, he forgets not even a single information as regards his Message.
3. He explained his laws and teachings with very clear proofs.
4. He incided his people for virtues and good conduct, and interdicted jealousy, hatred and all that is abominable.
5. He gave a clear answer whenever asked and a strong proof whenever he argued.
6. He kept his tongue from altering or perverting speech, till he became known as truthful.
7. He expressed what he wanted in a perfect manner.
8. He was the most eloquent person who had clear meanings and lucid words.

Third: The Virtues of Prophet’s Deeds

1. His good conduct.
2. Combining at the same time mercy (for followers) and awe for those who opposed him.
3. His Shari`ah (law) is a just one, moderate between intemperance and negligence.
4. He took from this world just what is sufficient.
5. He explained his teachings and the rule of worship in such a clear manner that no law other than his is required.
6. Combining his inviting to the religion with arguments and his readiness to fight the enemies till he was victorious.
7. His courage in fighting and strong desire to rescue the needy and the frightened.
8. His exemplary generosity.

Evidences of Muhammad's Prophethood

2008-01-13T06:16:00.000-08:00

by Imam Ali Ibn Abi al `Izz al-Hanafi

And (we believe) that Muhammad is His chosen slave, the selected Prophet and an approved Messenger.

The three terms: 'chosen', 'elected' and 'approved,' are more or less synonyms. The point of note here is that a man's perfection lies in how true a slave he is to Allah the Most High. The more true slave a man is, the more perfect and the higher in rank he is. Anyone who believes that the creation can get out of the bond of slavery to Allah, howsoever he may achieve that, and attains higher status with Him, is the most ignorant of His creations. Allah said:

"And they say, 'The Merciful has taken a son.' Glory is to Him. Rather, they are slaves, honored." (Al-Anbiya', 26)

Further, Allah spoke of the Prophet, Muhammad, as a slave in all those places He wished to honor him. He said:

"Glorified is He who took His slave in a journey by night." (A l-Isra', 1)

(As against the above) most theologians and polemicists have argued in favor of the greatness of the Prophets and Messengers on the strength of their miracles. No doubt, miracles are strong evidences. But, evidences are not restricted to miracles. For, the most truthful, as well as the greatest liars, claim to be Prophets. But, so far as the discerning minds are considered, this does not cast any doubt on the affair. Rather, the surrounding details speak for themselves. We know that there are several ways by which people can distinguish between a true claimant and a false one even In ordinary affairs. So, what about claims to Prophethood? Hassan b. Thabit well said:

Even if clear signs had not been with him

The evidences would have reached you by report.

Never did a false prophet rise but his ignorance, lies, corrupt ways, and the devil's hold of him, have been so apparent to anyone endowed with some common sense that he had no difficulty in discovering his falsity. That is because there is no recourse to a Prophet but to order some things and forbid some others. Thus, It is in the scheme of things that he should do things that render his truthfulness manifest. On the other hand, an imposter too cannot escape but do some things and inform (about the Unseen) exposing himself in so doing, in ways more than one. An authentic Prophet is just the opposite of him. To be sure, if there were to be two claimants to Prophethood, one an imposter and the other a true one, then, the matter will definitely end with one's falsehood being exposed and the other's authenticity becoming clear: even if it takes some time. Truthfulness and virtuosity go hand in hand. Similarly, falsehood and perversion go hand in hand. The Prophet, peace be upon him, said in a report preserved in the Sahihayn (Bukhari and Muslim): "Adhere to the truth. For truth leads to piety, and piety leads to Paradise. A man keeps on uttering and pursuing the truth until he is recorded as 'a truthful' with Allah. And, beware of lies. For lies lead to impiety and impieties lead to the Fire. A man keeps on lying, and pursuing lies until he is written 'a liar' with Allah."

Now, when know that a simple thing as the truthfulness of a man, or his falsehood, is apparent from his behavior, then how can a false prophet avoid being detected? No one can fail to distinguish the true prophet from a false one.

We know that Khadijah, Allah be pleased with her, knew the truthfulness of the Prophet from personal experience. Consequently, at the time of his first revelation when he expressed his apprehension in words: "I fear for my life," she responded, "Never. By Allah, He will never let you down. For you join the kin, speak truth, carry (the load of) the feeble, honor the guest, work for the destitute, and lend support to just causes."

Najashi asked for recitation of what the Prophet claimed to be receiving. He too, when he heard a portion of the revelation, remarked: "By God, this and what Moses had brought have the same lamp as their source."

Warqah b. Nawfal said something close to it when he was told about what the Prophet had experienced. Warqah was no ordinary person. He had converted to Christianity and was learned enough to be able to write the Gospels in Arabic. When Khadijah, Allah be pleased with her, told him about what the Prophet had received, Warqah said: 'This is the same Message that Moses received."

Further, Allah the Most High has left to survive some of the signs of how He helped His Messengers and how He destroyed those nations that cried lies to them, such as the signs of the Flood, the drowning of Fir'awn and his armies, etc. When Allah narrated the stories of prophets after prophets in the chapter tided Al-Shu'ara', such as those of Musa, Ibrahim, Nuh and others. He followed up every episode with the words:

"In that was a sign. Most of them were not believers. And, surety, your Lord is All-powerful, All-Merciful." (Al-Shu 'ara', 8-9)

As for us, we know from reliable traditions of the past detailing the lives of the prophets, of the pious men, as also of their adversaries, to feel assured that they were true. This can be realized in ways more than one:

Firstly, they had forewarned their people of the humiliating chastisement that would descend upon them if they remained obdurate rejecters.

Secondly, what followed as a consequence when it became apparent that the people were not going to believe, such as, drowning of Fir'awn and the people of Nuh, etc.

Thirdly, anyone who studied the life and works of the Prophets will be convinced that they bore a high character so that the question of their speaking an untruth was out of question.

As for our Prophet, his case is so obvious that denying his message is tantamount to denying Allah the Most High Himself and alleging tyranny on his part - high above that Allah is.

To explain: If someone thought that Muhammad, on whom be peace, was not a Prophet, rather a tyrant ruler, then, it implies that he ascribed a lie to God, brought before the people something not revealed by Him, then, continued to declare the lawful as unlawful and the unlawful as lawful, declared the old Scriptural Laws null and void, slew the people, and destroyed the true followers of earlier Prophets. Yet, he is led to victories after victories. He claimed that all that was by Allah's command sent down to him. And the Lord God Himself watched him do all that in His Name, annihilating the followers of truth and continuing to lie for no less than twenty-three years. Indeed, Allah seem to have helped him achieve all that, let him overcome everyone, prepared the grounds in supernatural circumstances to lead him to victories. Moreover. He even answered his prayers, destroyed those opposed to him and raised his name over all others. Now, for Allah to let someone commit all that, in His Name, and, instead of uprooting him, help him in his plans, is only possible if Allah Himself is a tyrant, an oppressive Being, and a transgressor. Inevitably, that would lead the people to the belief that this world has no Creator nor a Lord above all. Had there been one, he would have stopped this person from doing all that. Indeed, He would have punished him with an exemplary punishment for the satisfaction of the rest of the world. The 'no action' response does not befit even an ordinary king of this world. How then does it fit the King of kings and the Ruler of all rulers?

We do not deny that many liars have been successful in their own days, and attained glory. But, firstly, they did not succeed wholly, and secondly, the new situation they helped to create did not last long. In time, Allah's Messengers and their followers did away with all that they had established. This has been the Sunnah of Allah with the nations of the past. Indeed, even the unbelievers knew that. Allah said:

"They say, 'A poet for whom we await the Fate's uncertainty.' Say, 'Wait. For lam with you one of those waiting.'" (Al-Tur, 30-31)

(That is, even the pagans were pretty sure that if the Prophet was phony he would be destroyed and, therefore, the best recourse was to wait for the Divine intervention).

The Prophet of Islam - His Biography

2008-01-11T00:42:00.000-08:00

by Muhammad Hamidullah

IN the annals of men, individuals have not been lacking who conspicuously devoted their lives to the socio-religious reform of their connected peoples. We find them in every epoch and in all lands. In India, there lived those who transmitted to the world the Vedas, and there was also the great Gautama Buddha; China had its Confucius; the Avesta was produced in Iran. Babylonia gave to the world one of the greatest reformers, the Prophet Abraham (not to speak of such of his ancestors as Enoch and Noah about whom we have very scanty information). The Jewish people may rightly be proud of a long series of reformers: Moses, Samuel, David, Solomon, and Jesus among others.

2. Two points are to note: Firstly these reformers claimed in general to be the bearers each of a Divine mission, and they left behind them sacred books incorporating codes of life for the guidance of their peoples. Secondly there followed fratricidal wars, and massacres and genocides became the order of the day, causing more or less a complete loss of these Divine messages. As to the books of Abraham, we know them only by the name; and as for the books of Moses, records tell us how they were repeatedly destroyed and only partly restored.
Concept of God

3. If one should judge from the relics of the past already brought to light of the homo sapiens, one finds that man has always been conscious of the existence of a Supreme Being, the Master and Creator of all. Methods and approaches may have differed, but the people of every epoch have left proofs of their attempts to obey God. Communication with the Omnipresent yet invisible God has also been recognised as possible in connection with a small fraction of men with noble and exalted spirits. Whether this communication assumed the nature of an incarnation of the Divinity or simply resolved itself into a medium of reception of Divine messages (through inspiration or revelation), the purpose in each case was the guidance of the people. It was but natural that the interpretations and explanations of certain systems should have proved more vital and convincing than others.

3/a. Every system of metaphysical thought develops its own terminology. In the course of time terms acquire a significance hardly contained in the word and translations fall short of their purpose. Yet there is no other method to make people of one group understand the thoughts of another. Non-Muslim readers in particular are requested to bear in mind this aspect which is a real yet unavoidable handicap.

4. By the end of the 6th century, after the birth of Jesus Christ, men had already made great progress in diverse walks of life. At that time there were some religions which openly proclaimed that they were reserved for definite races and groups of men only, of course they bore no remedy for the ills of humanity at large. There were also a few which claimed universality, but declared that the salvation of man lay in the renunciation of the world. These were the religions for the elite, and catered for an extremely limited number of men. We need not speak of regions where there existed no religion at all, where atheism and materialism reigned supreme, where the thought was solely of occupying one self with one's own pleasures, without any regard or consideration for the rights of others.
Arabia

5. A perusal of the map of the major hemisphere (from the point of view of the proportion of land to sea), shows the Arabian Peninsula lying at the confluence of the three great continents of Asia, Africa and Europe. At the time in question. this extensive Arabian subcontinent composed mostly of desert areas was inhabited by people of settled habitations as well as nomads. Often it was found that members of the same tribe were divided into these two groups, and that they preserved a relationship although following different modes of life. The means of subsistence in Arabia were meagre. The desert had its handicaps, and trade caravans were features of greater importance than either agriculture or industry. This entailed much travel, and men had to proceed beyond the peninsula to Syria, Egypt, Abyssinia, Iraq, Sind, India and other lands.

6. We do not know much about the Libyanites of Central Arabia, but Yemen was rightly called Arabia Felix. Having once been the seat of the flourishing civilizations of Sheba and Ma'in even before the foundation of the city of Rome had been laid, and having later snatched from the Byzantians and Persians several provinces, greater Yemen which had passed through the hey-day of its existence, was however at this time broken up into innumerable principalities, and even occupied in part by foreign invaders. The Sassanians of Iran, who had penetrated into Yemen had already obtained possession of Eastern Arabia. There was politico-social chaos at the capital (Mada'in = Ctesiphon), and this found reflection in all her territories. Northern Arabia had succumbed to Byzantine influences, and was faced with its own particular problems. Only Central Arabia remained immune from the demoralising effects of foreign occupation.

7. In this limited area of Central Arabia, the existence of the triangle of Mecca-Ta'if-Madinah seemed something providential. Mecca, desertic, deprived of water and the amenities of agriculture in physical features represented Africa and the burning Sahara. Scarcely fifty miles from there, Ta'if presented a picture of Europe and its frost. Madinah in the North was not less fertile than even the most temperate of Asiatic countries like Syria. If climate has any influence on human character, this triangle standing in the middle of the major hemisphere was, more than any other region of the earth, a miniature reproduction of the entire world. And here was born a descendant of the Babylonian Abraham, and the Egyptian Hagar, Muhammad the Prophet of Islam, a Meccan by origin and yet with stock related, both to Madinah and Ta'if.
Religion

8. From the point of view of religion, Arabia was idolatrous; only a few individuals had embraced religions like Christianity, Mazdaism, etc. The Meccans did possess the notion of the One God, but they believed also that idols had the power to intercede with Him. Curiously enough, they did not believe in the Resurrection and Afterlife. They had preserved the rite of the pilgrimage to the House of the One God, the Ka'bah, an institution set up under divine inspiration by their ancestor Abraham, yet the two thousand years that separated them from Abraham had caused to degenerate this pilgrimage into the spectacle of a commercial fair and an occasion of senseless idolatry which far from producing any good, only served to ruin their individual behaviour, both social and spiritual.
Society

9. In spite of the comparative poverty in natural resources, Mecca was the most developed of the three points of the triangle. Of the three, Mecca alone had a city-state, governed by a council of ten hereditary chiefs who enjoyed a clear division of power. (There was a minister of foreign relations, a minister guardian of the temple, a minister of oracles, a minister guardian of offerings to the temple, one to determine the torts and the damages payable, another in charge of the municipal council or parliament to enforce the decisions of the ministries. There were also ministers in charge of military affairs like custodianship of the flag, leadership of the cavalry etc.). As well reputed caravan-leaders, the Meccans were able to obtain permission from neighbouring empires like Iran, Byzantium and Abyssinia - and to enter into agreements with the tribes that lined the routes traversed by the caravans - to visit their countries and transact import and export business. They also provided escorts to foreigners when they passed through their country as well as the territory of allied tribes, in Arabia (cf. Ibn Habib, Muhabbar). Although not interested much in the preservation of ideas and records in writing, they passionately cultivated arts and letters like poetry, oratory discourses and folk tales. Women were generally well treated, they enjoyed the privilege of possessing property in their own right, they gave their consent to marriage contracts, in which they could even add the condition of reserving their right to divorce their husbands. They could remarry when widowed or divorced. Burying girls alive did exist in certain classes, but that was rare.
Birth of the Prophet

10. It was in the midst of such conditions and environments that Muhammad was born in 569 after Christ. His father, 'Abdullah had died some weeks earlier, and it was his grandfather who took him in charge. According to the prevailing custom, the child was entrusted to a Bedouin foster-mother, with whom he passed several years in the desert. All biographers state that the infant prophet sucked only one breast of his foster-mother, leaving the other for the sustenance of his foster-brother. When the child was brought back home, his mother, Aminah, took him to his maternal uncles at Madinah to visit the tomb of 'Abdullah. During the return journey, he lost his mother who died a sudden death. At Mecca, another bereavement awaited him, in the death of his affectionate grandfather. Subjected to such privations, he was at the age of eight, consigned at last to the care of his uncle, Abu-Talib, a man who was generous of nature but always short of resources and hardly able to provide for his family.

11. Young Muhammad had therefore to start immediately to earn his livelihood; he served as a shepherd boy to some neighbours. At the age of ten he accompanied his uncle to Syria when he was leading a caravan there. No other travels of Abu-Talib are mentioned, but there are references to his having set up a shop in Mecca. (Ibn Qutaibah, Ma'arif). It is possible that Muhammad helped him in this enterprise also.

12. By the time he was twenty-five, Muhammad had become well known in the city for the integrity of his disposition and the honesty of his character. A rich widow, Khadijah, took him in her employ and consigned to him her goods to be taken for sale to Syria. Delighted with the unusual profits she obtained as also by the personal charms of her agent, she offered him her hand. According to divergent reports, she was either 28 or 40 years of age at that time, (medical reasons prefer the age of 28 since she gave birth to five more children). The union proved happy. Later, we see him sometimes in the fair of Hubashah (Yemen), and at least once in the country of the 'Abd al-Qais (Bahrain-Oman), as mentioned by Ibn Hanbal. There is every reason to believe that this refers to the great fair of Daba (Oman), where, according to Ibn al-Kalbi (cf. Ibn Habib, Muhabbar), the traders of China, of Hind and Sind (India, Pakistan), of Persia, of the East and the West assembled every year, travelling both by land and sea. There is also mention of a commercial partner of Muhammad at Mecca. This person, Sa'ib by name reports: "We relayed each other; if Muhammad led the caravan, he did not enter his house on his return to Mecca without clearing accounts with me; and if I led the caravan, he would on my return enquire about my welfare and speak nothing about his own capital entrusted to me."
An Order of Chivalry

13. Foreign traders often brought their goods to Mecca for sale. One day a certain Yemenite (of the tribe of Zubaid) improvised a satirical poem against some Meccans who had refused to pay him the price of what he had sold, and others who had not supported his claim or had failed to come to his help when he was victimised. Zuhair, uncle and chief of the tribe of the Prophet, felt great remorse on hearing this just satire. He called for a meeting of certain chieftains in the city, and organized an order of chivalry, called Hilf al-fudul, with the aim and object of aiding the oppressed in Mecca, irrespective of their being dwellers of the city or aliens. Young Muhammad became an enthusiastic member of the organisation. Later in life he used to say: "I have participated in it, and I am not prepared to give up that privilege even against a herd of camels; if somebody should appeal to me even today, by virtue of that pledge, I shall hurry to his help."
Beginning of Religious Consciousness

14. Not much is known about the religious practices of Muhammad until he was thirty-five years old, except that he had never worshipped idols. This is substantiated by all his biographers. It may be stated that there were a few others in Mecca, who had likewise revolted against the senseless practice of paganism, although conserving their fidelity to the Ka'bah as the house dedicated to the One God by its builder Abraham.

15. About the year 605 of the Christian era, the draperies on the outer wall of the Ka'bah took fire. The building was affected and could not bear the brunt of the torrential rains that followed. The reconstruction of the Ka'bah was thereupon undertaken. Each citizen contributed according to his means; and only the gifts of honest gains were accepted. Everybody participated in the work of construction, and Muhammad's shoulders were injured in the course of transporting stones. To identify the place whence the ritual of circumambulation began, there had been set a black stone in the wall of the Ka'bah. dating probably from the time of Abraham himself. There was rivalry among the citizens for obtaining the honour of transposing this stone in its place. When there was danger of blood being shed, somebody suggested leaving the matter to Providence, and accepting the arbitration of him who should happen to arrive there first. It chanced that Muhammad just then turned up there for work as usual. He was popularly known by the appellation of al-Amin (the honest), and everyone accepted his arbitration without hesitation. Muhammad placed a sheet of cloth on the ground, put the stone on it and asked the chiefs of all the tribes in the city to lift together the cloth. Then he himself placed the stone in its proper place, in one of the angles of the building, and everybody was satisfied.

16. It is from this moment that we find Muhammad becoming more and more absorbed in spiritual meditations. Like his grandfather, he used to retire during the whole month of Ramadan to a cave in Jabal-an-Nur (mountain of light). The cave is called `Ghar-i-Hira' or the cave of research. There he prayed, meditated, and shared his meagre provisions with the travellers who happened to pass by.
Revelation

17. He was forty years old, and it was the fifth consecutive year since his annual retreats, when one night towards the end of the month of Ramadan, an angel came to visit him, and announced that God had chosen him as His messenger to all mankind. The angel taught him the mode of ablutions, the way of worshipping God and the conduct of prayer. He communicated to him the following Divine message:

With the name of God, the Most Merciful, the All-Merciful.
Read: with the name of thy Lord Who created,
Created man from what clings,
Read: and thy Lord is the Most Bounteous,
Who taught by the pen,
Taught man what he knew not. (Quran 96:1-5)

18. Deeply affected, he returned home and related to his wife what had happened, expressing his fears that it might have been something diabolic or the action of evil spirits. She consoled him, saying that he had always been a man of charity and generosity, helping the poor, the orphans, the widows and the needy, and assured him that God would protect him against all evil.

19. Then came a pause in revelation, extending over three years. The Prophet must have felt at first a shock, then a calm, an ardent desire, and after a period of waiting, a growing impatience or nostalgia. The news of the first vision had spread and at the pause the sceptics in the city had begun to mock at him and cut bitter jokes. They went so far as to say that God had forsaken him.

20. During the three years of waiting. the Prophet had given himself up more and more to prayers and to spiritual practices. The revelations were then resumed and God assured him that He had not at all forsaken him: on the contrary it was He Who had guided him to the right path: therefore he should take care of the orphans and the destitute, and proclaim the bounty of God on him (cf. Q. 93:3-11). This was in reality an order to preach. Another revelation directed him to warn people against evil practices, to exhort them to worship none but the One God, and to abandon everything that would displease God (Q. 74:2-7). Yet another revelation commanded him to warn his own near relatives (Q. 26:214); and: "Proclaim openly that which thou art commanded, and withdraw from the Associators (idolaters). Lo! we defend thee from the scoffers" (15:94-5). According to Ibn Ishaq, the first revelation (n. 17) had come to the Prophet during his sleep, evidently to reduce the shock. Later revelations came in full wakefulness.
The Mission

21. The Prophet began by preaching his mission secretly first among his intimate friends, then among the members of his own tribe and thereafter publicly in the city and suburbs. He insisted on the belief in One Transcendent God, in Resurrection and the Last Judgement. He invited men to charity and beneficence. He took necessary steps to preserve through writing the revelations he was receiving, and ordered his adherents also to learn them by heart. This continued all through his life, since the Quran was not revealed all at once, but in fragments as occasions arose.

22. The number of his adherents increased gradually, but with the denunciation of paganism, the opposition also grew intenser on the part of those who were firmly attached to their ancestral beliefs. This opposition degenerated in the course of time into physical torture of the Prophet and of those who had embraced his religion. These were stretched on burning sands, cauterized with red hot iron and imprisoned with chains on their feet. Some of them died of the effects of torture, but none would renounce his religion. In despair, the Prophet Muhammad advised his companions to quit their native town and take refuge abroad, in Abyssinia, "where governs a just ruler, in whose realm nobody is oppressed" (Ibn Hisham). Dozens of Muslims profited by his advice, though not all. These secret flights led to further persecution of those who remained behind.

23. The Prophet Muhammad [was instructed to call this] religion "Islam," i.e. submission to the will of God. Its distinctive features are two:

1. A harmonius equilibrium between the temporal and the spiritual (the body and the soul), permitting a full enjoyment of all the good that God has created, (Quran 7:32), enjoining at the same time on everybody duties towards God, such as worship, fasting, charity, etc. Islam was to be the religion of the masses and not merely of the elect.
2. A universality of the call - all the believers becoming brothers and equals without any distinction of class or race or tongue. The only superiority which it recognizes is a personal one, based on the greater fear of God and greater piety (Quran 49:13).

Social Boycott

24. When a large number of the Meccan Muslims migrated to Abyssinia, the leaders of paganism sent an ultimatum to the tribe of the Prophet, demanding that he should be excommunicated and outlawed and delivered to the pagans for being put to death. Every member of the tribe, Muslim and non-Muslim rejected the demand. (cf. Ibn Hisham). Thereupon the city decided on a complete boycott of the tribe: Nobody was to talk to them or have commercial or matrimonial relations with them. The group of Arab tribes called Ahabish, inhabiting the suburbs, who were allies of the Meccans, also joined in the boycott, causing stark misery among the innocent victims consisting of children, men and women, the old and the sick and the feeble. Some of them succumbed yet nobody would hand over the Prophet to his persecutors. An uncle of the Prophet, Abu Lahab, however left his tribesmen and participated in the boycott along with the pagans. After three dire years, during which the victims were obliged to devour even crushed hides, four or five non-Muslims, more humane than the rest and belonging to different clans proclaimed publicly their denunciation of the unjust boycott. At the same time, the document promulgating the pact of boycott which had been hung in the temple, was found, as Muhammad had predicted, eaten by white ants, that spared nothing but the words God and Muhammad. The boycott was lifted, yet owing to the privations that were undergone the wife and Abu Talib, the chief of the tribe and uncle of the Prophet died soon after. Another uncle of the Prophet, Abu-Lahab, who was an inveterate enemy of Islam, now succeeded to the headship of the tribe. (cf. lbn Hisham, Sirah).
The Ascension

25. It was at thIs time that the Prophet Muhammad was granted the mi'raj (ascension): He saw in a vision that he was received on heaven by God, and was witness of the marvels of the celestial regions. Returning, he brought for his community, as a Divine gift, the [ritual prayer of Islam, the salaat], which constitutes a sort of communion between man and God. It may be recalled that in the last part of Muslim service of worship, the faithful employ as a symbol of their being in the very presence of God, not concrete objects as others do at the time of communion, but the very words of greeting exchanged between the Prophet Muhammad and God on the occasion of the former's mi'raj: "The blessed and pure greetings for God! - Peace be with thee, O Prophet, as well as the mercy and blessing of God! - Peace be with us and with all the [righteous] servants of God!" The Christian term "communion" implies participation in the Divinity. Finding it pretentious, Muslims use the term "ascension" towards God and reception in His presence, God remaining God and man remaining man and no confusion between the twain.

26. The news of this celestial meeting led to an increase in the hostility of the pagans of Mecca; and the Prophet was obliged to quit his native town in search of an asylum elsewhere. He went to his maternal uncles in Ta'if, but returned immediately to Mecca, as the wicked people of that town chased the Prophet out of their city by pelting stones on him and wounding him.
Migration to Madinah

27. The annual pilgrimage of the Ka'bah brought to Mecca people from all parts of Arabia. The Prophet Muhammad tried to persuade one tribe after another to afford him shelter and allow him to carry on his mission of reform. The contingents of fifteen tribes, whom he approached in succession, refused to do so more or less brutally, but he did not despair. Finally he met half a dozen inhabitants of Madinah who being neighbour of the Jews and the Christians, had some notion of prophets and Divine messages. They knew also that these "people of the Books" were awaiting the arrival of a prophet - a last comforter. So these Madinans decided not to lose the opportunity of obtaining an advance over others, and forthwith embraced Islam, promising further to provide additional adherents and necessary help from Madinah. The following year a dozen new Madinans took the oath of allegiance to him and requested him to provide with a missionary teacher. The work of the missionary, Mus'ab, proved very successful and he led a contingent of seventy-three new converts to Mecca, at the time of the pilgrimage. These invited the Prophet and his Meccan companions to migrate to their town, and promised to shelter the Prophet and to treat him and his companions as their own kith and kin. Secretly and in small groups, the greater part of the Muslims emigrated to Madinah. Upon this the pagans of Mecca not only confiscated the property of the evacuees, but devised a plot to assassinate the Prophet. It became now impossible for him to remain at home. It is worthy of mention, that in spite of their hostility to his mission, the pagans had unbounded confidence in his probity, so much so that many of them used to deposit their savings with him. The Prophet Muhammad now entrusted all these deposits to 'Ali, a cousin of his, with instructions to return in due course to the rightful owners. He then left the town secretly in the company of his faithful friend, Abu-Bakr. After several adventures, they succeeded in reaching Madinah in safety. This happened in 622, whence starts the Hijrah calendar.
Reorganization of the Community

28. For the better rehabilitation of the displaced immigrants, the Prophet created a fraternization between them and an equal number of well-to-do Madinans. The families of each pair of the contractual brothers worked together to earn their livelihood, and aided one another in the business of life.

29. Further he thought that the development of the man as a whole would be better achieved if he co-ordinated religion and politics as two constituent parts of one whole. To this end he invited the representatives of the Muslims as well as the non-Muslim inhabitants of the region: Arabs, Jews, Christians and others, and suggested the establishment of a City-State in Madinah. With their assent, he endowed the city with a written constitution - the first of its kind in the world - in which he defined the duties and rights both of the citizens and the head of the State - the Prophet Muhammad was unanimously hailed as such - and abolished the customary private justice. The administration of justice became henceforward the concern of the central organisation of the community of the citizens. The document laid down principles of defence and foreign policy: it organized a system of social insurance, called ma'aqil, in cases of too heavy obligations. It recognized that the Prophet Muhammad would have the final word in all differences, and that there was no limit to his power of legislation. It recognized also explicitly liberty of religion, particularly for the Jews, to whom the constitutional act afforded equality with Muslims in all that concerned life in this world (cf. infra n. 303).

30. Muhammad journeyed several times with a view to win the neighbouring tribes and to conclude with them treaties of alliance and mutual help. With their help, he decided to bring to bear economic pressure on the Meccan pagans, who had confiscated the property of the Muslim evacuees and also caused innumerable damage. Obstruction in the way of the Meccan caravans and their passage through the Madinan region exasperated the pagans, and a bloody struggle ensued.

31. In the concern for the material interests of the community, the spiritual aspect was never neglected. Hardly a year had passed after the migration to Madinah, when the most rigorous of spiritual disciplines, the fasting for the whole month of Ramadan every year, was imposed on every adult Muslim, man and woman.
Struggle Against Intolerance and Unbelief

32. Not content with the expulsion of the Muslim compatriots, the Meccans sent an ultimatum to the Madinans, demanding the surrender or at least the expulsion of Muhammad and his companions but evidently all such efforts proved in vain. A few months later, in the year 2 H., they sent a powerful army against the Prophet, who opposed them at Badr; and the pagans thrice as numerous as the Muslims, were routed. After a year of preparation, the Meccans again invaded Madinah to avenge the defeat of Badr. They were now four times as numerous as the Muslims. After a bloody encounter at Uhud, the enemy retired, the issue being indecisive. The mercenaries in the Meccan army did not want to take too much risk, or endanger their safety.

33. In thc meanwhile the Jewish citizens of Madinah began to foment trouble. About the time of the victory of Badr, one of their leaders, Ka'b ibn al-Ashraf, proceeded to Mecca to give assurance of his alliance with the pagans, and to incite them to a war of revenge. After the battle of Uhud, the tribe of the same chieftain plotted to assassinate the Prophet by throwing on him a mill-stone from above a tower, when he had gone to visit their locality. In spite of all this, the only demand the Prophet made of the men of this tribe was to quit the Madinan region, taking with them all their properties, after selling their immovables and recovering their debts from the Muslims. The clemency thus extended had an effect contrary to what was hoped. The exiled not only contacted the Meccans, but also the tribes of the North, South and East of Madinah, mobilized military aid, and planned from Khaibar an invasion of Madinah, with forces four times more numerous than those employed at Uhud. The Muslims prepared for a siege, and dug a ditch to defend themselves against this hardest of all trials. Although the defection of the Jews still remaining inside Madinah at a later stage upset all strategy, yet with a sagacious diplomacy, the Prophet succeeded in breaking up the alliance, and the different enemy groups retired one after the other.

34. Alcoholic drinks, gambling and games of chance were at this time declared forbidden for the Muslims.
The Reconciliation

35. The Prophet tried once more to reconcile the Meccans and proceeded to Mecca. The barring of the route of their Northern caravans had ruined their economy. The Prophet promised them transit security, extradition of their fugitives and the fulfillment of every condition they desired, agreeing even to return to Madinah without accomplishing the pilgrimage of the Ka'bah. Thereupon the two contracting parties promised at Hudaibiyah in the suburbs of Mecca, not only the maintenance of peace, but also the observance of neutrality in their conflicts with third parties.

36. Profiting by the peace, the Prophet launched an intensive programme for the propagation of his religion. He addressed missionary letters to the foreign rulers of Byzantium, Iran, Abyssinia and other lands. The Byzantine autocrat priest - Dughatur of the Arabs - embraced Islam, but for this, was lynched by the Christian mob; the prefect of Ma'an (Palestine) suffered the same fate, and was decapitated and crucified by order of the emperor. A Muslim ambassador was assassinated in Syria-Palestine; and instead of punishing the culprit, the emperor Heraclius rushed with his armies to protect him against the punitive expedition sent by the Prophet (battle of Mu'tah).

37. The pagans of Mecca hoping to profit by the Muslim difficulties, violated the terms of their treaty. Upon this, the Prophet himself led an army, ten thousand strong, and surprised Mecca which he occupied in a bloodless manner. As a benevolent conqueror, he caused the vanquished people to assemble, reminded them of their ill deeds, their religious persecution, unjust confiscation of the evacuee property, ceaseless invasions and senseless hostilities for twenty years continuously. He asked them: "Now what do you expect of me?" When everybody lowered his head with shame, the Prophet proclaimed: "May God pardon you; go in peace; there shall be no responsibility on you today; you are free!" He even renounced the claim for the Muslim property confiscated by the pagans. This produced a great psychological change of hearts instantaneously. When a Meccan chief advanced with a fulsome heart towards the Prophet, after hearing this general amnesty, in order to declare his acceptance of Islam, the Prophet told him: "And in my turn, I appoint you the governor of Mecca!" Without leaving a single soldier in the conquered city, the Prophet retired to Madinah. The Islamization of Mecca, which was accomplished in a few hours, was complete.

38. Immediately after the occupation of Mecca, the city of Ta'if mobilized to fight against the Prophet. With some difficulty the enemy was dispersed in the valley of Hunain, but the Muslims preferred to raise the siege of nearby Ta'if and use pacific means to break the resistance of this region. Less than a year later, a delegation from Ta'if came to Madinah offering submission. But it requested exemption from prayer, taxes and military service, and the continuance of the liberty to adultery and fornication and alcoholic drinks. It demanded even the conservation of the temple of the idol al-Lat at Ta'if. But Islam was not a materialist immoral movement; and soon the delegation itself felt ashamed of its demands regarding prayer, adultery and wine. The Prophet consented to concede exemption from payment of taxes and rendering of military service; and added: You need not demolish the temple with your own hands: we shall send agents from here to do the job, and if there should be any consequences, which you are afraid of on account of your superstitions, it will be they who would suffer. This act of the Prophet shows what concessions could be given to new converts. The conversion of the Ta'ifites was so whole hearted that in a short while, they themselves renounced the contracted exemptions, and we find the Prophet nominating a tax collector in their locality as in other Islamic regions.

39. In all these "wars," extending over a period of ten years, the non-Muslims lost on the battlefield only about 250 persons killed, and the Muslim losses were even less. With these few incisions, the whole continent of Arabia. with its million and more of square miles, was cured of the abscess of anarchy and immorality. During these ten years of disinterested struggle, all thc peoples of the Arabian Peninsula and the southern regions of Iraq and Palestine had voluntarily embraced Islam. Some Christian, Jewish and Parsi groups remained attached to their creeds, and they were granted liberty of conscience as well as judicial and juridical autonomy.

40. In the year 10 H., when the Prophet went to Mecca for Hajj (pilgrimage), he met 140,000 Muslims there, who had come from different parts of Arabia to fulfil their religious obligation. He addressed to them his celebrated sermon, in which he gave a resume of his teachings: "Belief in One God without images or symbols, equality of all the Believers without distinction of race or class, the superiority of individuals being based solely on piety; sanctity of life, property and honour; abolition of interest, and of vendettas and private justice; better treatment of women; obligatory inheritance and distribution of the property of deceased persons among near relatives of both sexes, and removal of the possibility of the cumulation of wealth in the hands of the few." The Quran and the conduct of the Prophet were to serve as the bases of law and a healthy criterion in every aspect of human life.

41. On his return to Madinah, he fell ill; and a few weeks later, when he breathed his last, he had the satisfaction that he had well accomplished the task which he had undertaken - to preach to the world the Divine message.

42. He bequeathed to posterity, a religion of pure monotheism; he created a well-disciplined State out of the existent chaos and gave peace in place of the war of everybody against everybody else; he established a harmonious equilibrium between the spiritual and the temporal, between the mosque and the citadel; he left a new system of law, which dispensed impartial justice, in which even the head of the State was as much a subject to it as any commoner, and in which religious tolerance was so great that non-Muslim inhabitants of Muslim countries equally enjoyed complete juridical, judicial and cultural autonomy. In the matter of the revenues of the State, the Quran fixed the principles of budgeting, and paid more thought to the poor than to anybody else. The revenues were declared to be in no wise the private property of the head of the State. Above all, the Prophet Muhammad set a noble example and fully practised all that he taught to others.

Al - 'Aqidah

2008-01-11T00:38:00.000-08:00

by Imam Abu Ja'far al-Tahawi

Preface

In the Name of Allah, the Merciful, the Compassionate
Imam Tahawi's al-'Aqidah, representative of the viewpoint of ahl-al-Sunnah wa-al-Jama'a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which this is an edited English translation .

Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abd al Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known as Imam Tahawi, after his birth-place in Egypt, is among the most outstanding authorities of the Islamic world on Hadith and fiqh (jurisprudence). He lived 239-321 A.H., an epoch when both the direct and indirect disciples of the four Imams - Imam Abu Hanifah, Imam Malik, Imam Shafi'i and Imam Ahmad bin Hanbal - were teaching and practicing. This period was the zenith of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. He began as a student of his maternal uncle, Isma'il bin Yahya Muzni, a leading disciple of Imam Shafi'i. Instinctively, however, Imam Tahawi felt drawn to the corpus of Imam Abu Hanifah's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of Fiqh, drawing heavily on the writings of Imam Muhammad Ibn al-Hasan al-Shaybani and Imam Abu Yusuf, who had codified Hanafi fiqh. This led Imam Tahawi to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school.

Imam Tahawi stands out not only as a prominent follower of the Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading scholars. His monumental scholarly works, such as Sharh Ma'ani al-Athar and Mushkil al-Athar, are encyclopaedic in scope and have long been regarded as indispensable for training students of fiqh.

Al-'Aqidah, though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend.

There is consensus among the Companions, Successors and all the leading Islamic authorities such as Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Malik, Imam Shafi'i and Imam Ahmad ibn Hanbal on the doctrines enumerated in this work. For these doctrines shared by ahl-al-sunnah wa-al-Jama'ah owe their origin to the Holy QurUan and consistent and confirmed Ahadith - the undisputed primary sources of Islam.

Being a text on the Islamic doctrines, this work draws heavily on the arguments set forth in the Holy Qur'an and Sunnah. Likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunnah, are also taken from the Holy Qur'an and Sunnah.

As regards the sects mentioned in this work, a study of Islamic history up to the time of Imam Tahawi would be quite helpful. References to sects such as Mu'tazilah, Jahmiyyah, Qadriyah, and Jabriyah are found in the work. Moreover, it contains allusions to the unorthodox and deviant views of the Shi'ah, Khawarij and such mystics as had departed from the right path. There is an explicit reference in the work to the nonsensical controversy on khalq-al-Qu'ran in the times of Ma'mun and some other 'Abbasid Caliphs.

While the permanent relevance of the statements of belief in al-'Aqidah is obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned Person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Such study helps one to better understand the Islamic doctrines and avoid the deviations of the past or the present.

May Allah grant us a true undersanding of faith and include us with those to whom Allah refers as 'those who believe, fear Allah and do good deeds'; and 'he who fears Allah, endures affliction, then Allah will not waste the reward of well-doers.'

Iqbal Ahmad A'zami

In the Name of Allah, the Merciful, the Compassionate
Praise be to Allah, Lord of all the Worlds.

The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of ahl-al-Sunnah wa al-Jama'ah, according to the school of the jurists of this religion, Abu Hanifah an-Nu'man ibn Thabit al-Kufi, Abu Yusuf Ya'qub ibn Ibrahim al-Ansari and Abu 'Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the Worlds.

1.

We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.
2.

There is nothing like Him.
3.

There is nothing that can overwhelm Him.
4.

There is no god other than Him.
5.

He is the Eternal without a beginning and enduring without end.
6.

He will never perish or come to an end.
7.

Nothing happens except what He wills.
8.

No imagination can conceive of Him and no understanding can comprehend Him.
9.

He is different from any created being.
10.

He is living and never dies and is eternally active and never sleeps.
11.

He creates without His being in need to do so and provides for His creation without any effort.
12.

He causes death with no fear and restores to life without difficulty.
13.

He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.
14.

It was not only after the act of creation that He could be described as 'the Creator' nor was it only by the act of origination that He could he described as 'the Originator'.
15.

He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.
16.

In the same way that He is the 'Bringer to life of the dead', after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of 'Creator' before He has created them.
17.

This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything.

'There is nothing like Him and He is the Hearer, the Seer'. (Ash-Shura 42:11)

18.

He created creation with His knowledge.
19.

He appointed destinies for those He created.
20.

He allotted to them fixed life spans.
21.

Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.
22.

He ordered them to obey Him and forbade them to disobey Him.
23.

Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.
24.

He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.
25.

All of them are subject to His will between either His generosity or His justice.
26.

He is exalted beyond having opposites or equals.
27.

No one can ward off His decree or put back His command or overpower His affairs.
28.

We believe in all of this and are certain that everything comes from Him.
29.

And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen servant and selected Prophet and His Messenger with whom He is well pleased. And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.
30.

Every claim to prophethood after him is falsehood and deceit.
31.

He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.
32.

The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:

'I will burn him in the Fire.' (Al-Muddaththir 74: 26)

When Allah threatens with the Fire those who say

'This is just human speech' (Al-Muddaththir 74: 25)

we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.
33.

Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.
34.

'The Seeing of Allah by the People of the Garden' is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it:

'Faces on that Day radiant, looking at their Lord'. (Al-Qiyamah 75: 22-3)

The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.
35.

A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will be subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.
36.

Belief of a man in the 'seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing' or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. This is the din of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's Glory, because our lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him.
37.

He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.
38.

Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him,

'And his heart was not mistaken about what it saw' (Al-Najm 53: 11).

Allah blessed him and granted him peace in this world and the next.
39.

Al-Hawd, (the Pool which Allah will grant the Prophet as an honour to quench the thirst of His Ummah on the Day Of Judgement), is true.
40.

Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.
41.

The covenant 'which Allah made with Adam and his offspring' is true.
42.

Allah knew, before the existence of time, the exact number of thosc who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased.
43.

The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.
44.

The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book,

'He is not asked about what He does but they are asked'. (Al-Anbiya' 21: 23)

So anyone who asks: 'Why did Allah do that?' has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.
45.

This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.
46.

We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on it. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it.
47.

It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book:

'He created everything and ordered them in due proportions'. (Al-Furqan 25: 2)

And He also says:

'Allah's command is always a decided decree'. (al-Ahzab 33: 38)

So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.
48.

Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.
49.

He is independent of the Throne and what is beneath it.
50.

He encompasses everything and is above it, and what He has created is incapable of encompassing Him.
51.

We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.
52.

We believe in the angels, and the prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.
53.

We call the people of our qiblah Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about.
54.

We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah.
55.

We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it.
56.

We do not consider any of the people of our qiblah to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.
57.

Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.
58.

We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.
59.

Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two (e.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).
60.

A person does not step out of belief except by disavowing what brought him into it.
61.

Belief consists of affirmation by the tongue and acceptance by the heart.
62.

And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.
63.

Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.
64.

All the believers are 'friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.
65.

Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.
66.

We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.
67.

Those of the Urnmah of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentionied in the Qur'an when He says:

'And He forgives anything less than that (shirk) to whoever He wills' (An-Nisa' 4: 116)

and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.
68.

We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.
69.

We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kutr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.
70.

We do not agree with killing any of the Ummah of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari'ah to do so.
71.

We do not recognize rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for them right guidance and pardon from their wrongs.
72.

We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.
73.

We love the people of justice and trustworthiness, and hate the people of injustice and treachery.
74.

When our knowledge about something is unclear, we say: 'Allah knows best'.
75.

We agree with wiping over leather socks (in Wudu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.
76.

Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.
77.

We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.
78.

We believe in the Angel of Death who is charged with taking the spirits of all the worlds.
79.

We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.
80.

The grave is either one of the meadows of the Garden or one of the pits of the Fire.
81.

We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and al-'Ard, having been shown them and al-Hisab, brought to account for them. And Qira'at al-Kitab, reading the book, and the reward or punishments and in al-Sirat (the Bridge) and al-Mizan (the Balance).
82.

The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.
83.

Good and evil have both been decreed for people.
84.

The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shari'ah. Allah the Exalted says:

'Allah does not charge a person except according to his ability'.(Al-Baqarah 2: 286)

85.

People's actions are created by Allah but earned by people .
86.

Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: 'There is no power and no strength except by Allah.' We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.
87.

Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw.

'He will not be asked about what He does but they will be asked.' (Al-Anbiya' 21: 23)

88.

There is benefit for dead people in the supplication and alms-giving of the living.
89.

Allah responds to people's supplications and gives them what they ask for.
90.

Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.
91.

Allah is angered and can be pleased but not in the same way as any creature.
92.

We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.
93.

We confirm that, after the death of the Messenger of Allah, may Allah bless him and grant him peace, the caliphate went first to Abu Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn alKhattab, may Allah be pleased with him; then to 'Uthman, may Allah be pleased with him; and then to 'Ali ibn Abi Talib, may Allah be pleased with him. These are the Rightly-Guided Caliphs and upright leaders.
94.

We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, may Allah bless him and grant him peace, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, 'Umar, 'Uthman, 'Ali, Talhah, Zubayr, Sa'd, Sa'id, 'Abdur-Rahman ibn 'Awf and Abu 'Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.
95.

Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.
96.

The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts- they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.
97.

We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.
98.

We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.
99.

We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of 'Isa ibn Maryam, peace be upon him, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.
100.

We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.
101.

We agree that holding together is the true and right path and that separation is deviation and torment.
102.

There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says:

'Surely religion in the sight of Allah is Islam'. (Al 'Imran 3: 19)

And He also says:

'I am pleased with Islam as a religion for you'. (Al-Maeda 5: 3)

103.

Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and Ta'til (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).
104.

This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu'tazilah, the Jahmiyyah the Jabriyah, the Qadriyah and others like them who go against the Sunnah and Jama'ah and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction.
We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

Aqeedah: its Meaning and Importance

2008-01-11T00:34:00.000-08:00

by Dr. Abdul Aziz Al-Qari,

Introduction

One narration states, "You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allah. If they acknowledge Allah, then inform them that Allah has obligated upon them five prayers during their days and nights." [Al-Bukhari, Muslim]

This hadith is clear. It does not require much of an explanation. The Prophet (peace be upon him) applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to teach the people iman and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up.

Jundub Ibn Abdullah al-Bajaly said, "We learned iman (faith) and then we learned the Quran and it increased our iman."

Abdullah ibn Umar said, "We lived during an instant of time in which one of us would receive faith first before receiving the Quran and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Quran before iman and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital]."

That is the manner in which the Prophet (peace be upon him) brought up his companions: Iman first and then the Quran. This is similar to what Imam Abu Hanifa pointed out: Understanding in the religion first (i.e. tauheed) and then understanding in the science (i.e. the shariah).

The beliefs must be corrected first, then follows all of the other aspects of the religion.... And Imam Ash-Shafi`i said, "That a servant meets Allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs."
Part 2

Al-Aqeedah linguistically is derived from the term aqada. In Arabic, one states,"Aqada the rope" when the rope is tied firmly. And, "Aqada the sale" or "He settled the sale" when the person ratifies and contracts a sale or agreement. And Allah says in the Quran, "And as for those whom your right hands have made a covenant (Ar., aqadat)" [Al-Nisa 33]. And Allah also says, "But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, "And break not oaths after the assertion of them" [An-Nahl, 91]. If one says, "Aqadtu such and such," it means his heart is firm upon such and such.

Therefore, al-aqeedah or al-itiqad according to the scholars of Islam is: The firm creed that one's heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.

Imam Abu Hanifa called this great subject al-Fiqh al-Akbar ("The Greater Understanding") and the understanding of the religion. He called the science of law (Ar., shariah) the understanding of the science. Many scholars of Islam use the word tauheed for all matters that a person must believe in. This is because the most important of these matters is the basic tauheed that is contained in the phrase, "There is none worthy of worship except Allah."

Tauheed, according to them, may be divided into two categories: tauheed of cognition and affirmation and tauheed of purpose and deeds.

* Tauheed of cognition and affirmation is the tauheed of the Oneness of the Creator and the tauheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes].
* Tauheed of purpose and deeds is tauheed of lordship or that none should be worshipped except Allah [i.e., He is the only One worthy of worship].

The scholastic theologians (Ar., kalaamiyoon) - and what will explain to you who the scholastic theologians are - call this great subject "the root of the religion" and they call the law "the branches of the religion". This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. All of them give it a name or adjective according to their needs.

But what is the name the Quran gives to this matter?

The Quran gives the grave matter the name iman. Allah says in the Quran, "And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith (iman) was. But we have made it a light whereby We guide whom We will of our bondmen..." [Al-Shura, 52].

The general concepts that the heart of the believer must be firm about are the "pillars" of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam.

Iman, in this manner, incorporates Islam.

If iman was simply knowing the facts in one's heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the lord is Allah and that none has the right to be worshipped but Him. Allah says, "He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs..." (al-Isra, 102). - Although they knew the truth, they did not put it in practice by turning their `ibadah to Allah Alone].

In the hadith of Gabriel, the Prophet (peace be upon him) explained the pillars of this faith in which every human must believe, when he was asked, "What is iman?", he said, "To believe in Allah and His angels and His books and His messengers and the Last Day and predestination of good and evil."

It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that the pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet (peace be upon him) believed and understood them, as well as their Followers and those who followed on their path. This includes the four imams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-Mubarak and others similar to them, as well as Muhammad ibn Ismail al-Bukhari, Muslim ibn Al-Hajjaj, Shaikh al-Islam ibn Taymiya and al-Hafedh ibn al-Qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars.

This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following.

Imam Abu-Hanifa said, "The understanding of faith is better than understanding of the science." What he meant by faith is tauheed and what he meant by science is the shariah. He put the understanding of tauheed before the understanding of the shariah.

And Shaikh al-Islam al-Haruwi al-Ansari (d. 481 AH) stated at the beginning of his book, Itiqad ahl al-Sunnah, "The first obligation upon the slave is the knowledge of Allah. This is proven by the hadith of Muadh, when the Prophet (peace be upon him) said to him, 'You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allah. If they gain the knowledge of Allah, then tell them that Allah obligates upon them five prayers during the day and night..."

From this premise did the great scholars of Islam proceed. Ponder, for example, what Imam Muhammad ibn Ismail al-Bukhari did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allah; one will see that from his detailed knowledge and understanding of this religion, this great Imam began his book with "The Beginning of Revelation" and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allah have mercy on him, to point out that the first obligation upon a human being is faith or Iman and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points.

This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqeedah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah.

"By Time! Verily man is in loss. Except those who believe and do righteous deeds and help one another to the truth and help one another to patience." al-Qur'aan, al-`Asr (103):1-3

What Muslim Civilization

2008-01-11T00:27:00.000-08:00

by Fatcha

Sir, I have seen no evidence of any Muslim or Arab accomplishments in history that has any validation. in todays world PC reigns and most are afraid to question Muslims statements, for fear of being sued, called a racist, or a Muslim hater , or worse being killed.

I have come across a paper on the web, a very researched history of the claims made by Muslims,never have I come across such a well researched paper on this subject, the validity and the source is here for anyone who wishes to decide for them selves.

This was a letter written, to a person who had given a speech about the contributions of Islam, and Arabs.

It is with great interest that I read your speech delivered on September 26, 2001, titled "Technology, Business and Our way of Life: What's Next" [sic]. I was particularly interested in the story you told at the end of your speech, about the Arab/Muslim civilization. As an Assyrian, a non-Arab, Christian native of the Middle East, whose ancestors reach back to 5000 B.C., I wish to clarify some points you made in this little story, and to alert you to the dangers of unwittingly being drawn into the Arabist/Islamist ideology, which seeks to assimilate all cultures and religions into the Arab/Islamic fold.

I know you are a very busy woman, but please find ten minutes to read what follows, as it is a perspective that you will not likely get from anywhere else. I will answer some of the specific points you made in your speech, then conclude with a brief perspective on this Arabist/Islamist ideology.

Arabs and Muslims appeared on the world scene in 630 A.D., when the armies of Muhammad began their conquest of the Middle East. We should be very clear that this was a military conquest, not a missionary enterprise, and through the use of force, authorized by a declaration of a Jihad against infidels, Arabs/Muslims were able to forcibly convert and assimilate non-Arabs and non-Mulsims into their fold. Very few indigenous communities of the Middle East survived this -- primarily Assyrians, Jews, Armenians and Coptics (of Egypt).

Having conquered the Middle East, Arabs placed these communities under a Dhimmi (see the book Dhimmi, by Bat Ye'Or) system of governance, where the communities were allowed to rule themselves as religious minorities (Christians, Jews and Zoroastrian). These communities had to pay a tax (called a Jizzya in Arabic) that was, in effect, a penalty for being non-Muslim, and that was typically 80% in times of tolerance and up to 150% in times of oppression. This tax forced many of these communities to convert to Islam, as it was designed to do.

You state, "its architects designed buildings that defied gravity." I am not sure what you are referring to, but if you are referring to domes and arches, the fundamental architectural breakthrough of using a parabolic shape instead of a spherical shape for these structures was made by the Assyrians more than 1300 years earlier, as evidenced by their archaeological record.

You state, "its mathematicians created the algebra and algorithms that would enable the building of computers, and the creation of encryption." The fundamental basis of modern mathematics had been laid down not hundreds but thousands of years before by Assyrians and Babylonians, who already knew of the concept of zero, of the Pythagorean Theorem, and of many, many other developments expropriated by Arabs/Muslims (see History of Babylonian Mathematics , Neugebauer).

You state, "its doctors examined the human body, and found new cures for disease." The overwhelming majority of these doctors (99%) were Assyrians. In the fourth, fifth, and sixth centuries Assyrians began a systematic translation of the Greek body of knowledge into Assyrian. At first they concentrated on the religious works but then quickly moved to science, philosophy and medicine. Socrates, Plato, Aristotle, Galen, and many others were translated into Assyrian, and from Assyrian into Arabic. It is these Arabic translations which the Moors brought with them into Spain, and which the Spaniards translated into Latin and spread throughout Europe, thus igniting the European Renaissance.

By the sixth century A.D., Assyrians had begun exporting back to Byzantia their own works on science, philosophy and medicine. In the field of medicine, the Bakhteesho Assyrian family produced nine generations of physicians, and founded the great medical school at Gundeshapur (Iran). Also in the area of medicine, (the Assyrian) Hunayn ibn-Ishaq's textbook on ophthalmology, written in 950 A.D., remained the authoritative source on the subject until 1800 A.D.

In the area of philosophy, the Assyrian philosopher Job of Edessa developed a physical theory of the universe, in the Assyrian language, that rivaled Aristotle's theory, and that sought to replace matter with forces (a theory that anticipated some ideas in quantum mechanics, such as the spontaneous creation and destruction of matter that occurs in the quantum vacuum).

One of the greatest Assyrian achievements of the fourth century was the founding of the first university in the world, the School of Nisibis, which had three departments, theology, philosophy and medicine, and which became a magnet and center of intellectual development in the Middle East. The statutes of the School of Nisibis, which have been preserved, later became the model upon which the first Italian university was based (see The Statutes of the School of Nisibis , by Arthur Voobus).

When Arabs and Islam swept through the Middle East in 630 A.D., they encountered 600 years of Assyrian Christian civilization, with a rich heritage, a highly developed culture, and advanced learning institutions. It is this civilization that became the foundation of the Arab civilization.

You state, "Its astronomers looked into the heavens, named the stars, and paved the way for space travel and exploration." This is a bit melodramatic. In fact, the astronomers you refer to were not Arabs but Chaldeans and Babylonians (of present day south-Iraq), who for millennia were known as astronomers and astrologers, and who were forcibly Arabized and Islamized -- so rapidly that by 750 A.D. they had disappeared completely.

You state, "its writers created thousands of stories. Stories of courage, romance and magic. Its poets wrote of love, when others before them were too steeped in fear to think of such things." There is very little literature in the Arabic language that comes from this period you are referring to (the Koran is the only significant piece of literature), whereas the literary output of the Assyrians and Jews was vast. The third largest corpus of Christian writing, after Latin and Greek, is by the Assyrians in the Assyrian language (also called Syriac; see here .)

You state, "when other nations were afraid of ideas, this civilization thrived on them, and kept them alive. When censors threatened to wipe out knowledge from past civilizations, this civilization kept the knowledge alive, and passed it on to others." This is a very important issue you raise, and it goes to the heart of the matter of what Arab/Islamic civilization represents. I reviewed a book titled How Greek Science Passed to the Arabs , in which the author lists the significant translators and interpreters of Greek science. Of the 22 scholars listed, 20 were Assyrians, 1 was Persian and 1 an Arab. I state at the end of my review: "The salient conclusion which can be drawn from O'Leary's book is that Assyrians played a significant role in the shaping of the Islamic world via the Greek corpus of knowledge. If this is so, one must then ask the question, what happened to the Christian communities which made them lose this great intellectual enterprise which they had established. One can ask this same question of the Arabs. Sadly, O'Leary's book does not answer this question, and we must look elsewhere for the answer." I did not answer this question I posed in the review because it was not the place to answer it, but the answer is very clear, the Christian Assyrian community was drained of its population through forced conversion to Islam (by the Jizzya ), and once the community had dwindled below a critical threshold, it ceased producing the scholars that were the intellectual driving force of the Islamic civilization, and that is when the so called "Golden Age of Islam" came to an end (about 850 A.D.).

Islam the religion itself was significantly molded by Assyrians and Jews (see Nestorian Influence on Islam and Hagarism: the Making of the Islamic World ).

Arab/Islamic civilization is not a progressive force, it is a regressive force; it does not give impetus, it retards. The great civilization you describe was not an Arab/Muslim accomplishment, it was an Assyrian accomplishment that Arabs expropriated and subsequently lost when they drained, through the forced conversion of Assyrians to Islam, the source of the intellectual vitality that propelled it. What other Arab/Muslim civilization has risen since? What other Arab/Muslim successes can we cite?

You state, "and perhaps we can learn a lesson from his [Suleiman] example: It was leadership based on meritocracy, not inheritance. It was leadership that harnessed the full capabilities of a very diverse population that included Christianity, Islamic, and Jewish traditions." In fact, the Ottomans were extremely oppressive to non-Muslims. For example, young Christian boys were forcefully taken from their families, usually at the age of 8-10, and inducted into the Janissaries, ( yeniceri in Turkish) where they were Islamized and made to fight for the Ottoman state. What literary, artistic or scientific achievements of the Ottomans can we point to? We can, on the other hand, point to the genocide of 750,000 Assyrians, 1.5 million Armenians and 400,000 Greeks in World War One by the Kemalist "Young Turk" government. This is the true face of Islam.

Arabs/Muslims are engaged in an explicit campaign of destruction and expropriation of cultures and communities, identities and ideas. Wherever Arab/Muslim civilization encounters a non-Arab/Muslim one, it attempts to destroy it (as the Buddhist statues in Afghanistan were destroyed, as Persepolis was destroyed by the Ayotollah Khomeini). This is a pattern that has been recurring since the advent of Islam, 1400 years ago, and is amply substantiated by the historical record. If the "foreign" culture cannot be destroyed, then it is expropriated, and revisionist historians claim that it is and was Arab, as is the case of most of the Arab "accomplishments" you cited in your speech. For example, Arab history texts in the Middle East teach that Assyrians were Arabs, a fact that no reputable scholar would assert, and that no living Assyrian would accept. Assyrians first settled Nineveh, one of the major Assyrian cities, in 5000 B.C., which is 5630 years before Arabs came into that area. Even the word 'Arab' is an Assyrian word, meaning "Westerner" (the first written reference to Arabs was by the Assyrian King Sennacherib, 800 B.C., in which he tells of conquering the " ma'rabayeh " -- Westerners. See The Might That Was Assyria , by H. W. F. Saggs).

Even in America this Arabization policy continues. On October 27th a coalition of seven Assyrian and Maronite organizations sent an official letter to the Arab American Institute asking it to stop identifying Assyrians and Maronites as Arabs, which it had been deliberately doing.

There are minorities and nations struggling for survival in the Arab/Muslim ocean of the Middle East and Africa (Assyrians, Armenians, Coptics, Jews, southern Sudanese, Ethiopians, Nigerians...), and we must be very sensitive not to unwittingly and inadvertently support Islamic fascism and Arab Imperialism, with their attempts to wipe out all other cultures, religions and civilizations. It is incumbent upon each one of us to do our homework and research when making statements and speeches about these sensitive matters.

Brief History of Assyrians
Assyrian International News Agency
Assyrian American National Federation
Assyrian Academic Society
Zinda Magazine
Beth Suryoyo
Nineveh Online
World Maronite Union
Maronite Research Council
World Lebanese Organization
Coptic Web

The Evil Isn't Islam

2008-01-11T00:20:00.001-08:00

by Daniel Pipes

"ISLAM IS EVIL." That's the message a U.S. Secret Service agent illicitly left on an Islamic prayer calendar on July 18 as he was raiding a suspected al Qaeda operative in Dearborn, Mich.

His crude graffito sums up a point of view increasingly heard since 9/11 in the United States. It's also one that is troubling and wrong.

Here is the rub: It is a mistake to blame Islam (a religion 14 centuries old) for the evil that should be ascribed to militant Islam (a totalitarian ideology less than a century old). The terrorism of al Qaeda, Hamas, the Iranian government and other Islamists results from the ideas of such contemporary radicals as Osama bin Laden and Ayatollah Khomeini, not from the Koran.

To which you might respond: But bin Laden and Khomeini get their ideas from the Koran. And they are only continuing a pattern of Muslim aggression that is centuries old.

Not exactly. Let's look closer at both points:

* Aggressive Islam: The Koran and other authoritative Islamic scriptures do contain incitements against non-Muslims. The eminent historian Paul Johnson, for example, cites two Koranic verses: "Strongest among men in enmity to the Believers will you find the Jews and Pagans" (Sura 5, verse 85) and "Then fight and slay the pagans wherever you find them. And seize them, beleaguer them and lie in wait for them." (9:5).
* Aggressive Muslims: Fourteen centuries of Islam have witnessed a long history of Muslims engaged in jihad (holy war) to expand the area under Islamic rule, from the early conquests of the caliphs to what Samuel Huntington terms Islam's "bloody borders" today.

Yes, these points are accurate. But they are one side of the story.

* Mild Islam: Like other sacred writings, the Koran can be mined for quotes to support opposing arguments. In this case, Karen Armstrong, a bestselling apologist for Islam, quotes two gentler passages from the Koran: "There must be no coercion in matters of faith!" (2:256) and "O people! We have formed you into nations and tribes so that you may know one another." (49:13).
* Mild Muslims: There have been occasions of Muslim moderation and tolerance, such as those in long-ago Sicily and Spain. And in one telling example, Mark R. Cohen notes that "The Jews of Islam, especially during the formative and classical centuries (up to the 13th century), experienced much less persecution than did the Jews of Christendom."

In other words, Islam's scriptures and history show variation.

At present, admittedly, it is hard to recall the positive side, at a moment when backwardness, resentment, extremism and violence prevail in so much of the Muslim world. But the present is not typical of Islam's long history; indeed, it may be the worst era in that entire history.

Things can get better. But it will not be easy. That requires that Muslims tackle the huge challenge of adapting their faith to the realities of modern life.

What does that mean in practical terms? Here are some examples:

Five hundred years ago, Jews, Christians and Muslims agreed that owning slaves was acceptable but paying interest on money was not. After bitter, protracted debates, Jews and Christians changed their minds. Today, no Jewish or Christian body endorses slavery or has religious qualms about paying reasonable interest.

Muslims, in contrast, still think the old way. Slavery still exists in a host of majority-Muslim countries (especially Sudan and Mauritania, also Saudi Arabia and Pakistan) and it is a taboo subject. To enable pious Muslims to avoid interest, an Islamic financial industry worth an estimated $150 billion has developed.

The challenge ahead is clear: Muslims must emulate their fellow monotheists by modernizing their religion with regard to slavery, interest and much else. No more fighting jihad to impose Muslim rule. No more endorsement of suicide terrorism. No more second-class citizenship for non-Muslims. No more death penalty for adultery or "honor" killings of women. No more death sentences for blasphemy or apostasy.

Rather than rail on about Islam's alleged "evil," it behooves everyone - Muslim and non-Muslim alike - to help modernize this civilization. That is the ultimate message of 9/11. It is much deeper and more ambitious than Western governments presently seem to realize.

Why An Atheist Can Believe In God

2008-01-08T23:14:00.000-08:00

by Steve Gillman

Contrary to what many believe, many atheist - if not most - would never say "God doesn't exist." Unfortunately, many dictionaries also have definitions like "Denial of the existence of God," which is a misrepresentation. In fact, if once you understand what atheism really means, you'll see why an atheist can believe in God. Here are the three basic beliefs that lead one to be an atheist:

1. Evidence and experience should be the basis for any belief.

2. An assertion should be proven by the person or persons who make it.

3. The case for God has not been proven.

With no experience to convince me, and no proof of the existence of God, I don't have a reason to believe in the existence of he or she or it. But I can't say he doesn't exist, since I can't prove this belief either. In fact, why would an atheist waste his time trying to prove a concept as nebulous as God can't or doesn't exist? Suppose I told you that a blue snake in the sky ruled the universe. If all I had for evidence was a some speculative story-book, you wouldn't believe me would you? No?

That would make you an "aserpentist," by the way. Now, would you start gathering evidence to "prove" that no invisible blue snake was up there? No. As the maker of the assertion, I would have the obligation to prove it did exist. You would be entirely justified in dropping and ignoring the whole matter until given some reason to look at it again.

Atheism is simply non-belief due to unconvincing evidence.

Where does this leave agnostics then? An honest classification would be as a type of atheist, right? If a person won't say he believes in God, he is atheistic. Although there is confusion in the terms, sometimes those who call themselves agnostics are just afraid of the other "A" word label. "Agnostics" are more accepted in society after all.

Now, since words refer to something - even if it is only to ideas - we can say that God exists as an idea, and a powerful one. Perhaps some atheists even like various versions of this idea (I like "the force" from the movie "Star Wars.") The various concepts of gods are often the cause of wars and horrible crimes, but they can also be uplifting concepts, or at least useful in some way.

I refer to these ideas as "useful lies." Regardless of their truth or falsity, some ideas can be beneficial as "operating principles" or "guides to life." Consider the idea that everything happens for a reason, for example. It doesn't have to be true to be useful, since it certainly can get you looking for the lessons and other values to be found in bad scenarios.

An atheist could say then, that a god exists as a common belief, or "useful lie," and that as such, he may even do some good. But more than that, since an atheist simply hasn't been convinced, he can believe in a God in heaven too. For this, he just needs God to come down and shakes his hand, or otherwise make his presence known.

About the Author

Copyright Steve Gillman. To learn how to have New Thoughts And Creative Ideas, go now and subscribe to the free Radical Thinking Course at: http://www.RadicalNewThoughts.com

WAY TO THE QUR'AN

2008-01-06T04:32:00.000-08:00

by Khurram Murad

The New world that Awaits You

As you come to the Qur'an, you come to a new world. No other
venture in your life can be so momentous and crucial,so blissful
and rewarding, as your journey to and through the Qur'an. It is
a journey that will take you through the endless joys and riches
of the words that your Creator and Lord has sent to you and all
mankind. Here you will find a world of untold treasures of
knowledge and wisdom to guide you on the pathways of life, to
mould your thoughts and actions.In it you will find deep
insights to enrichyou and steer you along the right course.From
it you will receive a radiant light to illumine the deeper
reaches of your soul.Here you will encounter profound emotions,a
warmth to melt your heart and bring tears running down your
cheeks. It is crucial for you because, as you travel through the
Qur'an,at every step you will summoned to choose,and to commit
to Allah.To read the Qur'an is nothing less than to live the
Qur'an willingly,sincerely,devotedly,and totally.The outcome of
your entire life depends on how you heed the call given by
Allah.The journey is therefore decisive for your existence,for
mankind,for the future of human civilization. A hundred new
worlds lie in its verses. Whole centuries are invlved in its
moments. Know ,then,that it is the Qur'an,and only the
Qur'an,whichcan lead you on and on to success and glory in this
world and in the world to come.

What is the Qur'an?

It is beyond man's power to comprehend,or to dscribe, the
greateness and importance of what the Qur'an holds for
him.Yet,to begin with, you must have some idea of what it is and
what it means to you ,and such that you are inspired to immerse
the whole of yourself in the Qur'an,in total commitment,complete
dedication and ceaseless pursuit,as it demands. The Qur'an is
Allah's greatst blessing or you .It is the fulfilment of His
promise to Adam and his descendants:'there shall come to you
guidance from Me, and whatsoever follows My Guidance no fear
shall e on them, neither shall they sorrow'(al Baqarah 2:38).It
is the only weapon your frail existence as you struggle against
the forces of evil and and temptation in this world.It is the
only means to overpower your fer and anxiety.It is the only
'light' (nur) ,as you grope in the drkness,with which to find
your way to success and salvation.It is the only healing(shifa)
for your inner sickness, as well as the social ills that may
surround you .It is the constant reminder(dhikr) of your true
nature and destiny, of your station,your duties,your rew It was
brought down by one who is powerful and trustworthy in the
heavens- the heart of the Prophet Muhammad, blessings and peace
be on him. to your Creator.It tells you of Him,of His
attributes, of how He rules o to you ,and how you should relate
to Him,to yourself ,to your fellow meny other existence.The
rewards that await you here are surely many,incrng manifold and
the hereafter,but what awaits you at the end of the road
promises allah in the Hadith qudsi,'the eye has seen not,nor the
ear heard,nor the heart of man ever conceived'.and, adds Abu
Hurayra'no human being can imagine what joys are being kept
hidden for them in d or all that they did'(Bukhari,Muslim)

Qur'an As Living Constitution

Can the Qur'an again, be living, relevant force, as powerful for
us now 1400 years away, as it was then? This is the most crucial
question that we must answer if we wish to shape our destiny
afresh under the guidance of the Qur'an.

There appear, however, to be some difficulties. Not least of
which has to do with the fact that Qur'an was revealed at a
certain point in time. Since then we have traveled a long way,
made gigantic leaps in technological know-how, and seen
considerable social changes take place in human society.
Moreover, most of the followers of the Qur'an today do not know
Arabic, and many who do have little idea of the 'living'
language of the Qur'an.

They cannot be expected to absorbs its idioms and metaphor, so
essential to exploring and absorbing the depths of the Qur'anic
meaning. Yet its guidance, by its own claim, has an eternal
relevance for all people, being the word of the Eternal God. For
the truth of its claim, it seems to me, it must be possible for
us to receive, experience, and understand the Qur'an as it's
first recipients did, at least in some measure and to some
degree. We seem to almost have a right to this possibility of
receiving God's guidance in its fullnes and with all its riches
and joys. In other words despite historical incidence of the
revelation in a particular language at that particular time and
place, we should be capable of receiving the Qur'an now (because
its message is eternal), capable of making its message as much a
real part of our lives as it was for the first believers and
with the same urgent and profound relevance for all our present
concerns and experiences.

But how do we do this? To put it very forthrightly, only by
entering the world of the Qur'an as if Allah were speaking to us
through it now and today, and by fullfilling the necessary
conditions for such an encounter. Firstly, then, we must realize
what Qur'an as the word of God is and means to us, and bring all
the reverence, love, longing and will to act that this
realization demands. Secondly, we must read it as it asks to be
read, as Allah's Messenger instructed us, as his Companions read
it. Thirdly, we must bring each word of the Qur'an to bear upon
our own realities and concerns by transcending the barriers of
time, culture and change.

For the first addressees, the Qur'an was a contemporary event.
Its language and style, its eloquence anda rationale, its idiom
and metaphor, its symbols and parables,its moments and events
were all rooted in their own setting. These people were both
witnesses to and in a sense, paticipants in the whole act of
revelation as it unfolded over a period of their own time. We do
not have the same privilege; yet, in some measures, the same
ought to be true for us. By understanding and obeying the Qur'an
in our own setting, we will find it, as far as possible, as much
a contemporary event for ourselves as it was then. For the
essense of man has not chnaged; it is immutable. Only man's
externalities- the forms, the modes, the technologies - have
changed. The pagans of Makka may be no more, nor the Jews of
Yathrib, nor the Christians of Najran, nor even the
'faithful'and the 'unfaithful' of the community of Madina; but
the same characters exist all around us. We are humans being
exactly as the first recipents were, even though may find it
extremely difficult to grapple with the deep implications of
this very simple truth. Once you realize the truths and follow
them, once you come to the Qur'an as first believers did, it may
reveal to you as it did to them, make partners of you as it did
of them. And only then, instead of being a mere revered book, a
sacred fossil, or a source of magic-like blessing, it will
change into a mighty force, impinging, stirring, moving and
guiding us deeper and higher achievements, just as it did
before.

The True Religion

2008-01-06T04:30:00.000-08:00

By Abu Ameenah Bilal Philips

THE RELIGION OF ISLAM

The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace" which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) I in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final form.

Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion lslam was not decided upon by later generations of man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:

"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)

"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)

"Abraham was not a Jew nor Christian; but an upright Muslim."(Soorah Aal'imraan 3:67)

Nowhere in the Bible will you find Allah saying to Prophet Moses' people or their descendants that their religion is Judaism, nor to the followers of Christ that their religion is Christianity. In fact, Christ was not even his name, nor was it Jesus! The name "Christ" comes from the Greek word Christos which means the annointed. That is, Christ is a Greek translation of the Hebrew title "Messiah". The name "Jesus" on the other hand, is a latinized version of the Hebrew name Esau.

For simplicity's sake, I will however continue to refer to Prophet Esau (PBUH) as Jesus. As for his religion, it was what he called his followers to. Like the prophets before him, he called the people to surrender their will to the will of Allah; (which is Islam) and he warned them to stay away from the false gods of human imagination.

According to the New Testament, he taught his followers to pray as follows: "Yours will be done on earth as it is in Heaven".

THE MESSAGE OF ISLAM

Since the total submission of one's will to Allah represents the essence of worship, the basic message of Allah's divine religion, Islam is the worship of Allah alone and the avoidance of worship directed to any person, place or thing other than Allah.Since everything other than Allah, the Creator of all things, is Allah's creation; it may be said that Islam, in essence calls man away from the worship of creation and invites him to worship only its Creator. He is the only one deserving man's worship as it is only by His will that prayers are answered. If man prays to a tree and his prayers are answered, it was not the tree which answered his prayers but Allah who allowed the circumstances prayed for to take place. One might say, "That is obvious," however, to tree-worshippers it might not be. Similarly, prayers to Jesus, Buddha, or Krishna, to Saint Christopher, or Saint Jude or even to Muhammad, are not answered by them but are answered by Allah. Jesus did nottell his followers to worship him but to worship Allah. As the Qur'aan states:

"And behold Allah will say: "O Jesus the son of Mary Did you say to men, Worship me and my mother as gods besides Allah He will say-"Glory to you I could never say what I had no right (to say')" (Soorah Al-Maa'idah- 5:116)

Nor did he worship himself when he worshipped but rather he worshipped Allah. This basic principle is enshrined in the opening chapter of the Qur'aan, known as Soorah Al-Faatihah, verse 4:

"You alone do we worship and from you alone do we seek help".

Elsewhere, in the final book of revelation, the Qur'aan, Allah also said:

"And your Lord says:"Call on Me and I will answer your(prayer)."(Soorsh Mu'min 40:60)

it is worth noting that the basic message of Islam is that Allah and His creation are distinctly different entities. Neither is Allah His creation or a part of it, nor is His creation Him or a part of Him.

This might seem obvious, but, man's worship of creation instead of the Creator is to a large degree based on ignorance of this concept. It is the belief that the essence of Allah is everywhere in His creation or that His divine being is or was present in some aspects of His creation, which has provided justification for the worship of creation though such worship maybecalled the worship of Allah through his creation. How ever, the message of Islam as brought by the prophets of Allah is to worship only Allah and to avoid the worship of his creation either directly or indirectly. In the Our'aan Allah clearlystates:

"For We assuredly sent amongst every people a prophet,(with the command) worship meand avoid false gods " (Soorah Al-Nahl 16:36)

When the idol worshipper is questioned as to why he or she bows down to idols created by men, the invariable reply is that they are not actually worshipping the stone image, but Allah who is present within it. They claim that the stone idol is only a focal point for Allah's essence and is not in itself Allah! One who has accepted the concept of the presence of God's being within His creation in any way will be obliged to accept this argument of idolatry. Whereas, one who understands the basic message of Islam and its implications would never concede to idolatry no matter how it is rationalized. Those who have claimed divinity for themselves down through the ages have often based their claims on the mistaken belief that Allah is present in man. They merely had to assert that although Allah according to their false beliefs, is in all of us, He is more present in them than in the rest of us. Hence, they claim, we should submit our will to them and worship them as they are either God in person or God concentrated within the person.

Similarly, those who have asserted the godhood of others after their passing have found fertile ground among those who accept the false belief of God's presence in man. One who has grasped the basic message of Islam and its implications could never agree to worship another human being under any circumstances. God's religion in essence is a clear call to the worship of the Creator and the rejection of creation-worship in any form. This is the meaning of the motto of Islam:

"Laa Elaaha lllallaah" (There is no god but Allah)

Its repetition automatically brings one within the fold of Islam and sincere belief in it guarantees one Paradise.

Thus, the final Prophet of Islam is reported to have said, "Any one who says: There is no god but Allah and dies holding that (belief) will enter paradise".(Reported by Abu Dharr and collected by Al-Bukhaaree and Muslim).

It consists in the submission to Allah as one God, yielding to Him by obeying His commandments, and the denial of polytheism and polytheists.

THE MESSAGE OF FALSE RELIGION

There are so many sects, cults, religions, philosophies, and movements in the world, all of which claim to be the right way or the only true path to Allah. How can one determine which one is correct or if, in fact, all are correct? 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 basic concept with regards to Allah. They either claim that all men are gods or that specific men were Allah or that nature is Allah or that Allah is a figment of man's imagination. Thus, it may be stated that the basic message of false religion is that Allah may be worshipped in the form of His creation. False religion invites man to the worship of creation by calling the creation or some aspect of it God. For example, prophet Jesus invited his followers to worship Allah but those who claim to be his followers today call people to worship Jesus, claiming that he was Allah! Buddha was a reformer who introduced a number of humanistic principles to the religion of India. He did not claim to be God nor did he suggest to his followers that he be an object of worship. Yet, today most Buddhists who are to be found outside of India have taken him to be God and prostrate to idols made in their perception of his likeness. By using the principle of identifying the object of worship, false religion becomes very obvious and the contrived nature of their origin clear. As God said in the Our'aan:

That which you worship besides Him are only names you and your forefathers have invented for which Allah has sent down no authority: The command belongs only to Allah: He has commanded that you only worship Him; that is the right religion, but most men do not understand ". (Soorah Yoosuf 12:40)

It may be argued that all religions teach good things so why should it matter which one we follow. The reply is that all false religions teach the greatest evil, the worship of creation. Creation-worship is the greatest sin that man can commit because it contradicts the very purpose of his creation. Man was created to worship Allah alone as Allah has explicitly stated in the Our'aan:

"I have only created Jlnns and men, that they may worship me"(Soorah Zaareeyaat 51:56)

Consequently, the worship of creation, which is the essence of idolatry, is the only unforgivable sin. One who dies in this state of idolatry has sealed his fate in the next life. This is not an opinion, but a revealed fact stated by Allah in his final revelation to man:

"Verily Allah will not forgive the joining of partners with Him, but He may forgive (sins) less than that for whom so ever He wishes"(Soorah An- Nisaa 4:48 and 116)

THE UNIVERSALITY OF ISLAM

Since the consequences of false religion are so grave, the true religion of Allah must be universally understandable and attainable, not confined to any people, place or time. There can not be conditions like baptism, belief in a man, as a saviour etc., for a believer to enter paradise. Within the central principle of Islam and in its definition, (the surrender of one's will to God) lies the roots of lslam's universality. Whenever man comes to the realization that Allah is one and distinct from His creation, and submits himself to Allah, he becomes a Muslim in body and spirit and is eligible for paradise. Thus, anyone at anytime in the most remote region of the world can become a Muslim, a follower of God's religion, Islam, by merely rejecting the worship of creation and by turning to Allah (God) alone-It should be noted however, that the recognition of and submission to Allah requires that one chooses between right and wrong and such a choice implies accountability. Man will be held responsible for his choices, and, as such, he should try his utmost to do good and avoid evil. The ultimate good being the worship of Allah alone and the ultimate evil being the worship of His creation along with or instead of Allah. This fact is expressed in the final revelation as follows:

"Verily those who believe, those who follow the Jewish (Scriptures), the Christians and the Sabians any who believe In Allah and the last day, and work righteousness *hall have their reward with their Lord;They will not be overcome by fear nor grief (Soorah Al-Baqarah 2:62).

If only they had stood by the law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There Is from among them a party on the right course; but many of them follow a course that Is evil.". (Soorah Al-.Maa'idah 5:66)

RECOGNITION OF ALLAH

The question which arises here is, "How can all people be expected to believe in Allah given their varying- backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created. In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is their creator and only true God worthy of worship. He said, "That was In case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told us that we were only supposed to worship You alone. Allah went on to explain That it was also In case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".

If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen.

The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim).

So, just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.

Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. For example, in the South Eastern region of the Amazon jungle in Brazil, South America, a primitive tribe erected a new hut to house their main idol Skwatch, representing the supreme God of all creation. The homage to the God, and while he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old flea-ridden dog walked into the hut, The young man looked up in time to see the dog lift its hind leg and pass urine on the idol. Outraged, the youth chased the dog out of the temple, but when his rage died down he realized that the idol could not be the Lordof the universe. Allah must be elsewhere. he now had a choice to act on his knowledge and seek Allah, or to dishonestly go along with the false beliefs of his tribe. As strange as it may seem, that was a sign from Allah for that young man. It contained within it divine guidance that what he was worshipping was false. Prophets were sent, as was earlier mentioned, to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although, in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against murder, stealing and adultery in most societies. Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.

We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah,the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.

THE MESSAGE OF ISLAM

2008-01-06T04:08:00.000-08:00

By Syed Abul Ala Maududi

Paper read on behalf of Syed Abul Ala Maududi at the International Islamic Conference in London, April 1976).

Let me begin by clarifying that for us Islam is not the name of some unique faith presented for the first time by Mohammad (peace be upon him) who should, on that account be called the founder of Islam. The Qur’an makes it abundantly clears that Islam—the complete submission of man before God—is the one and only faith consistently revealed by God to mankind from the very beginning. Noah, Abraham, Moses and Christ—prophets who appeared at different times and places—all propagated the same faith. They were not founders of faiths to be named after them. They were each reiterating the faith of their predecessors.'
II. What distinguishes Mohammad from the other Prophets?

(i) He was the last Prophet of God.

(ii) God revived through him the same genuine faith, which had been conveyed by all the Prophets.

(iii)This original message was corrupted, and split into various religions by people of different ages, who indulged in interpolations and admixture. God eliminated these alien elements and Islam, in its pure and original form, was transmitted to mankind through Mohammad.

(iv) Since there was to be no messenger after Mohammad, the Book revealed to him was preserved word for word2 so that it should be a source of guidance for all times.3

(v) The life of Mohammad, and the manner in which he conducted himself, was also recorded in a unique manner by his companions and by later compilers of the Tradition. A more complete and authentic account of the life, sayings, and actions, of any Prophet or historical personage, has never been compiled.4

(vi) In this way, the Qur’an and the authentic Sunnah of the Prophet together became a reliable source of knowing what is Islam, what it stands for, what guidance it provides, and what obligations it places upon us.

III. As Muslims, we believe in all the Prophets who preceded Mohammad— not only those who are mentioned in the Qur’an, but also those who are not so mentioned and this is such an integral part of our faith that if we were to abandon it we should cease to be Muslims. But for instruction we turn to Prophet Mohammad alone Not on account of any prejudice, but because

a) As the last of God's Prophets he brought us the latest divine dispensation,

b) The Word of God which reached us through Mohammad is pure divine language, free of human admixtures, and preserved in its original form Its language is a living language, spoken, written and understood by millions of people, and whose grammar, vocabulary, idiom, pronunciation, and script have remained unchanged from the time of revelation till today

c) As 1 have said earlier, we have a complete historical record of the life, character, conduct, sayings, and actions of the Prophet Mohammad, preserved with meticulous care, accuracy and detail since this cannot be said of other prophets we can believe in them but we cannot emulate them

IV. It is our belief that Mohammad's mission was for the world as a whole and for all times, for,

(i) Its universality has been clearly confirmed by the Qur’an,

(ii) It is a logical consequence of the finality of his prophet hood. A prophet, after whom there was to be no other, had to be a guide and leader for all men and for all ages,

(iii) God has provided through him a complete code which man needs to follow the right path, and this in itself, supports the concept of finality, because without completeness the need for other prophets would remain

(iv) It is a fact that during the last 1400 years no man has arisen whose life and work bears even the slightest resemblance to that of a prophet. Nor has anyone presented a book, which could be remotely considered as divine communication. Still less has there been a man to claim legitimate authority as a lawgiver for mankind.

V. It must, at this point, be understood why the need arose for God to communicate with man through His prophets. This has to be examined in the context of the sources of human knowledge .At the preliminary stage we gain knowledge through empirical observation. At higher levels comes deductive reasoning accompanied by scientific investigation. Man is sufficiently well equipped in these fields not to require direct divine assistance. Though, no doubt, there is an ever present divine will help man in his research and innovative endeavors and revealing to him progressively the mysteries of His creation. Some gifted individuals achieve, in moments of rare inspiration, new insights or discover new laws of nature. But there is another type of knowledge, which is beyond the reach of our senses or scientific study. This sphere of knowledge does not submit to any instrument of scientific examination. Philosophy and science can only speculate about it. Human theories about ultimate realities, based on reason, never achieve the level of certainty, and their authors, conscious of their limitations do not present them as conclusively proved. In respect of these realities man is dependent on whatever knowledge is communicated to him by God. How is this knowledge conveyed? Not through the operations of some publishing house, where books are printed and handed over to each man, with instructions to read them, and to discover the truth about himself, about the universe, and about the manner in which he should organize his life. To convey this knowledge to mankind, God chooses prophets as His messengers. He reveals the truth to them and they communicate it to the people.

VI. The work of a prophet is not limited to communication of the knowledge alone. He has to explain, according to what is revealed to him, the relationship between God and man and man and man as it factually is, and, as it actually should be He has to prescribe a moral code, enunciate the principles of culture and civilization, lay down the mode of worship, establish a frame-work of belief, and define the moral imperatives, which must govern our life. The Prophet determines the rules, which should form the basis of social and cultural relationship, economic. Judicial, and political dealing, matters of war and peace, and international affairs. The Prophet does not transmit merely a code of rituals commonly regarded as 'religion'. He brings with him a whole system of thought and action, which is called Al-Deen (a complete way of life) in Islamic terminology.

VII. The mission of a prophet does not end with the announcement of this way of life to the world at large. He has to guide the people who follow him, explaining to them the implications of the Islamic creed, the moral code, the divine injunctions and commandments, and the form of worship that sustains the whole system. He has to demonstrate, by practice, the faith he preaches, and his life should be a model which people may be able to follow to organize his own lives. He must give training to the individuals and the Muslim society as a whole to prepare them for practical participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community engaged in establishing the Islamic system of life so that God's word should prevail upon all other words.

Not all the Prophets completely succeeded in this mission. There were many who failed not because of any personal fault or inadequacy. They did not succeed because of the prejudice and intolerance of the people or because the circumstances were not favorable. But every prophet had the same mission, and it is a fact of history that Mohammad succeeded in establishing the Kingdom of God on earth, as it is in the heavens.

VIII. The audience of the Qur’an and the Prophet Mohammad was the whole of mankind from the very outset, and those who accepted the Word acquired the status of believers without any distinction. At no time was the invitation of the Qur’an addressed to the people of any particular area, race, tribe, colour or language .The Qur’an always calls upon the "progeny of Adam” or "the mankind” to accept Islam. The specific instructions and injunctions are meant for those who have come to believe in Islam, and they are always addressed as "those who believe " That the message of Islam was universal in character is proved by the fact that those who accepted the message acquired equal rights and status as believers, regardless of all differences of origin. The Qur’an says, “The believers are all like brothers”. The Prophet said: "those who subscribe to our beliefs, and adopt the Islamic way of life, have the same rights and the same obligations as we have. The Prophet announced, “Listen! You have one God as you have one father (Adam). There is no distinction between an Arab and a non-Arab. There is no preference for the black over the fair, or the fair over the black. There is distinction only in submission to God. The most virtuous among you is the most honourable in the eyes of God”.

IX. Among the fundamentals of Islam, the most important is belief in one God, —not just the conviction that He exists or that He is one—but that He alone is the Creator, Master, Ruler, and Administrator of all that exists. The universe exists because God wills it to exist, it functions because God wills it to function, and God provides the sustenance and the energy, which everything of the universe requires for its existence and growth. All the attributes of Sovereignty reside in God alone, and no one else has a share in them in the slightest degree. He alone possesses all the attributes of Divinity, and no one other than God possesses any of those attributes. He views the whole universe, and all that it contains, in a single instantaneous glance. He has direct knowledge of the universe, and all that is there in the universe. He knows not only its present, but its past and its future as well. This omnipresence and omniscience is an attribute of God alone and of no other. There was no ‘before’ him and there is no ‘after’ him. He has been there always and will be there always—eternal and abiding. All else is transient. He alone is eternally living and present. He is no one’s progeny and He has no progeny. Whatever exists, besides His self, is His own creation, and no other can identify himself in any manner with the Lord of the universe, or claim to be his son or daughter. He is man's single Deity. To associate anyone in His worship is as great a sin as it is an act of infidelity. He responds to man's prayers and He alone has the power to accept or reject them. Not to ask of him is senseless arrogance, and to turn to others is sheer ignorance. To seek of him and also of others, is to associate equals with him.

X. The sovereignty of God in Islam is not just a supernatural phenomenon. It covers all aspects of political and legal sovereignty also and in these too no one other than God has any share. In God alone vests the rightful authority to exercise power on this earth, and over those whom God has created in it. No monarch, no royal family, no elite class, no leader of any religious group, no demkcracy established on the basis of the sovereignty of the people, can participate in God's sovereignty. Whoever claims such a position is a rebel, as are those who leave God and turn to other people in obedience. Similarly, any institution or individual attempting to assume political and legal sovereignty and restrict the jurisdiction of God to spheres of personal law or religious duties is really a usurper and a rebel. The truth is that no one can claim to be a lawgiver on God’s earth, and no one can challenge the supreme authority of God Almighty in any sphere.

XI. Certain natural consequences flow from this Islamic concept of God.

(a) God alone is the real Deity and no one other than God has any right to be worshipped by man.

(b) God alone has authority over the forces of the universe, and he alone can fulfill or frustrate man's hopes. Man should turn to Him alone in prayer. He should never imagine that prayers could be addressed to anyone but God.

(c) God is the Master of man's destiny and no one else can interfere with the fate of others or with his own fate. Man’s hopes and fears must, therefore, be directed only to God. No one else should be an object of fear or source of favour.

(d) God is the Creator of the world and He alone has complete and direct knowledge of the reality of man and of the world. Only He can guide man through the complicated course of life and instruct him regarding good and evil. Since God alone is the Creator and the Master He has exclusive authority over the universe and man. It is an act of blasphemy for man to become independent or claim authority over other men. For man to become his own lawgiver to accept the authority of any other individual or institution as such is equally blasphemous. The ultimate Lawgiver and Master of His creation on this earth is no other than God, and His law has the status of the supreme law. Man can legislate subject to his Supreme law. Beyond that he has no legislative authority.

XII. We now come to our second most important belief---belief in Mohammad's prophet hood. God conveyed His message to man through Mohammad. This took two forms:

(a) God revealed the Qur’an to the Prophet in his own language.

(b) The Sunnah of the Prophet, which is an unerring guide to man in respect of all that, is permissible and all that is prohibited in the eyes of God. Without this belief in the Prophet, belief in God would become a mere theoretical proposition. It is the example of practical leadership, and the ideological guidance provided by the Prophet, which transforms belief in God into a culture and a civilization, and enables man to evolve a way of life. We get through the Prophet not only rules of guidance, but a complete scheme of values and a practical code of conduct. No one can be a practicing Muslim unless he believes in the Prophet as he believes in God.

XIII. The position of the Prophet has been so clearly defined in Islam that we can know what he was and what he was not. The Prophet is no more than a servant of God. He was to make people servants of God and not servants of himself. At least seventeen times a day Muslims recite in their prayers: “1 bear witness that Mohammad is a servant of God and is His prophet.” The Qur’an leaves no doubt that the Prophet is but a human being and has no share whatever in Divinity. The Prophet is neither superhuman nor is he free of human weaknesses. He owns no treasure of God, nor does he possess knowledge of the unknown that he should become all knowing like God Almighty. Leave alone being able to benefit others or cause them harm, the Prophet cannot do so even in respect of himself. The precise task of the Prophet is to communicate the message of God. He has no powers to make people righteous and faithful. Nor can he call to account those who refuse to believe, and he certainly has no power to punish them for their disbelief. Should the Prophet himself choose to defy God or fabricate things on behalf of God or make any change in the message revealed to him, he will incur divine displeasure and punishment. Mohammad is one of the Prophets of God, and above that he has no status. He cannot by himself prohibit or permit anything. Without a mandate from God he cannot legislate for the people. He has to strictly conform to Divine commandments. Islam ensured that the believers should not turn the Prophet into a demi-god. Some of the earlier prophets suffered this fate at the hands of their followers. They attributed all kinds of supernatural powers to their leaders and made them into God's equals or progeny or incarnation. By discouraging such exaggeration Islam has established the true position of the Prophet as follows:

No one can claim to be a believer without believing in the Prophet. He who obeys the Prophet, in fact, obeys God. God has not designated any Prophet except to be obeyed according to His will. The path of the Prophet is the path of Divine guidance. Whatever the Prophet ordains must be accepted, and whatever he instructs to avoid, must be avoided. The Prophet clarified this when he said: I am a mortal like you. In matters revealed to me by God, you must obey my instructions. But you know more about your own worldly affairs than I do so my advice in these matters is not binding. The Sunnah of Mohammad is, in fact an exposition of the purpose of the Qur’an, and this exposition too was conveyed lo the Prophet by God Himself, as the author of the Qur’an. The Prophet’s explanation of the Qur’an enjoys divine sanction, and no one else can interpret Qur’an which may be in conflict with or repugnant to the explanation given by the Prophet. God declared the life of Mohammad as a model life. No one can be a true believer unless he accepts the decision of the Prophet. Muslims have not an independent position in a matter determined by the Prophet. Before deciding any matter Muslims must first ascertain whether God and His Prophet decided any analogous matter earlier, and if a precedent exists they must follow it.

I hope I have clarified that God conveyed, through the Prophet, to mankind not only a supreme law but also a permanent scheme of values. That which is good, according to the Qur’an and the Sunnah, is good for all times, and that which is evil, shall remain evil forever. That which is enjoined as duty, in the Qur’an and the Sunnah, shall always be a duty. What is declared permissible is permissible forever, and what is prohibited is prohibited for all times. In this law no amendment, deletion, addition, or abrogation, is possible unless some person or community decides to renounce Islam. So long as Muslims remain Muslims, it is impossible in their social and legal system that something, which was evil yesterday, turns into good today, and reverts to evil tomorrow

XIV. The third fundamental creed of Islam is belief in the hereafter (Akhirah). Denial of the hereafter is the denial of Islam even though one may have belief in God, in the Prophet, and in the Qur’an. In its detailed form, this belief is composed of the following essential elements:

(i) Man has not been unleashed on the earth as an irresponsible savage. He is accountable to God for his actions. Today's life is only a test and an examination At the end we will all be called upon to render a complete account of our acts of commission and omission to God.

(ii) The time for accountability is fixed by God The tenure Allotted to mankind, on this earth, shall terminate on the doomsday, when the present order will be annihilated and replaced by another The whole human race will rise once again in the new world.

(iii) That will be the time when they will appear before God Almighty, and every one will face the consequences of his personal acts in his individual capacity.

(iv) I he Judgment will rest not on God's own knowledge alone. The requirements of due process of justice will be fully observed. A complete record of the actions of every individual, without the slightest alternation, will be put in the open Court, and evidence, of different categories, will be presented to prove what was done by man in private or in public, and the motives which inspired his conduct.

(v) 1 here will be no undue intercession. Neither bribery, nor advocacy against the truth will be tolerated No one will be able to shift his burden to another. Even the closest relations, friends, leaders, religious guides, or self-styled deities, will not be able to offer any help to anyone man will stand by himself—helpless and alone and render his account, and await the pronouncement of the judgment, which shall be in the power of God alone.

(vi) The judgment will rest on one question Did man conduct himself, in submission to God, in strict conformity with the truth revealed to the Prophets, and with the conviction that he will be held responsible for his conduct in life on the Day of Judgment? If the answer is in the affirmative, the reward will be Paradise, and if in the negative, Hell will be the punishment.

XV. Belief in the hereafter divides people into three distinct categories. First, there are those who do not believe in the hereafter and regard life on this earth as the only life. Naturally, they judge good and evil by the results which manifest themselves in this world If an action produces beneficial results it is good, and if it brings about harmful results it is evil. Quite often the same action is regarded as good when the results are good, and bad when its results are bad. Second, those people who do not deny the hereafter, but who depend on the intercession or atonement of some one to absolve them of their sins. Among them there are some, who regard themselves as God's chosen people, who will receive only nominal punishment however grave their sins. This deprives them of the moral advantage, which they could have derived from their belief in the hereafter. As a result they also become very much like the people who deny the hereafter. Third, arc those people who believe in the hereafter in the form in which Islam presents it. They do not delude themselves that they have any special relationship with God, or that anyone can intercede on their behalf. They know that they alone are responsible for their actions. For them the belief in the hereafter becomes a great moral force. A person who has the conviction that he is fully accountable for all his actions finds a permanent guard, stationed within himself, who cautions him and admonishes him whenever he deviates from the right path. There may be no court to summon him, no policemen to apprehend him, no witnesses to accuse him, and no public opinion to press him, but the guard within him is ever on the alert, ready to seize him whenever he transgresses. The consciousness of this inner presence makes man fear God even when he is all by himself. He discharges his duties honestly, and refrains from doing anything, which is prohibited. Should he succumb to temptation, and violate the law of God, he is ever ready to offer sincere regrets, and to enter into a firm contract with the future that he will not repeat the mistake. There can be neither greater instrument of moral reformation nor any better method to help man to develop a sound and stable character. It is the hereafter, which helps men, under all circumstances, to conform to God's scheme of permanent values. It is for this reason that Islam attaches great importance to the belief in the hereafter, and without it even the belief in God and the Prophet is not sufficient for man's guidance.

XVI. A little earlier, I mentioned that Islam represents a whole civilization, a complete culture, and a comprehensive world order. It provides moral guidance in all walks of life. That is why Islamic values arc not for the ascetic who renounces the world, but for him who actively participates in different spheres of life, and works within them. The moral values which people look for in convents, monasteries, and cloisters, arc presented by Islam right in the current of life. Heads of governments, governors of states, judges, members of the armed forces and police services, elected representatives of the people in the parliaments, leaders of finance, trade and industry, college and university teachers, and students alike receive guidance to organize their lives according to the principles of Islam. There is no distinction in Islam between private and public conduct. The same moral code, which one observes at home, applies to one's conduct in public. Every institution of society and every department of Government must conform to the laws of Islam. Politics must be based on truth and justice. Nations should deal with one another, on the basis of mutual recognition of rights, and due discharge of obligations. Even if there has to be war, those engaged in it should conduct themselves not as barbarians but as civilized human beings. When man decides to submit to the will of God, and accepts His law as the supreme law, and organizes his life in accordance with the revealed moral code, on the principle of accountability to God, the quality and character of his life cannot be limited to the precincts of prayer halls. It must extend itself to every sphere of his work as a man of God.

This briefly is what Islam stands for. This is no dream or Utopia The Prophet of Islam, and his companions, developed and established a complete model of Islam on this earth for mankind to follow.

Translation of the few Verses from The Holy Qur’an

This is the Book, wherein is no doubt, a guidance to the god fearing who believe in the Unseen, and perform the prayer, and spend of that We have provided them; who believe in what has been sent down to these [Mohammed] and what has been sent down before thee, and have faith in the Hereafter; those are upon guidance from their Lord, those are the ones who prosper. (Surah II, 1-4)

Say you: “We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac, and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophet, of their Lord; we make no division between any of them, and to I inn we surrender.” (Sura II, 130)

It is not piety, that you turn your faces to the East and lo the West. True piety is this; to believe in God, and the Last Day, the angels, the Book, and the Prophets; to give of one’s substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars and to ransom the slave; to perform the prayer; to pay the alms. And they who fulfil their covenant…. and endure with fortitude misfortune, hardship, and peril, these are they who are true in their faith, these are the truly god fearing. (Sura 11, 172, 173)

Surely this Qur’an guides to the way that is the straightest and gives good tidings to the believers who do deeds of righteousness…. Thy Lord has decreed you shall not worship squander…. And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded…. And approach not fornication; surely it is a shameful, and evil as a way. And slay not the soul God has forbidden…. And fill up the measure when you measure, and weigh with the straight balance…. And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height. (Surah XVII, 9, 23-37)

Noah

2008-01-06T04:07:00.000-08:00

by Jon Straumfjord

Copyright (c) 2008 Jon Straumfjord

By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith. (Hebrews 11:7, NKJV; cf: Genesis 6:1-8:22)

as it was in the days of Noah, ... They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. (Luke 17:26-27, NKJV)

... God ... did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly; (2 Peter 2:4-5, NKJV)

Noah, the grandson of Methuselah, and great-grandson of Enoch, was commissioned by the Lord Himself to prepare a way of escape for those that would be saved from the Lord's wrath on sinful mankind. So, in faithful obedience, Noah, his three sons, Shem, Ham, and Japheth, his wife, and his son's wives spent 120 years building an incredibly large boat, in a land that had no water and had never seen rain. Can you imagine that? It had NEVER rained before on the earth, but Noah was commanded to build a boat, in a land that could not even hope to float even a row boat, much less a large ship that was 70% the size of a World War II Independence class aircraft carrier!

Every evening when the temperature would drop, and a mist would settle over the land to provide the water that was so much needed for the plant life. Rain had never been seen, ever, and yet Noah continued to tell every passerby that it was going to rain, and everyone on the earth was going to drown, except those who would enter his ark! Even though tens of thousands of people traveled dozens, and even hundreds of miles just to see the site, Noah didn't even convince a single person in his 120 years of preaching, not even his own brothers and sisters. More than likely, his own family entered the ship, simply because Noah was the head of the family, and he told them to do it, not because they actually believed what he had to say. They probably expected Noah to eventually leave the ark after a few days or months without any sign of the predicted rain.

The only one who was really on his side was his crazy grandpa Methuselah, who continued to talk about his father Enoch being suddenly taken up to heaven. Happily, Noah's father, Lamech, died five years before the flood, while Methuselah lived until the deluge began. After Methuselah expelled his very last breath, the rains began to fall, and the prophesied judgment on the ancient world also fell. Noah had spent 120 years preaching to anyone who would listen, and could not convert even one person. Even his own family was shocked to see it begin raining, but because they had obeyed Noah, they were safe from the judgment that fell in the entire world, even though they initially didn't believe it themselves.

So what can we learn about faith from Noah? First, true faith is persistent, even in the face of all detractors. It appears that Noah was a failure since he wasn't able to convert anyone outside his immediate family, but, because of his faith, mankind survived the flood. Second, true faith perseveres over time. Noah spent 120 years building the ark, simply because the Lord told him to build it. Third, true faith ultimately overcomes any situation. The fruit of Noah's faith was the salvation of his own family, and the preservation of mankind.

About the Author

Jon Straumfjord is the author of numerous articles about the Seven Spirits of God and the God of the Bible. He is also the creator of the website http://www.7-spirits.com , and is the author of the book "The Seven Spirits of God."

Is Islam a religion of peace or violence?

2008-01-05T06:23:00.000-08:00

by Shazia Ahmed

Islam is one of the world largest religions with millions of followers from every single nation in the world. Islam has never been the most accessible religion to the West as there are fewer Muslims in the USA then there are in countries in Africa or in the Middle East for example. This inability for Westerners to be able to experience Islam from true Muslims has often lead to many misconceptions about this tolerant religion.

The title of this article and the fact that you are reading it right now shows how little true Islam is taught around the world as being a major religion. According to the Council on American-Islamic relations there are approximately 1.2 billion [in 1999] Muslims in the world which represents between 19.2% and 22% of the world's population. It has become the second largest religion in the world. Yet for all its popularity it is still regarded as being a religion of mystique which is simply not the case.

Islam is a religion not unlike many of the other major religions. The question of whether Islam is a peaceful religion or one of violence is not a simple question with a yes or no answer. The short answer is yes to both, it promotes peace but then also instructs on defense upon ones person, property, or religion.

There is a reference: "He who speaks evil of father or mother is to be put to death". This is a very poignant statement in its condemnation. It seems as if the punishment does not seem to fit the crime. Where does this statement come from? The Quran? No, it is in the Bible, Matthew 15:4. As can be discerned, Islam does not hold the candle as the only religion which speaks of violence.

Much of what was written in the Quran containing references to violence were actually references to wars and battles. The religion of Islam began in Mecca in the year 622 A.D and in those days there was no United Nations to settle disputes between rival groups. Battles were commonplace in those times and an unfortunate reality. The Holy Quran and the Prophets saying strictly prohibited the following as examples of Islam's sense of respect even for those who are trying to kill them:

 Wounded soldiers who are neither unfit to fight, nor actually fighting, should not be attacked.  Prisoners of war should not be killed.  It is prohibited to kill anyone who is tied up or in captivity.  Residential areas should not be pillaged, plundered or destroyed, nor should the Muslims touch the property of anyone except those who are fighting against them.  Muslims must not take anything from the general public of the conquered country without paying for it.  The corpses of the enemy must not be disgraced or mutilated.  Corpses of the enemy should be returned.  Treaties must not be broken.

The Prophet Muhammad was fighting for his religion. He was fighting for mankind to give up worshipping idols, something that had always been done. By even suggesting for his peoples to give up this worship he had a war thrust unto him and his believers. This is where many of the references to fighting come from. They are from religious persecution and from a time of religious intolerance. Order was needed to be brought to a world of chaos. This religious chaos has long since been resolved but there are always those extremists who take historical references and try to apply them for the modern day scenarios around them as best they can even though they no longer apply. Now there are other means to resolve differences as most countries are willing to speak to one another peacefully. Below is an extract which was intended for a time long ago when borders and treaties and basic human rights were easily discarded.

3:169 "Think not of those who are slain in God's way as dead. Nay, they live finding their sustenance in the presence of their Lord."

Human life is considered sacred and not something which is inconsequential. It is taught by the Quran, " Whosoever kills a human being without (any reason like) man slaughter, or corruption on earth, it is as though he had killed all mankind ... (5:32)." In fact, there is another saying by the Prophet saying how the next worse sin other than Polytheism is murder, ""The greatest sins are to associate something with God and to kill a soul (human beings.)" Killing of a human for without the reasons listed is akin to killing all man kind.

Islam is a religion not unlike the other major religions which does contain extracts of violence as does the Bible. However, Islam does not practice violence as the first or only recourse to take. If it did then the streets of the world would be full of blood and but it is not. Patience & forgiveness are the true weapons of a Muslim and not violence. The actions of some radicals does not symbolize what Islam is and it never will so long as the Prophets sayings and the Holy Quran are followed properly as they were originally intended to be.

About the Author

Shazia Shah is a practicing Muslim and has been a driving force behind the Muslim Matrimonials website http://www.muslimandsingle.com and http://www.eternalislam.co.uk With Muslim Members from all over the UK and rest of the world.

5 pillars of Islam

2008-01-05T06:20:00.000-08:00

by Shazia Shah

Islam means literally submission to God. This is something that is not taken lightly by Muslims all over the world. One set of guidelines that are closely adhered to are the 5 pillars of Islam. These are the 5 guidelines set down which should be followed by all Muslims regardless. They are called pillars as a pillar is used to hold up a structure to stop it from collapsing all around you, just as in Islam these 5 pillars are there to keep Muslims faith strong and support them in their life.

Pillar 1 - The recitation and belief in the Shahadah To fulfill the Shahadah one must recite "I testify that there is no god but Allah, and I testify that Muhammad is the messenger of Allah". In Arabic it is read as "'ašhadu 'al-lā ilāha illā-llāhu wa 'ašhadu 'anna muħammadan rasūlu-llāh".

Pillar 2 - Pray 5 times a day This is one of the most fundamental rules set down and is one which should be done every day. Prayers begin at first light in the morning and are spread through out the day until the last prayer in the evening. Prayer is a way to cleanse your soul and to remind yourself that there is an after life and that we will all be held responsible for all that we do in our life day by day.

Pillar 3 - Charitable donations It is referred to as Zakah in Arabic and is obligatory for Muslims to do so as long as they are able to without causing strife within their own lives. There are two types of Zakah that can be paid, one is related to the amount of food that is paid for during the holy month of Ramadan for his family. The secound type of Zakah is based on wealth and savings and is usually based around 2.5% of the wealth that has been saved for one full year.

Pillar 4 - Fasting During the month of Ramadan it is obligatory for Muslims to take part in fasting during this time. It is required to refrain from foods, drinks, sexual activities, etc from dawn until dusk. This is a time for soul searching and seeking a greater insight into religion by studying Islam more in depth.

Pillar 5 - Pilgrimage to Hajj All Muslims must make the necessary journey to the holy land of Makkah in Saudia Arabia. If you can not afford to go then there are provisions allowed which are permitted such as if a village was very poor then they could all collect their funds together and pay for a single individual to go then all can benefit from the rewards as they have completed the Hajj to the best of their abilities but only God can truly give rewards to those who are deserving.

About the Author

Shazia Shah is a practicing Muslim and has been a driving force behind the Muslim Matrimonials website http://www.muslimandsingle.com, http://www.asians4asians.com and http://www.eternalislam.co.uk With Muslim Members from all over the UK and rest of the world.

Islam 101- Does Islam Promote Terrorism?

2008-01-05T06:19:00.000-08:00

by Laura Cosse'

Islam has become a household word in the west today, yet not much is known about the beliefs of this great monotheistic world religion. In fact, it is the most misunderstood and often slandered religion in the world today. Unfortunately, the ones who bear the most responsibility for this sad state are the Muslims themselves, or at least people claiming to do things in the name of Islam which may or may not be "Islamic." Let's all do our part to speak up for Islam and not let these few people with their own political agendas continue to spread a false image of Muslims and Islam.

I think that the most compelling evidence for the truth of what Islam teaches is not going to be what this or that scholar says, but what the Qur'an and Hadith say regarding terrorism and war. The Qur'an is the primary source for Islam, it is the literal word of God as revealed to the prophet Muhammad (PBUH) and has never had a single letter of the original Arabic script changed. The Hadith are the words of the prophet (PBUH) who is a human being. His words are inspired by God but the choices of words are his own. The hadith are the secondary source for Islam.

So, let's look at the definition of terrorism: The unlawful use or threatened use of force or violence by a person or an organized group against people or property with the intention of intimidating or coercing societies or governments, often for ideological or political reasons. I think it's important to note that terrorism is a heinous crime that has permeated our societies since the beginning of time. It is in no way an Islamic phenomenon although it is portrayed as such by the media today.

The people and property that terrorists target are almost always civilian. What does Islam say in regards to attacking civilians and their property? First, let's look at a beautiful verse from the Qur'an, [Qur'an 5:32] "...anyone who murders any person who had not committed murder or horrendous crimes, it shall be as if he murdered all the people. And anyone who spares a life, it shall be as if he spared the lives of all the people. ..." Definitely the civilians who are randomly targeted by terrorists are killed unjustly according to the Qur'an itself. And, as for these terrorists who target innocent civilians, it's as if they are killing all of humanity, and they will have to answer to God for that on the Day of Judgment.

The Qur'an teaches that life is sacred; it states this in many passages in both direct and indirect ways. Life is a gift from God that only He can give and take. I will only quote one such verse due to the limitations of this short article. [Qur'an 6:151] "....You shall not kill - God has made life sacred - except in the course of justice. These are His commandments to you, that you may understand."

In fact, we find that the Qur'an is quite explicit that we should be peaceful with those who are peaceful with us. [Quran 8:61] "If they resort to peace, so shall you, and put your trust in God. He is the Hearer, the Omniscient." And again, [Qur'an 4:90] ".... Therefore, if they leave you alone, refrain from fighting you, and offer you peace, then God gives you no excuse to fight them." So, we can plainly see from these texts that it is not permissible for an individual to unilaterally decide to attack innocent civilians who pose no threat to themselves, their families or their property.

Islam is a comprehensive religion that covers all aspects of human life, including war. However, there are very strict rules of warfare and distinct lines drawn between combatants and civilians. The prophet (PBUH) is recorded as saying, "Do not kill any old person, any child or any woman" (Abu Dawud). "Do not kill the monks in monasteries" or "Do not kill the people who are sitting in places of worship" (Musnad of Ibn Hanbal). Furthermore, the first caliph Abu Bakr was the prophet's closest friend and staunchest supporter. He gave the following advice to the leader of an army unit that was heading to Syria, and his advice was based on his knowledge of what the prophet (PBUH) taught: "Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not any of the enemy's flock, save for your food. You are likely to pass by people who have devoted their lives to monastic services; leave them alone."

Not only are Muslims clearly instructed not to harm any innocent individuals, we are also clearly instructed not to harm the infrastructure and economy of any land. Clearly this is in stark contrast to the acts of the terrorists who purposely target the civilians and the economics of a country.

The last point that I would like to make is that Islam is clearly against suicide and hence suicide bombing. There are some Muslim scholars who use the example of battles where the army vowed to fight to their death as evidence that suicide bombings are allowed. However, that is a highly debatable point and I personally feel that we should look to the Qur'an for the answer rather than individual's decrees. So, let's see what the Qur'an has to say about suicide. [Qur'an 4:29-31] O you who believe! Do not eat up your wealth in vanities among yourselves. But let there be among yourselves trade conducted in mutual good will. Nor kill or destroy yourselves, for God has been most merciful to you. If any do that in rancor and injustice, soon shall we cast them into the fire, and that is easy for God. If you but avoid the most heinous of the things which are forbidden to do, we shall expel out of you all the evil in you and admit you to a gate of great honor.

So, when we look at the Qur'an and Hadith we see that terrorism is clearly forbidden in Islam. People who hijack airplanes and crash them into buildings are not martyrs in Islam, they are people who are hijacking our religion and killing many innocent people. That is not the way of Islam; Islam is fair and protects the lives and properties of innocent people. Just because somebody does something in the name of Islam doesn't mean that the person is a Muslim or the act is Islamic. Please read the Qur'an so that you can find the truth for yourself. For a free copy of the Qur'an contact www.freequran.org and order one today!

About the Author

Laura Cosse' converted to Islam in 1996. She is the author of several Islamic children's books and currently resides in Virginia Beach, VA with her husband and twin sons, Muhammad and Hamza. For more info and articles please visit www.AdvocateIslam.com

Does God Exist?

2008-01-05T06:15:00.000-08:00

by Mulled Vine

As this article was for a church newsletter, the answer to this question will be a rather unsurprising "Yes". For unbelievers however, the issue is perhaps less clear.

1 Peter 1:15 states, "... Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect." So how do we make a case for God's existence?

The first and most obvious approach is our personal testimony. The reasons we first believed are bound to be convincing to others too, as will be the story of our changed lives; but personal testimony is subjective, and there will be some out there who will want more objective reasons to believe.

Apologetics is the branch of theology devoted to trying to answer such questions in an objective manner, and its goal is nicely summed up by 2 Corinthians 10:5: "We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ."

In this article I would like to briefly introduce you to a few of the arguments for the existence of God that have been produced by Christian apologists, in the hope that these will interest you, build your faith, and enable you to more ably "give the reason for the hope you have", always remembering to do this with "gentleness and respect."

The Cosmological argument contends that things do not come into existence by themselves, but are caused to come into being, and that since everything has a cause it follows that all causes trace ultimately back to a first uncaused cause, i.e. God. God does not require a cause because He is eternal and outside the "closed" system of time and space.

Counter arguments that the universe existed forever and hence doesn't need a prime cause, or that the prime cause does not need to be God, don't really hold water: We know that in this universe things just don't exist forever. Everything around us ages; even things like the stars have a finite life. This tendency towards decay and disorder is what scientists call the 2nd law of thermodynamics. So if the universe did exist forever, everything would have died out by now, which is obviously not the case. If not God, what caused the universe to come into being? Sceptic scientists generally agree that there was a start to our universe (the "big bang") but disagree on what happened before that, proposing various ideas such an infinitely expanding and contracting universe, or mysterious sub-atomic particles that just pop out of nothing. It gets very "creative" at this point, and there is no way to disprove such theories, but at the very least we're on even footing when we assert that the creative cause was God.

The Teleological argument is the argument from design. In other words, when one sees a watch, one doesn't think that it came about by means of a series of random accidents, but by design, and thus requires a designer. The same is true of the universe we live in, and the designer is God. Psalm 19:1 "The heavens declare the glory of God; the skies proclaim the work of his hands."

It is very clear that the universe is full of amazing order and balance. For example, astronomy is discovering evidence of a very finely balanced universe with a number of parameters such as the speed of light, gravitational force, the earth's distance from the sun, strength of the magnetic field, and so on, that cannot vary much from their current values without exterminating life as we know it.

The existence of order is not generally questioned, so the debate revolves around what is the most reasonable explanation for this order. There are a number of options, ranging from intelligent design (Theism) through to naturalistic evolution (Atheism).

Many Christians avoid this debate by choosing a middle ground, taking a less literal view of Genesis, believing that God may have used natural processes such as evolution to create the universe over a long time span, perhaps by finely tuning the universe's initial conditions or controlling the process in some way. This is known as theistic evolution.

But for those wishing to follow the Teleological argument to its logical conclusion the task is to show that naturalistic evolution is inadequate as an explanation for all the apparent order. There are several ways to do this, including: Point out that evolution is a theory not a fact. Science deals with the observable, quantifiable and repeatable, as it tries to discover the facts. Theories are proposed and remain theories until proven to be fact by experiment. Micro-evolutionary adaptation that has been observed within species has been extrapolated to a macro-evolutionary scale as an explanation for the origin of life, but there is no way to prove this as it deals with unrepeatable timescales. Point out that evolution is improbable. "If you took all the carbon in the universe and put it on the face of the earth, allowed it to chemically react at the most rapid rate possible, and left it for a billion years, the odds of creating just one functional protein molecule would be one chance in a 10 with 60 zeros after it. In other words, the odds for all practical purposes are zero." (Walter L. Bradley, The Mystery of Life's Origin). And that's just one protein molecule - what about the odds for the rest of it? Point out that evolution is not without its weaknesses. For example, the mechanism of mutation combined with the law of survival of the fittest does not always seem to provide an adequate explanation for complex, apparently irreducible biological structures. Even Charles Darwin admitted: "To suppose that the eye with all its inimitable contrivances for adjusting the focus to different distances, for admitting different amounts of light, and for the correction of spherical and chromatic aberration, could have been formed by natural selection, seems, I confess, absurd in the highest degree." So the choice is between an Intelligent Designer and an unproven (and arguably inadequate) Naturalistic Process to explain it all. Neither can be proven, so both require faith, but from the evidence which is more likely?

Ah, says the unbeliever, but if we had an infinite series of expanding and contracting different universes, then anything is possible and this is just the universe where the improbable happened.

As I said, both require faith.

In closing, Blaise Pascal, 17th century French mathematician, scientist, and religious philosopher, included the following Wager in his famous work Pensées:

"It is always a better bet to believe in God, because the expected value to be gained from believing in God is always greater than the expected value resulting from non-belief."

So even if God's existence cannot be proved it makes more sense to believe than to not believe because of the consequences. It is slightly ironic that in this case survival of the fittest means survival of those who believe in God. :-)

Further Reading

Stand To Reason (www.str.org) Tekton Apologetics Ministry (www.tektonics.org) The Christian Think Tank (www.christian-thinktank.com) Christian Answers Network (www.christiananswers.net) Reasons To Believe (www.reasons.org) Theistic Evolution (www.theistic-evolution.com) Creation Science

About the Author

http://mulledvine.blogspot.com

Muslim Shoppers Online - A Niche Market?

2008-01-05T06:12:00.000-08:00

by Moy Uddin

Switch over to any television station, radio show or internet news pages and you'll catch at least a snippet or two about the negative aspects of Islamists and such familiar terms such as "Islamic extremism" tend to crop up. Are we all really that bad? Surely it's not just me that doesn't want to wage war against the West?

A novel idea by a couple of aspiring internet entrepreneurs has a strong case for the more progressive and fresh-thinking muslim characteristic that is now being demanded to bridge the divide. The site http://www.IslamiCompare.com is one that is helping to swing the tide.

This merges the idea of comparing a wide range of products you find in typical online retail outlets such as travel insurance, flights, clothing and mortgages and then giving the consumer the best products available online according to their software used. They then proceed to offer cashback on purchases or even on applications made for home insurance, car insurance and so on. For some applications of insurance, one can "earn" £40.

Moyhim Uddin, one of the designers, explains "The idea is that we give something back to the loyal muslim users. In addition to this, from the profit we make, we will donate 10% of it towards Islamic causes, mainly in the UK, but also abroad such as USA, Palestine, Iraq, Afghanistan, Bangladesh and so on" with much of the revenue expected to come from advertising and affiliated sales. "Muslims are the most empathetic people on the planet and if they can support their muslim brethren just by doing what they would normally do i.e. shopping for a credit card for example, then they will come to use IslamiCompare as it has an Islamic bias" he continues.

But doesn't this example of applying for credit cards - or mortgages, loans and insurance as displayed online - contradict the core Islamic beliefs which is against interest or riba? "We know this and we acknowledge this. Primarily we strive towards sourcing Islamic products and halal finance options for the Islamic consumer. But the market is really scarce for such products and this is countered by the 10% to Islamic charities. If the muslim has no choice but to apply for a non-halal mortgage, then at least he or she knows that they are doing some good during the process"

It is fundamentally directed toward muslim consumers, but it's clear in the website that there is nothing stopping any persons of any faith from using the cashback website. It's early days yet, but if there are signs that integration can happen between the Islam and west, even on such modern concepts as internet marketing, then IslamiCompare.com is a good example. As it says on the site with a little bit of tongue-in-cheek, "Let's fight for Islam with consumerism"

To read more, go to http://IslamiCompare.com.

About the Author

Web writer for http://www.islamicompare.com - The 1st and Only Cashback shopping site for Muslims.

Common Arabic Words Used by Muslims

2008-01-05T06:08:00.000-08:00

by Laura Cosse'

Have you ever wondered what 'Allahu Akbar' means or any other common phrases that you may hear in movies or from your Muslim friends and family members? Well, this is a short article designed to give you the basics of the Muslim vocabulary by defining 30 common terms.

Allahu Akbar- Often mistranslated as 'God is the greatest', it actually means 'God is greater'. This indicates that whatever you may be thinking of in your mind, good or bad, God is greater than that. When we begin praying we say 'Allahu Akbar' and raise our hands to the sides of our head, this is signifying throwing the world and all it's worries behind us and concentrating solely on God. Alhamdulilah- Literally means "All praise is due to God', but you can think of it as 'Thank God'.

Subhan Allah- Means 'Glory be to God' and is used in a variety of situations to denote amazement or awe in both very good and very bad situations.

Bismillah- Means 'In the name of God' and is used whenever we start any activity, from eating or drinking to starting our car. If you feel ashamed to say Bismillah before doing a certain activity, you probably shouldn't be doing it. Bismillah Ar-rahman Ar-raheem- Means 'In the name of God the Compassionate, the Merciful'. The Compassionate and the Merciful are two of the names of God mentioned in the Qur'an. God mentions 99 names for himself in the Qur'an which are attributes such as these two, with the crowning jewel, 'Allah' for His proper name. It is interesting to note that of these 99 names, not one of them is 'father'.

La ilaha ill Allah- Means 'There is no deity except Allah'. This is the first part of the creedal statement of Islam and it is something that Muslims repeat to themselves often. Plus, it is very rhythmical and soothing to say! Dunya- Means the life of this world and everything in it. Money, family, material items and the entire universe is wrapped up in this word. Muslims are encouraged to think beyond the dunya and remember that this life is only a test to determine your placement in the next life, the hereafter, our permanent home.

Akhira- Means 'The Hereafter' or the life of the next world which includes Heaven, Hell, and the Day of Judgment.

Deen- Simply means 'Religion'.

Assalamu alykum- The greeting that Muslims bestow on one another meaning 'Peace be upon you'.

Wa alaykum assalam- The reply to the greeting which means, 'And unto you peace'.

Ma salama- Literally means 'With peace' but is used as 'Goodbye'.

La hawlat wa la guwat illa billahi- This means 'There is now might or power except by the will of God' which is used whenever appropriate.

Ramadan- A month of the Muslim calendar in which Muslims fast from dawn to sunset. Also, it is the month of revelation; the Qur'an was revealed in the fourth week of Ramadan, the Gospel to Jesus in the third week of Ramadan, the Torah to Moses in the second week of Ramadan and the Psalms to David in the first week of Ramadan.

Hajj- The pilgrimage to Mecca that every Muslim is required to make at least once in their life if they are physically and financially able.

Adhan- The call to prayer.

Rasool Allah- The messenger of God, it can be any messenger of God but in the Islamic context it usually refers to the prophet Muhammad (PBUH).

Salah- This is the prayer that most people associate with Muslims, where they stand in rows and go through a series of positions and prostrations.

Du'a- Another type of prayer which can be done anytime and anywhere, it is simply calling on God. This is what most other religions refer to as prayer, Islam has the formal and informal prayer which are both encouraged.

Zakat- This is the tax that is paid by Muslims once a year to feed the poor. It is 2.5% of the excess wealth that a person has in their bank account for a full year. The money is paid directly to the poor and cannot be used for mosques, schools or anything besides feeding the needy.

Sawm- Means 'fasting' and is required during Ramadan and encouraged to do whenever possible.

Hadith- A saying of the Prophet Muhammad (PBUH) Sunnah- Includes the hadith and is more expansive to include any of the saying, deeds or beliefs of the Prophet and any action that he gave his explicit or tacit approval or disapproval of. It is the secondary source of Islam since we use the prophet Muhammad (PBUH) as our example of how to live by the rules laid out in the Qur'an.

Sahaba- The companions of the Prophet. Anyone who ever met the prophet in person is considered to be a sahaba, whether they were close friends or not.

Jihad- Literally means 'Struggle' and is almost always mistranslated as 'Holy War'. The greater jihad is the struggle to conquer our own desires and submit to God's desires and the lesser jihad is to fight for the sake of God and His religion. Islam- From the root word 'salama' which means 'peace' it is a derivitive which means 'to submit', a complete definition is to achieve peace through submission to God.

Muslim- A person who submits to the will of God.

Qur'an- Literally means 'recitation' or 'something to be recited', it is the literal word of God revealed to the prophet Muhammad (PBUH) by the Angel Gabriel over a period of 23 years.

Shahada- Means 'Witnessing' and refers to the creedal statement of Islam that one utters to enter Islam, There is no deity worthy of worship besides God, and Muhammad is His prophet.

Insha Allah- Means 'By the will of God' and is used any time that a person refers to the future.

About the Author

Laura Cosse' converted to Islam in 1996. She is the author of several Islamic children's books and currently resides in Virginia Beach, VA with her husband and twin sons, Muhammad and Hamza. For more info and articles please visit www.AdvocateIslam.com and subscribe to our blog for the latest videos and current events with an Islamic perspective, http://www.blog.advocateislam.com

2007-12-28T01:44:00.000-08:00

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Reincarnation - Is It Credible?

2007-12-22T23:56:00.000-08:00

by Victor Epand

To start with, let us assume that reincarnation indeed takes place. What do the Vedic literatures tell us as to why it does take place? Two reasons have been given: Firstly, we're being given a chance to live out our desires. Secondly: We're being given repeated opportunities to attain spiritual realization, break free from material entanglement, and resume our eternal nature in the spiritual world. The Vedic writings are meant to guide us in achieving this goal.

However, if we do not accept that reincarnation indeed takes place, then we have to delve a little further and ascertain whether it makes sense for it not to take place. The concept of reincarnation will fall apart if one denies the existence of God. The goal of this article is not to answer the atheists. The objective is to explain reincarnation to the theists. I will admit that the concept of reincarnation cannot be substantiated if God was to not exist. So, for basic question here is: Given God exists does reincarnation take place?

Let us then come to the point of 'Eternal fire and/or Eternal hell'. There are two major issues with these phenomena: (i) It implies that God who is not only all-powerful, but also all merciful God, is cruel -he does not give us a second chance, (ii) It also implies that God is extremely unfair-he favors some souls compared to others. This is basically a flawed evangelical Christian concept. For instance, one born to good Christian parents naturally gets opportunities to hear about Jesus Christ, and, according to Christian teachings, is saved. But if one is born in an atheistic family -well, go to hell. Obviously, the all-powerful, all merciful God cannot let this happen.

Why is one person rich, another poor, one healthy, another diseased? If we live only once, then the best explanation is: "It's just chance" - which is no explanation at all. The Vedic- Krishna Conscious answer to all these confusions is that at the end of one lifetime we embark upon another. The Bhagavad-gita says, "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones."

To an inquisitive and intelligent theist, this is the only explanation that can make sense. We cannot look through 'the window' of present life and be bewildered as to why there are differences when God is the supreme father to all. If we take that window as a sliding one passing through many lives, it will make more sense. At this point it is natural and easy to understand reincarnation as a natural cause and effect reaction to our karma. Also, it will only make sense to realize that karma is carried over from one life to another. Having understood this point, one is not bewildered by any of the seemingly anomalies one encounters due to presupposition of one life concept. Reincarnation therefore, is a critical part of theism. Without this, the very notion of the personal loving God who is also all-powerful falls apart. Reincarnation is therefore, the most credible aspect to the intelligent theist.

About the Author

Victor Epand is an expert consultant at http://www.VedicBooks.info/. VedicBooks.info offers Vedic books and Vaisnava literatures from many authorized sources. Please browse through our selection of Latest Additions here:

Dreams, Magic & Miracles: My Path As A Spiritual Healer

2007-12-22T23:49:00.000-08:00

by Ivan Cuxeva Jr

My focus in this lifetime has been on spiritual healing. This certainly was not my idea or plan. It does seem that from an early age Spirit was preparing me to be a spiritual coach and spiritual healer. Both have given me the opportunity to share what I needed to learn.

Living my journey, there was many times I got into conflict about Dreams, Fantasy, Magic, Faith, God and Trust. During my early years I was very connected to the Deva kingdom, those wonderful fairies, angels, and nature beings that reside in our trees and gardens. I felt the presence of magical energy around me all the time. I really thought I was born with a silver spoon in my mouth and lived my inner life in a world of opulence and abundance. Although my outer world did not reflect that, it had no effect on me. I knew who I was and felt empowered and clear in that area.

When I got into my early teen years and later when I was married and had children, I lost touch with the magical world that was so much a part of me. My external reality reflected the abundance I had felt earlier on, but I denied myself the experience of living that fully. During that time it became apparent that Spiritual Coaching and Spiritual Healing were going to play a major part in the rest of my life experience. Intuitively, I could see I needed both in order to survive and maintain my sanity.

As I began to focus on a spiritual journey, I was exposed to many different paths and choices. Sometimes I embraced the magical fantasy life that I had touched base with as a child, and at other times became very focused on disciplining myself to be dedicated and focus my energy on listening to God and inner direction. The two worlds didn't always mesh, and often felt like they were in conflict. Once again I had to rely on the tools I gathered as a coach and healer to keep me in balance.

The mystical path and teachings I had been studying didn't address the dreams and fantasies of the child within. They spoke to my higher self and the adult and were very clear on direction and focus. They didn't seem to address the fairies, angels and the whole Deva Kingdom where my imagination and dreams resided. The coach and healer within were definitely telling me I would not have to give up that part of me. The imaginative creative energy force that is so much a part of my nature needed to be expressed.

Slowly I became aware of the imbalance I was creating by being so hard on myself. It was a blessing to share this with my coaching and healing clientele. Being an example and a mentor is such an integral part of my work. As I allowed the child within to come out and play, speak, and let her be free again it has inspired my client's to do the same.

Presently I am continuing to bring out the magical part of my nature and let the colorful imagination integrate with the rest of me. That feels somewhat daunting but I know it is time to allow that and will trust and remain open to the process.

I would encourage everyone to reclaim the parts of themselves that you may have set aside on this journey called "being human." It is where the "manna" is of who we are and where we want to go. When the inner children integrate with us on all levels we can take them with us to God and be healed.

About the Author

IC endorses Iriana Yoshara who has been a Spiritual Life Coach, Healer and Teacher for the past 35 years. Her work is far reaching and has touched hundreds of satisfied clients worldwide. She can be reached at http://www.irianashealingsolutions.com

Eid-Ul-Adha: A Lesson to Sacrifice

2007-12-22T23:47:00.000-08:00

by Muhammad Ali Abid

The purpose of Eid-ul-adha in its purest context is to sacrifice whatever you don't want to sacrifice, for the sake of ALLAH ALMIGHTY. However, I see many people around me who 'sacrifice' to go to an extent of becoming an egomaniac. Also, Let me tell you if you observe closely, this intention is very much visible. Even a blind can spot that and a Deaf can hear that.

As the above statement implies: For some, or should i say few, this eid reinstate humbleness and compassion and taqwaa in the hearts. These are the Mo'mineens(i.e.group of people who Obey the commandments of One Allah) who are wiseenough to believe and interpret the ayah of quran correctly, that says:

'Say(O Muhammad (sallalahu alaihi wa-sallam)): 'Verily, my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the Aalameen (mankind, jinns and all that exists).' [Soorah al-An'aam (6):162]'

All others who don't fulfill the above eligibility criteria of an acceptable intention to sacrifice are non-momineens, or should i say munafiqeens(i.e. hypocrites), One group of them,take this occasion as an opportunity to show off, hence sweeps away even a minute amount of humbleness they had before.

Second group of these munafiqeens(Hypocrites) are those, who are misers and thinks that the wealth and success (which in fact Allah has blessed them with as a test), is actually a result of their own effort and hard work, ignoring that it could be their test. Another belief that often contends them, is that sacrifice is a secondary to the expenditure like buying expensive jewelry, car or and all other things without which life can easily goon. They become stubborn, and don't even bother to perform the islamic ritual of sacrificing animal for Allah.

Thats really horrifying, how stupid, short sighted and foolhardy all munafiqeens(hypocrites) are, Instead of opting of permanent, never ending pleasure they are happy for temporary delight! Thats awful, isn't it?

May Allah show all of us a right path that leads to his pleasure. Ameen!

About the Author

Muhammad Ali Abid(BC020400756) is a Student of BSBA(Hons) in The Virtual University Of Pakistan. You can reach him at ma.abid@hotmail.com.