Islamic Beliefs, Pillars of Islam, Islamic History, Quran, Muhammad pbuh

Night of Qadr Hadith

2011-08-21T02:29:00.001-07:00

Narrated Aisha radi allaho anha: Allah's Apostle Sallallho alaithey wasallam said, "Search for the Night of Qadr in the odd nights of the last ten days of Ramadan.
"Sahih Bukhari"

Holy Quran on Ramadan

2011-08-07T09:48:00.000-07:00

"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).

(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know." (2:183-84)

Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him" (2: 185).

And do not have sexual relations with them (your wives) while you are in Itikaf in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His signs to mankind that they may become Al Muttaqun (the pious)" (2:187).

"Verily! We have sent it (this Quran) down in the night of Al-Qadr.

And what will make you know what the night of Al-Qadr is?

The night of Al-Qadr is better than a thousand months

Therein descend the angels and the Ruh (Gabriel) by Allah's Permission with all Decrees,

Peace! until the appearance of dawn (97:1-5)

Related Posts:
Gols to Set for this Ramadan
Ramadan Holy Month of Fasting

Festival of Shab e Barat / 15 Shaban

2011-07-15T10:43:00.000-07:00

All about Month of Shaban, Shab e Barat or 15th Shaban.

Prophet Muhammad (pbuh) said that during the nights of the 15th Shabaan, the Almighty Allah takes decisions in the matters of sustenance, life, death and the welfare of the people.

When the night of the middle of Shabaan comes, Allah descends to the lowest Heaven and says,

“Is there anyone begging for forgiveness that I might forgive him?

Is there anyone begging for sustenance that I may feed him?

Is there any such and such?

And we are told that Allah stays at this lowest heaven ready to accede to our legitimate requests until the break of dawn.”

This is Laylat-ul-Barat, this is the fifteenth of Sha’baan, a very great night. In this night you should be attentive in the worship of Allah, for this is the night of accounting. Whichever child is to be born during the coming year is written down on the list on this night, and the name of whoever is going to pass away in the coming year is deleted from the list.

So please pray for me and Muslim Ummah in this Holy Night.

Related Post:
Importance of the Month of Sha'ban
Shab E Barat - Night of Forgiveness

Da’wah is a Duty

2011-02-28T05:00:00.000-08:00

Da’wah is a duty

Most Muslims know that Islam is a universal religion, meant for all mankind.

Allah (swt) is the Lord of the entire Universe, and Muslims have been entrusted with the duty of conveying His message to all mankind. Alas, most Muslims today have become callous towards this duty! While accepting Islam as the best way of life for ourselves, most of us are unwilling to share this knowledge with those to whom the message has not yet been conveyed.

The Arabic word Da’wah means a call or an invitation. In Islamic context, it means to strive for the propagation of Islam.

The Glorious Qur’an says:

“Ah! Who is more unjust than those who conceal the testimony they have from Allah? But Allah is not unmindful of what ye do!”
[Al-Qur’an 2:140]

Companions Begin Communicating the Message

2011-01-08T10:47:00.000-08:00

The companions chosen by our Prophet (pbuh) also took with them a letter to the rulers of the areas they were sent to. The companions, who had an excellent knowledge of the languages of the areas to which they were dispatched, acted in the light of our Prophet’s (pbuh) advice and soon won people’s love and respect with the moral virtues they exhibited and their rational, wide and sincere communication. One of our Prophet’s (pbuh) pieces of advice on this subject that all Muslims must scrupulously abide by is: “Make matters easy, not difficult. Impart glad tidings and do not inspire hatred. Act as one, do not fall out among yourselves. Treat people with kindness and do not resort to violence.” (Muslim, 3263)

About Islamic Month Muharram

2010-12-11T22:56:00.000-08:00

Muharram literally means ” Forbidden” . It is one of the four sacred months during which waging a war and fighting is not allowed.

Allah says in the Holy Quran:

“Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred;That is the right reckoning .”[Surah 9 :Taubah, Verse 37- 37]

The month of Muharram is one of the four sacred months of the Islamic calender as mentioned in the hadith of our Prophet Muhammad saw narrated by Abu Bakra ra:

“The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa’ da, Dhul-Hijja and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumadi-ath-Thaniyah and Sha ban” [Bukhari Vol 004, Book 054, Hadith 419]

ALLAH’S MONTH

The Significance of Muharram can be best understood by the saying of Prophet Muhammad saw narrated by Abu Huraira ra

“The most excellent fast after Ramadan is in God’s month; al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night.” [Muslim 6: 2661]

This does not mean that one has to fast the entire month but that each fast in Muharram holds a reward with Allah more than voluntary fasts in any other month. We must make the most of this important month in the light of this hadith.

FIRST MONTH OF HIJRI CALENDAR

Muharram is the first month of the Islamic Hijri calendar. It is based on the migration of the Prophet Muhammad saw from Mecca to Medina in 622 AD. However, the use of the Hijri calendar began in AD 639 or 17 AH during the Khilafat of Hazrat Umar Farooq ra.

The governor of Yemen during his reign was Abu Musa Ashari. The letters which Umar ra, used to send to him did not bear any date. He informed umar ra about it who then decided to resolve this issue by setting up a small committee.

It was decided that the Islamic calendar will begin from the hijrat (migration) of the Muslims from Mecca to Medina. Therefore AD 622 became the 1 AH and since the decision to migrate was made right at the end of the month of Dhul-Hajj, and the first moon to rise after this was that of Muharram, thus Muharram came to be the first month of the Islamic Hijri calendar.(Fatah Al bari 334/7 Hadith 3934)

Since the basis of the Hijri calendar and Muharram being the first month of the year, was the migration of Rasool Allah (saw) therefore this month does not symbolize or glorify any historical event or any personality, but it serves as a great reminder of the sacrifices and patience of the muhajireen and their love for Allah Subhana Tala and his Rasool saw.

FASTING ON 10th MUHARRAM and 9th MUHARRAM

The entire month of Muharram is sacred and special and fasting on any day of Muharram has special rewards from Allah, but the 10th day of Muharram, called Ashura holds a more significant position than the rest of the days.

We know from a number of authentic traditions that in the beginning, fasting on the day of Ashura was obligatory for the Muslims. It was later when the fasts of Ramadan were made obligatory that the fast on the day of Ashura was made optional. Narrated by Aisha ra

“The people used to fast on ‘Ashura (the tenth day of the month of Muharram) before the fasting of Ramadan was made obligatory. And on that day the Ka’ba used to be covered with a cover. When Allah made the fasting of the month of Ramadan compulsory, Allah’s Apostle said, “Whoever wishes to fast (on the day of ‘Ashura’) may do so; and whoever wishes to leave it can do so. “[Bukhari Vol 002, Book 026, Hadith Number 662]

However, Rasul Allah saw used to fast on the day of Ashura even after fasting in Ramadan was made obligatory.Ibn ‘Abbas ra reported

“When the Messenger of Allah (may peace be upon him) fasted on the day of ‘Ashura and commanded that it should he observed as a fast, they (his Companions) said to him: Messenger of Allah, it is a day which the Jews and Christians hold in high esteem. Thereupon the Messenger of Allah (may peace be upon him) said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of Allah (may peace be upon him) died before the advent of the next year.” [ Musim : Book 006, Hadith Number 2528]

Abdullah ibn Abbas( ra) also reported

“that the Messenger of Allah (may peace be upon him) had said: If I live till the next (year), I would definitely observe fast on the 9th, and the narration transmitted by Abu Bakr is: “He meant the day of Ashura.” [ Muslim: Book 006, Hadith Number 2529

Hence, one should combine another day with the Ashura and fast on either the 9th and 10th of Muharram or the 10th and 11th in order to distinguish the Muslim way of fasting from that of the Jews.

Atonement of Sins
Fasting on the day of Ashura expiates the sins of the previous year as told by our Prophet Muhammad (s)

"Abu Qatada al-Ansari (Allah be pleased with him) reported that the Messenger of Allah (may peace be upon him) was asked about his fasting… He was asked about fasting on the day of 'Ashura (10th of Muharram), whereupon be said: It expiates the sins of the preceding year…[Muslim: Book 06: Hadith 2603]

Related Posts:
Significance of Muharram
10th of Muharram
Day of Aushura

Islamic Origins of Modern Science

2010-11-07T08:47:00.000-08:00

Fourteen centuries ago, God sent down the Qur'an as a guide to all humanity.

At the time the Arab society was in a state of complete degeneration, chaos and ignorance. They were a barbarous people who worshipped idols of their own making, believed warfare and bloodshed to be virtuous and were even capable of killing their own children. They had little interest in intellectual matters, let alone a scientific outlook to the natural world.

However, through Islam they learned humanity and civilization. Not only the Arabs but all the communities which accepted Islam escaped the darkness of the age of ignorance and were illuminated by the divine wisdom of the Qur'an. Amongst the faculties the Qur'an brought to humanity was scientific thinking.

Islam Is an Inseparable Part of Europe

2010-09-26T01:10:00.000-07:00

Along with this sociological and demographic research, we also must not forget that Europe has not become acquainted with Islam only recently, but that Islam is actually an inseparable part of Europe.

Europe and the realm of Islam have had close relations with each other for centuries. First, the state of Andalusia (756-1492) on the Iberian Peninsula, and later the Crusades (1095-1291) and the Ottoman capture of the Balkans (1389), brought about a constant interrelation between the two societies. Many historians and sociologists assert today that Islam was the leading cause of Europe's movement from the darkness of its Middle Ages to the brilliance of its Renaissance. At a time when Europe was backward in medicine, astronomy, mathematics, and many other fields, Muslims possessed a vast treasure of knowledge and great possibilities of development.

Related Posts:
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Terrorism Solution According to Islam

2010-09-09T14:09:00.000-07:00

While Caesar had sleepless nights, Hazarat Umar (RA) slept under a tree without security guard.

If we compare this attitude with that of the Early Muslims who are considered the best generation, we find the following example of Caliph Hazarat Omar.

The Caliph Omar was the president of the Islamic Empire, which included Saudi Arabia, Palestine, Syria, Egypt, North Africa and Spain.

One day Caesar wanted to know how Omar lived and how he treated his people. He sent a person to Al Medina where Hazrat Omar lived.

When this man entered Al Medina he asked the people, "where is your king?" The people replied, "we have no king but we have an Amir similar to a president." This man asked, "where is he?" They told him, " he is outside Al Medina."

He went to find him. What did this man see? He saw Omar sleeping alone on the sand holding a little stick with no guards around him.

When he saw him like that he became very impressed and ashamed of himself and said, "A man all the kings in the world are scared from, sleeps that humble without any guards? You governed your people with justice and honesty so you became safe and slept. Our king is unjust and dishonest. That is why he is always scared and awake most of the night surrounded by guards inside a fortress.

Fighting terrorism is only by spreading justice and education, but not by force as what is happening now.

In the Qur'aan, Surah Al Nahl (16) verse 90, " Allah commands justice, the doing of good and looking after our relatives. Allah forbids all shameful deeds, injustice and rebellion. Allah instructs you so you may comprehend."

However, spreading only justice is not enough because some ignorant people may do acts of terrorism.

In Surah Al Nahl (16) v. 125, " O Mohammed, invite to the way of your Lord, which is Islam, with wisdom and fair preaching, and argue with them in a way that is better. Truly, you Lord knows best who has gone astray from his path, and he is the best aware of who are guided."

This was the character of the Early Muslims which allowed Islam to spread throughout the whole World. Allah said that the most honorable to Allah is the most fearful of Allah and not the richest, strongest or those who belong to a certain group or nationality as shown in Al Hujurat (49) v. 13. "O mankind; we have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily the most honorable of you to Allah is that who is most faithful, pious and fearful of Allah."

There are numerous historical examples in the Qur'aan showing the eventual outcome of oppressive tyrants such as Pharaoh compared to those who are righteous. The Qur'aan teaches us the morality, wisdom and meaning behind these events.

Whereas, for a good deed to be accepted in Islam, it must be sincere, with good intentions and done according to the Sunnah of Prophet Muhammad pbuh.

Ramadan Days Duaas - 16th Ramzan to 30th

2010-08-29T03:22:00.000-07:00

Ramadaan D uaa: DAY 16
O Allah, grant me compatibility with the good, keep me away from patching up
with the evil, lead me in it, by Your mercy, to the permanent abode, by Your
Godship, O the God o f the worlds. AMEEN.

Ramadaan D uaa: DAY 17
O Allah, guide me towards righteous actions, fulfill my needs and hopes, O One
who does not need explanations nor questions, O One who knows what is in the
chests of the (people of the) world. Bless Muhammad and his family, the Pure.
AME EN.

Ramadaan Duaa: DAY 1 8
O Allah, awaken me with the blessings of its early mornings, Illuminate my heart
with the brightness of its rays, let every part of my body follow its effects, by
Your light, O the illuminator of the h earts of those who know. AMEEN.

Ramadaan D uaa: DAY 19
O Allah, multiply for me its blessings, and ease my path towards its bounties,
do not deprive me of the acceptance of its good deeds, O the Guide towards the
clear truth . AMEEN.

Ramadaan D uaa: DAY 20
O Allah, open for me the doors of the heavens, and lock the doors of Hell from
me, help me to recite the Quraan, O the One who sends down tranquility into the
hearts of belie vers. AMEEN.

Ramadaan D uaa: DAY 21
O Allah, show me the way to win Your pleasure, do not let Shaytan have a
means over me, make Paradise an abode and a resting place for me, O the One
Ramadaan-Duaas.doc 8 who fulfills the requests of the needy. AMEEN .

Ramadaan D uaa: DAY 22
O Allah, open for me the doors of Your Grace, send down on me its blessings,
help me towards the causes of Your mercy, and give me a place in the comforts
of Paradise, O the one who answers the call of the distressed. AMEEN.

Ramadaan D uaa: DAY 23
O Allah, wash away my sins, purify me from all flaws, examine my heart with
(for) the piety of the hearts, O One who overlooks the shortcomings of the
sinners. AMEEN.

Ramadaan D uaa: DAY 24
O Allah, I ask You for what pleases You, and I seek refuge in You from what
displeases You, I ask You to grant me the opportunity to obey You and not
disobey You, O One who is gener ous with those who ask. AMEEN.

Ramadaan D uaa: DAY 25
O Allah, make me among those who love Your friends, and hate Your enemies,
following the way of Your last Prophet, O the Guardian of the hearts of the
Ramadaan-Duaas.doc 9
Prophets. AMEEN .

Ramadaan D uaa: DAY 26
O Allah, make my efforts worthy of appreciation, and my sins forgiven, my
deeds accepted, my flaws concealed, O the best of those who hear. AMEEN.

Ramadaan D uaa: DAY 27
O Allah, bestow on me the blessings of Laylatul Qadr, change my affairs from
(being) difficult to (being) easy, accept my apologies, and decrease for me [my]
sins and burdens, O the Compassionat e with His righteous servants. AMEEN.

Ramadaan D uaa: DAY 28
O Allah, grant me a share in its nawafil (recommended prayers), honor me by
attending to my problems, make closer the means to approach You, from all the
means, O One who is not preoccupied by the requests of the beseechers.
AME EN.

Ramadaan D uaa: DAY 29
O Allah, cover me with Your mercy, grant me in it success and protection, purify
Ramadaan-Duaas.doc 10
my heart from the darkness of false accusations, O the Merciful to His believing
servants. AMEEN .

Ramadaan D uaa: DAY 30
O Allah, make my fasts worthy of appreciation and acceptance, according to
what pleases You, and pleases the Messenger, the branches being
strengthened by the roots, for the sake of our leader, Muhammad, and his
purified family. Praise be to Allah , the Lord of the worlds. AMEEN.

Women's Freedom in Islam

2010-08-22T10:53:00.000-07:00

The women’s liberation movement was not begun by women but was revealed buy god to a man in the seventh century by the name of Muhammad (peace be upon him) who is known as the last prophet of Islam. The Qur’an and the traditions of the prophet (Hadith or Sunnah) are the sources from which every Muslim women derives her rights and duties.

Women’s Human Rights in Islam:

Islam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him setting no limits on her moral Progress.

Also, Islam established a woman’s equality in her humanity with men, in the Qur’an in the first verse of the chapter entitled "women" God says

"O mankind! Be careful of your duty to your Lord who created you from a single soul and from it its mate and from them both have spread broad a multitude of men and women. Be careful of your duty toward Allah in whom you claim (your rights) of one another and towards the wombs (that bore you) LO! Allah has been a watcher over you"(4:1)

Since men and women both come from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religions believe) or them men would be evil, also. Similarly, neither gender can be superior because it would be a contradiction of equality.

Women’s Civil Rights in Islam:

In Islam, a woman has the basic freedoms of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur’an states;

"there is no compulsion in religion. Right has been made distinct from error". (2:256)

Women are encouraged in Islam to contribute their opinions and ideas, There are many traditions of the Prophet (p) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.

A Muslim woman chooses her husband and to keep her name after marriage. A Muslim woman's testimony is valid in legal disputes. In fact, where women are more familiar, their evidence is conclusive.

Women’s Social Rights in Islam:

The Prophet (s) said, "seeking knowledge is a mandate for every Muslim (male and female )’’. This includes knowledge of the Qur’an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life Muslim women must acquire the oppropriate education to perform this duty in accordance with their own natural talents and interests.

While maintenance of a home, providing support to her husband and bearing, raising and teaching of children are among the first and very highly regarded roles for a women, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.

Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either’s effort nor its benefit. God will reward both sexes equally for the value of their work though it may not necessarily be the same activity.

Concerning motherhood the prophet [pbuh] said, "Heaven lies under the feet of mothers" this implies that the success of a society can be traced to the mothers that raised it. The first and greatest influence on a person comes from the sense of security affection and training received from the mother therefore a woman having children must be educated and conscientious in order to be a skillful parent.

Women’s Political Rights in Islam:

A right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example narrated in the Qur’an (60:12) MUHAMMAD [Pbuh] is told that when the believing women come to him and swear their allegiance to Islam he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally Islam does not forbid a woman from holding important positions in government. Abdurrahman Ibn Auf consulted many women before he recommended Uthman Ibn Affan to be the caliph.

Women’s Economic Rights in Islam:

The Qur’an states: "by the creation of the male and female: Verily [the ends] ye strive for are diverse"(92:3-4)

In these verses, God declares that he created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor so too in a family, each member has different responsibilities. Generally, Islam upholds that woman are entrusted with the nurturing role, and men, with the guardian role. Therefore woman are given the right of financial support.

The Qur‘an states: "Men are the maintainers of woman because Allah has made some of them to excel others and because they spend of their wealth (for the support of woman" (4:34)

This guardianship and greater financial responsibility is given to men requires that they provide women with not only monetary support but also physical protection and kind and respectful treatment.

Muslim woman have the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings including her husband. The Quran states: "and in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others: to men is allotted what they earn and to woman what they earn: but ask Allah of his bounty for Allah hath full knowledge of all things." (4:32)

A woman inherits from her relatives .The Quran states: "For men there is a share in what parents and relatives leave and for women there is a share of what parents and relatives leave whether it be little or much an ordained share." (4:7)

Women’s Rights as a Wife:

THE Qur’an states: " And among His signs is that he created for you mates from among yourselves that you may live in tranquility with them and he has put love and mercy between you; Verily, in that are sings for people who reflect". (30:21)

Marriage is therefore not just a physical or emotional necessity but in fact a sign from God! It is a relationship of mutual rights and obligations based on divine guidance God created men and women with complimentary natures and in the Qur’an, He laid out a system of laws to support harmonious interaction between the sexes "they are your garments and you are their garments." (2:187)

Clothing provides physical protection and covers the beauty and faults of the body. Likewise, spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse.

To foster the love and security that comes with you and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive mahr, a gift from the husband which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur’an states: "Let the man of means spend according to his means and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts. No burden on any person beyond what he has given him."(65:7)

God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.

A wife's rights also extend beyond material needs. She has the right to kind treatment. The Prophet (pbuh) said. Go"The most perfect believers are the best in conduct. And the best of you are those who are best to their wives." God tells us He created mates and put love, mercy and tranquility between them.

Both men and women have a need for companionship and sexual needs and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, temptation exists to seek it elsewhere.

Women’s Duties as a Wife:

With rights come responsibilities. Therefore, wives have certain obligations to their husbands, The Qur'an states: "The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded." (4:34)

A wife is to keep her husband's secrets and protect their marital privacy. Issues of intimacy of faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.

A wife must also guard her husband's property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house that her husband dislikes nor incur any expenses of which her husband disapproves.

A Muslim woman must cooperate and coordinate with her husband. There cannot however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.

CONCLUSION:

The Qur'an states: "And it becomes not a believing man or a believing woman, when Allah and His messenger (Muhammad) have decided on an affair (for them). That they should (after that) claim any say in their affair; and whose is rebellious to Allah and His messenger, he verily goes astray in error manifest," (33:36)

The Muslim woman was given a role duties and rights 1400 years ago that most women do not enjoy today even in the west. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.

Islam Born in Mecca Spread Across the World

2010-08-17T18:47:00.000-07:00

How Did the Islam Born in Mecca Spread Across the World?

Our Prophet Muhammad (PBUH) expended enormous energy on preaching the Islamic moral values taught him by Allah until the very end of his life. By Allah’s leave, this message initiated through such sincere endeavors on the part of our Prophet (PBUH) spread across a very wide region in a short space of time by means of his honesty, determination and moral virtues. This message, which continued after the death of our Prophet (PBUH) was a means whereby millions of people came to have faith; in this way, people learned true love, peace and justice, based on the moral precepts of the Holy Qur’an.

The Prophet Muhammad (saas), whom Allah tells us in the Holy Qur’an He sent as a “Mercy to the Worlds,” abided by Islamic moral values with the utmost joy and enthusiasm right up to the end of his life, a life which constituted a role model for others. This message, single-handedly initiated by our Prophet (PBUH), soon spread, by Allah’s leave, over a wide area. And it continued after him, again through the efforts of sincere believers. According to the latest research, this joyous rise of Islam, regarded as the most rapidly spreading faith in the world, will cause Islam Allah’?n izni ile to rule over the whole world with the coming of the Prophet Isa (pbuh) and the Mahdi in the end times.

Ever since the first days of its revelation, Islam spread at enormous speed by means of the determination and sincerity displayed by our Prophet (PBUH). The determination and justice of the Muslims of that time who adopted our Prophet (PBUH) as a role model was highly influential in many Arab tribes’ turning to Islam. The moral values of the Holy Qur’an brought about positive changes in the lives of the people of the region and replaced the chaos, injustice and blood feuds of the age of ignorance with peace and security. An order based on the true love, respect, compassion and justice of Holy Qur’anic moral precepts was established for the first time uzun süre sonra among the people of the region.

Following the death of our Prophet (PBUH) on 8 June 632 (Gregorian), Islam continued to rise at a great speed, spreading within a few decades to Mesopotamia in the north, Africa in the west and as far as India in the east. Local people, who until shortly before had lived unaware of religious moral values became rulers of a world empire thanks to the reason, awareness and elevated culture bestowed on them by Islamic moral values. This Islamic State, the like of whose rapid rise had rarely been equaled, established a far more powerful administration than other regimes by spreading over a wider extent than the ancient Roman Empire. At the heart of this matchless development of Islam lies the fact it was made possible by the superior virtues, intelligence, foresight, determination and sincere endeavors of our Prophet (saas), by the will of Allah.

Our Prophet (saas) began communicating his message immediately after the Hegira. His method was to employ companions to call on the rulers of neighboring countries to adopt Islamic moral precepts. Our Prophet (PBUH) who acted on our Lord’s command on this subject in the finest possible manner, used wisdom and gentle advice to invite others to adopt Islamic moral precepts by way of these emissaries:

Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat An-Nahl, 125)

Impact of Islam on Europe

2010-08-15T08:37:00.000-07:00

Ottoman Empire started conquering Europe in 14th century and by 15th century had most of Eastern Europe under its kingdom. Although traces of Islam have been found a long before Ottoman Empire but Islam flourished appropriately when Ottoman Empire ruled Europe. Historians are of the point of view that Islam laid the foundation of modern Europe and it is it fact the reality. History has noticed Europe dominating the world in the past centuries through its knowledge and power but if we study early invention of mathematics, physics and astronomy, not surprisingly; all the credit goes to Muslim world of seience. Muslim mathematicians worked in every field of mathematics such as Al-Jabir founded algebra. Galileo and Newton, the great scientists of their time, would never have been able to formulate the modern theories of mathematics and physics without the basic and important tools invented by Muslim scientists.

Plato and Aristotle laid the institution of classical writing and texts in ancient Europe but these sculptures were lost in the history and were almost doomed during the Dark Age. It was again Muslims who acted as the caretakers of those important writings and preserved them. Even some of that work was present only in Arabic. Ibne-Rushd, a Muslim, known as Averroes in Europe, had a major name in this regard.

European explorers are famous for their voyages and explorations but it was only made possible by the accurate maps produced by the Muslim mapmakers. These maps paved the way for European explorers to discover new worlds in minimum time span.

This is only the tiny amount of donation made by Islam to Europe directly or indirectly. According to global news, there are about 53 million Muslims in Europe. Islam has become the fastest growing religion in Europe and all over the world, there has been establishment of new mosques all over Europe and even non-Muslims are visiting these mosques. The rate of conversion to Islam shot in the recent years especially after 9/11 attacks when Muslims were accused of it. It was the time when non-Muslims especially Christians were more interested to find out about Islam, Qura'an and the teachings of Holy Prophet (PBUH). Although Islam was manipulated to be the religion of extremism and terrorism but when these individuals studied Islam, their views changed and they found Islam to be the complete code of life and the best religion of the world. So they adopted it after their vast researches. The Muslim immigrants from the Muslim world to Europe living there for decades are clear symbols of peace loving Muslim culture.

Today media, in Europe especially, talks alot about the the disrespect given to women in Islam, but in fact, this is not true. Islam is the only religion that has raised the prestige of women from one of the poorly humiliated creature, in Western culture, to that of a respectful being possessing equal rights to man. Under the wrong ideological concept of child marriage by the non-Muslims, the Muslims have been criticized by the western media but in fact there is no concept of child marriage in Islam and such incidents are purely restricted to few old customed tribes.

As many historians have revealed Islam to be the past of modern Europe we believe that it would be the future of the European world as well.

Ramdan Holy Month of Fasting

2010-08-13T13:15:00.000-07:00

Ramdan, the ninth month of the Islamic Calendar, is considered as one of the holiest months of the year. Islam uses a lunar calendar - that is, each month begins with the sighting of the new moon. Because the lunar calendar is about 11 days shorter than the solar calendar used elsewhere. For Muslims around the world Ramdan is a "month of blessing" marked by prayer, fasting, and charity.

It was in 610 A.D. when the prophet Muhammad was said to have received revelations from God that later became Islam’s holy book, the Quran (Koran). It is stated that during the month of Ramdan, Allah revealed the first verses of the Quran, the holy book of Islam. Around 610 A.D., the prophet Muhammad, peace be upon him, used to go out to the desert near Mecca (in today's Saudi Arabia) to think about faith, society and God.

In fact, Ramdan commemorates that part, of the Muslim year, when "the Qur'an was sent down as a guidance for the people" and also for the " judgment between the right and wrong". Another verse of the Quran states that it was revealed "on the night of determination," which Muslims generally observe on the night of 26-27 Ramdan called Shab- be Qadar (Lailatul Qadr). That is why at almost all mosques during Ramdan, the Quran is recited each night in prayers known as Tarawih. In this way, by the end of the month the complete scripture will have been recited.

The holy month begins with the sighting of the crescent moon on the evening following the new moon and lasts for 29 or 30 days depending on the lunar cycle. According to the Quran, Muslims must see the New Moon with the naked eye before they can begin their fast. The practice has arisen that two witnesses should testify to this. It has become usual for Middle Eastern Arab countries to accept, with reservations, the verdict of Cairo. Should the New Moon prove to be invisible, then the month Sha'ban, immediately preceding Ramdan, will be reckoned as 30 days in length, and the fast will begin on the day following the last day of this month.

Fasting during the month of Ramdan, as laid down in the holy Quran is the fourth pillar of the faith. According to the Quran, this entire month is ordained for fasting and abstinence by all adult Muslims. Fasting begins at daybreak and ends at sunset, and during the day eating, drinking, and smoking are forbidden.

Muslims practice fasting, for the entire month of Ramdan. This means that they may eat or drink nothing, including water, while the sun is up as well as making a special effort to avoid sins. Fasting is one of the Five Pillars (duties) of Islam. As with other Islamic duties, all able Muslims take part in fasting from about age of twelve.

Fasting serves many purposes. While they are hungry and thirsty, Muslims are reminded of the suffering of the poor. Fasting is also an opportunity to practice self-control and to cleanse the body and mind. And in this most sacred month, fasting helps Muslims feel the peace that comes from spiritual devotion as well as kinship with fellow believers.

During Ramdan in the Muslim world, most restaurants are closed during the daylight hours. Families get up early for sehri, a meal eaten before the sun rises. After the sun sets, the fast is broken with a meal known as Iftar. Iftar usually begins with dates and sweet drinks that provide a quick energy boost. Iftar" literally means breakfast. It is a meal served at the end of the day during Ramdan, to break the fast. The month of Ramdan brings the families closer sharing the evening meal, paying visits to each other after sundown, giving alms to the poor and fondly remembering the ones who are no more. The fast is again resumed the next morning.

The holy month Ramdan ends with the festival of Eid-ul-Fitr. Literally the "Festival of Breaking the Fast," Eid-ul-Fitr is one of the two most important Islamic celebrations (the other occurs after the Hajj, or pilgrimage to Mecca). At Eid-ul-Fitr people dress in their finest clothes, adorn their homes with lights and decorations, give treats to children, and enjoy visits with friends and family.
A sense of generosity and gratitude colors these festivities. Although charity and good deeds are always important in Islam, they have special significance at the end of Ramdan. As the month draws to a close, Muslims are obligated to share their blessings by feeding the poor and making contributions to Mosques.

May Allah bestow all Muslims with the courage to complete the fast an all the human beins to adopt right path leading to the peace and prosperity to one and all.

Shab E Barat - Night of Forgiveness

2010-07-25T01:55:00.000-07:00

In month of Shaban, Shab-E-Barat is celebrated with pomp and enthusiasm by Muslims all over the world. On the night of Shab-E-Barat Allah writes the destinies of all men for the coming year by taking into account the deeds committed by them in the past.

The festival is celebrated held either on the thirteenth or on the fourteenth day of Shaban, the eighth month of the Muslim year. This happens to be fifteen days before the beginning of Holy Month of Ramadan.

Shab-E-Barat means the night of forgiveness or Day of Atonement. People pray to Allah both in preparation for Ramadan and for the forgiveness of the sins committed by them. The festival is also known as Boraks Nigh.

In Persian language, ‘Shab’ means night and ‘Barat’ means ‘the night of commission or assignment’.
In Arabic language, however, the day is known as Lailatul Bara'at, meaning the night of emancipation.
Some though see Shab-E-Barat as the night of good fortune and a popular legend says that on this night the Prophet visits each house and relieves the pains of suffering humanity.

The night of Shab-E-Barat also commemorates the entry of Prophet Muhammad pbuh into the city of Mecca. However, Shia Muslims associate this night with the birth of their last Imam.

Celebrations
Skies light up on the night of Shab-E-Barat as the festival is celebrated in the night. Houses and streets are are also illuminated by candles and strands of electric bulbs to provide a joyful ambiance to the festival.

Colourful fire works keep dazzling the skies as the Muslims stay awake on the night of Shab-E-Barat. This is due to a belief that Allah writes the destinies of all living beings for the coming years in heavens during the night.

It may be noted that there is no mention of Shab-E-Barat in the Holy Quran. However, Sura Dukhan does mentions about Laila Mubaraka, which, according to the learned scholars of the Holy Quran and the Hadith, is Shab-E-Barat.

Excellence of Month of Rajab

2010-07-09T14:12:00.000-07:00

Rajab is a month with blessings beyond out imagination and a month in which Duas are sure to be answered. We must respectthis month and busy ourselves in as much Ibaadat as is possible within our capacity, so that we may take advantage of the numerous blessings of this month and so that we may attain the Pleaaure and Mercyof Allah.

Allah has stated in the Holy Quran.

"Undoubtedly, the number of months with Allah is twelve in the Book of Allah since the day He created the heavens and the earth. Four of them are sacred. This is the right religion. Therefore, do not wrong yourselves in these months. (Surah 9, Vers 36)

Prophet Muhammad (PBUH) said, There is no doubt that Rajab is one of the sacred months. It was in this month that Allah put Hazrat Nuh aboard the Ark. Hazrat Nuh then spent th month fasting aboard the Ark, and he ordered thosw who accompanied him to keep the same fast, so Allah delivered them and kept them safe from drowning, while He used the flood to purifythe earth by ridding it of unbelief and tyranny.

This beautiful month of Rajab has several names two of which will be explaind here. Once after the new moon ofor Rajab had been sighted, Hazrat Uthman Ghani went onto the pulpit during the Jumuah prayer. After he delivered the Khurba he went on to say, "Well now this is the Deaf month of Allah".The reason it was called deaf month of Allah is beause as soon as the new moon was sighted ofr Rajab, the Arabs, who were perpetuallyengaged in feuding with each other, would lay down their weapons. As a result the noise of the clashed of arms and spears would not to be heard for the duration of the month. A man might have gone outin search ofhis father's killer, but if he spotted hum during Rajab he would not confront him. He would act as if he could neither see him nor hear him.

Related Posts:
Month of Muharram
Month of Ramdan
Month of Safar
Month of Sha'ban

Importance of Education in Islam

2010-07-04T09:31:00.000-07:00

Islam is the religion of peace, and it is one of the most sacred and trustworthy religions, which has given us guidance in every aspect of life. Islam has given us education with knowledge which has no limits. The Holy Quran is the most sacred book of Allah revealed on Prophet Muhammad (SAW), for the upliftment guidance and enriched messages to the humanity.

Education is the knowledge of putting one's potentials to maximum use. Without education, no one can find the proper right path in this world.

This importance of education is basically for two reasons. Education makes man a right thinker. Without education, no one can think properly in an appropriate context you. It tells man how to think and how to make decision. The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world. It is well said that

"Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards outside world."

This is why Islam attaches such great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read..

The reflective book of Holy Quran is so rich in content and meaning that if the history of human thought continues forever, this book is not likely to be read to its end. Every day it conveys a new message to the humanity. Every morning, it gives us new thoughtful ideas and bound us in the boundaries of ethics.

Islamic Education is one of the best systems of education, which makes an ethical groomed person with all the qualities, which he/she should have as a human being. The Western world has created the wrong image of Islam in the world. They don't know that our teachings are directly given to us from Allah, who is the creator of this world, through our Prophets.

The Muslims all over the world are thirsty of acquiring quality education. They know their boundaries and never try to cross it. It is the West, which has created a hype that the Muslim are not in a path of getting proper education. They think that our education teaches us fighting, about weapons, etc., which is so false. This is true that there are certain elements, which force an individual to be on the wrong path, because as we will mould a child, they will be like that, but it doesn't mean that our religion teaches improperly to us.

Our Holy Prophet (SAW), said,

Seek knowledge from the cradle to the grave.

And:

Seek knowledge even [if it is to be found in a place as distant as China. At the battle of Badr, in which our beloved Holy Prophet (SAW) gained victory over his foes, seventy people of the enemy rank were taken to prison. These prisoners were literate people. In order to benefit from their education the Prophet declared that if one prisoner teaches ten Muslim children how to read and write, this will serve as his ransom and he will be set free. This was the first school in the history of Islam established by the Prophet himself with all its teachers being non-Muslims. The Sunnah of the Prophet shows that education is to be received whatever the risk involved.

Today, the Muslims are acquiring good ideas, thoughts, knowledge, and skills, from all corners of the world. The world is moving very fast, and in this industrialize world, It is the duty of the teachers to give quality ethical integrated education to the Muslim students worldwide, because children are invaluable assets of future generations.

The Prophet Muhammad (SAW) encouraged all Muslims to acquire knowledge and share it. He said:

"Acquire knowledge, for he who acquires it in the way of Allah performs an act of piety; he who speaks of it, praises the Lord; he who seeks it, adores Allah; he who dispenses instruction in it, bestows alms; and he who imparts it to others, performs an act of devotion to Allah." (Bukhari, Muslim)

All the teachers of either secular or religious education should give more attention to the pupils inside the classroom. It is necessary that in the Islamic system that we should consider these dear children as our own children, and put aside all other considerations, and rise above all such things and realize our duty and our mission. We should raise the standards of education and attend to the needs of these children. We should realize our duties with earnestness and awaken to the sense of responsibility. It has been seen that there are certain teacher who are not fulfilling their duties with keen interest. I would like to request all the teachers that for the sake of God, for the sake of your revolutionary duty, teach the children with devotion and dedication.

It is important that we advance our work through discussions, debates, studies, and through proper distribution of work among ourselves.

We must never forget that we are living in an Islamic State, and our aim should be simultaneously to create both an independent as well as an Islamic culture in character. Independence and richness of content are indeed among the characteristics of the Islamic culture. Our system is an ideological system.

We should make our child enthusiastic, dynamic, and this search should pervade every corner of our society. We should aspire them to be truthful and sincere.

Self-sacrifice and generosity, love of freedom, the resolve for resistance and headstrong perseverance, the courage to welcome martyrdom-all these are the new values of the new generation, which should be taught according to the teaching of Islam.

The doors of the school should always be kept open for the sake of Islam, for the sake of the Muslim Ummah.

Islam A Total Way of Life

2010-06-05T23:08:00.000-07:00

Islam A Total Way of Life
Islam is a “total way of life.” It has provided guidance in every sphere of life, from individual cleanliness, rules of trade, to the structure and politics of the society. Islam can never be separated from social, political, or economic life, since religion provides moral guidance for every action that a person takes. The primary act of faith is to strive to implement God’s will in both private and public life. Muslims see that they, themselves, as well as the world around them, must be in total submission to God and his Will. Moreover, they know that this concept of His rule must be established on earth in order to create a just society. Like Jews and Christians before them, Muslims have been called into a covenant relationship with God, making them a community of believers who must serve as an example to other nations by creating a moral social order. God tells the Muslim global nation:

“You are the best community raised for mankind, enjoining the right and forbidding the wrong…” (Quran 3:110)

Throughout history, being a Muslim has meant not only belonging to a religious community of fellow believers but also living under the Islamic Law. For Islamic Law is believed to be an extension of God’s absolute sovereignty.

God is the Only Sovereign
God is the absolute sovereign in Islam, and is therefore the only Lord of heaven and earth. Just as He is the Lord of the physical universe, to the true Muslim believers, God is the Lawgiver for every area of human life. Just as He is the Master of the physical world, God is the Ruler of the affairs of men in Islamic doctrine. Thus God is the supreme Lawgiver[1], the Absolute Judge, and the Legislator Who distinguishes right from wrong. Just like the physical world inevitably submits to its Lord by following the ‘natural’ laws of the universe, human beings must submit to the moral and religious teaching of their Lord, the One Who sets right apart from wrong for them. In other words, God alone has the authority to make laws, determine acts of worship, decide morals, and set standards of human interaction and behavior. This is because,

“His is the Creation and Command.” (Quran 7:54)

The Separation of Institutional Religion & the State
As we have mentioned, in Islam God is acknowledged the sole sovereign of human affairs, so there has never been a distinction between religious and state authority. In Christendom, the distinction between the two authorities are said to be based upon records in the New Testament of Jesus, asking his followers to render unto Caesar what was his and unto God what was His. Therefore throughout Christian history until the present times, there have always been two authorities: ‘God and Caesar’, or ‘the church and state.’ Each had its own laws and jurisdictions, each its own structure and hierarchy. In the pre-westernized Islamic world there were never two powers, and the question of separation never arose. The distinction so deeply rooted in Christendom between church and state has never existed in Islam.

The Vision of an Islamic State
The vision of an Islamic state and the purpose of its political authority is to implement the divine law. Thus, the ideal Islamic state is a community governed by the Law revealed by God. This does not entail that such a state is necessarily a theocracy under direct rule of the learned men of religion, nor is it an autocracy that vests absolute power in the ruler. The function of the Islamic state is to provide security and order so that Muslims can carry out both their religious and worldly duties. The Caliph[2] is the guardian of faith and the community. His role is not so much checked by the ulama (religious scholars), but enhanced by them because they provide him religious and legal counsel. He also appoints judges who resolve disputes in accordance with Islamic Law. There is a certain level of flexibility in regards to the system of governance and its establishment in Islam, however, religion must be implemented fully into state and society.

Breast Milk is a Gift of God

2010-05-01T07:40:00.000-07:00

Breast milk is a mixture of God's creation is incredible and unbeatable as a food source for a new born baby, and as substances that enhance the body immunity against disease. Even baby food made with the technology of today can not afford to replace the source of the food is incredible.

Each day one new benefit breast milk for babies. One of the facts found that knowledge about breast milk is that breastfeeding a baby for two years after birth is really very useful. (Rex D. Russell, Design in infant Nutrition, http:// www. Icr.org/pubs/imp-259.htm)

God tells us this important information about 14 centuries ago, the only known through science recently, in his verse "....split them (babies) in two years".

"And We have stressed on man concerning his parents, his mother bore him undergoing weakness upon weakness and his weaning takes two years that give thanks to Me and to your parrent. Lastly, the return is towards to Me" (Quran, 31:14).

Hijab According to Quran

2010-04-11T00:39:00.000-07:00

Quraan tells us there is ZERO Tolerance for negative thinking and it comes into boundary limits:
Say: "Come, I will recite unto you what Allah has (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children for (fear of) poverty;- We provide sustenance for you and for them;- come not near to shameful deeds(acts). Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: this He has command you, that you may learn wisdom. (Al_Quraan_006:151)
Nor come near to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). (Al_Quraan_017:032)
But he who seeks to go beyond this (legal wife or captives from war), these it is that go beyond the limits. (Al_Quraan_017:032)

Quraan tells us to lower our gaze:
"Say to the believing men that they should lower their gaze and guard their modesty......And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof; that they should draw their veils over their bosoms...." (Al_Quraan_024:030-031)

Quraan is the only Holy Book which suggests you to Marry only one:
And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) ONLY ONE or what your right hands possess; this is more proper, that you may not deviate from the right course. (Al_Quraan_004:003)

Quraan tells us to Bequest in favour of your wives of maintenance for a year (minimum) unless they themselves go away:
And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year (minimum) without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise. (Al_Quraan_002:240)

Quraan tells us that Momin and Mominah are Protecting Friends of each other:
And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise. (Al_Quraan_009:071)

Are our cousins worse than our slaves (war captives)? We are commanded to help righteous slaves financially and help them to get married as well:
And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing. And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls (war captives) for sex, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful. (Al_Quraan_024.032-033)

Are our cousins worse than our slaves (war captives)? Do not turn your home into a torture cell for your cousins:
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or their slaves (war captives) whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (Al_Quraan_024.030-031)

Nephews and nieces are allowed to come at our home:
There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together (including JOINTFAMILY-SYSTEM which may help saving lots of expenditures) or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand. (Al_Quraan_024:061)

Hijaab of the sound of Jewelry:
And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful. (Al_Quraan_024.031)

Hijaab of the sound of Voice:
O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.
(Al_Quraan_033.032)

Hijaab does not mean to Break Relations

2010-03-07T08:54:00.000-08:00

Build Relations: Hijaab does not mean to Break Relations
Generally it has been observed that some people are breaking relationships due wearing Hijaab. If every one thinks negatively, then life will become miserable. In reality they need to do research from the Quraan, to find out what Allah really means about Hijaab. There is a limit for everything and we need to find the right way to have Hijaab. Let us study a few sample cases.

Case-1:
Suppose you are the only brother of your only sister, who has one teenaged daughter, is very poor, and due to some reason her husband either passed away or separated. Where should she go other than come to live with you, since you are the only Mahram and she cannot afford to pay rents etc.? What if you have also a teenaged son? Will you send away your only son, or want him to live with you and have a good education, since now a days, it is extremely hard to find jobs that require manual labour. Those type of jobs are done with machines these days. So your son needs to go for professional education. In brief everyone needs to live in one house, because it is too expensive to have more than one. You will be stuck if you are narrow minded.

Case-2:
Suppose you are very sick and need urgent help to save your life and you have teenaged daughter. How can your teenaged nephew help you? You will be stuck if you are narrow minded.

Case-3:
Suppose your cousin-sister has only one relative, which is you, who is middle-aged, and due to some reason your cousin-sister's husband either passed away or separated. She has no children, does not want to marry again, cannot afford to pay rents, etc. Where should she go? Where will she feel safe other than with you, since you are the only closest relative (cousin)? You will be stuck if you are narrow minded.

Holy Quran answers:
All these issues and frees you from all negative thinking. Teach your kids to behave like brothers or sisters among their cousins. There is NO place for talks of love affairs or negative thinking in Islam, although it allows marriages among cousins, such negative thinking is not tolerated. Religious Talks, Family Talks, Educational Talks are always allowed among cousins as well. Let use do a detailed analysis on these issues.

And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.(Al_Quraan_009:071)

Allah has Ordered to wear Hijaab

2010-02-13T12:43:00.000-08:00

"Allah does not look at your body and face; rather he looks at your heart" [at-tirmidhi]
"Say to the believing men that they should lower their gaze and guard their modesty......And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof; that they should draw their veils over their bosoms...." (Al_Quraan_024:030-031)

"The world is prison for the believer and paradise for the disbeliever" [Muslim]
"O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they should be known and not molested" (Al_Quraan_033:059).

"The Hijaab is an act of obedience to Allah and to his prophet (SAW)"
"It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His messenger, had indeed strayed in a plain error.” (Al_Quraan_033:036 Quraan).

"Allah had shown us the wisdom behind the legislation of the Hijaab"
"And when you ask them (the Prophets wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.” (Al_Quraan_033:053).

Hijaab of the Eyes in Islam

2010-01-17T08:22:00.000-08:00

Hijaab of the Eyes:
Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (Al_Quraan_024.030-031)

Sayings of Hazrat Imam Hussain

2009-12-21T11:33:00.000-08:00

1 – How can a thing the existence of which is dependent on you be taken as a proof for your existence? Is there anything more evident than your “self” disclose you? Are you hidden to need a guide to find you? Surely you are not. Are you far-away to need your footprints to find you? Surely you are not! Blind may the eyes be which do not see you watching and guarding your “self” (Arafa prayer; Bihar al- Anwar, Vol. 98 , P. 226)

2 – He who has you , has everything , and he who has deprived himself of you is the poorest in the world. Loser is the one who chooses and be content with anyone or anything other than you. (Bihar al- Anwar, Vol. 98 , P. 228)

3 – Never will be salvaged the people who win the consent of the creature at the cost of the dissatisfaction of the creator. (Maktal Khawarazmi , Vol. 1 , P. 239)

4 – No one will feel secured on the Resurrection Day except those who feared God in this world. (Bihar al- Anwar, Vol. 44 , P. 192)

5 – The Almighty God said : “The believing men and the believing women , they are guardians of each other , enjoin good and forbid evil… “God attaches primary importance to enjoining good and forbidding evil ” as a duty for men and women. For he knows that if it were fulfilled all the other duties , easy or hard , will be accomplished. That is because “enjoining good and forbidding evil” is a call for Islam , it regains the rights of the oppressed and opposes tyrants. (Tohaf-al- Uqoul , P. 237)

6 – O’ people , the Messenger of God said : Whoever sees an aggressive tyrant legalizes the forbiddens of God , breeches divine laws , opposes the tradition of the Prophet , oppresses the worshippers of God , but does not concede his opposition to God in word or in deed , surely Allah will place that tyrant ( in the Hell ) where he deserves. (Maktal Khawarazmi , Vol. 1 , P. 234)

7 – People are slaves to the world , and as long as they live favorable and comfortable lives , they are loyal to religious principles. However , at hard times , the times of trials , true religious people are scarce. (Bihar al- Anwar, Vol. 78 , P. 117)

8 – One who pursues a goal through sinful ways , will ironically distance himself from that goal , and will approach what he was afraid of. (Bihar al- Anwar, Vol. 78 , P. 120)

9 – Don’t you see that the right is not conveyed and the wrong is not prohibited. Let believers wish to die and righteously meet their God. (Bihar al- Anwar, Vol. 78 , P. 117)

10 – Your difficulties are worse than others , because you were deprived of the rank of the scholars – considering your legitimacy and merit -(These difficulties are) because administering the affairs of the society and conveying the ( religious ) rules must be done by scholars who truly believe in God and know what is permitted and what is forbidden by God. But you were deprived from this position and rank for you withdrew from (supporting) the truth. You changed the tradition of the prophet ,despite the clear and disclosed proofs. If you had withstood and were patient against the torture and annoyance ( of the tyrants ) for the sake of God , then the divine affairs would have stayed in your hands , and you were the ones to whom would be referred. But you made the tyrants dominant on you and left the divine affairs in their hands, while they shamelessly do the forbidden and notoriously live a licentious life. Your (fear) from death and attachment to this world have encouraged the tyrants to establish dominance over you. (Tohaf-al- Uqoul , P. 238)

Concept of Life after Death in Islam

2009-11-18T21:58:00.000-08:00

The question of whether there is a life after death is not an issue of scientific concern, for science only deals with the classification and analysis of sense data. While man has been conducting scientific inquiries and research, in the modern sense of the term, for only the last few centuries, he has been familiar with the concept of life after death since time immemorial.

All of the prophets sent by God for the benefit of humanity called upon their people to worship God and to believe in life after death. They laid so much emphasis on this last belief that even a slight doubt about its reality was considered a sign of denying both God and all other beliefs. The very fact that they have dealt with this metaphysical question of life after death so confidently and so uniformly, despite the fact that they appeared over thousands of years and in different places, proves that the source of their knowledge about this reality was one and the same: divine revelation. We also know that these prophets of God were opposed strongly by their people on this very issue, as many considered it impossible. Despite such opposition, however, the prophets were able to convince many people of its truth.
This raises the following question: what made those followers forsake the established beliefs, traditions and customs of their forefathers notwithstanding the risk of being totally alienated from their own community?

The simple answer is: they analyzed the issue with their minds and hearts and came gradually to the realization that the prophets were speaking the truth. Did they realize the truth through perceptual consciousness? No, for a perceptual experience of life after death is impossible. What they used was their rational, aesthetic, and moral consciousness, which God has given to every individual in addition to a perceptual consciousness. These additional faculties guides an individual through those realities that cannot be verified by sensory data. That is why all prophets of God appeal to the aesthetic, moral, and rational consciousness of man when discussing metaphysical matters. For example, when the idolaters of Makkah denied even the possibility of life after death, the Qur'an exposed the weakness of their stand by advancing very logical and rational arguments in support of it:
"And he has coined for us similitude, and has forgotten the fact of his creation, saying:

Who will revive these bones when they have rotted away? Say: He will revive them who produced them at the first, for He is the knower of every creation, Who has appointed for you fire from the green tree, and behold, you kindle from it. Is not He who created the heavens and the earth, able to create the like of them? Yes, and He is indeed the Supreme Creator, the All-knowing". (36: 78-81)

In another verse, the Qur'an says very clearly that non believers do not have a sound basis for their denial of life after death. It is based on pure conjecture:
"They say, There is nothing but our present life; we die, and we live, and nothing but Time destroys us. Of that they have no knowledge; they merely conjecture. And when our revelations are recited to them, their only argument is that they say, 'Bring us our fathers, if you speak truly"/ (45:2425)".

Surely God will raise all those who have died, but only when He chooses to do so. A day will come when the whole universe will be destroyed and then the dead will be resurrected to stand before God. This day will be the beginning of the life that will never end, and on that day every person will be rewarded by God according to his or her good or evil deeds. This day is called the Day of Judgment.

The Qur'an states that there will be a life after death because the moral consciousness of mankind demands it. If there is no life after death, any belief God Himself becomes irrelevant. Furthermore, such a situation would mean that God is unjust and indifferent, for how could He create mankind and then lose interest in His creation? As God is just,those people who have committed crimes must be punished. All of those tyrants whohave killed scores of innocent persons, unleashed great corruption and evil within their societies, enslaved their people to serve their whims, and other terrible deeds must be brought to justice.

As man's life is so short and the world is not eternal, true justice can only be meted out in the afterlife, which will have none of these limitations. The Qur'an states that the Day of Judgment must come and that God will decide the fate of each soul according to his or her record of deeds:

"Those who disbelieve say: The Hour will never come unto us.' Say: Nay by my Lord but it is coming unto you surely' (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapes Him in the heavens or in the earth, but it is in a clear record, that He may reward those who believe and do good works. For them is pardon and a rich provision. But those who strive against Our revelations, challenging Us, theirs will be a painful doom of wrath." (34:3-5)

The Day of Resurrection will be the manifestation of God's justice and mercy. He will shower His mercy on those who suffered during their lives for His sake, believing that eternal bliss was awaiting them. Those who abused the bounties of God and did not care about the life to come will be in the most miserable state. Drawing a comparison between them, the Qur'an says:

"Is he, then, to whom we have promised a goodly promise the fulfillment of which he will meet, like the one whom We have provided with the good things of this life, and then on the Day of Resurrection he will be of those who will be brought arraigned before God?" (28:61)

The Qur'an also states that this worldly life is a preparation for the eternal life after death.

But those who deny it become slaves of their passions and desires and make fun of virtuous and God-conscious persons. Such persons realize their folly only at the time of their death, a time when their wish to be given a further return to this life and make amends will be in vain. Their miserable state at the time of death, the horror of the Day of Judgment, and the eternal bliss guaranteed to sincere believers are presented very clearly and powerfully in the Qur'an:

"Until, when death comes unto one of them, he says, 'My Lord send me back, that I may do right in that which I have left : behind. ~ But nay! It is but a word that he speaks; and behind : t hem is a barrier until the day when they are raised. And when the Trumpet is blown there will be no kinship among them that day nor will they ask of one another Then those whose scales are heavy, they are successful. And those whose scales are light are those who lose their souls, in hell abiding, the fire burns their faces and they are alum therein." (23: 99- 104)

The belief in life after death guarantees success in the Hereafter and also makes this world a place of peace and happiness by transforming people into individuals who are more responsible and dutiful in their activities.

Consider the example of the people who lived in the Arabian peninsula before the appearance of the Prophet Muhammad. They were great lovers of gambling, wine, tribal feuds, plundering, and murdering. As they had no concept of an afterlife, why not enjoy themselves as they saw fit? But as soon as they accepted the belief in the One God and an afterlife, they became a very disciplined nation. They gave up their vices, helped each other when requested to do so, and settled all their disputes on the basis of justice and equality.

The denial of life after death also has consequences in this world. When an entire nation denies belief in the afterlife, all kinds of evils and corruption are unleashed and the society is set on the path to ultimate destruction. The Qur'an mentions the terrible end of such pre-Islamic peoples as the Aad, the Thamud, and the Pharaoh of ancient Egypt:

"(The tribes of) Thamud and 'Aad disbelieved in the judgment to come. As for Thamud, they were destroyed by the lightning and as for 'Aad, they were destroyed by a fierce roaring wind, which He imposed on them for seven long nights and eight long days so that you might see the people laid prostrate in it as if they were the stumps of fallen down palm trees. Now do you see a remnant of them? Pharaoh likewise and those before him, and the subverted dines. They committed errors and they rebelled against the Messenger of their Lord, and He seized them with a surpassing grip. Lo, when the waters rose, We bore you in the running ship that We might make it a reminder for you and for heeding ears to hold. So when the [trumpet is blown with a single blast and the earth and the mountains are lifted up and crushed with a single blow, then on that day the [error shall come to pass, and the heavens shall be split for upon that day it shall be very frail. Then as or him who is given his book in his right hand, he shall say: Here, take and read my book! Certainly I thought that I should encounter my reckoning' So he shall be in a pleasing life in a lofty garden, its clusters nigh together 'Eat and drink with wholesome appetite for that you did long ago, in the days gone by.' But as for him who is given his book in his left hand, he shall say: -Would that I had not been given my book and not known my reckoning! Would that it had been the end. My wealth has not availed me, my authority is gone from me." (69: 439)

There are very convincing reasons to believe in life after death.
First: All the prophets of God have called their people to believe in it.
Second: Whenever a society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.

Third: History bears witness that whenever this belief has been rejected collectively by a group of people in spite of the repeated warning of the prophet, the group as a whole has been punished by God even in this world.

Fourth: The moral, aesthetic, and rational faculties of man endorse the possibility of life after death.

Fifth: God's attributes of justice and mercy have no meaning if there is no life after death.

Hijaab of Body to put outer garments when going out

2009-10-28T00:54:00.000-07:00

Hijaab of Body to put outer garments when going out:
O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their body (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful. (Al_Quraan_033.059)

Relatives and Friends need each other:
O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions:

before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom. And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise. And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing.
(Al_Quraan_024.058-060)

There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together (including JOINTFAMILY- SYSTEM which may help saving lots of expenditure) or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand. (Al_Quraan_024:061)

Remember: Build your Sweet Home to not only smell good but also taste sweet as well, which can only be done through positive attitudes. A father would never like to see his sons living separately in his life, and prefer to live in a joint-family-system along with his grand children, if all can afford with positive attitudes. A JOINT-FAMILY-SYSTEM may help save lots of expenditures, if you all have
positive attitudes. Wish you all the best. AMEEN.

Science behind the Hijaab

2009-10-02T20:05:00.000-07:00

There are number of healths and moral benefits that wearing the veil can provide the moral duty of wearing the veil (Hijaab) in Islam is an Often-discussed topic among Muslim women. However, little has been written about scientific reasons that the veil is beneficial for society. There are, in fact, a number of health benefits that wearing the veil can provide, as well as many behavioural science studies that suggest that the Veil is the best attire (clothes) for women.
Protecting the head is very important from a health perspective. Results Of medical tests show that 40-60% of body heat is lost through the head, so persons wearing head coverings during cold months are protected about Fifty-percent more than those who do not. Chinese & Muslim medical texts take this concept even further. In the Hua Di Nei Jing (The Yellow Emperor's Classic on Internal Medicine), wind is said to cause sudden changes within the body, & shaking, swaying, & Other movements that potentially upset the body's equilibrium; thus, creating bad health.
These texts attribute the common cold to wind elements entering the body & causing the typical symptoms of sneezing & a Runny nose. In the traditional Islamic medical texts of Al Jawziyya, we can find numerous references to the "four elements" of fire, water, air, & earth, & How these affect the body in adverse ways. In particular, we are advised to stay away from drafts & to protect our heads in wind, breezes, drafts, & Cold weather.

All outdoor workers should wear some sort of head covering:
For this reason; protecting the head is even more important in warm weather. V.G. Rocine, a prominent brain research specialist, has found that brain Phosphorus melts at 108 degrees; a temperature that can be easily reached if one stays under the hot sun for any length of time without a head covering. When this happens, irreversible brain damage, memory loss & loss of some brain functions can result. Although this example is extreme, Brain damage can still be measured in small degrees from frequent exposure to & overheating of the head. Bernard Jensen, a naturopath & chiropractor, States that this is because the brain runs on the mineral phosphorus, which is very affected by heat.

Hygienic Purposes:
All public should wear a veil or head-covering Workers serving society to ensure cleanliness & purity.
Workers in a Number of professions wears "veils" - nurses, fast food workers, and deli Counter workers, restaurant workers & servers, doctors, health care Providers, & many more. In fact, when we compare the number of workers who cover their heads to the number who do not, we find that more people Probably cover their heads than do not.

Social Influence:
Aside from personal & public health benefits of the Veil, it has numerous other benefits to society. In analysing visual data, Ball & Smith discuss the acknowledgement of sociologists that visual representations are influential in shaping people's views of the world & their interpretations of life.
Men use visual data to interpret their relationships with the women around them.
Many studies have found that when a person tries to rewire there instinctual perceptions, they are usually only rewired on the surface; their original perceptions still exist on some level. Brain studies show that we exist in a world of constantly varying light variables that force the brain to perform what is called "lateral inhibition" consequently, it provides us with a "steady" image as opposed to a "true" image of what we see.
Furthermore, lateral inhibition networks operate as part of the "Unconscious" brain; largely, without providing any information to the "Conscious" part of the brain about what they are doing. Therefore, the brain can provide varying perceptions of the world without our even being fully conscious of what it is processing.
Further studies cited in Encyclopedia Britannica show that how a female presents herself to society falls under the category of ritualised behaviour through which animals provide specific information to other animals, usually members of its own species. Virtually all-higher animals, Including humans, use displays to some extent to do this, & the best known displays are visual ones.
Some biologists actually restrict the term display to refer to visual signals or gestures. These visual signals, which in animals can be simply a bright colour or plume, encourage attraction. In humans, they are usually exhibited in ornamental hair, make up, or clothing.
In our society, most of the time attractive hairstyles & clothing are worn for the purpose of making the adorner more attractive (advertising & Television has institutionalised this reality). The ever-changing variations in fashion tend to affect the brain because it typically has trouble constantly adjusting to changing shadows & forms in the world.
Reasonably then, through "lateral inhibition," the brain automatically simplifies these images into the unconscious message that attractive hair & clothing is meant to attract. Joining these two concepts together, we can see how the human male could receive the signal of "attraction" from the brain before he has enough time to "block" it by "lowering his gaze." Having to re-form an image already processed by the lateral inhibition network is a cause of stress for most people. Doing this day after day, after seeing many "displays," potentially causes a great cumulative stress on society. Having to re-form an image already processed by the lateral inhibition network is a cause of stress for most people. Doing this day after day, after seeing many "displays," potentially causes a great cumulative stress on society.
Present day stresses arise from many things; among these are the vast amounts of visual & physical input we are bombarded with in this "Information age" of personal freedom. The problem we face in this is that the body still continues to respond in the same fashion as during primitive times, releasing large amounts of these hormones, which can be very harmful. They can cause an increase in blood pressure, damage muscle tissue, lead to infertility, inhibit growth, damage the hippocampus, & suppress the immune system.
The two most effective solutions to this problem are, first, to convince the advertising industry, & society as a whole, to alter the presentation of women to our males. The second & more viable way is to simply influence women to dress modestly, which will help ensure that they do not send inappropriate visual signals to men.

Female Psychological Balance:
Last, but not least, covering the hair can also have a beneficial effect on the female psyche as well.
Studies of women being interviewed for jobs show that there is a high correlation between what they wear & their perceptions of how successful they will be in their interviews. There are many more examples of how what we wear can Influence how we act.
Wearing a veil can serve to remind women of their religious duties & behavioural expectations.
It can also serve as a reminder to women that we are not only individuals, but also representatives & diplomats of our "Ummah."

Eid ul Fitr

2009-09-14T21:07:00.000-07:00

Ramadan is a very serious holiday for Muslim Ummah, taking place during the ninth month of the Islamic holidays. Celebrants fast during the day and pray frequently, meditating upon the nature of faith and Allah. It is traditional to make gifts of alms and food to the poor during Ramadan, and to abstain from sins. The holiday can be very challenging, as it requires self-sacrifice and personal discipline. Ramadan officially ends when the crescent moon of the 10th month in the Islamic calender is sighted, marking the start of Eid ul-Fitr.

In Arabic, Eid means “festival,” and Fitr means “breaking the fast,” so Eid ul-Fitr is literally a festival for breaking the fast. After the intense religious introspection and fasting of Ramadan, Muslim Ummah take Eid as an opportunity to have fun, celebrate their faith, and enjoy the company of friends and family. The festival may also get quite chaotic, with fireworks, and distributions of presents to friends and neighbors.

For Eid ul-Fitr, families cleanse themselves in the morning, eat a small meal, and then attend prayer at a mosque. By tradition, celebrants offer alms to the mosque for distribution to the poor before the start of Eid prayers; these alms are known as Zakat ul-Fitr. After prayer and a sermon, the festivities of Eid ul-Fitr begin, with celebrants typically visiting each other in their finest clothes to exchange gifts and commemorate friendship. Eid is also a traditional time for forgiveness and reconciliations.

Since Eid ul-Fitr marks the end of Ramadan, feasting is an important part of this Muslim holiday. There are no universally traditional Eid foods, but the holiday typically includes rich foods which may not have been eaten during Ramadan, along with elaborate regional or family recipes. Invitations to parties and dinners are common during Eid ul-Fitr, and people often take the day off from work to spend time celebrating.

Goals to Set for this Ramadan

2009-08-23T20:46:00.000-07:00

1.Eat, drink and be moderate
Almost all of us do it - once Iftar time hits, we just keep plowing food and drink into our mouths till it's hard to move afterwards. And those of us who do it know this is totally contrary to the spirit of Ramadan, through which we're supposed to learn self-control not self-indulgence. Let's try to stick to the Prophetic rule on eating: fill our stomachs with one-third food, one-third water and one-third breathing space, even in Ramadan.

2.Give a dollar a day in charity...or five or ten
The Prophet Muhammad, peace and blessings be upon him, was always generous but even more so in Ramadan. Let's open our hearts and dig a little deeper in our wallets this year. Even less than a dollar a day adds up. Whatever you can give, it's the intention that counts.

3.Memorize 4 new Surahs
Memorizing the Quran often seems like a daunting task. But the key is doing it in small bites. Since there are four weeks in Ramadan, try to memorize one new Surah a week. Start off with a short, easy one. Once you've started, you'll build momentum and may even want to memorize a longer one the following week.

4.Go to Tarawih prayers
Post-Iftar, the first urge is to sleep after an exhausting day. But try your best to head out to the mosque for Tarawih prayers. Praying alone is wonderful, but doing it in congregation is fantastic. The community spirit is part of Ramadan's blessings. Don't miss it this year. If going every day is not possible, try going at least one week.

5.Attend the Tarawih prayer in which the recitation of the Quran will be finished
Call the local mosque and find out which day the Imam will be finishing the recitation of the Quran in prayer. Attend to not only hear part of the Quran's recitation in prayer, but also participate in the heart-rending Duas that follow it.

6.Stop swearing and/or backbiting â€“ with a special box
It's hard not to shoot our mouths off when someone's upset us. Whether we utter those four-letter words or backbite about someone to our family and friends, we know this isn't the God-approved way of letting off steam. In Ramadan, when we want to build our spirituality, we've got to wage Jihad against our bad habits.
Try this: get a box and every time you catch yourself swearing or backbiting put some money in it. It could be a buck or less. The point is to choose an amount that makes it feel like punishment.
At the end of the month send the money to a charity or buy a gift for the person whom you've backbitten the most against.

7.Call/email your relatives
You'd think that given the easy access to email, competitive long-distance calling rates, phone cards, etc. these days, we'd keep in touch with family and friends more often. But the opposite seems to be the case, as we get caught up in life's "busyness."
Strengthening ties with family members and keeping in touch with friends is part of our way of life and an act Allah is very pleased with. This Ramadan, call family and friends or at least email them a Ramadan card and ask them how their fasting is going.

8.Go on a technology diet
Even if you work in the IT industry, you can do this. Avoid checking personal email and surfing the web during your fast. After Iftar, instead of plopping yourself in front of the screen, go to Tarawih. The same goes for the television. The point is to try to give our full attention to spiritual elevation this month.

9.Read 5 minutes of Quran a day...just five, not more, not less
Even if you feel you've got absolutely no time, set a timer or the alarm on your cell phone and find a relatively quiet place. You can read the first page of the Quran you open or follow a sequence. The choice is yours. The point is simply to connect with God through His revelation in the month of the Quran.

10.Forgive everyone who has hurt you
Still got a festering wound from the fight with your friend last year? Still upset about something your spouse said during a heated argument? Or are you still bitter about the way your parents sometimes treated you as a kid? Let go of the anger and pain this Ramadan and forgive those who have hurt you. Forgiving someone is not only good for the body, but it's also great for the soul. And in Ramadan, ten days of which are devoted to Allah's forgiveness, shouldn't we lesser beings forgive too?
If you find it very difficult to forgive everyone, forgive at least three people.

Importance of the Month of Sha'ban

2009-08-07T03:03:00.000-07:00

Month of Shaban is the 8th month in the Islamic calendar and is considered one of the meritorious months for which we find particular instructions in the Sunnah of Prophet Muhammad (peace and blessings be upon him). The Arabic word Sha`ban is derived from the word ‘tash`aba’, which means "to go in different directions." It is said that Sha`ban takes such a name because the Arabs used to go in different directions fighting their enemies.

It is reported that Prophet Muhammad (peace and blessings be upon him), used to fast most of the month in Shaban except the last few days of the month. These fasts are supererogatory (nafl). Shaban is the month immediately preceding the month of Ramadan.

1. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad (peace and blessings be upon him) : "Messenger of Allah, I have seen you fasting in the month of Shaban so frequently that I have never seen you fasting in any other month." Prophet Muhammad (peace and blessings be upon him), replied: "That (Shaban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."

2. Ummul Mu'mineen 'Aishah (r), says, "Prophet Muhammad (peace and blessings be upon him) ,used to fast for most of Shaban. I said to him, 'Messenger of Allah, is Shaban your favorite month for fasting?' He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.' "

These reports indicate that fasting in the month of Shaban, though not obligatory but is very deserving and that Prophet Muhammad (peace and blessings be upon him) did not like to miss it.

Islamic Monotheism - Tauhid

2009-06-28T22:05:00.000-07:00

Tauhid ( Islamic Monotheism ) has three aspects :

(A) Oneness of the Lordship of Allah ; Tauhid-ar-Rububiyah : To believe that there is only one Lord for all the universe its Creator, Organizer, Planner, Sustainer, and the Giver of security, etc., and that is Allah.

(B) Oneness of the Worship of Allah ; Tauhid-al-Uluhiya : To believe that none has the right to be worshiped [ e.g. praying, invoking, asking for help (from the unseen), swearing, slaughtering sacrifices, giving charity, fasting, pilgrimage, etc. ] but Allah.

(C) Oneness of the Names and the Qualities of Allah ;
Tauhid-al-Asma was-Sifat : To believe that :

(i) We must not name or qualify Allah except with what He or His Messenger, Muhammad (peace be upon him), has named or qualified Him,

(ii) None can be named or qualified with the Names or Qualifications of Allah ; e.g. AL-Kareem,

(iii) We must confirm all of Allah's Qualification which Allah has stated in His Book (the Qur'an) or mentioned throuhg His Messenger ( Muhammad ) without changing them or ignoring them completely or twisting the meanings or giving resemblance to any of the craeted things [ e.g. Allah is present over His Throne as mentioned in the Qur'an (20:5) :- " The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne " over the seventh heaven ; and He only comes down over the first (nearest) heaven to us on the day of Arafat (the 9th of Dhul-Hijja), and also during the last third part of the night as mentioned by the Prophet Muhammad (peace be upon him), but He is with us by His Knowledge only, not by His Personal-Self (Bi-Dhatihi).

Also Allah said : " There is nothing like unto Him and He is the All-Hearer, the All-Seer " (42:11)

This holy Verse confirms the quality of hearing and the quality of sight for Allah without resemblance to others, and likewise He also said :

" To one whom I have created with Both My Hands," (38:75)

" The Hand of Allah is over their hands " (48:10)

This confirms two Hands for Allah, but there is no similarity for them. This is the Faith of all true believers, and was the Faith of all the Prophets of Allah, from Noah, Abraham, Moses, and Christ till the last of the Prophets , Muhammad (peace be
upon them all) . [ It is not like as some people think that Allah is present everywhere--here, there and even inside the braests of men ] .

# These three aspects of TAUHID are included in the meaning of La ilaha ill-Allah ( none has the right to be worshiped but Allah ) .

# It is also essential to follow Allah's Messenger, Muhammad (peace be upon him) : Wajub al-Itteba'a and it is a part of Tauhid-al-Uluhiyah .

This is included in the meaning, " I testify that Muhammad (peace be upon him) is Allah's Messenger," and this means, "
None has the right to be followed after Allah's Book (the Qur'an), but Allah's Messenger Muhammad (peace be upon him)," .

Allah said :

" And whatsoever the Messenger ( Muhammad) gives you, take it, and whatsoever he forbids you, abstain from it " (59:7) .

" Say ( O Muhammad to mankind ), If you (really) love Allah then follow me [ i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah (legal ways of the prophet Muhammad peace be upon him), ], Allah will love you and forgive you of your sins. "(3:31) .

Life After Death, Judgement Day

2009-06-02T03:35:00.000-07:00

Life After Death
The question of whether there is a life after death is not an issue of scientific concern, for science only deals with the classification and analysis of sense data. While man has been conducting scientific inquiries and research, in the modern sense of the term, for only the last few centuries, he has been familiar with the concept of life after death since time immemorial.
All of the prophets sent by God for the benefit of humanity called upon their people to worship God and to believe in life after death. They laid so much emphasis on this last belief that even a slight doubt about its reality was considered a sign of denying both God and all other beliefs. The very fact that they have dealt with this metaphysical question of life after death so confidently and so uniformly, despite the fact that they appeared over thousands of years and in different places, proves that the source of their knowledge about this reality was one and the same: divine revelation. We also know that these prophets of God were opposed strongly by their people on this very issue, as many considered it impossible. Despite such opposition, however, the prophets were able to convince many people of its truth.
This raises the following question: what made those followers forsake the established beliefs, traditions and customs of their forefathers notwithstanding the risk of being totally alienated from their own community?
The simple answer is: they analyzed the issue with their minds and hearts and came gradually to the realization that the prophets were speaking the truth. Did they realize the truth through perceptual consciousness? No, for a perceptual experience of life after death is impossible. What they used was their rational, aesthetic, and moral consciousness, which God has given to every individual in addition to a perceptual consciousness. These additional faculties guides an individual through those realities that cannot be verified by sensory data. That is why all prophets of God appeal to the aesthetic, moral, and rational consciousness of man when discussing metaphysical matters. For example, when the idolaters of Makkah denied even the possibility of life after death, the Qur'an exposed the weakness of their stand by advancing very logical and rational arguments in support of it:
"And he has coined for us similitude, and has forgotten the fact of his creation, saying:
Who will revive these bones when they have rotted away? Say: He will revive them who produced them at the first, for He is the knower of every creation, Who has appointed for you fire from the green tree, and behold, you kindle from it. Is not He who created the heavens and the earth, able to create the like of them? Yes, and He is indeed the Supreme Creator, the All-knowing". (36: 78-81)
In another verse, the Qur'an says very clearly that non believers do not have a sound basis for their denial of life after death. It is based on pure conjecture:
"They say, There is nothing but our present life; we die, and we live, and nothing but Time destroys us. Of that they have no knowledge; they merely conjecture. And when our revelations are recited to them, their only argument is that they say, 'Bring us our fathers, if you speak truly"/ (45:2425)".
Surely God will raise all those who have died, but only when He chooses to do so. A day will come when the whole universe will be destroyed and then the dead will be resurrected to stand before God. This day will be the beginning of the life that will never end, and on that day every person will be rewarded by God according to his or her good or evil deeds. This day is called the Day of Judgment.
The Qur'an states that there will be a life after death because the moral consciousness of mankind demands it. If there is no life after death, any belief God Himself becomes irrelevant. Furthermore, such a situation would mean that God is unjust and indifferent, for how could He create mankind and then lose interest in His creation? As God is just,those people who have committed crimes must be punished. All of those tyrants whohave killed scores of innocent persons, unleashed great corruption and evil within their societies, enslaved their people to serve their whims, and other terrible deeds must be brought to justice.
As man's life is so short and the world is not eternal, true justice can only be meted out in the afterlife, which will have none of these limitations. The Qur'an states that the Day of Judgment must come and that God will decide the fate of each soul according to his or her record of deeds:
"Those who disbelieve say: The Hour will never come unto us.' Say: Nay by my Lord but it is coming unto you surely' (He is) the Knower of the Unseen. Not an atom's weight, or less than that or greater, escapes Him in the heavens or in the earth, but it is in a clear record, that He may reward those who believe and do good works. For them is pardon and a rich provision. But those who strive against Our revelations, challenging Us, theirs will be a painful doom of wrath." (34:3-5)
The Day of Resurrection will be the manifestation of God's justice and mercy. He will shower His mercy on those who suffered during their lives for His sake, believing that eternal bliss was awaiting them. Those who abused the bounties of God and did not care about the life to come will be in the most miserable state. Drawing a comparison between them, the Qur'an says:
"Is he, then, to whom we have promised a goodly promise the fulfillment of which he will meet, like the one whom We have provided with the good things of this life, and then on the Day of Resurrection he will be of those who will be brought arraigned before God?" (28:61)
The Qur'an also states that this worldly life is a preparation for the eternal life after death.
But those who deny it become slaves of their passions and desires and make fun of virtuous and God-conscious persons. Such persons realize their folly only at the time of their death, a time when their wish to be given a further return to this life and make amends will be in vain. Their miserable state at the time of death, the horror of the Day of Judgment, and the eternal bliss guaranteed to sincere believers are presented very clearly and powerfully in the Qur'an:
"Until, when death comes unto one of them, he says, 'My Lord send me back, that I may do right in that which I have left : behind. ~ But nay! It is but a word that he speaks; and behind : t hem is a barrier until the day when they are raised. And when the Trumpet is blown there will be no kinship among them that day nor will they ask of one another Then those whose scales are heavy, they are successful. And those whose scales are light are those who lose their souls, in hell abiding, the fire burns their faces and they are alum therein." (23: 99- 104)
The belief in life after death guarantees success in the Hereafter and also makes this world a place of peace and happiness by transforming people into individuals who are more responsible and dutiful in their activities.
Consider the example of the people who lived in the Arabian peninsula before the appearance of the Prophet Muhammad. They were great lovers of gambling, wine, tribal feuds, plundering, and murdering. As they had no concept of an afterlife, why not enjoy themselves as they saw fit? But as soon as they accepted the belief in the One God and an afterlife, they became a very disciplined nation. They gave up their vices, helped each other when requested to do so, and settled all their disputes on the basis of justice and equality.
The denial of life after death also has consequences in this world. When an entire nation denies belief in the afterlife, all kinds of evils and corruption are unleashed and the society is set on the path to ultimate destruction. The Qur'an mentions the terrible end of such pre-Islamic peoples as the Aad, the Thamud, and the Pharaoh of ancient Egypt:
"(The tribes of) Thamud and 'Aad disbelieved in the judgment to come. As for Thamud, they were destroyed by the lightning and as for 'Aad, they were destroyed by a fierce roaring wind, which He imposed on them for seven long nights and eight long days so that you might see the people laid prostrate in it as if they were the stumps of fallen down palm trees. Now do you see a remnant of them? Pharaoh likewise and those before him, and the subverted dines. They committed errors and they rebelled against the Messenger of their Lord, and He seized them with a surpassing grip. Lo, when the waters rose, We bore you in the running ship that We might make it a reminder for you and for heeding ears to hold. So when the [trumpet is blown with a single blast and the earth and the mountains are lifted up and crushed with a single blow, then on that day the [error shall come to pass, and the heavens shall be split for upon that day it shall be very frail. Then as or him who is given his book in his right hand, he shall say: Here, take and read my book! Certainly I thought that I should encounter my reckoning' So he shall be in a pleasing life in a lofty garden, its clusters nigh together 'Eat and drink with wholesome appetite for that you did long ago, in the days gone by.' But as for him who is given his book in his left hand, he shall say: -Would that I had not been given my book and not known my reckoning! Would that it had been the end. My wealth has not availed me, my authority is gone from me." (69: 439)
There are very convincing reasons to believe in life after death.
First: All the prophets of God have called their people to believe in it.
Second: Whenever a society is built on the basis of this belief, it has been the most ideal and peaceful society, free of social and moral evils.
Third: History bears witness that whenever this belief has been rejected collectively by a group of people in spite of the repeated warning of the prophet, the group as a whole has been punished by God even in this world.
Fourth: The moral, aesthetic, and rational faculties of man endorse the possibility of life after death.
Fifth: God's attributes of justice and mercy have no meaning if there is no life after death.

Islam At A Glance by Shaikh Ahmed Deedat

2009-05-01T21:57:00.000-07:00

Islam At A Glance (jhalk)
Islam and Muslims
The Arabic word Islam means peace, submission and obedience. The religion of Islam is the complete acceptance of the teachings and guidance of God as revealed to His Prophet Muhammad (PBUH). A Muslim is one who believes in God and strives for total reorganization of his life according to His revealed guidance and the sayings zf the Prophet. He also works for building human society on the same basis. "Muhammadanism is a misnomer for Islam and offends its very spirit. The word 'Allah' is the proper name of God in Arabic. It is a unique term because it has no plural or feminine gender.

Continuity of Message
Islam is not a new religion. It is, in essence, the same message and guidance which Allah revealed to all Prophets:

"Say. we believe in Allah and that which has been revealed to us, and that which was revealed to Abraham and Ismael and Issac and Jacob and the tribes and that which was given to Moses and Jesus and to other Prophets, from their Lord. We make no distinction between any of them, and to Him we submit". (Qura'n 3:83).

The message which was revealed to Prophet Muhammed (PBUH), the last Prophet in Islam in its comprehensive, complete and final form.

Five Pillars of Islam
1. The declaration of faith : To bear witness that there is none worthy of worship except Allah, and that Muhammad is His messenger to all human beings till the Day of Judgement. The Prophethood of Muhammad obliges the Muslims to follow his exemplary life as a model.

2. Prayers : Daily prayers are offered five times a day as a duty towards Allah. They strengthen and enliven the belief in Allah and inspire man to a higher morality. They purify the heart and prevent temptation towards wrong-doings and evils.

3. Fasting the month of Ramadhan : The Muslims during the month of Ramadhan not only abstain from food drink and sexual intercourse from dawn to sunset, but also from evil intentions and desires. It teaches love, sincerity and devotion. It develops a sound social conscience, patience, unselfishness and will-power.

4. Zakat: To pay annually 2.5% of one's net savings as a purifying sum to be spent on the poor and needy. Zakaat implies that everything man possesses belongs to God and therefore anyone in need has a share in it.

5. Pilgrimage to Makkah: It is to be performed once in a lifetime, if one can afford it financially and physically. Hajj implies Man's temporary suspension of all worldly activities and his realisation of himself as a naked soul in front of God alone.

Besides these pillars every action which is done with the awareness that it fulfills the will of Allah is also considered an act of worship. Islam enjoins faith in the Oneness and Sovereignty of Allah, which makes man aware of the meaningfulness of the Universe and of his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of the Almighty Allah and of man's obligations towards Him.

This faith must be expressed and tested in action. Faith alone is not enough. Belief in one God requires that we look upon all humanity as one family under the universal Omnipotence of God -the Creator. and Nourisher of all. Islam rejects the idea of a chosen people, making faith in God and good action the only way to heaven. Thus, a direct relationship is established with God, without any intercessor.

Man : The Free Agent
Man is the highest creation of God. He is equipped with the highest of potentialities. He is left relatively free in his will, action and choice. God has shown him the right path, and the life of Prophet Muhammad provides a perfect example.

Man's success and salvation lies in following both. Islam teaches the sanctity of the human personality and confers equal rights upon all without any distinction of race, sex or colour.
The law of God, enunciated in the Qura'n and exemplified in the life of the prophet, is supreme in all cases. It applies equally to the highest and the lowest, the prince and the peasant, the ruler and the ruled.

Life after Death
The world according to Islam is a place of trial and man is being judged in it. Man is accountable to Allah for all that he does herein. Life on earth will, one day, come to an end; and after that a new world will be resurrected. It will be in this life after death that man will be rewarded or admonished for his deeds and misdeeds.

Qura’n and Hadith
The Qura'n is the last revealed word of God and the basic source of Islamic teachings and laws. The Qura'n deals with the bases of creeds, morality, history of humanity, worship, knowledge, wisdom, God-man relationship, and human relationship in all aspects. Comprehensive teachings on which, can be built sound systems of social justice, economics, politics, legislation, jurisprudence, law and international relations, are important contents of the Holy Qura'n.

Muhammad (PBUH) himself was an unlettered man who could not read or write. Yet, the Holy Qura'n was committed to memory and writing by his followers, under his supervision, during his lifetime. The original and complete text of the Qura'n is available to everybody in Arabic, the language in which it was revealed. Translations of the meaning into many languages are widely used.

Hadith, the teachings, sayings and actions of Prophet Muhammad, meticulously reported and collected by his devoted companions, explain and elaborate the Qura'nic verses.

Concept of Worship in Islam does not teach or accept mere ritualism. It emphasizes intention and action. To worship God is to know Him and love Him, to act upon His law in every aspect of life, to enjoin goodness and forbid wrong-doing and oppression, to practice charity and justice and to serve Him by serving mankind. The Qura'n presents this concept in the following sublime manner; "It is not righteousness that you turn your faces to the East or the West, but righteous is he who believes in God and the Last Day and the Angels and the Books and the Prophets; and gives his wealth for love of Him to kinsfolk and to orphans and the needy and the wayfarer and to those who ask; and to set slaves free; and observes proper worship and pays the Zakat. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress, such are those who are sincere. Such are the God fearing." (Qur'an 2: 177).

Islamic Way of Life
Islam provides specific guidelines for all people to follow in their daily lives. Its guidance is comprehensive and includes the social, economic, political, moral, and spiritual aspects of life. The Qur'an reminds man of the purpose of his life, of his duties and obligations toward himself, his family and relatives, his community, his fellow human beings, and his Creator. Man is given fundamental guidelines about a purposeful life and then confronted with the challenges of human existence so that he may put these high ideals into practice. In Islam, a person's life is regarded as a holistic and integrated unity and not a collection of fragmented and competitive parts. The "sacred" and "secular" are not separate parts of man; they are united in the nature of human being.

Islam Historical Perspective
Muhammad (blessing and peace be upon him) was born in the year 570 A.C. in the city of Makkah in Arabia. He came of a noble family; he received the first revelation at the age of forty. As soon as he started preaching Islam, he and his followers were persecuted and had to face severe hardships. He was, therefore, commanded by God to migrate to Madina, another city in Arabia. During a short span of 23 years, he completed his mission of prophethood and died at the age of 63. He was put to rest in the city of Madina. He left no wealth or property. He led a perfect life and set an example for all human-beings. His biography illustrates in real life, the meaning and implications of the Qura'nic teachings.

Islam’s Rational Appeal
Islam in its clear and direct way of expressing truth has a tremendous amount of appeal for any seeker of knowledge. It is a solution for all the problems of life. It is a guide towards a better and complete life glorifying, in all its phases, God, the Almighty Creator and the Merciful Nourisher.

Muslim Papulation
About 1 in 5 people in the world are Muslim, the majority of whom are not Arab.

Jihad in Islam:
This seems to be one of the most misunderstood concepts in the media. To Muslims everything in their life can be seen as a Jihad. It essentially means struggle. The majority of the time this is essentially a personal struggle of oneself to the utmost in order to personally become a better person. It could be making the effort to stop smoking, swallowing you anger when provoked, giving time to your child after work though you are tired, to oraganise events for the betterment of society though you are shy.

The small part of this Jihad may also require the person to have the courage to physically defend the rights of others. A Muslim, therefore expends all the powers of body and soul, his wealth, possessions in the effort to improve oneself and remove oppression from the world and bring justice. The more widely known concept of Jihad is expressed in the Qur'an as, "What has happened to you? Why don't you fight in the way of Allah in support of men, women and children whom finding helpless, they have repressed; and who pray, 'O Allah! Liberate us from this habitation which is ruled by tyrants.'" (Holy Qur'an 4:75)

Islam – The Solution of Modern Problems
The Brotherhood of Man:
A major problem which modern man faces is that of racism. The materially advanced nations can send man to the moon but they cannot stop man from hating and fighting his fellow man. Islam, over the last 1400 years, has shown in practice how racism can be ended. Every year, during Hajj, the Islamic miracle of real brotherhood of all races and nations can be seen in action.

The Family:
The family which is the basic unit of civilization is disintegrating in all western countries. Islam's family system brings into a fine equilibrium the rights of man, wife, children and relatives. Islam nourishes human unselfishness, generosity and love in a well-organised family system.

Human beings live according to their view of life. The tragedy of secular societies is that they fail to connect the different aspects of life. The secular and the religious, the scientific and the spiritual seem to be in conflicts. Islam puts an end to this conflict and brings harmony to man's vision of life.

Conclusion:
What is the state of the world today? Has man freed himself from all superstitions, imbecilities and absurd beliefs? Has he discovered the man from within himself? Has he liberated himself from the yoke of worldly tyrants indulging in the exploitation of man by man? If such a millennium has not been achieved despite all developments in science and technology, then Islam has still a great and glorious part to play.

Ten things people should know about islam and muslims

2009-04-10T23:52:00.000-07:00

1. Allah is God. The great majority of the non-Muslims I meet believe that Allah is a kind of personal name for some kind of small-"g" god, perhaps like Jupiter or Vulcan (gods of the Roman pantheon). I've even heard people refer contemptuously to the God of Islam as a "desert god," as if Judaism and Christianity originated in Yankee Stadium or something. The fact is that Allah is simply a compound word made from the Arabic words al (the) and lah, (god): the God. Monotheism -- the belief in a single, supreme, divine creator -- is the central and most important aspect of Islam. (And it's pronounced uh-LAH, not "Al, uh?") Even most English translations of the Qur'an I've seen do not translate the word. I believe it is really problematic and misleading not to translate such a key word for which there is an exact English equivalent.

Along these lines, I've taken several Muslims to task for using the Arabic term for God when they're speaking in English: all it does it serve to confuse those for whom it's never been made clear that Allah is the same God worshipped by Jews and Christians. Muslims may differ on various points with Jews and Christians, but this is not one of them. You'd never know, though, from the way these groups act with each other much of the time, that they each hold dear the same belief in the God of Abraham, Moses, and of Jesus (for Christians and Muslims) and, for Muslims, of Muhammad. (Muslims accept all the prophets prior to Muhammad, including Jesus. More on Jesus shortly.)

2. The biggest sin is Islam is shirk: "associating partners with God." Shirk may be generally defined as polytheism, but also includes such things as the Christian concept of a triune God, or the worshipping of anything other than God, whether it's a human being, any natural/human creation or phenomenon. This tends to create quite a theological abyss between Muslims and polytheists, but also with Christians and certain other religious groups.

You can imagine from this that expressions such as "Holy Mother of God!" give most observant Muslims the theological willies.

3. Muslims don't believe that Jesus was the son of God. As mentioned in 1, Muslims accept Jesus (in Arabic, "Isa") as a prophet, and an extremely important one at that. Following from 2, however, they do not accept the Christian belief that Jesus was the son of God (literally or ****phorically), although they do believe he is the son of Mary (in Arabic, "Maryam"). They further believe that at the time of the Crucifixion, another man was substituted for Jesus and made to look like him. Jesus was then raised up, "body and soul" by God into heaven.

This is probably the most significant point of difference between Christians and Muslims. Some Christian theologians and clergy believe that Christians err by placing too much emphasis on Jesus and elevating him to God's level, but that's an argument for another time and place.

4. Muslims don't worship the Prophet Muhammad. This naturally follows from 2, but, I suspect because of the extreme emphasis on Jesus in much of Christian practice, many assume that Islam parallels this with Muhammad and Muslims. While the Prophet is considered by Muslims to have been the human being with the best character, he is still regarded as a human being, albeit an exceptional one. And while he is regarded as the final prophet of God, he is not the only one. He does not have divine status, although Muslims hold him in the highest regard and are expected and encouraged to try to emulate his habits and characteristics, those being of the highest quality.

Muslims were for years incorrectly referred to as Mohammedans (spelled variously). This has generally become archaic, but you still see it now and then. It's actually profoundly offensive, since it implies shirk. (And while we're on it, it's Muslim, not Moslem, and Qur'an or Quran, not Koran.)

5. Translations of the Qur'an are not the Qur'an. It's well-known that something is always lost in translation. For those English speakers who don't ever expect to read the Bible in Hebrew, Aramaic, and whatever other languages in which its component texts originally appeared, it seems to be accepted that translations of the Bible are all more or less equally valid, although one may have a preferred translation. But only the Qur'an in its original Arabic is considered to be the Qur'an; translations are treated with great respect but are simply not equally valid. Muslims believe that the Qur'an was revealed to Muhammad (who was completely illiterate) by God through the angel Jibril (Gabriel). Muhammad memorized the passages as they were revealed and recited them and shared them with his family and followers. Pre-Islamic Arab culture was predominantly oral, and others ultimately learned and memorized the entire Qur'an; it was not completely written down until after the Prophet's death.

There have been many, many translations over the 1400-odd years since it was first written down; plenty of them are bad -- a few of them deliberately so in order to discredit Islam. Many poor translations offer little more than the bias and ignorance of the translator. But it's imperative to remember that any translation is at best an approximation, and it can be very dangerous to make sweeping judgments based on translated verses, especially in isolation.

6. Not all Muslims are Arabs; not all Arabs are Muslims. There seems to be widespread confusion about this. I suppose that, on some level, it's understandable: the Qur'an was revealed to an Arab speaker in Arabia, and two of Islam's holiest sites (the Holy Mosque in Makkah and the Prophet's Mosque in Madinah) are in what is now Saudi Arabia. But Arab people live in many countries, not just Saudi Arabia, and subscribe to many different religions, not just Islam: Christianity, Judaism, and Druze among them. The most populous Muslim country in the world is not even an Arab country: it's Indonesia. Only about twelve percent of the world's Muslims are Arabs. Muslims are nationals of many countries, from India to Sweden to Australia. Anyone who wants to can convert to Islam, and it's actually only a minority of Muslims who are also of Arab heritage. Also, not all Arab customs are Muslim. All Muslims do not speak Arabic, although prayers are to be said in Arabic, and Muslims are encouraged to learn to read Arabic so that they can understand the Qur'an. And while I would really, really like to believe this doesn't even need to be said, recent events have proved me wrong: not everyone with brown skin or wearing a turban is a Muslim or an Arab.

7. Culture is not religion. So much of the oppression and misogyny (female illiteracy, "honor" killing, female genital mutilation, forced marriages, physical abuse, etc.) we hear about in quasi- and pseudo-Islamic countries such as Pakistan, Saudi Arabia, and Iran stems from patriarchal cultural customs and baggage and not from Islam, although it's always "justified" sixty ways to Sunday with supposed religious dictates and self-serving interpretations of ******ure.

If any of these countries actually thoroughly implemented Islam as intended and honored the spirit as well as the letter of the "law," women, for example, would not only have far more rights and freedoms than they currently do in any of these countries, but the behavior of men and the actions of governments would have to change so radically that you would probably not recognize these countries at all. Islamic concepts and requirements are that different from how these countries currently operate.

8. Islam is not a monolith. It is a large, widespread, rich, and complex religion, with an extremely intricate and sometimes enigmatic ******ure, and an estimated 1.2 billion followers worldwide. There is overwhelming diversity within the Islamic world, beginning with the major Islamic subgroups: Sunni Muslims (accounting for around 85-90% of Muslims), Shi'ite Muslims, Sufis, Ismailis, and other small splinter groups. Within these groups there are schools of legal thought; there are four major ones within Sunni Islam alone. Muslims might be born into the religion or convert to it, and this contributes to the diversity within its adherents. It's absolutely essential not to see any one Muslim, genuine or otherwise, as representative of all Muslims.

The very diversity of Muslims worldwide is one reason the annual pilgrimage (hajj) to Makkah, the birthplace of Islam, is so compelling: every year for over fourteen hundred years, millions of Muslims have united for a few days, putting aside all differences of race, ethnic background, class, gender and language, to participate in a ritual established by the Prophet Muhammad.

9. Jihad does not mean "holy war." This has to be one of the most damaging, most persistent myths about Islam. The Western media have helped perpetuate this, but there are plenty of benighted Muslims who insist on misapprehending and incorrectly using this term. Jihad, (which comes from the Arabic root word jahada, meaning "to toil, to exert oneself, to strive for a better way of life") is correctly translated as "struggle" or "endeavour," and can easily apply to such things as a student working to earn a medical degree or a group of people raising money to build a mosque. It can apply to the struggle to control one's temper, or to learn to read and write. Part of my husband's jihad as a Muslim is the effort it takes for him to get up in time to offer the first prayers of the day, which occur before dawn. It encompasses the idea of struggling or fighting for good or against evil, but that does not necessarily mean with violence, and it certainly does not mean that any crackpot claiming to be Muslim and waving a Qur'an around can decide who is good and who is evil, and start killing people.

There are certain extreme circumstances under which the notion of jihad might encompass aggression or armed conflict, but these are only to be engaged in as a last resort, when all legal, political, economic, social, and diplomatic attempts to defend Muslims and their right to worship, or to combat other severe oppression (and not only against Muslims), have failed. Any kind of military action is, at best, a subset of the concept of jihad. In fact, there is a well-known Islamic saying indicating that any kind of military conflict is the "minor jihad"; the "major jihad" is the struggle to control and improve oneself. Some of the passages in the Qur'an describing battle and aggression (the passages militants often quote out of context to support their agendas) are narrating actual historical events, not advising them as a course of action or a religious duty. They are also offset by many other passages enjoining peace, mercy, goodness, tolerance, patience, forgiveness, compassion, restrictions in warfare, etc. It seems the bin Ladens and "Muslim" militants of the world just haven't gotten to those parts of the Qur'an yet.

10. Islam does not promote, sponsor, condone or encourage terrorism or murder. The smear campaign against Islam (during the twentieth century in particular) has been extremely thorough and successful

Moral System of Islam

2009-04-06T21:22:00.000-07:00

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad.

Islam attaches so much importance to the love of God and love of man that it discourages against excessive formalism. We read in the Quran:

"It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask; and for the ransom of slaves to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made: and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic.

Such are the people of truth, the God-fearing." (2:1 77)....
We are given a beautiful description of the righteous and God-fearing man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow-men. We are given four heads:

a) Our faith should be true and sincere....
b) We must be prepared to show it in deeds of charity to our fellow-men....
c) We must be good citizens, supporting social organisations and....
d) Our own individual soul must be firm and unshaken in all circumstances.....

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man's heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God's.

Thus, by setting God's pleasure as the objective of man's life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure or supervision. Through belief in God and the Day of Judgement it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul. It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimise the importance of the well known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man's individual and collective life -his domestic associations, his civic conduct, legal, educational, and social realms. It covers his life from home to society, from the dining table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.

It stipulates for man a system of life which is based on all good and is free from all evil. It invokes the people, not only to practise virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name Muslim. And the singular object underlying the formation of this community (Ummah) is that it should make an organised effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.

God-Consciousness The Quran mentions it as the highest quality of a Muslim:....
" The most honourable among you in the sight of God is the one who is most God-conscious." (49:13)....

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values which are emphasised again and again in the Quran. We read in the Quran:....
"And God loves those who are firm and steadfast." (3:146)"....

"And vie with one another to attain to your Sustainer's forgiveness and to a ..Paradise.. as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good." (3:133- 134)....

"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men. nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass." (31:18-19)....

In a way which summarises the moral behaviour of a Muslim, the prophet (PBUH) said:....
" My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich; to reunite friendship with those who have broken it off with me; to give to him who refuses me; that my silence should be an admonition; and that I should command what is right."

SOCIAL RESPONSIBILITIES The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations. Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbours, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.

Parents Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.

"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life-time, do not say to them a word of contempt nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood." (..17:23..-24) Other Relatives u And render to the relatives their due rights, as (also) to those in need, and to the traveller; and do not squander your wealth in the manner of a spendthrift." (..17:26..)....

Neighbours The Prophet (PBUH) has said: "....
He is not a believer who eats his fill when his neighbour beside him is hungry; and He does not believe whose neighbours are not safe from his injurious conduct."

Actually, according to the Quran and Sunnah a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbours but to the entire mankind, animals and useful trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.....

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realise its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-fearing men, devoted to their ideals, possessed of piety, abstinence and uncompromising with falsehood. It induces feelings of moral responsibility and fosters the capacity for self-control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.....

Further ....Readings.... On Islam o T.B. Irving, et al.: The Quran: Basic Teachings o Hamuda Abdulati: Islam in Focus o M. Qutb: Islam: The Misunderstood Religion o Maurice Bucaille: The Bible, The Quran and Science.

History of Islam

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The Rightly guided Caliphs
Upon the death of the Prophet, Abu Bakr, the friend of the Prophet and the first adult male to embrace Islam, became caliph. Abu Bakr ruled for two years to be succeeded by 'Umar who was caliph for a decade and during whose rule Islam spread extensively east and west conquering the Persian empire, Syria and Egypt. It was 'Umar who marched on foot at the end of the Muslim army into Jerusalem and ordered the protection of Christian sites. 'Umar also established the first public treasury and a sophisticated financial administration. He established many of the basic practices of Islamic government.
'Umar was succeeded by 'Uthman who ruled for some twelve years during which time the Islamic expansion continued. He is also known as the caliph who had the definitive text of the Noble Quran copied and sent to the four corners of the Islamic world. He was in turn succeeded by 'Ali who is known to this day for his eloquent sermons and letters, and also for his bravery. With his death the rule of the "rightly guided" caliphs, who hold a special place of respect in the hearts of Muslims, came to an end.

The Caliphate
Umayyad
The Umayyad caliphate established in 661 was to last for about a century. During this time Damascus became the capital of an Islamic world which stretched from the western borders of China to southern France. Not only did the Islamic conquests continue during this period through North Africa to Spain and France in the West and to Sind, Central Asia and Transoxiana in the East, but the basic social and legal institutions of the newly founded Islamic world were established.
Abbasids
The Abbasids, who succeeded the Umayyads, shifted the capital to Baghdad which soon developed into an incomparable center of learning and culture as well as the administrative and political heart of a vast world.
They ruled for over 500 years but gradually their power waned and they remained only symbolic rulers bestowing legitimacy upon various sultans and princes who wielded actual military power. The Abbasid caliphate was finally abolished when Hulagu, the Mongol ruler, captured Baghdad in 1258, destroying much of the city including its incomparable libraries.

While the Abbasids ruled in Baghdad, a number of powerful dynasties such as the Fatimids, Ayyubids and Mamluks held power in Egypt, Syria and Palestine. The most important event in this area as far as the relation between Islam and the Western world was concerned was the series of Crusades declared by the Pope and espoused by various European kings. The purpose, although political, was outwardly to recapture the Holy Land and especially Jerusalem for Christianity. Although there was at the beginning some success and local European rule was set up in parts of Syria and Palestine, Muslims finally prevailed and in 1187 Saladin, the great Muslim leader, recaptured Jerusalem and defeated the Crusaders.

Islam in North Africa and Spain

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When the Abbasids captured Damascus, one of the Umayyad princes escaped and made the long journey from there to Spain to found Umayyad rule there, thus beginning the golden age of Islam in Spain. Cordoba was established as the capital and soon became Europe's greatest city not only in population but from the point of view of its cultural and intellectual life. The Umayyads ruled over two centuries until they weakened and were replaced by local rulers.
Meanwhile in North Africa, various local dynasties held sway until two powerful Berber dynasties succeeded in uniting much of North Africa and also Spain in the 12th and 13th centuries. After them this area was ruled once again by local dynasties such as the Sharifids of Morocco who still rule in that country. As for Spain itself, Muslim power continued to wane until the last Muslim dynasty was defeated in Granada in 1492 thus bringing nearly eight hundred years of Muslim rule in Spain to an end.

After the Mangol Invasion - History of Islam

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The Mongols devastated the eastern lands of Islam and ruled from the Sinai Desert to India for a century. But they soon converted to Islam and became known as the Il-Khanids. They were in turn succeeded by Timur and his descendents who made Samarqand their capital and ruled from 1369 to 1500. The sudden rise of Timur delayed the formation and expansion of the Ottoman empire but soon the Ottomans became the dominant power in the Islamic world.
Ottoman Empire
From humble origins the Turks rose to dominate over the whole of Anatolia and even parts of Europe. In 1453 Mehmet the Conqueror captured Constantinople and put an end to the Byzantine empire. The Ottomans conquered much of eastem Europe and nearly the whole of the Arab world, only Morocco and Mauritania in the West and Yemen, Hadramaut and parts of the Arabian peninsula remaining beyond their control. They reached their zenith of power with Suleyman the Magnificent whose armies reached Hungary and Austria. From the 17th century onward with the rise of Westem European powers and later Russia, the power of the Ottomans began to wane. But they nevertheless remained a force to be reckoned with until the First World War when they were defeated by the Westem nations. Soon thereafter Kamal Ataturk gained power in Turkey and abolished the six centuries of rule of the Ottomans in 1924.
Persia
While the Ottomans were concerned mostly with the westem front of their empire, to the east in Persia a new dynasty called the Safavids came to power in 1502. The Safavids established a powerful state of their own which flourished for over two centuries and became known for the flowering of the arts. Their capital, Isfahan, became one of the most beautiful cities with its blue tiled mosques and exquisite houses. The Afghan invasion of 1736 put an end to Safavid rule and prepared the independence of Afghanistan which occured fommally in the 19th century. Persia itself fell into tummoil until Nader Shah, the last Oriental conqueror, reunited the country and even conquered India. But the rule of the dynasty established by him was short-lived. The Zand dynasty soon took over to be overthrown by the Qajars in 1779 who made Tehran their capital and ruled until 1921 when they were in turn replaced by the Pahlavis.
India
As for India, Islam entered into the land east of the Indus River peacefully. Gradually Muslims gained political power beginning in the early 13th century. But this period which marked the expansion of both Islam and Islamic culture came to an end with the conquest of much of India in 1526 by Babur, one of the Timurid princes. He established the powerful Mogul empire which produced such famous rulers as Akbar, Jahangir, and Shah Jahan and which lasted, despite the gradual rise of British power in India, until 1857 when it was officially abolished.

Islam in Malaysia and Indonesia

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Farther east in the Malay world, Islam began to spread in the 12th century in northem Sumatra and soon Muslim kingdoms were establishd in Java, Sumatra and mainland Malaysia. Despite the colonization of the Malay world, Islam spread in that area covering present day Indonesia, Malaysia, the southern Phililppines and southern Thailand, and is still continuing in islands farther east.
Africa
As far as Africa is concemed, Islam entered into East Africa at the very beginning of the Islamic period but remained confined to the coast for some time, only the Sudan and Somaliland becoming gradually both Arabized and Islamized. West Africa felt the presence of Islam through North African traders who travelled with their camel caravans south of the Sahara. By the 14th century there were already Muslim sultanates in such areas as Mali, and Timbuctu in West Africa and Harar in East Africa had become seats of Islamic leaming.
Gradually Islam penetrated both inland and southward. There also appeared major charismatic figures who inspired intense resistance against European domination. The process of the Islamization of Africa did not cease during the colonial period and continues even today with the result that most Africans are now Muslims carrying on a tradition which has had practically as long a history in certain areas of sub-Saharan Africa as Islam itself.

Islam in the United States - History of Islam

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It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.

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

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

Arab - Islamic History

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It was only after the Second World War and the dismemberment of the British, French, Dutch and Spanish empires that the rest of the Islamic world gained its independence. In the Arab world, Syria and Lebanon became independent at the end of the war as did Libya and the shaykdoms around the Gulf and the Arabian Sea by the 1960's. The North African countries of Tunisia, Morocco and Algeria had to fight a difficult and, in the case of Algeria, long and protracted war to gain their freedom which did not come until a decade later for Tunisia and Morocco and two decades later for Algeria. Only Palestine did not become independent but was partitioned in 1948 with the establishment of the state of Israel.

Islam in an India

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In India Muslims participated in the freedom movement against British rule along with Hindus and when independence finally came in 1947, they were able to create their own homeland, Pakistan, which came into being for the sake of Islam and became the most populated Muslim state although many Muslims remained in India. In 1971, however, the two parts of the state broke up, East Pakistan becoming Bengladesh.
Far East
Farther east still, the Indonesians finally gained their independence from the Dutch and the Malays theirs from Britain. At first Singapore was part of Malaysia but it separated in 1963 to become an independent state. Small colonies still persisted in the area and continued to seek their independence, the kingdom of Brunei becoming independent as recently as 1984.

History of Islam - Africa

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In Africa also major countries with large or majority Muslim populations such as Nigeria, Senegal and Tanzania began to gain their independence in the 1950's and 1960's with the result that by the end of the decade of the 60's most parts of the Islamic world were formed into independent national states. There were, however, exceptions. The Muslim states in the Soviet Union failed to gain their autonomy or independence. The same holds true for Sinkiang (called Eastem Turkestan by Muslim geographers) while in Eritrea and the southern Philippines Muslim independence movements still continue.

National States - History of Islam

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While the world of Islam has entered into the modern world in the form of national states, continuous attempts are made to create closer cooperation within the Islamic world as a whole and to bring about greater unity. This is seen not only in the meetings of the Muslim heads of state and the establishment of the OIC (Organization of Islamic Countries) with its own secretariat, but also in the creation of institutions dealing with the whole of the Islamic world. Among the most important of these is the Muslim World League (Rabitat al-alam al-Islami ) with its headquarters in Makkah. Saudi Arabia has in fact played a pivotal role in the creation and maintenance of such organizations.

Revival and Reassertation of Islam - History of Islam

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Muslims did not wish to gain only their political independence. They also wished to assert their own religious and cultural identity. From the 18th century onward Muslim reformers appeared upon the scene who sought to reassert the teachings of Islam and to reform society on the basis of Islamic teachings. One of the first among this group was Muhammad ibn 'Abd al-Wahhab, who hailed from the Arabian peninsula and died there in 1792. This reformer was supported by Muhammad ibn al-Sa'ud, the founder of the first Saudi state. With this support Muhammad ibn 'Abd al-Wahhab was able to spread his teachings not only in Arabia but even beyond its borders to other Islamic lands where his reforms continue to wield influence to this day.
In the 19th century lslamic assertion took several different forms ranging from the Mahdi movement of the Sudan and the Sanusiyyah in North Africa which fought wars against European colonizers, to educational movements such as that of Aligarh in India aiming to reeducate Muslims. In Egypt which, because of al-Azhar University, remains to this day central to Islamic learning, a number of reformers appear, each addressing some aspect of Islamic thought. Some were concerned more with law, others economics, and yet others the challenges posed by Western civilization with its powerful science and technology. These included Jamal al-Din al-Afghani who hailed originally from Persia but settled in Cairo and who was the great champion of Pan-Islamism, that is the movement to unite the Islamic world politically as well as religiously. His student, Muhammad 'Abduh, who became the rector of al-Azhar. was also very influential in Islamic theology and thought. Also of considerable influence was his Syrian student, Rashid Rida, who held a position closer to that of 'Abd al-Wahhab and stood for the strict application of the Shari'ah. Among the most famous of these thinkers is Muhammad Iqbal, the outstanding poet and philosopher who is considered as the father of Pakistan.

Goal of Muhammad (PBUH)

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We Muslims believe that the best of all human beings — Muhammad, may Allah´s peace and blessings be upon him — was much more than just one of the many prophets, as he was Khatam al-nabiyyeen (seal of the prophets); simultaneously, we also believe that he was much more than just one of the numerous messengers of Allah, as he was Aakhir al-rusul (the final Messenger). Prophecy or Prophethood not only ends and comes to a close with the advent of Muhammad (SAW), but it also achieves its final plenitude, consummation and culmination in him. This means that Prophet Muhammad (SAW) represents the completion and climax of all earlier prophetic missions, as well as the fulfillment and full blossoming of all antecedent Divine revelations. Seen in this perspective, it becomes absolutely certain that whereas the objective and aim of Muhammad´s prophethood cannot be fundamentally different from those of all other prophets, at the same time it must also reflect the characteristic of completion and full realization. And this by itself confers on him a distinct and special place in the galaxy of noble prophets.

It is, therefore, clear that in order to fully comprehend and appreciate the objective of Muhammad´s advent as the final prophet we must first understand, as enunciated by the Holy Qur´an, the general objective of the institution of Prophethood itself. Only then can we attempt to grasp the distinctive and unique nature of the goal of Muhammad´s Prophethood, as well as its significance. May Allah´s peace and blessings be upon him.

THE AXIAL PURPOSE OF PROPHETS
Three Doctrinal Beliefs
It is common knowledge that Islam is based upon three metaphysical beliefs, viz., the faith in Allah as the one Supreme Creator and Sovereign (Tawheed), the belief in the accountability in the life-after-death (Ma´ad), and the faith in the institutions of Prophethood and Revelation (Risalah). However, what is generally not realized is the fact that these three doctrinal beliefs are very deeply connected and logically related, and, taken together, constitute an indivisible organic unity. Let us try to examine very briefly and schematically the real import of these beliefs and the nature of their mutual relationship.

Belief in Allah

Keeping aside philosophical controversies and theological intricacies, the quintessential claim of belief in Allah is as follows. The entire realm of being and the whole cosmic complex is neither eternal nor ever-lasting; rather, it is both contingent and perishable. In itself, it has no warrant for its own existence and it cannot explain itself. However, there is one such Being as has neither beginning in time nor an end — Allah, the proper name for God. It makes no difference whether one calls Him Allah or Al-Rahman (The Most Beneficent). He is the Creator and Sustainer of the universe and of man, and, particularly, the giver of guidance for man and the Supreme Judge of his conduct. God´s existence can be brought home to those who care to reflect, so that it not only ceases to be an ´irrational´ or ´unreasonable´ belief but also becomes for them the Master-Truth. He is all-enveloping, literally boundless, and He alone is absolute, eternal, and infinite. Everything else carries in the very texture of its being the hallmark of its finitude and creatureliness. He is the personification of all good attributes, like Power, Majesty, Mercy, Munificence, Knowledge, etc., in the utmost degree. In the very nature of the case, there can be only one God, for whenever one tries to conceive of more than one, only one will be found to emerge as the First. The Holy Qur´an declares:

Do not take two gods (for) He is only One. (Al-Nahl 16:51)

God bears witness that there is no god but He. (Aal-i-Imran 3:18)

Say (O Muhammad) if there were other gods beside Him, as these people assert, they would all (necessarily) seek their way to the (one) Lord of the Throne. (Al-Isra 17:42)

Nobody from amongst the creatures shares His substantial essence, attributes, rights, authority and privileges. God cannot be regarded as an existent among other existents. In the metaphysical realm, there can be no democratic and equal sharing of being between the Original, the Creator, the Self-Necessary on the one hand and the borrowed, the created, the contingent on the other. The Qur´anic condemnation of Shirk (assigning partners to God) has its roots firmly in the metaphysical realm and then issues forth its corollaries in the political and moral fields.

The whole Sura al-Ikhlas, like many other verses of the Holy Qur´an, most categorically emphasizes the oneness and absoluteness of God Almighty:

Say: He is one God: God the eternal, the Uncaused (Absolute) Cause of all being. He begets not, and neither is He begotten; and there is nothing that could be compared with Him. (Al-Ikhlas 112:1-4)

And say: All praise is to God, who begets no offspring, and has no partner in his dominion, and has no weakness, and therefore no need of any aid, and (thus) extol His limitless greatness. (Al-Isra 17:111)

He allots to no one a share in His dominion and rule. (Al-Kahf 18:26)

Almighty Allah (SWT) has created the universe with a purpose and for a definite period of time. The creation of the universe is a serious affair, not a sport or triviality:

And We have not created the heavens and the earth and what is therein purposelessly — that is the opinion of those who reject (God) or are ungrateful. (Al-Saad 38:27)

The non-ultimacy of nature itself proves its destructibility and the Qur´an tells us that God in His wisdom has created the myriad forms of existence for a finite duration of time, known only to Him. At the pinnacle of God´s multi-layered creations appears man whom He endowed with a dual nature: Allah (SWT) created his animal form and then breathed into him out of His own Spirit, and made him His vicegerent on earth. In other words, the Holy Qur´an presents a theomorphic conception of man: he is homo cum Deo. The creation of man represents the acme of Divine creative process, as, according to an authentic tradition of Prophet Muhammad (SAW), God has created man in His own image. The following verses of the Holy Qur´an refers to both aspects of the creation of man:

We have indeed created man in the finest of moulds, then We reversed him to the lowest of the low. (Al-Teen 95: 4,5)

Belief in the Life Hereafter
The core of this Islamic belief lies in the assertion that the present terrestrial existence of man does not constitute his total life; rather, it is a short preamble of the everlasting life in the Hereafter, a very brief preface of the long life-book. Life in this world is merely a trial or examination period, the rewards or punishments of which will be enjoyed or suffered in the Hereafter (Al-Aakhira). Physical death experienced by man in this world does not represent the annihilation of the individual person; rather it is only his transportation from this world to the eternal life in the next world. Immediately after death is the Barzakh, a brief halting station on the way to the Hereafter, and the ever-lasting life will begin after the Day of Judgement (the final accounting of deeds). Resurrection of the dead, final reckoning, weighing of deed-records, torments of the hell-fire and joys of the Paradise — all are essential parts of the Qur´anic eschatology which fully elaborate the Islamic belief in the Hereafter. Al-Aakhira or the ´end´ is the moment of truth. Thus "that day man will recall what he had been striving for" (Al-Naaziat 79:35) is a typical statement of this phenomenon. It is an Hour when all veils between the subjective perceptions of man and the objective moral reality will be rent:

You were in deep heedlessness about this (Hour of self-awareness), but now We have rent your veil, so your sight today is keen. (Qaaf 50:22)

Indeed, the essence of the Hereafter (Al-Aakhira) consists in the long-range results or consequences of man´s endeavours during his earthly life. Ad-Dunya, or the immediate objectives and the here-and-now of life, on the contrary, represents the lower values, the baser pursuits which appear so tempting that most men run after them most of the time, at the expense of the higher and long-range ends. The Holy Prophet (SAW) has elaborated this in one of his moving sermons thus:

I swear by Allah that all of you will certainly die, just as you go to sleep at night. Then surely you will all be raised again as you wake up in the morning. Then you will definitely be judged for the deeds you had been doing. You will get rewards for good deeds and punishment for the evil ones; it will either be the everlasting life of Paradise or the endless torment of Hell-fire. (Cf. Sermons of the Holy Prophet, reproduced in Nahjul Balagha)

The Relationship between the Belief in Allah and the Belief in the Hereafter

With a little thoughtful reflection one can realize that the Islamic metaphysical belief in the Divine Creator and the eschatological belief in the Hereafter together constitute the total sapiential knowledge of the whence (mabda) and whither (ma´ad) of man. That is to say, one who upholds these beliefs reflectively and with full consciousness, ipso facto, possesses authentic knowledge both about his source or origin and his ultimate destiny or destination. The Holy Qur´an summarizes this in the following words:

Verily, we are from Allah and unto Him we shall return. (Al-Baqara 2:156)

As a matter of truth, a man without this absolutely essential knowledge of the whence and whither of humanity is like a wayfarer who, due to a mishap during the course of his journey, neither remembers as to wherefrom he started his excursion nor recalls the destination to which he was traveling. One can well imagine the miserable plight and mental anguish of that traveler. This is exactly the situation of a man who, not knowing his ultimate destination or the purpose of his existence, spends his entire life in pursuing this-worldly goals, in accumulating the means of material sustenance and luxuries, and in seeking carnal gratifications. Such a man is so absorbed in his immediate physical concerns and his narrow material gains that he does not heed the higher ideals and values of life. The Holy Qur´an allegorically speaks of this man thus:

But then, is he who goes along prone on his face better guided than he who walks upright on a straight path? (Al-Mulk 67:22)

That is to say, the man who is ignorant of Divine guidance is confined in a narrow single dimension. He therefore sees only what is immediately beneath his feet, and is utterly unaware of the direction his path is taking him to. This is a metaphor of the spiritual obtuseness which prevents a person from caring for anything beyond his proximate worldly concerns.
Or else, this man is like a kite which, its thin cord having been cut, is entirely at the mercy of the ever-changing winds. The winds may carry it wherever they like. The Holy Qur´an expresses this very graphically in these words:

For he who ascribes divine qualities to anything beside God is like one who is hurtling down from the sky, whereupon either the birds snatch him off, or the winds blow him away to a far off place (Al-Hajj 22:31)

The net result of this rejection or ignorance of the Divine guidance in respect of the whence and whither of man is that he becomes enmeshed in metaphysical doubts and uncertainties, ending up with wholesale agnosticism or skepticism. The logical end-point of this epistemological confusion is that some thinkers are led even to the extent of casting doubts on their own objective existence and into total ethical nihilism.

An Important Question

At this juncture a very crucial question arises, the right answer to which can explain the logical relation between the Islamic metaphysical beliefs discussed above — that is, belief in Allah and in the Hereafter — and the doctrine of Prophethood. The question is: on what basis is man to be judged in the Hereafter? Or, in other words, on what grounds is man accountable for his deeds on the Day of Judgement?

The most authentic explanation of this issue, in the light of the Holy Qur´an, can be very succinctly expressed thus:

Primarily (and essentially), a man is accountable for his deeds on the grounds of natural capacities and higher faculties which are bestowed on him by Allah (SWT), viz., the abilities of sight and hearing and reasoning, the faculties of perception and intuition and insight, and a powerful penchant and love for the Creator — that is to say, the three faculties of nafs (self), qalb (heart), and ruh (spirit or soul).

Secondarily, Almighty Allah (SWT) has, in His infinite Mercy, supplemented the above mentioned inherent potentialities of man with heavenly guidance through revelation of Books and sending of His Prophets and Messengers, so that men might have no excuse before God on the Day of Judgement, so that they may not be in a position to plead ignorance. Revelation and Prophethood is thus an additional (and external, so to say) factor that makes man fully answerable to God for his deeds in the Hereafter. This point, however, calls for a little clarification:

Latifa-e-Nafs
Self or ego is the lowest of all the faculties possessed by man. Considered from this standpoint, man no doubt is only a highly evolved animal and belongs to the realm of Creation (Aalam-e-Khalq). A major part of this self is carnal, and its dominant inclination is towards inferior and baser pursuits. The Holy Qur´an calls this self nafs-e-ammarah, i.e., the self which prompts man to worldly and immoral aims. This is an expression for the lowest stage in the spiritual growth of man, the stage where low desires and animal passions rule his personality and he succumbs to them like any other brute. Different aspects of this self were studied and pointed out by Marx, Freud, and Adler. Each of them focused his attention exclusively on one of the urges and desires belonging to the lower human self. Darwin, too, was not entirely wrong in asserting the human biological evolution which is a fact in respect of the natural development of the earthly or animal part of man.

Latifa-e-Ruh

Diametrically opposed to the above mentioned animal self is that component of man which is his soul or spirit. It is a Divine element in man, as Almighty Allah (SWT) has associated it with Himself: "and breathed into him of My Spirit" (Al-Hijr 15:29 & Al-Saad 38:72). This spiritual element of man totally belongs to Aalam-e-Amr, or the realm of Divine directive force: "Say, the spirit is from God´s direction" (Al-Asra 17:85). Being strictly of Divine origin, it has an inherent love for, and attraction towards, Almighty Allah (SWT), and, consequently, aspires for a communion with Him. In spiritually mature personalities, however, this dormant tendency becomes very acute and lights up in the form of what is described as a Divine spark.

The Internal Strife of Good and Evil

Being a composite of baser animal ego (nafs) and the Divine spiritual soul (ruh), man can rightly be characterized as a "microcosm" of the whole being — possessing in, and reflecting from, the innermost recesses of his selfhood both evil tendencies and higher spiritual aspirations. He experiences within himself the lowest drives of evil and vice, as well as the noblest urgings for moral righteousness and spiritual excellence. Man´s inner personality thus is an arena of a long and perpetual pitched battle between the forces of evil and goodness.

The Basic Grounds for Accountability

Almighty Allah (SWT) has not sent man in this world without giving him any capacity and potential to cope with the inner strife of good and evil. On the contrary, man has been endowed with numerous faculties that help him in fighting out the blind and irrational promptings of evil. Even the lowest element of his personality — the animal self or Latifa-e-Nafs — is equipped not only with the capacities of sight, hearing, and reasoning, but also with an acute moral sense. There is a world of qualitative difference between the sensory and mental operations of human beings and brute animals. Logical reasoning through induction and deduction, abstractions and thoughtful reflections, as well as metaphysical speculations are only the prerogatives of human beings. Moreover, the human self has been equipped by Allah (SWT) with a moral sense that discriminates between virtue and vice, between moral rectitude and immorality. That is why man´s own inner moral self, or nafs-i-lawwamah in Qur´anic terminology, is the most authentic judge within. Slightest departure from the path of moral rectitude activates this "self-accusing soul" and the pricks of conscience are immediately experienced by the evil-doer. The following verses of the Holy Qur´an categorically state these truths:

Indeed, We created man from a mixed sperm-drop in order to try him, and therefore We made him capable of hearing and seeing. (Al-Dahr 76:2)

Nay, I call to witness the Day of Resurrection! But nay, I call to witness the accusing voice of man´s own conscience (Al-Qiyamah 75:1,2)

And (by the) human self, and how it is formed in accordance with what it is meant to be; then inspired it with its moral failings as well as with its God-consciousness. (Al-Shams 91:7,8)

The connotation of the verb sawwa, used in the Arabic text of the last quotation above, is that Almighty Allah (SWT) has endowed the human self with an inner coherence and with qualities consistent with the functions which it is meant to perform, and thus has adapted it a priori to the exigencies of its terrestrial existence. Moreover, Allah (SWT) has implanted a keen moral sense in him; thus, the fact that man is equally liable to rise to great spiritual heights as well as to fall into utter immorality is an essential and primordial characteristic of human nature as such. In other words, it is this inherent dichotomy of tendencies which gives to every right choice a value, and, thus, endows man with moral free-will.

The Holy Qur´an speaks of three types of human self, or three stages or states of the spiritual development: Nafs-e-ammara (Yousuf 12:53) is prone to evil, and, if unchecked and uncontrolled, leads to perdition and eternal damnation; nafs-e-lawwama (Al-Qiyamah 75:2) which feels conscious of the evil and resists, asks for God´s grace and pardon after repentance and tries to amend; nafs-e-mutma´inna (Al-Fajr 89:27), the highest stage of all, when it achieves full peace and satisfaction in obeying Divine commands. According to the Qur´an, a man is always cognizant, because of his inborn moral sense, of the morality or immorality of his actions, irrespective of the rationalizations or excuses that he may offer. Thus, the Qur´an says:

Nay, but man is a witness against himself, even though he may veil himself in excuses. (Al-Qiyamah 75:14,15)

On the Day of Judgement, one´s tongue, hands, feet, and skin will bear witness against him as to his actions. It is not what a man will say about himself, or what others say of him, that determines the judgement upon him. It is what he is in himself. His own inner personality will betray him and condemn him.

The above cited Qur´anic verses and the brief explanatory notes make the truth crystal clear that man is not, like animals, merely a sentient or instinctive being; rather, he has been made by the Creator into a full-fledged human person — a human being capable of discerning between right and wrong and thus of choosing his way of life. On the basis of this ingrained moral sense, every human being as such is answerable on the Day of Final Reckoning, and is fully liable to punishment or reward. Every individual will have to account for his own deeds personally, and face the trial and the judgement himself. The Holy Qur´an make clear this point thus:

(Be conscious, then, of) the Day every human being shall come to plead for himself (alone), and every human being shall be repaid in full for whatever he has done, and none shall be wronged. (Al-Nahl 16:111)

The Holy Qur´an categorically refutes the Christian doctrine of vicarious redemption as well as the Jewish idea that "the chosen people" — as the Jews consider themselves — would be exempt from punishment on the Day of Judgement. On that day, nobody would be able to help another, nor will there be any possibility of ransom or intercession, as the Qur´an says:

And remain conscious of (the coming of) a Day when no human being shall in the least avail another, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall be succoured (Al-Baqara 2:48)

Latifa-e-Qalb

In addition to the above mentioned faculties of sight, hearing, reasoning, and moral acumen, Almighty Allah (SWT) has also endowed man with the heart (qalb), i.e., the faculty of contemplative intuition and the seat or organ of numinous apprehension. The heart is indeed ablaze with the light of love and gnosis of Almighty Allah (SWT). It reflects within itself all the transcendental truths and the reality of all true existence.

The heart is, so to say, a microcosmic reality which contains within itself the reflection of the entire supersensible Macrocosm. Whereas latifa-e-nafs has been bestowed with the faculties of receiving and interpreting sense data — which is the foundation of all physical and theoretical sciences — latifa-e-qalb has been given the power of direct perception of spiritual verities. Heart, in Qur´anic epistemology, is the seat of the true self or the repository of soul, of which we may be conscious or ignorant, but which is our true existential and intellectual — and therefore universal — center. Knowledge afforded by the heart is qualitatively different from that which is acquired at the level of latifa-i-nafs through external senses and ordinary channels of ratiocination. The heart is, as it were, immersed in the immutability of Being and is, thus, an organ of ilm-i-ladunni, which is knowledge imparted directly by God through intuition and inner perception. It is a supersensory organ of cognition in which the knowledge of esoteric truths transpires through tafaqquh, i.e., meditative reflection, where contemplativity is stressed more than the sharpness of intelligence. By bestowing upon man the subtle and luminous cognitive faculty of heart, Almighty Allah (SWT) has conclusively rendered him responsible and accountable for his deeds in the Life-after-death.

Muslim poets in general and the mystic poets of the Indo-Persia in particular have, in their lyrical compositions, lauded the role of the heart in attaining veridical knowledge. They have done so quite rightly, and with hardly any fanciful exaggeration, since the paramount importance of the heart was emphatically pointed out by the Holy Prophet himself (SAW). For instance, according to one of his oft-quoted sayings, Prophet Muhammad (SAW) said, "Verily, just like pieces of iron which get rusty if water touches them, hearts also become rusty." Thereupon his Companions asked, "We do polish rusty objects, but how can we polish rusty hearts?" He answered that hearts are polished "through frequent remembering of death and reading of the Holy Qur´an."

Men who do not use their God-given cognitive faculties can only be called worse than cattle, inasmuch as animals follow only their instincts and natural urges and are not conscious of either the possibility or the necessity of higher knowledge or moral choice. Animals do see physical objects, but they lack the capacity to perceive them meaningfully as items of articulated and theory-loaded knowledge. If a human being similarly fails to attain the metaphysical knowledge of the Really Real — despite possessing all the faculties to do so — then he is not just like animals, he is worse than them.

... they have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle; nay, they are farther astray. (Al-Aa´raf 7:179)

Though these people apparently have all the faculties of reason and perception, yet they have so deadened them that those faculties do not work in the real sense; as a result they remain misguided throughout their lives and go headlong into Hell.

The External Prompter of Good and Evil

As explained above from the Qur´anic point of view, the inner denizen of man´s self is an arena of ceaseless struggle between good and evil tendencies. It is this deep-seated moral fact that constitutes the eternal challenge for man and renders his life an unceasing moral struggle. Man is squarely charged with his efforts to overcome evil because he is unique in the order of creation, and has been endowed with the highest faculties of intellect and intuition in order to fulfill his mission as God´s vicegerent on earth.

In addition to the inner impulses mentioned above, man also encounters some external agents and prompters, both on the side of good and of evil. However, the truth that must be appreciated deeply here is that, ultimately, the decisive role in this respect is played by man´s own inner preference and choice. That is to say, the real nucleus of initiation and volition is the subjective-self itself. External forces can only partly instigate and encourage either in the direction of virtue and moral probity or in the direction of sin and immorality. Even Iblees (or Satan), the greatest instigator of evil, has no power to force a man to perform an evil deed. Although Satan waylays man from all sides, his machinations fail against really virtuous persons. To be sure, no man is immune from the Devil´s temptations — not even the prophets — yet it is within the reach of any man of true faith and will to resist and overcome these enticements. Thus the Qur´an states:

Verily, you shall have no power over My servants — unless it be such as are (already) lost in grievous error and follow you of their own will. (Al-Hijr 15:42)

Behold, he (Satan, the accursed) has no power over those who attained to faith and who put their trust in their Lord. (Al-Nahl 16:99)

These and some other verses of the Holy Qur´an clearly assert that Satan cannot force men to commit sin, and will address his erstwhile followers on the Day of Judgement thus:

I had no power at all over you; but I called you, and you responded unto me. (Ibrahim 14:22)

This shows that the real evil emanates from man´s own complex of desires, for Satan makes it clear that it is only by means of suggestions and insinuations (wasawis) that he was able to reach the sinner´s self; and had it not been for an already-existing evil disposition due to lust, anger, superstition or fanciful ideas, these temptations would have had no effect whatsoever. This, in effect, means that Satan never forces, nor can force, anyone to do evil but he only tries to entice or allure his potential victim. His enticement consists in presenting the immediate and superficial gains or pleasures of this worldly life, so that many people fall victim to these temptations, most of them temporarily but many permanently. The latter are termed by the Holy Qur´an the "friends" or the "party" of the Devil. Thus, Iblees is far more cunning and artful than strong, more sly and contriving than forthrightly challenging.

Similarly, on the other side, no preacher or instigator of faith and virtue — not even Prophet Muhammad (SAAWS) — could ever convert any person to the right path. And, surely, we cannot possibly imagine a better and more sincere preacher than our beloved Holy Prophet (SAAWS). Therefore, we read in the Qur´an:

(O Prophet!) you cannot give guidance to whom you please, but it is Allah who guides whomever He wills; and He is fully aware of all those who would let themselves be guided. (Al-Qassas 28:56)

According to several authentic traditions, the above verse relates to the Prophet´s inability to induce his dying uncle Abu Talib — whom he loved dearly and who had loved and protected his nephew from the leaders of Quraysh — to renounce the pagan beliefs of his ancestors and to profess faith in God´s unity. The Qur´anic statement " you cannot give guidance to whom you please" has undoubtedly a timeless import as well; it stresses the inadequacy and inability of all human endeavours to "convert" any other person, however loving and loved, to one´s own beliefs, or to prevent him from falling into what one regards as error and sin, unless that person wills to be so guided.

With regard to external tempters and motivators of evil, we all know that they are the friends and progeny of Iblees, from amongst both men and jinns. The Qur´an explicitly states:

Indeed, he (Satan) and his tribe (ilk) see you from where you cannot see them. (Al-Aaraf 7:27)

A tradition of the Holy Prophet (SAW), reported by Imam Bukhari (RA), also tells us that Satan so vigorously influences a man that he, as it were, penetrates his entire inner being just like blood that circulates in the whole body. In contrast with the all too common knowledge of external agents and motivators of evil, however, what is generally less appreciated is the truth that angels help and provide strength, tenacity and moral firmness to the true believers in this worldly life. Just like the hordes of Satan who, through their beguiling activity, tempt a man towards evil, the pure and holy angels provide inner peace and perseverance to believers in following the straight path of Islam and in the arduous task of establishing the sovereignty of Allah (SWT), i.e., in establishing the socio-political order of Islam. Both Almighty Allah (SWT) and His angels bless and give glad tidings to them, as is borne out by the following verses:

And remember when your Lord commanded the angels: I am with you; so give firmness unto those who have attained to faith (with these words from Me) I shall cast terror into the hearts of those who are bent on denying the truth ... (Al-Anfal 8:12)

(But) behold, as for those who say, "Our Sustainer is Allah" and then stand firm, upon them angels descend (saying): "Fear not and grieve not, but receive the good news of that Paradise which has been promised to you. We are your companions in the life of this world and (will be so) in the life to come. (Haa Meem Al-Sajda 41:30, 31)

Peremptory Factor or Argument for Islam (Itmam Al-Hujjah)

Now, we can easily discuss and expound the last point of the first portion of the subject under discussion. We have observed that although the basic internal motivators of evil and good are already given to man in the form of latifa-e-nafs and latifa-e-ruh, the really decisive grounds for moral and virtuous conduct are the cognitive faculties of the nafs, the inherent moral sense, and the power of spiritual apprehension. On the other hand, with regard to the external and objective impelling factors for evil and good, there are respectively the Devil (including all Satanic agents) and the angels (including all the angelic forces). But here again the decisive and peremptory role is played by Divine revelations, God´s messengers, and His revealed Books. Together, they constitute a peremptory argument from Almighty Allah (SWT) for man´s accountability, and leave for him no ground for excuse or ignorance on the Day of Judgement. The affirmation of all these doctrines is known as the belief in Prophethood (Iman bil-Risalah). We read in the Qur´an:

(We sent all) Prophets as heralds of glad tidings and as warners, so that men might have no excuse before God after the coming of these Prophets; and God is indeed Almighty, Wise. (Al-Nisa 4:65)

O People of the Book! Now (after a long time during which no messenger has come) there has come unto you (this) messenger of ours to make the truth clear to you, lest you say, "No bearer of glad tidings has come unto us, nor any warner," for now there has come unto you a bearer of glad tidings and a warner. And Allah has the power to will anything. (Al-Ma´ida 5:19)

From these two Qur´anic verses it becomes clear that the real purpose and objective of the advent of God´s messengers (or envoys) has been to establish conclusively and finally man´s responsibility to act as God´s vicegerent on earth and to follow His guidance in this life, and to leave no scope for excuses on the Day of Judgement. All excuses offered by man for his misdemeanor will be lame and of no avail.

The truth may be recalled here once again that just as the external motivators and instigators of good and evil have no real power or authority over a human being — they only motivate and inspire or tempt and seduce — the institution of Prophethood also works only as an agent of advice and exhortation. That is the reason why at most places in the Qur´an the function of prophets and messengers of God has been described as "heralds of glad tidings" and "warners" (Cf. e.g., Al-Kahf 18:56). And the oft-used expression employed for revelation and the Holy Book are zikr, zikra, and tazkira, all derivatives of the root z-k-r, meaning to recall or to remind (a forgotten truth). The following six quotations from the Holy Qur´an bear this out:

Behold! It is We who have revealed this Reminder, and, behold! It is We who shall truly guard it (from all corruption). (Al-Hijr 15:9)

Ta Ha; We did not send down the Qur´an to you to make you unhappy (or unsuccessful), but only as an Exhortation to all who stand in awe of God. (Ta Ha 20:1-3)

Nay, verily, these (revealed messages) are but a reminder (Abas 80:11)

Thus offering an Insight and a Reminder unto every human being who willingly turns unto God (Qaf 50:8)

In this, indeed, there is a Reminder for anyone who has a (wide-awake) heart, or who gives ear and listens with attention (i.e., who listens with a conscious mind).
(Qaf 50:37)

And so, (O Prophet) exhort them; your task is only to exhort, you cannot compel them (to believe). (Al-Ghashia 88:21,22)

Tazakkur and its derivatives are very significant Qur´anic terms which mean recalling to mind the fundamental truths intuitively recognized and apprehended by the primordial human nature (fitrah). In essence, tazakkur pertains to the first stage in the comprehension of Divine realities and meanings. It also alludes to the fact that the Qur´anic teachings are not extraneous or alien to human nature. They actually reflect the experiences of man´s true inner self and are meant to awaken reminiscences of something already apprehended but forgotten, rather than to import something altogether new. God, in His infinite mercy, has sent His messengers and Books in order to reinvigorate the innate ethical perception of mankind and to facilitate moral choice and motivation.

The Holy Qur´an appeals to all thoughtful persons and men of discernment and comprehension to think and ponder over the outer universe of matter as well as the inner realm of the spirit, as both are replete with the unmistakable signs of the Almighty Creator. Along with these, it invites them to deliberate over the Divinely inspired verses or ayaat (literally meaning the "signs of God", because they too turn man´s mind to the Almighty). In effect, this means that with the aid of the Qur´an, full and intense awareness of the Absolute Reality springs up to man´s consciousness, just as a forgotten piece of memory rises up from the depths of the psyche to the surface of conscious awareness. The upshot of the ideas expressed in the above lines is that, through the advent of prophets and revelation of Books, an external witness for or against man has been established by Almighty God. On the Day of Judgement, prophets and messengers — who were sent to guide various communities or nations — will be brought forth as prosecution witnesses against their own people.

(O Muhammad, warn them of) the Day when We shall raise up a witness from among every community to testify against it, and We shall call you to testify against these people.... (Al-Nahl 16:89)

We have sent unto you a messenger to be a witness over you, just as We had sent a messenger to the Pharaoh. (Al-Muzzammil 73:15)

Prophet Muhammad (SAW) is told by the Almighty that he is only a "warner" or a "reminder", and therefore "your task is only to preach", and "you are not a warden over them." The vocation of Prophethood, according to the Qur´an, is bearing witness to the Truth before men, in this world as well as in the world-to-come. The following Qur´anic verse substantiates it fully:

He has chosen you....so that the Messenger may be a witness (to Truth) before you and you might bear witness (to it) before all mankind. (Al-Hajj 22:78)

To sum up, the real mission and purpose of Prophethood is that, through preaching, admonition, advice, greeting and warning, God´s chosen messengers may establish a peremptory hujjah (or argument) for man´s accountability. The cover term for the entire prophetic activities is called shahada ala al-naas, i.e., bearing witness to the Truth before mankind. And that was, therefore, the foremost and the primary purpose of the advent of Prophet Muhammad (SAW), who is addressed thus in the Qur´an:

O Prophet, We have sent you as a witness, a bearer of good news and a warner, and as one who summons (all men) to God by His leave, and as a luminous lamp. (Al-Ahzab 33:45,46)

This means that, like all other prophets and messengers of God, Prophet Muhammad (SAW) was also a preacher, a moral and spiritual mentor, a teacher, a warner, a bearer of glad tidings and a witness of Truth. Even though each prophet of Almighty Allah (SWT) had his own mark of distinction with regard to one or the other of these numerous aspects of the prophetic call, the truth of the matter is that the loftiest and most distinguished position among all the prophets is occupied by Prophet Muhammad (SAW). However, with regard to his position as the last and the final messenger of Almighty Allah (SWT), the splendour and magnificence of the prophetic mission of Prophet Muhammad (SAW) is particularly distinct and unique, as will be made clear in the following section.

The most distinctive characteristic of the mission of the Holy Prophet (SAW) has been brought out by the Qur´an at three places thus:

He it is Who has sent forth His messenger with the Guidance (Al-Huda) and the True way of life (Deen al-Haq), to the end that he make it prevail over all aspects of living... (Al-Tawba 9:33; Al-Fath 48:28; & Al-Saff 61:9)

The important point of which notice should be taken here is that with respect to Prophet Muhammad (SAW), these words have been repeated at three places in the Qur´an without the slightest change or difference of construction, whereas these have not been revealed even once for any other prophet or messenger.

The famous scholar and mystic of the Indo-Pakistan subcontinent — Shah Waliyullah Dehlvi (1703-1762) — has made this Qur´anic verse the subject of in-depth and extensive study in his book Izalatul Khafa un Khilafatul Khulafa. He has described it as the most important verse in understanding the purpose and mission of Muhammad´s Prophethood (SAW). Similarly, Maulana Ubaidullah Sindhi (1872-1944) has taken this verse as the key for understanding the global revolutionary manifesto of Islam.

A careful study of the verse reveals that Prophet Muhammad (SAW) has been sent by Almighty God along with two items: (1) Al-Huda or The Guidance, and (2) Deen al-Haq or the True Way of Life (sometimes translated as "the religion of truth"). Let us study these expressions more closely one by one:

Al-Huda

We would not be wrong to take the word in its wider literal sense, but if we are to try and understand the term Al-Huda in the light of numerous Qur´anic precedents, then it can only signify the Holy Qur´an itself. This is because only this very Divine Book is hudal lil-muttaqeen (guidance for the God-fearing; Al-Baqarahh 2:2), as well as hudal lin-naas (guidance for the ordinary run of people; Al-Baqarahh 2:185). The meaning of Al-Huda is thus elucidated in the following verses:

We have caused this (message) to be a light, whereby We guide whom We will of Our servants. (Al-Shura 42:52)

Verily, this Qur´an guides to the path that is most right. (Al-Isra 17:9)

(O Prophet) Say: It has been revealed to me that a group of jinn listened, then (returning to their folks) they said, "we have indeedd heard a wonderful Qur´an, which guides to the right way..." (Al-Jinn 72:1,2)

This point is further reaffirmed if we study the following verse where the purpose of sending messengers has been described in these words:

We sent Our messengers with clear instructions and bright signs and sent with them (Our revealed) Book and the Balance... (Al-Hadeed 57:25)

It is quite obvious that in this verse just as the word Al-Meezan has been substituted for Deen al-Haq, similarly, Al-Kitab has been used in place of the expression Al-Huda used in the verse under discussion. This proves the truth without an iota of doubt that in the context of Muhammad´s Prophethood (SAW), Al-Huda signifies nothing else but Al-Qur´an.

Deen al-Haq

Whether we take the complex locution as a relational compound and translate it as "Deen of Truth", or take it as a qualitative compound and translate it as "True Deen" (as has been done by the majority of the translators of the Holy Qur´an), its connotation and meaning remain essentially unchanged. Deen Al-Haq means Deen of Allah, because the true faith and the true way of life can be none else but that which comes from Almighty Allah (SWT). Similarly, the personification of "Haq" can be none other than Allah Himself, as the Qur´an says:

This is because Allah is the Truth. (Al-Hajj 22:6)

On that Day (of Judgement) Allah will pay them in full their just due, and they will come to know that Allah alone is the Ultimate Truth, manifest and manifesting. (Al-Nur 24:25)

This clearly shows that Deen al-Haq is, in real import and meaning, equivalent to "Deen of Allah." If we concentrate on the word Deen, we come to know that in Arabic language it connotes exactly what it means in Surah Al-Fatiha, viz., recompense, which is, of course, rewards of the Paradise in case of good deeds and torments of Hell-fire in case of bad ones. That explains the fact why in the early surahs of the Makkan period the word Deen is used in its core meaning of recompense; for instance:

Have you seen him who belies the rewards and punishments of the Hereafter? (Al-Ma´un 107:1)

Therefore (O Prophet!) who can belie you after this concerning the rewards and punishments of the Hereafter? (Al-Teen 95:7)

Nay, but they deny the rewards and punsihments of the Hereafter. (Al-Infitar 82:9)

In addition to Surah Al-Fatiha, the word Deen alongwith yaum has appeared at twelve other places in the Qur´an and it signifies the Day of Judgement and Final Reckoning. Again, as recompense (both in the form of reward and punishment) necessarily implies a law or code of conduct and its observance, the connotation of the word Deen also extended from its literal root meaning to a full-fledged Qur´anic term and initially meant obedience and servitude. Consequently, we read twice the expression mukhlis sal lahud-din, once the expression mukhlis lahu-deeni, and six times mukhlis seena lahud-din. And at all these places, it invariably means total, unconditional and exclusive obedience and submission to Almighty God. An element of intensity and emphasis is added to it through the additional use of haneefan or hunafa" The word Deen, however, finally assumed the full richness of meaning and implied a whole system of obedience and servitude. The pivotal position in this system of life is assigned to the person or being who is taken to be the supreme ruler and with reference to whom the detailed practical commands are laid down. This meaning of Deen is amply borne out by the following Qur´anic words:

Thus We supported Yousuf with Our plan; for under the king´s law, he would not have been (otherwise) able to detain his brother. (Yousuf 12:76)

In the kingdom prevalent at that time in Egypt, the king was the absolute sovereign and everybody submitted to his will. The Qur´an speaks of this socio-political system as deen al-malik. Exactly in this sense, it also speaks of Deen Allah — the Deen of Almihgty Allah (SWT) — in the following verse:

When God´s succour comes and victory (is attained), and you see people entering the Deen of God in large groups. (Al-Nasr 110:1,2)

This means that when Prophet Muhammad (SAW), after more than two decades of strenuous struggle, succeeded in establishing in the Arabian peninsula the system of life in which Allah (SWT) was accepted as the Supreme and Absolute Sovereign and people entered into this faith in great numbers, it was referred to by the Holy Qur´an as Deen Allah. From this perspective, it would not be inapproopriate to call the modern political set-up of Democracy (in which, at least theoretically, the people of a country are themselves the sovereign) as deen al jamhoor.

However, the Holy Qur´an also employs expressions in which Deen is attributed to somebody other than God, and this should be described as a metaphorical usage of the possessive pronoun/adjective, e.g., deeni (my Deen), dinukum (your Deen), or dinuhum (their Deen). This is obviously in the sense of the system or way of life;which one has accepted and adopted. This system of life and socio-political governance, so to say, is a person´s Deen. In this very sense, Islam is sometimes called Deen of Muhammad; e.g., in one of the popular prayers we supplicate thus: "O Lord, succour all those who support and promote the Deen of Muhammad." Of course, Islam is actually Deen of Allah, but it is also Muhammad´s Deen as it has been revealed and given to mankind through Prophet Muhammad (SAW).

To sum up, Deen Allah is that system of belief and action which is based on the basic premise of total, absolute and unconditional submission to the commands of Almighty Allah (SWT). And this, in fact, is the Al-Meezan. After progressing gradually through the vicissitudes of history, Divine guidance finally culminated in the most comprehensive and balanced system of life as revealed to Prophet Muhammad (SAW). The Islamic way of life represents the ideal system of social justice and equity wherein the duties and rights of all are clearly laid down, "in order that the humanity may stick to, and behave with, Justice."(Al-Hadeed 57:25)

The Wisdom in the Timing of the Last Prophet´s Advent

A deeper consideration will reveal the truth that the point and wisdom in the temporal location of the culmination of Prophethood and imparting perfection to the revealed system of life can also be appreciated with reference to these two expressions viz., Al-Huda and Deen al-Haq. Indeed, the time of the advent of Prophet Muhammad (SAW) was the period of human history in which humanity moved from infancy to mental maturity in two respects.

First, just before the appearance of Islam and its revealed Book, man had reached rational maturity and had conceived and spelled out all types of philosophies he could think of solely on the basis of his reason. The late Professor Yousuf Salim Chishty (d. 1984), a great scholar of religion, philosophy, theology and mysticism, was of the opinion that twelve hundred years, i.e., from 600 B.C to 600 C.E., is the span of history in which human thought and intellect progressed from infancy to maturity. All major world religions as well as all of the influential philosophical shcools appeared during this very period. Though, in later centuries, physical sciences have progressed trememdously and the range of man´s general information has expanded immensely, no essentially new idea has been expressed in the realm of metaphysical thought and philosophy, and neither a new religion nor new thought-system or philosophical school has appeared during that period. Ideas and thoughts expressed in pompous phraseology in modern times are, in fact, nothing more than echoes of older philosophies. Indeed, even though they are wrongly presented as novel thoughts or fresh ideas of the most original variety, they are, in reality, like old wine in new bottles.

Now, if all this is true — and there is no ground whatsoever to challenge this thesis — it becomes quite understandable that 7th century C.E was the most appropriate time for the revelation of the last Divine Guidance in the form of Al-Qur´an for the whole mankind and for all times to come. The protection of its text is guaranteed by Almighty Allah (SWT) Himself, so that it could serve as a permanent source of guidance in thought and action. That is the reason why the Qur´an asserts the following very explicitly:

Say: If the whole of mankind and jinns were to gather together to produce the like of this Qur´an, they could not produce the like thereof, even if they backed each other with help and support. (Al-Isra 17:88)

And, time and again, it offered the whole mankind a challenge in these words:

And if you are in doubt as to what We have revealed to Our servant, then produce a surah like thereunto. (Al-Baqarah 2:23)

It is a pity that so far Qur´anic scholars have mainly focused on the literary and stylistic beauties of the Holy Book and its linguistic and rhymic excellences. Whatever scant attention was paid to the meaning-content of the Book was too, by and large, misguided and misconceived in so far as either Aristotelian logic or half-baked scientific theories were made paradigm of truth in the light of which attempts were made to understand the Qur´an. Little did they realize that the Qur´an could not possibly accept these ever-changing strait-jackets. The truth should be clearly borne in mind that the Holy Qur´an is essentially Al-Huda and its real magnificence lies in its guidance for thought and practical life; and that it was given to man at a time when his independent thought, as such, had reached its zenith and he had, so to say, attained mental adulthood and maturity.

The second point of wisdom in the timing of the last Prophet´s advent seems to be the fact that the social consciouness of mankind had also reached maturity in the 7th century C.E., in that human polity had experienced all the major evolutionary stages. After passing through the social polities of tribal organization and city state, human life had entered the phase of great kingdoms and empires. This, in fact, meant that the hold and domination of socio-political system on human life had reached its full intensity for the first time, and that man had begun to face the vexed and multi-dimensional problems of human society and collective life. Moreover, the time was about to usher in which humanity had to encounter such unsolvable issues — as those of the Individual versus Group, Man versus Woman, Capital versus Labour — and in the solution of which human thought moved from one extreme to another, always adding to human travail and misery.

Therefore it was quite in the fitness of things that, at this satage of human history, Almighty Allah (SWT) bestowed upon man the most balanced system of social justice and equity that was really Al-Meezan and offered the best and the most excellent solutions for all the intricate issues and problems of social existence. In all spheres of collective life — social, economic, and political — the God-given system of life guided humanity to the straight path and the most balanced middle way, putting an end to social perversions or discrimination, economic exploitation and political repression. And thus the sole purpose of sending prophets and revelation of Books — which was to guide the people to live with equity and justice — was fully realized in the advent of the Last Prophet and a concrete example was set for all times to come through the completion of the true faith, as the Qur´an says:

This day I have perfected your Deen for you, completed My favour upon you and have chosen for you Islam as your Deen. (Al-Mai´dah 5:3)

Le-yuzhira-hu

Now, let us take another step forward and try to understand the meaning of the Arabic expression le-yuzhira-hu used in the Qur´anic verse under discussion. The literal meaning and connotation of the verb izhar — to make dominant — is accepted by all scholars and experts of Qur´anic sciences. However, there are more than one opinion in respect of the subject and object of the verb izhar, though these differences of opinion cause no real change in the essential meaning of the verse.

According to some scholars, the subject of the verb izhar is the same Being Who is also the subject of the verb irsal — to send — i.e., Almighty Allah; in this case the translation would read: "He it is Who has sent forth His messenger ... to the end that He, i.e., Almighty Allah, make it prevail over all aspects of living..." Some others maintain that the implicit subjective pronoun in the expression le-yuzhira-hu refers to Prophet Muhammad (SAW), in which case the translation would read: "He it is who sent forth His messenger ... to the end that he, i.e., the Holy Prophet, make it prevail over all aspects of living..." Both interpreters have taken recourse to finer subtleties of Arabic grammar in support of their respective positions, but the question that clinches the matter is this: What real difference does either position make in the over-all purported intent of the verse? As Muslims, we all believe that the final and real agent for all actions is none other than Almighty Allah (SWT). Despite this basic metaphysical belief, all imperatives in the Qur´an are directed and addressed to human beings living in the world of facts, and it is incumbent upon them to leave no stone unturned in performing their religious obligations. That is why we see that the Holy Prophet (SAW) struggled very hard all through his prophetic career for making Islam triumphant and dominant. That is to say, in the world of objective facts, the Prophet had to carry out an extremely arduous struggle for Islam at a purely human level, although we believe that the ultimate and real causal agent of all actions is always Almighty Allah (SWT). The Qur´an categorically asserts thus:

So the fact is that (O Believers) you did not slay them but Allah slew them, and (O Prophet) you did not throw (the sand) but Allah threw it. (Al-Anfal 8:17)

Would those who are, through minor difference of interpretation based on feeble arguments, trying to distort the whole concept of religious obligations think about the far-reaching implications of their standpoint! The truth of the matter is that, on the basis of a trivial point, they have wrongly absolved themselves of the Qur´anic obligation of making Islam dominant as a politico-socio-economic order in the world. They should try to honestly consider as what would have happened if the Holy Prophet and his Companions had taken the above quoted verse in its apparent literal sense. Obviously, they would have forthwith given up their struggle for the cause of Islam and the subsequent world history would have been radically different from what it is. Moreover, would it be possible for anyone of us to have embraced Islam, the true Divine faith?

Indeed, we should always try to be on guard against the seductive trappings of Satan, in particular his master deception that causes us to see as superfluous, burdensome, or frightening that which is really one of the basic obligations of all faithful. Is not the attitude of complacency exhibited by these misguided interpreters of the Holy Qur´an identical with one depicted in the proverb "A bad workman quarrels with his tools"?

The whole matter is quite clear to anyone who endeavours to think with an unbiased mind. Surahs Al-Tawba, Al-Fath, and Al-Saff — the three surahs which contain the verse under discussion — are all concerned mainly with the subjects of Jihad (or struggle and effort) and Qitaal (or armed conflict) in the cause of Almighty Allah (SWT). In particular, Surah Al-Saff is entirely, from the beginning to the end, on the theme of struggle and war in the way of Allah. And in this, immediately after the verse under discussion, a clarion call has been made in an extrememly motivating manner for Muslims to girdle up their loins for the cause of Islam. First, the question is put to believers whether they wanted themselves to be saved from grievous suffering. And then it is said in clear and unambiguous terms that this can only be achieved by undertaking the hard and arduous tasks of struggle and armed strife in the way of Almighty Allah (SWT). The verses in full read:

O Believers ! Shall I point out to you a bargain that will save you from grievous suffering? That you believe in Allah and His Prophet, and that you strive (your utmost) in the cause of Allah with your property and your lives; that will be best for you if you but knew. (Al-Saff 61:10,11)

It is truly a wonderful bargain; what we are asked to give is so little, what we are promised in return is so much — only if we knew the eternal truth, and understood the comparative value of things — the sacrifice of our fleeting pleasures and gains for Divine mercy and forgiveness, His love, and eternal bliss. In reward of struggle and war in the cause of Islam we get Almighty Allah´s unbounded bounty and munificence. Later in this surah, Almighty Allah (SWT) assures the believers of victory in this world too. On top of it all, the believers who endeavour for Islam with zeal and zest are regarded as helpers of Allah (SWT) and the Prophet (SAW). If a man does not enter into this bargain, he will not even rid himself of grievous suffering, let alone seek loftier spiritual rewads and blessings.

This, in effect, means that the whole issue is quite simple and understandable. Islam is Deen of Almighty Allah (SWT) and to make it prevail in this world is essentially the duty of Prophet Muhammad (SAW). Now, the acid test for the sincerity of a person who claims belief in both of them — in Almighty Allah (SWT) and Prophet Muhammad (SAW) — is whether or not he strives his utmost in the cause of Islam with all his energies, capabilities, wealth, and life. If he thus "helps" Allah and His Messenger, he will attain eternal success and bliss. Otherwise, he will face condemnation and torments of Hell-fire in the life to come. This is stated very clearly in verse 25 of Surah Al-Hadeed, part of which has already been quoted above. The translation of the full verse is as follows:

We sent Our messengers with clear instructions and bright signs and sent with them (Our revealed) Book and the Balance in order that the humanity may stick to, and behave with, Justice. And We sent down iron which has great strength and other benefits for men. This has been done so that Allah may know who helps Him and His messengers, unseen. Sureley, Allah is Strong, Almighty. (Al-Hadeed 57:25)

Similarly, Surah Al-Saff ends with this call:

O Believers, be helpers (in the cause) of God, even as Jesus, the son of Mary, said to his disciples, "who will be my helpers (in the cause) of God?" (Al-Saff 61:14)

If one does not accept this immaculately clear view of the Islamic obligation (regarding the struggle to establish the Deen of Allah) based on self-explanatory propositions, he will do so at his own peril.

It may be mentioned here that there is a difference of opinion about the referent of objective pronoun hu in the expression le-yuzhira-hu. According to some interpreters and exegetists of the Qur´an, it refers to Prophet Muhammad (SAW), and, according to some others, it refers to Deen Al-Haq. Again, this makes no real difference in the meaning and import; the victory of the Prophet is not to be taken as his personal or his clan´s or tribe´s victory. Rather, it means the dominance and triumph of the Faith which he preached tirelessly, and established, in letter and spirit, throughout the whole of the Arabian peninsula.

Alad-deeni Kulli-hi

This expression of the Qur´anic verse has been variously translated as "over all false religions" and "over all Deen." It is quite significant that the plural form of the noun Deen — which is Adiyyan — has not appeared in the whole of Qur´an even once. Moreover, the emphasis connoted by the expression kulli-hi, in addition to the verse already noted, appears at only one other place in the Holy Qur´an, as follows:

And fight against them until there is no more oppression and all Deen belongs to Allah alone. (Al-Anfal 8:39)

Here, to translate Deen in the plural as Adiyyan will be quite wrong; to say that all religions can belong to God is an utter travesty of truth, whereas directing and devoting all sincere worship and obedience to One Almighty is an important Qur´anic theme which has been expressed repeatedly in nearly identical words. With this significance of the locution Deen in mind the real import of the verse under discussion becomes very obvious; that is, the purpose of the advent of the Last Prophet (SAW) is that he should make the Deen of Allah dominant over the whole way of life and with regard to all collective institutions. One can therefore translate this part of the verse as "...to the end that he make it prevail over the entire Deen, i.e., over all aspects of living...."

It is important at this juncture to understand logically and rationally as to why establishing Deen or making it dominant was at all essential. This was for two reasons: First, Deen by its very nature demands its establishment and domination over all the spheres and institutions of life. A way of life — particularly one based on total submission to God Almighty — is meaningless and contradictory if it is not implemented and put in practice. This by itself makes Deen quite radically different from a mere religion in the contemporary Western sense of the word. A religion is, in fact, a fragmentary or a partial affair and can exist under any Deen, which is identifiable with the dominant politico-socio-economic order of a given land. At the time when Islam was dominant as a Deen, we find that Christianity, Judaism, Zoroastrianism, Hinduism and Buddhism survived under its domination as religions, and their followers were forced to accept the Qur´anic injunction "... they agree to pay the exemption tax (jizia), and remain humbled." (Al-Tawba 9:29). Similarly, reduced and attenuated to the status of a private affair, Islam existed during the Colonial era as a mere religion.

Deen, on the other hand, is a total and integrated whole, and it has no reality or efficacy until it is practised in toto and held supreme over all spheres of life, including that of the political authority itself. As a matter of common sense, two different Deens — that is to say, two different politico-socio-economic systems — can never co-exist; thus, the co-existence of Monarchy and Democracy or Capitalism and Communism on a par with each other in the same country is just not possible. However, their co-existence is conceivable only in case one of them maintains its authority as the dominant system of the country, while the other yields and allows itself to be reduced to the level of a ritualistic and non-assertive religion.

In respect of the difference between religion and Deen, two points should be clearly borne in mind: (1) the Arabic word for religion is madhhab, which has not been used at all in the Qur´an, nor has it been used in the whole corpus of Hadith in its present commonly understood meaning. It came to be used much later quite rightly to connote various schools of juristic thinking, e.g., Hanbali madhab, Maleki madhab, Hanafi madhab, etc, which are in reality branches or developmental variants of that part of the faith of Islam that deals with law or Shari´ah. (2) Though, in matters of details, the revealed law or the Shari´ah given to Prophet Musa (AS) and Prophet Muhammad (SAW) shows numerous points of divergence, yet the essentials of Deen have remained identical right from Prophet Adam (AS) down to Prophet Muhammad (SAW). This point is elucidated by the following Qur´anic verse:

The same Deen has been ordained for you as that which He enjoined on Noah, the one which We have sent by inspiration to you (O Prophet), and that which We enjoined on Abraham, Moses, and Jesus: namely, that they should establish this Deen and make no divinsion therein. (Al-Shura 42:13)

The second reason why the establishing of the Deen of Allah is so vital is this: irrespective of its excellence and instrinsic worth, a given system of life will never rise above the level of a fantacy or a daydream unless it is established in the world of reality so that everyone can see its merits, instead of just hearing and reading about them. For Prophet Muhammad (SAW), the actual establishment of Islam´s dominance over all social structures and institutions was essential to prove its viability and practicability; otherwise even this matchless and most outstanding system of life would have been taken as a mere utopia. And surely, utopias never convince people at large. The Prophet´s duty of furnishing a "Witness to the Truth" for people and leaving them no excuse of ignorance would have remained undischarged until the whole politico-socio-economic system of Islam — including its law or Shari´ah — were translated into concrete facts. That is why the Holy Prophet (SAW) and his Companions (RAA) endeavoured to their fullest in their strenuous struggle to achieve the domination of Islam, which blossomed and flourished during the period of the Rightly Guided Caliphs. In this golden era of pristine Islam, the ideal moral values preached so far only in sermons — values like human freedom, fraternity and equality — were turned into real and objective facts, and this feat has been authentically recorded in history and acknowledged by world historians.

H. G. Wells, the eminent British author and historian who otherwise shows disrepect and insolence towards the personal life of Prophet Muhammad (SAW), acknowledges in his A Concise History of the World that although high-sounding and idealistic sermons were frequently delivered in favour of values like human freedom, fraternity and equality, no attempt was ever made to put them in practice; the moving sermons of Jesus of Nazareth being a case in point. According to Mr. Wells, it was Prophet Muhammad (SAW) who, for the first time in human history, established an actual social order based on these high moral values. Thus, we see that even an enemy of Islam is forced to acknowledge the marvelous superiority of the prophetic career of our Holy Prophet (SAW), not only in the capacity of a preacher and a sermonizer but also as the architect par excellence of the Islamic polity.

It was this success of Prophet Muhammad (SAW) and his devoted Companions (RAA) — in establishing Islam as a Deen — which proved the fact that all the higher abstract values can indeed be put into practice. In the family system, it was shown how women can have a status of high respect and dignity and enjoy their rights even though an administrative authority was given to the husband. In the political setup, it was proved that the individual´s complete freedom of speech and criticism can co-exist side by side with strict political regimentation and discipline, as well as with all the demands of justice. On top of this, it was shown that, in the economic sphere, private ownership and personal initiataive are perfectly compatible with smooth circulaltion and equitable distribution of wealth. Without accomplishing all this in practice, a conclusive proof would not have been established in favour of the Islamic way of life for the men of the age that began with the advent of Prophet Muhammad (SAW).

Just think of any good or social value, and you will find it realized supremely and in the most balanaced form in the system of life established by the Holy Prophet fourteen centuries ago. Indeed, one feels that in the realm of social justice and equity, human thought and endeavour has throughout only tried to reach near or approximate to the lofty ideals set by the Prophet´s revolutionary struggle, and in no sense surpass them. That is the reason why in the present century, during the freedom struggle for India, the Hindu leader Mr. Gandhi asked his co-nationals to keep before themselves the models of the governance of Abu Bakr and Umar (and not those of Ramayana and Maha Bharata, or Bikrama Jeet and Chandra Gupt Moria). Gandhi expressed these thoughts in his own magazine Harijan in 1937 at the time when ministries were formed for the first time in British India, and since Muslim League had boycotted the 1936 elections, the Congress had formed ministerial cabinets throughout the Indian subcontinent.

The completion of Divine guidance and finality of Muhammad´s Prophethood logically necessitated that he, in addition to variegated missionary and soul-purifying and character-building activities, organize a revolutionary party of highly committed and dedicated men, and that, after defeating all forces of evil, actually establish and operationalize the Deen of Allah in its totality. This constitutes the summatory character of Prophet Muhammad´s mission which assigns to him a unique and privileged status in the galaxy of Divine messengers.

The Leader of Revolution

We will no doubt be guilty of irreverence if we consider Prophet Muhammad (SAW) comparable to other leaders of historical revolutions in the world. But, nevertheless, it is a fact that no one in the entire human history deserves the title of "leader of revolution" more than Prophet Muhammad (SAW). This is because all revolutions witnessed by mankind — including the French and the Bolshevik Revolutions — were partial and imperfect, as they affected only some part of the collective human existence. Thus, the French Revolution brought change in the political structure and the form of government, while the Bolshevik Revolution mainly changed the economic setup of Russia. On the other hand, the Islamic Revolution of the 7th century C.E was a total and absolute transformation which affected all aspects of life. Everything changed. Right from the basic metaphysical beliefs to the ethical value-structure, from the eating and drinking habits to the dynamics of interpersonal relations, from the rites and rituals for worship to ceremonies and customs, and from the social setup and economic system to the political order and statecraft — all underwent radical changes. Indeed, this was a Revolution in the true sense of the word.

The Revolutionary Struggle

The endeavor and struggle of Prophet Muhammad (SAW) to bring about the Islamic revolution too was unique and unparalleled in the entire human histoy, in so far as all the variegated stages of the revolutionary process were completed in one man´s life span. There is on other instance in world history in which a propounder of a revolutionary ideology — starting from theoretical dissemination and going through all the phases of organization, passive resistance, challenge, and armed conflict — successfully brought about a revolution. This, in fact, is the most remarkable feat of our beloved Prophet (SAW) that, starting the mission of making Islam dominant from his individual self, he established the "Kingdom of Heaven on earth" within a brief span of twenty three years (of lunar calender) so that Islam was practiced in its totality, both in letter and in spirit, throughout the length and breadth of the Arabian peninsula.

Now, we would like to discuss two important points which link up with ideas presented in the above lines. The first point is about the short-sightedness and errorneous judgement of Western shcolars vis-à-vis the revolutionary struggle of Prophet Muhammad (SAW), while the other relates to the ummatic obligation of Muslims with regard to completing the mission of the Holy Prophet.

The Misconception of Western Writers

The Western "scholars" of Islam and the orientalists who have published a number of books on the life-history of the Holy Prophet (SAW), have generally erred in their over-all assessment of the Prophetic mission.

The main reason for their misunderstanding is that they did not at all appreciate the culminatoy and summatory character of his prophetic mission. They do have a vague notion of the basic and primary objectives of the prophetic call, and hence they feel that a prophet may at best be a preacher, a mentor, a teacher, a reformer and a warner. But as they are not clear about the finality of Prophethood and the summatory character of Prophet Muhammad´s mission, they cannot possibly imagine a prophet as a statesman, a commander of fighting armies, and an administrator. They just cannot swallow the fact that Prophet Muhammad (SAW) performed all the above mentioned functions, that he was both a preacher and a statesman. Finding it difficult to reconcile mentally all the capacities of Prophet Muhammad (SAW), some openly repudiated his Divine messenger-ship and only acclaim him to be a great leader. Others had recourse to very naive and foolish theses.

Thus, in the words of Dr. Michael Hart, "he [Prophet Muhammad] was the only man in history who was suprememly successful on both the religious and secular levels." Arnold Toynbee maintains that "Muhammad failed as a prophet and succeeded as a statesman." Montgomery Watt speaks of the Prophet as "one of the greatest sons of Adam", but, unable to harmonize the "secular" with the "religious", he has, very wrongly, divided the life of Prophet Muhammad (SAW) into two disparate and disjointed phases, hence the titles of his two books are "Muhammad At Makkah" and "Muhammad At Medinah." The insinuation here is that the personality of the Prophet at Makkah was entirely different from his personality at Medinah. All this, in fact, is the result of a fundamental misconception regarding Prophet Muhammad´s Divinely ordained mission as the last of all prophets.

The Ummatic Obligation of Muslims

The vital question that a true Muslim must ask himself is this: Did Prophet Muhammad (SAW) himself fulfill the prophetic mission assigned to him by Allah (SWT) completely and in all respects? Or has that mission to be continued and carried out by Muslims to its completion at the global level? If we concede the turth projected in the latter question, can we really accomplish this gigantic task merely by celebrating annually the prophet´s birthday with devotion and fervor and by eulogizing his life and character traits? The right answer to this is definitely in the negative.

We Muslims must understand very clearly the all-important corollary of the belief in the Finality of Prophethood with the advent of Muhammad (SAW). That the institution of Prophethood has reached its zenith means that there will be no more prophets, and, therefore, the responsiblity for the task executed by the chain of prophets has now been placed on to the shoulders of the Muslim Ummah. In respect of both types of duties — those pertaining to the basic purpose of Prophethood, which is preaching, and those related to the consummatory nature of Muhammad´s Prophethood, which is establishing the Deen of Allah in its totality — the responibility lies with those who take pride in belonging to the Muslim Ummah and who adore and eulogize the Holy Prophet.

All convinced and committed Muslims must realize that, since after Prophet Muhammad (SAW) there is going to be no prophet for the guidance of mankind, Prophet Muhammad´s mission has therefore acquired the following two-fold direction and significance. Firstly, he is the Messenger of Almighty Allah (SWT) to his contemporary Arab people (in particular) and, secondly, he is also the Messenger to the entire humanity till the end of the world (in general). It is stated quite clearly in the Holy Qur´an (Al-Jum´ah 62:2,3) that the Prophet (SAW) was sent unto both the unlettered people (ummiyeen) and unto all the people belonging to other lands and future times (akhereen). The latter aspect of Muhammad´s Prophethood stresses the universality and timeless validity of all that was revealed to him. In a sermon already referred to, the Holy Prophet (SAW) addressed his audience thus:

Verily, I am God´s Messenger unto you people in particular and unto all mankind (of other lands and of future times) in general. (Cf. Sermons of the Holy Prophet, reproduced in Nahjul Balaghah)

Prophet Muhammad (SAW) executed and fully achieved the target envisaged by the more immediate or "particularized" aspect of the prophetic call in his own life time, through the myriad activities of preaching and disseminating the Truth as well as persistent active struggle and even armed conflicts, in making Islam the supreme and dominant force in all of the Arabian peninsula. In this struggle, the Holy Prophet (SAW) and his Companions (RAA) had to put up with all sorts of opposition, verbal and physical persecution, slander and mental anguish, conspiracies and armed attacks, vilifications and disinformation campaigns. Prominent landmarks in this arduous struggle include the confinement in the Sheb of Bani Hashim, the extremly insulting treatment and physical assault in Ta´if, the ordeal of hiding in the cave of Thaur while the Prophet and his Comanion Abu Bakr were chased by the Quraysh, the migration to Medinah, and the battles of Badr and Uhad and Khyber and Tabuk; the Holy Prophet (SAW) was forced to see hundreds of his devoted and cherished Companions martyred in this struggle, including Mus´ab Ibn Umair and Hamza (May God be pleased with them). But without faltering a bit, Prophet Muhammad (SAW) and his Companions (RAA) endured all the hardships and tribulations with patience and persevarence, and continued to work persistently for the exection of the Divinely ordained mission, until Islam gained ascendancy in all walks of life and the Qur´anic values and laws were implemented at all levels.

The climax and finale of the prophetic mission came at the pilgrimage performed by Prophet Muhammad (SAW) in 9 AH, when he addressed a mammoth gathering of Muslims at the Hajj Congregation and asked them whether he had fully transmitted to them the Truth. In reply, all testified that he had indeed communicated the Truth, that he had conscientiously discharged the duty entrusted to him by Almighty Allah (SWT), and that he had worked for their spiritual well being in the best possible manner. Only a few months later the Holy Prophet (SAW) left this world for the Heavenly abode. Now, in the light of the following Qur´anic verse:

He has chosen you....so that the Messenger may be a witness (to Truth) before you and you might bear witness (to it) before all mankind. (Al-Hajj 22:78)

the execution of the prophetic mission at the global level is the obligation of the Muslim Ummah as a whole. In the pursuance of this very objective the noblest of the Prophet´s Companions, i.e., the four Rightly Guided Caliphs, carried the banner of Islam on his behalf to the wide world outside the Arabian Peninsula. Indeed, Islam reigned supreme in its pristine excellence on a vast area of the then civilized world, and the obligations of witnessing to the Truth before mankind, preaching the message of Almighty Allah (SWT) and making Islam dominant as a system of life were discharged with utmost dedication for almost three decades. Thereafter, the Deen of Allah experienced a slow and gradual decline till it reached its lowest ebb in the first quarter of the present century.

Starting as an ideology believed in by a handful of people, Islam became the rock-bottom foundation of a whole world civilization. Now it has been reverted back to a position in which very few Muslims genuinely and whole-heartedly adhere to its dictates. We have, however, seen that Almighty Allah (SWT) demands of us a struggle and persistent endeavour to re-establish the link between faith and power, bringing both of them into a single unified whole.

So let us passionataely involve ourselves in our society to do His will, and still more passionately let our hearts yearn for His pleasure. Let the life of the Prophet energize our ambitions and priorities. Let his message be our message, let his conduct be our conduct, and let his goals be our goals. Let nothing motivate us but an intense longing to please our Lord in the world to come, and let this expectation and desire give a dicisive impetus to our life in this world.

The hope of meaningful future must make us bold enough to confront the risks and endure the pains that lie in living by God´s will. We, as Muslims, have but one option: to strive to change the world to conform to the model given to mankind by Prophet Muhammad (SAW). Any other choice will only betray our hypocrisy.

Related Link: Life of Muhammad

Holy Quran Info

2009-02-10T20:09:00.000-08:00

1. How many Sura are in Holy Quran ? 114

2. How many Verses are in Holy Quran ? 6666.

3. How many dots are in Holy Quran ? 1015030.

4. How many over bar (zaber) are in Holy Quran ? 93243

5. How many under bar ( Zaer ) are in Holy Quran ? 39586

6. How many Raque are in Holy Quran ? 1000.

7. How many stop ( Waqf ) are in Holy Quran ? 5098.

8. How many Thashdeed are in Holy Quran ? 19253.

9. How many letters are in Holy Quran ? 323671

10 How many pash are in Holy Quran ? 4808.

11 How many Madd are in Holy Quran ? 1771

12 How many words are in Holy Quran ? 77701.

13 How many parts of Holy Quran ? 30.

14 How many time Besmillah Al-Rahmaan Al-Raheem is repeated ? 114.

15 How many Sura start with Besmillah Al-Rahmaan Al-Raheem ? 113.

16 How many time the word Quran is repeated in Holy Quran ? 70.

17 Which is the longest Sura of Holy Quran ? Al-Baqarah.

18 Which is the best drink mentioned in Holy Quran ? Milk.

19 The best eatable thing mentioned in Holy Quran is ? Honey.

20 Which is the shortest Sura of Holy Quran ? Qausar.

21 The longest verse of Holy Quran is in which Sura? Al-Baqarah No.282

22 The most disliked thing by the God though Halal is ? Divorce

23 Which letter is used for the most time in Holy Quran.? Alaph

24 Which letter is used for the lest time in Holy Quran ? Zaa.

25 Which is the best night mentioned in Holy Quran ? Night of Qadar.

26 Which is the best month mentioned in Holy Quran ? Ramzan.

27 Which is the biggest animal mentioned in Holy Quran ? Elephant.

28 Which is the smallest animal mentioned in Holy Quran ? Mosquito

29 How many words are in the longest Sura of Holy Quran ? 25500.

30 How many words are in the smallest Sura of Holy Quran ? 42

31 Which Sura of Holy Quran is called the mother of Quran ? Sura Hamd

32 How many Sura start with Al-Hamdullelah ? Five_ Hamd, Inaam, Kahf, Saba & Fatr.

33 Which Sura has the same number of verses as the number of Sura of Holy Quran ? Taqveer 114 verses.

34 How many Sura's name is only one letter ? Three, Qaf, Sad & Noon.

35 How many Sura start with word " Inna " ? Four sura - Fatha, Nuh,Qadr, Qausar.

36 Which Sura has the number of its verses equal to the number of Masumeen Saf, 14 verses.

37 Which sura are called Musabbahat ? Esra, Hadeed, Hsar, Juma, Taghabun & Aala.

38 How many sura are Makkahi and how many are Madni ? Macci 86, Madni 28.

39 Which sura is on the name of tribe of Holy Prophet ? Quresh

40 Which sura is called the heart of Holy Quran ? Yaseen.

41 In which sura the name of Allah is repeated five time ? Sura al-Haj.

42 Which sura are named Azaiam ? Sajdah, Fusselat, Najum & Alaq.

43 Which sura is on the name of one Holy war ? Sura Ahzaab.

44 Which sura is on the name of one metal ? Sura Hadeed

45 Which sura does not starts with Bismellah ? Sura Tauba.

46 Which sura is called ' Aroos-ul-Quran ? Sura Rehman.

47 Which sura is considered as 1/3 of holy Quran ? Sura tauheed.

48 The name of how many sura are with out dot ? Hamd, Raad, Toor, Room, Masad.

49 In which sura Besmillah came twice ? Sura Naml.

50 How many sura start with the Initials ( Mukette'at ) 29 Sura.

51 Which Sura was revealed twice ? Sura Hamd.

52 In which Sura the back biter are condemned ? Sura Humzah.

53 In which Sura the name of Allah is repeated in every verse ? Sura Mujadala.

54 In which Sura the letter 'Fa' did not come ? Hamd.

55 Which Sura are called Muzetain ? Falk & Nas.

56 Which are those Sura if their name are reversed remain the same ? Lael & Tabbat.

57 Which is that Sura if its first letter is remove becomes the name of one of the city of Saudi Arab? Sajdah

58 Which Sura start with word ' Tabara Kallazi' ' Mulk & Furkan

59 Macci Sura were revealed in how many years ? 13 years

60 Madani Sura were revealed in how many years ? 10 years.

61 Which sura start with word Kad ? Mujadala & Momenoon.

62 Which Sura is related to Hazrat Ali ? Sura Adiat.

63 How many Sura are in 30th. Chapter ? 37.

64 Which sura every verse ends with letter 'Dal ' ? Tauheed.

65 Which Sura is revealed in respect of Ahllelbayet ? Sura Dahr.

66 Which sura every verse ends with letter ' Ra ' Qauser.

67 In which sura the creation of human being is mentioned ? Sura Hijr V-26.

68 In which sura the regulations for prisoner of war is mentioned ? Sura Nesa

69 Which sura is having the laws about marriage ? Sura Nesa.

70 Which sura if its name is reversed becomes the name of one bird ? Sura Room.

71 In which sura the story of the worship of cow of Bani Esra'iel is mentioned ? Sura Taha.

72 In which sura the law of inheritance is mentioned? Sura Nesa.

73 In which sura the Hegira of Holy Prophet is mentioned ? Sura Infall.

74 In which Sura the 27 Attributes of God are mentioned ? Sura Hadeed.

Women Rights in Islam

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Definition

According to the Oxford dictionary, ‘Women’s Rights are the rights, that promote a position of social and legal equality, of women to men’

According to the Oxford dictionary, ‘they are the rights, claimed for the women, equal to those of men, as regards to suffrage that right to vote, as regards to property, etc’.

‘Modernising’, according to the Oxford dictionary means, ‘to make modern, to adapt to modern needs or habits’.

And according to the Webster’s dictionary it means… ‘To make modern, or to give a new character or appearance - e.g., to modernise ones ideas’.

In short, modernising is a process of updating or opting for the betterment of the present status itself - It is not the present modern status itself.

Can we modernise ourselves, to master our problems, and to realize a new way of life, for the whole human race?

I am not concerned about the modern ideas, the conclusions and the categorical statements made by scientists and inexperienced armchair experts, as how a life should be lived by a woman.

I am going to base my conclusions and considerations on truth, which can be proved by experience.

Experience and unbiased factual holistic analysis, are the sure test, between the gold of truth, and the glitter of theory.

We have to check our thinking against reality, otherwise many a times, our mental process will go astray - Indeed the great brains of one time, believed that the world was flat.

Women Rights in Islam

Islam’s radical revolutionary support, gave women their due right and status in the days of ignorance… 1,400 years ago.

Islam’s objective was and continues to be, to modernise our thinking, our living, our seeing, our hearing, our feeling and striving for the women’s upliftment and emancipation in the society.

Before I dwell further with the topic, I would like you to make note of a few points.

Approximately one fifth of the world’s population, consists of Muslims. There are different Muslim societies - Some may be close to Islam, some may be far away from Islam.

The ‘Women’s rights in Islam’ should judged according to the authentic sources, and not what individual Muslims do, or what the Muslim society does.

The authentic sources of Islam, are the Qur’an, which is the word of God, and the authentic Sunnah, and the traditions of our beloved Prophet (peace be upon him).

Qur’an will never contradict itself, nor will the authentic Hadith contradict itself… neither will these two authentic sources, contradict each other.

Sometimes the scholars differ, and many a times, these differences can be removed by analyzing the Qur’an as a whole, and not just by quoting one particular Verse. Because if one particular verse of the Qur’an is ambiguous many a times the answer is given somewhere else in the Qur’an - Some people quote one source and neglect all the other sources.

It is the duty of every Muslim, male or female, to seek the pleasure of God, and to act as His trustee on this world, and not to try and gain fame or satisfy one’s own ego.

Islam believes in equality of men and women – ‘Equality’ does not mean ‘identicality’.

In Islam, the role of a man and woman is complimentary, it is not conflicting. It is that of a partnership, it is not contradictory, so as to strive for supremacy.

Economical Rights to the Women

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Islam gave economical rights to the women 1,300 years before the West.

An adult Muslim woman can own, she can dispose or disown any of her property without consulting any one, irrespective whether she is married or she is single.

In 1870, it was the first time in England, that the West recognized the rights of the married woman, where she was allowed to own or dispose any of her property without consultation.

I do agree that the women were given their economical rights 1300 years ago - these are ancient rights - but the question is – ‘are they modernizing or outdated?’

Women on Job:

A women in Islam, if she wishes to work she can work - There is no text in the Qur’an or the authentic Hadith which prevents or makes it prohibited for a woman to do any work, as long as it is not unlawful, as long as it is within the preview of the Islamic Shariah, as long as she maintains her Islamic dress code.

But natural, she cannot take up jobs, which exhibit her beauty and body - Like for example, modeling and film acting, and such kind of jobs.

Many of the professions and jobs which are prohibited for the woman are also prohibited for the man, for example serving alcohol, working in gambling dens, doing any unethical or dishonest business. All these jobs are prohibited for both men and women.

A true Islamic society requires women to take up profession such as doctors.

We do require female Gynecologists, we do require female nurses, we do require female teachers.

But, a woman in Islam has got no financial obligations - The financial obligation is laid on the shoulders of the man in the family - Therefore she need not work for her livelihood.

But in genuine cases, where there are financial crisis in which both the ends do not meet, she has the option of working.

Here too, no one can force her to work - She works out of her own, absolute free will.

Financial Security for Women:

A woman in Islam has been given more financial security, as compared to the man.

As I told you earlier, the financial obligation is not put on her shoulder - It is put on the shoulder of the man in the family. It is the duty of the father or the brother, before she is married and the duty of the husband or the son, after she is married to look after her lodging, boarding, clothing and financial aspects of her.

Compulsory Marital Gift for a Woman:

When she gets married, she is on the receiving end.

She receives a gift - she receives a dower or a marital gift, which is called as ‘Meher’.

And it is mentioned in the Qur’an in Surah Nisa, Ch.4 Verse No.4 which says, ‘Give to the woman in dower, a marital gift’.

For a marriage to solemnize in Islam, ‘Meher’ is compulsory.

But unfortunately in our Muslim society here, we just keep a nominal ‘Meher’ to satisfy the Qur’an, say 151 Rupees, or some people give 786 Rupees and they spend lakhs and lakhs of Rupees on the reception, on the decoration, on the flowers, on the lunch parties, on the dinner parties.

In Islam, there is no lower-limit, nor is there an upper limit for ‘Meher’ - But when a person can spend lakhs of Rupees on the reception, surely the ‘Meher ’ should be much more.

There are various cultures which have crept into the Muslim societies, specially in the Indo-Pak area.

They give a small amount of ‘Meher’ and they expect the wife to give a fridge, to give a T.V set, they expect the wife to give an apartment, to give a car, etc., and a large sum of dowry, depending upon the status of the husband.

If he is a graduate, they may expect 1 lakh - If he is an engineer they may expect 3 lakhs - If he is a doctor they may expect 5 lakhs.

Demanding dowry from the wife, directly or indirectly is prohibited in Islam.

If the parents of the girl give the girl something out of their own free will, it is accepted - But demanding or forcing directly or indirectly, it is prohibited in Islam.

No Financial Liabilities:

If a Woman works, which she does not have to - whatever earning she gets, it is absolutely her property.

She need not spend on the household - if she wants to spend it is her free will.

Irrespective how rich the wife is, it is the duty of the husband to give lodging, boarding, clothing and look after the financial aspects of the wife.

In case of divorce or if a wife gets widowed, she is given financial support for the period of ‘Iddah’ - and if she has children, she is also given child support.

Right to Inherit:

Islam gave the right to the women to inherit, centuries ago.

If you read the Qur’an - in several verses, in Surah Nisa, in Surah Baqarah and in Surah Maidah, it is mentioned that a woman, irrespective she is a wife or she is a mother, or a sister, or a daughter, she has a right to inherit. And it has been fixed by God Almighty in the Qur’an.

Social Rights of Women in Islam

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Broadly it can be categorized into four sub-headings. Social rights given to a daughter, to a wife, to a mother and to a sister.

Social Rights to a Daughter

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Islam prohibits, female infanticide. The killing of female children is forbidden in Islam.

It is mentioned in Surah Taqveem, Ch. 81, Verse No. 8 and 9, ‘when the female child is buried alive and when she questions you, for what crime was she killed’.

Not only female infanticide has been prohibited, all sorts of infanticides has been prohibited in Islam, whether it be a male child or a female child.

It is mention in the Qur’an in Surah A’nam Ch.6, Verse No.151 that, ‘Kill not your children for want of sustenance for it is God that will provide sustenance for you and for children’.

A similar thing is mentioned in Surah Isra, Ch.17 Verse No.31 which says… ‘Kill not your children for want of sustenance, for it is God that will provide sustenance to you and your children, for killing of children is a major sin’.

In the pre-Islamic Arabia, whenever a female child was born mostly she was buried alive.

Alhamdullillah, after the spread of Islam this evil practice has been discontinued.

But unfortunately it still continues in India - According to a BBC report, in the programe assignment the title of which was ‘Let Her Die’, there was a British reporter by the name of Emily Beckenen, who came all the way from Britain to India to give us the statistics of the female infanticide.

In that programe, it gives the statistics, that every day more than 3,000 fetuses are being aborted on being identified that they are females.

If you multiply this figure by the number of days, that is multiplied by 365, you get a figure of more than one million female fetuses are being aborted every year in our country.

And there are big hoarding and posters in states like Tamil Nadu and Rajasthan, which says spend 500 Rupees and save 5 lakh Rupees.

What does it mean? - That spend Rupees 500 on medical examination like Aminocententus or Ultra Sonography, and identify the gender of child.

If it is a female you can abort it and you’ll save 5 lakh Rupees - How?

The couple of lakhs you spend on upbringing her and the remaining lakhs of Rupees you spend on giving dowry to the man who will marry her (a custom in India).

According to the report of the Government Hospital of Tamil Nadu – ‘out of every 10 female children that are born, four are put to death’ - No wonder the female population in India is less than the male population.

Female infanticide was continuing in India since centuries - If you analyze the statistics of the 1901 census, for every 1000 males there were 972 females.

According to the 1981 statistics and census, it tells you for every 1000 males you have 934 females.

And the latest statistics of 1991 tells you that for every 1000 males you have 927 females.

You can analyze that the female ratio is dropping every year - And since science and medicine has advanced, it has helped in this evil practice.

Just because Islam tells you that you should not kill any children whether it be male or female will you call these rights in Islam as modernizing or outdated?

Qur’an not only prohibits female infanticide, it rebukes at the thought of you rejoicing at the birth of a male child and getting saddened at the birth of a female child.

In Islam, a daughter should be brought up correctly.

In Islam, there should be no partiality in upbringing of the daughter or the son.

According to a Hadith, ‘In the presence of the Prophet Muhammad, once a man kissed his son and placed him on his lap but did not do the same to his daughter.

The Prophet immediately objected and said that you are unjust - You should have even kissed your daughter and placed her on the other lap’.

Social Rights to Wife

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All the previous civilizations, they have considered the women to be an ‘instrument of the devil’.

The Qur’an refers to the women as ‘Mohsana’, that is a ‘fortress against the devil’.

And if a woman, who’s good, marries a man, she prevents him from going on the wrong path.

There’s a Hadith in which Prophet Muhammad (peace be upon him) he said that, ‘there is no monasticism in Islam’ .

And again according to Sahih Bukhari, Volume No. 7, Ch. No. 3 Hadith No 4 it says that ‘the Prophet Muhammad ordained the young men, all those who have the means to marry, they should marry - For it will help them to guard their gaze and guard their modesty.

The Qur’an say’s that, ‘We have put love into the hearts of the husband and wife’.

If you read Surah Rum, Ch. 30, Verse No. 21 it says that, ‘And amongst our signs We have created for you mates or companions, so that you may dwell in them in tranquillity and we have put love and mercy between your hearts’.

According to Surah Nisa, Ch.4, Verse No.21, marriage is considered as a strong agreement, a strong contract.

According to Surah Nisa, Ch.4, Verse No.19, it says, ‘You are prohibited to inherit women against their will’ - Means, to marry the permission of both the parties are required.

It is compulsory that the man and women both should agree to marry. No one - not even the father can force their daughter to marry against her wishes.

There’s a Hadith in Sahih Bukhari, Volume 7, Book 62, Number 69, which says ‘that a lady she was forced by her father to marry against her wishes’ - And she went to the Prophet and the Prophet invalidated the marriage’.

Another Hadith in Ibn-e-Humbal, Hadith No. 2469, it says ‘that a daughter was forced by her father to get married - And when the daughter approached the Prophet, the Prophet said you can either continue, or if you wish you can invalidate the marriage.

That means, the consent of both the male and the female is required.

In Islam, a women is considered as a homemaker - She is not considered as a housewife, because she is not married to the house.

Many people use terminology, without understanding what it means – ‘Housewife’ means ‘you are the wife of the house’.

So I believe, from now onwards the sisters would prefer calling themselves ‘homemakers’, than ‘house wives’, if they are occupied more in the home.

In Islam, a woman, she is not married to a master that she should be treated like a slave - She is married to it is equal.

And there is a Hadith which says in Ibn-Hambal - Hadith No 736, 7396. It says that, ‘the most perfect of the believers are those that are best in character and behavior, and those that are best to their family and their wives’.

Islam gives equal rights to the man and woman. Qur’an clearly mentions that men and women, husband and wife have equal rights in all aspects, except leadership in the family.

It is mentioned in the Qur’an in Surah Baqarah Ch.2, Verse No.228. It says that, ‘...the women have been given rights similar against them (men) on equitable terms but the men have a degree higher...’.

Most of the Muslims have misunderstood this verse, when it says ‘a men have a degree higher’ - As I said we should analyze the Qur’an as a whole. And its mentioned in Surah Nisa, Ch. 4, Verse No.34 which says, ‘The men are the protectors and maintainers of the women, for God has given one of them more strength than the other and they give them their means’.

People say the word ‘Kawwam’ means, ‘one degree higher in superiority’ - But actually the word ‘Kawwam’ comes from the root word ‘Ikamah’. ‘Ikamah’ means for example ‘when you give the Ikamah before prayers - You stand up’.

So ‘Ikamah’ means to standup - so the word ‘Kawwam’ means one degree higher in responsibility, not one degree higher in superiority.

Even if you read the commentary of ‘Ibne-Kathir’ - He says that the word ‘Kawwam’ means one degree higher in responsibility, not one degree higher in superiority.

And this responsibility, should be carried out by mutual consent of both husband and wife.

It is mentioned in Surah Baqarah, Ch.2, Verse No.187, which says, Which means… ‘Your wives are your garments, and you are their garments’.

What’s the objective of garments - It is used to conceal and to beautify.

The husband and wife, should conceal each others faults, and they should beautify each other - Its a relationship of hands and gloves.

The Qur’an mentions that, ‘even if you do not like your wife, you should treat her kindly’.

It is mentioned in Surah Nisa, Ch.4, Verse No.19, that, ‘...consort with them (your wives) in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good.

Even if you dislike your wife you have to treat her kindly and with equity

Just because the rights of a wife are equal to those of the husband in Islam, will you call such rights in Islam as modernizing or outdated?

Social Rights to a Mother

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The only thing above respect to Mother, is the worship of God - It is mentioned in:

Ch.17, Verse No.28-29, It says that… ‘God has ordained for you, that you worship none but Him, and to be kind to your parents. And if any one or both of them reach old age do not say a word of contempt or repel them but address them with honour, and speak to them with kindness, and lower your wing of humility and pray to God - ‘My Lord! bless them as they have cherished me in childhood’.

Surah Nisa, Ch. No. 4, Verse No. 1 says, ‘Respect the womb that bore you’.

Surah A’nam, Ch.6, Verse No.151, says that, ‘You have to be kind to your parents’.

Surah Luqman Ch.31, Verse No.14, says that, ‘We have enjoined on the human beings to be kind to his parents. In travail upon travail, did their mother bore them and in years twain was their weaning’.

A similar thing is repeated again in Surah Ahqaf, Ch.46, Verse No.15, that… ‘We have enjoined on the human beings to be kind to his parents. In pain did their mother bore them and in pain did she give them birth’.

Another Hadith related in Sahih Bukhari in Volume 8, Ch. No. 2 Hadith No. 2, as well as in Sahih-Muslim - It says that a man asked the Prophet Muhammad… ‘Who requires the maximum love and respect and my companionship in this world?

The Prophet replied – ‘your mother’
‘Who is next’? – ‘your mother’
‘Who is next?’ – ‘your mother’
The man asked for the fourth time, - ‘Who is next’
The Prophet replied ‘your father’.

So 75% of the love and respect goes to the mother and 25% of the love and respect goes to the father.

Three fourth of the better part of the love and respect goes to the mother – One fourth of the remaining part of the love and respect goes to the father.

Social Rights to a Sister

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According to Surah Tawbah, Ch. 9, Verse No.71, it says that, ‘The men and the women they are friends of each other’.

Prophet Muhammed (may peace be upon him) he said, ‘The women are the ‘Shakat’ -‘Shakat’ means sister’.

Educational Rights to a Woman

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The first 5 verses which were revealed in the Qur’an were from Surah Alaq, or Surah Iqra, Verse No. 1 to 5 which says:

‘Read, recite or proclaim in the name of your Lord, Who has created the human beings from a congealed clot of blood (a leech like substance).

Read, your Lord is most bountiful.

Who has taught the use of the pen.

Who has taught the human beings that which he knew-not’.

The first guidance given in the Qur’an to the humankind was not to pray, was not to fast, was not to give charity - It was read - Islam pays utmost importance to education.

Education is Compulsory in Islam:

According to Quran:

God will exalt those of you who believe and those who are given knowledge to high degrees. (58:11)

And say, O my Lord! increase me in knowledge. (20:114)

And whoever is is given knowledge is given indeed abundant wealth. (2:269)

According to a saying of Prophet Muhammad (pbuh) “It is obligatory for every Muslim, male or female, to acquire knowledge (Al-Bayhaqi).

Imagine, 1400 years ago, when the women were ill treated and were only used as property, Islam asked the women to be educated.

Because Islam tells that every woman should be educated, - Will you call such women’s right’s in Islam as modernizing or outdated?

Legal Rights to a Woman

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According to the Islamic law, men and women are equal - The Islamic Law protects the life and property of a man and woman both.

If a man murders a woman he too will receive the capital punishment of ‘Kisaas’.

According to the Islamic law of ‘Kisaas’, men and women - irrespective the injury be of the eye, of the nose, of the ear, of the body - both receive equal punishment.

And if the guardian of the murderer, even it be a woman - If she says, that forgive the murderer and she accepts ‘Dia’, that is compensation - her opinion cannot be rejected - they have to accept it.

And if there’s difference of opinion between the relatives of the person whose murdered - And some say that the murderer should be killed and some say that he should be forgiven and ‘Dia’ should be accepted - people should prevent the relatives from killing that murderer.

And irrespective whether the witness or the opinion is given by a man or woman, it has same weight.

According to Surah Maida, Ch.5, Verse No.30 - It says… ‘As to the thief, whether he be man or a woman, cut off his or her hand as a punishment for his crime, an example from God’.

Means, if a person robs, irrespective whether he is a man or a woman his or her hands should be chopped - The punishment is the same.

According to Surah Nur, Ch.24, Verse No.2, it says ‘If any commits fornication, be it a man or a woman, flog them with 100 stripes’.

The punishment for fornication in Islam irrespective whether it is a man or a woman, it is the same - Flogging with 100 stripes.

The punishment for men and women, is the same in Islam.

In Islam a woman is allowed to give witness

Imagine, Islam gave right to a woman to be a witness, 14 centuries ago.

Even now in as late as 1980, the Jewish Rabai, they were considering that whether the women should be given a right to act as a witness or not - And Islam gave that right 1400 years ago.

According to Surah Nur, Ch.24, Verse No.4, it is said ‘If any of you put a charge against the chastity of a woman, produce 4 witnesses, and if they falter, flog them with 80 stripes’.

In Islam for a small crime, you require 2 witness - for a big crime you require 4 witnesses.

Accusing a woman falsely is a big crime in Islam, therefore you require 4 witnesses.

Now a days you see in the modern society, you find men abusing women and calling them all sorts of name. They call them prostitutes etc, and nothing is done.

In an Islamic state, if a man calls her a ‘prostitute’ in public or anywhere else, and if she takes that man to court - And if that man cannot produce 4 witnesses or even if he produces 4 witnesses and any one of them falter, all of them will receive 80 lashes each, and in future all their evidence will be rejected.

Islam gives utmost importance to the chastity of the woman.

When a lady marries, she normally adopts the name of her husband.

In Islam she has the option of either keeping her husband’s name, either adopting the name of the husband, or maintaining her maiden name.

And maintaining the maiden name is recommended in Islam - And we find in several Muslim societies that women, even after they get married they maintain their maiden name, because according to the Islamic law men and women are equal.

Will you call such rights in Islam modernizing or outdated?

Political Rights of a Woman

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According to Surah Tawba, Ch.9, Verse No.71, ‘The men and the women they are friends (supporters) of each other’.

Supporters not only Socially - even Politically – Politically, men and women should support each other.

Women can even take part in law making.

And according to the famous Hadith in which Hazrat Umar (may Allah be pleased with him), he was discussing with the Sahabas, and considering putting an upper limit on the ‘Meher ’, since young men were discouraged from getting married - a lady from the back seat she objected and said When the Qur’an says in Surah Nisa Ch.4, Verse No.20 that… ‘you can even give a heap of treasure, a heap of gold in ‘Meher’, when Qur’an puts no limit on ‘Meher’, who is Umar to put a limit (may Allah be pleased with him).

And immediately Hazrat Umar (peace be upon him) said… ‘Umar is wrong and the lady is right’.

Imagine, she was a common lady - If it would have been a famous lady, the name of the lady would be mentioned in the Hadith.

Since the Hadith does not mention the name of the lady, we can understand that the lady was a common lady.

Means, even a common lady can object to the ‘Khalifa’, the head of the state.

And in technical terms it would be called that – ‘she is objecting to the breach of the constitution’,- because Qur’an is the constitution of the Muslims - That means a woman can even take part in law making.

Women have even taken part in the battle fields

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There is a full chapter in the Sahih Bukhari mentioning women in the battle field - Women gave water - they give first aid to the soldiers.

Because the Qur’an says ‘Man is the protector of the ‘Woman’.

Under normal circumstances, the women should not go to the battle field. It is the duty of the man.

Only when required, under necessity are women allowed - and they should go to the battle field if they want.

Otherwise you’ll have the same position as you are having in the USA.

Hadith Qudsi (1)

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Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.

Among the many definitions given by the early scholars to Sacred Hadith is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur'an is superior to it because, besides being revealed, it is His wording."

Hadith Qudsi 1:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:

When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath.

It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).

Hadith Qudsi 2:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah Almighty has said:
The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.

(1) i.e., bring me back to life after death.

It was related by al-Bukhari (also by an-Nasa'i).

Hadith Qudsi 3:
On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said:
The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best. He said: This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.

(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.

It is related by al-Bukhari (also by Malik and an-Nasa'i).

Hadith Qudsi 4:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:
Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day (1).

(1) As the Almighty is the Ordainer of all things, to inveigh aginst misfortunes that are part of Time is tantamount to inveighing against Him.

It was related by al-Bukhari (also by Muslim).

Hadith Qudsi 5:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (glorified and exalted be He) said:
I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me.

It was related by Muslim (also by Ibn Majah).

Hadith Qudsi 6:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:
The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied - you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).

Hadith Qudsi 7:
On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) say:
Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.

It was related by an-Nasa'i with a good chain of authorities.

Hadith Qudsi 8:
On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me - and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for.

(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.

(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.

(3) "Praise be to Allah, Lord of the Worlds."

(4) "The Merciful, the Compassionate".

(5) "Master of the Day of Judgement".

(6) "It is You we worship and it is You we ask for help".

(7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray".

It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah).

Hadith Qudsi 9:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
The fist of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.

It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad).

Hadith Qudsi 10:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says:
Fasting is Mine and it I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy whin he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk.

It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).

Hadith Qudsi 11:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said:
Spend (on charity), O son of Adam, and I shall spend on you.

It was related by al-Bukhari (also by Muslim).

Hadith Qudsi 12:
On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said:
A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]. He (the Prophet p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off.

It was related by Muslim (also by al-Bukhari and an-Nasa'i).

Hadith Qudsi 13:
On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:
I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screed between Him and him, nor an interpreter to translate for him. Then He will say to him: Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date - and if he finds it not, then with a kind word.

(1) i.e. at the time of the Hour. It was related by al-Bukhari.

Hadith Qudsi 14:
On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said:
Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, fillin that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.

It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).

Hadith Qudsi 15:
On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) said: Allah the Almighty said:
I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed.

(1) Another possible rendering of the Arabic is: "I am as My servant expects Me to be". The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty.

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

Hadith Qudsi 16:
On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), among the sayings he related from his Lord (glorified and exalted be He) is that He said:
Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.

It was related by al-Bukhari and Muslim.

Hadith Qudsi 17:
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.

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

Hadith Qudsi 18:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) will say on the Day of Resurrection:
O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink whin You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.

It was related by Muslim.

Hadith Qudsi 19:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire.

It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version.

Hadith Qudsi 20:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled.

It was related by Muslim (also by Malik and Abu Dawud).

Hadith Qudsi (2)

2009-01-13T21:29:00.000-08:00

Hadith Qudsi 21:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that Allah the Almighty said:
There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.

(1) i.e. types of men.

(2) i.e. a man who has made a slave of another and has sold him.

It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).

Hadith Qudsi 22:
On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.

It was related by Ibn Majah with a sound chain of authorities.

Hadith Qudsi 23:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah will say on the Day of Resurrection:
Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.

It was related by al-Bukhari (also by Malik).

Hadith Qudsi 24:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth.

It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).

Hadith Qudsi 25:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

It was related by al-Bukhari.

Hadith Qudsi 26:
On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
Truly of those devoted to Me the one I most favour is a believer who is of meagre means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed our, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (pbuh) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant.

(1) i.e. he has not been ostentatious in his obedience.

It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound.

Hadith Qudsi 27:
On the authority of Masruq, who said:
We asked Abdullah (i.e. Ibn Masud) about this verse: And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be.

(1) i.e. at those who had been killed in the cause of Allah.

It was related by Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).

Hadith Qudsi 28:
On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise.

It was related by al-Bukhari.

Hadith Qudsi 29:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) says:
My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise.

It was related by al-Bukhari.

Hadith Qudsi 30:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:
If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (pbuh) said: It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him.

It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim.

Hadith Qudsi 31:
On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) related:
A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]).

(1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a goldly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone's bad deeds.

It was related by Muslim.

Hadith Qudsi 32:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him.

It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).

Hadith Qudsi 33:
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), from among the things he reports from his Lord (mighty and sublime be He), is that he said:
A servant [of Allah's] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.

It was related by Muslim (also by al-Bukhari).

Hadith Qudsi 34:
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: Allah the Almighty said:
O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.

It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.

Hadith Qudsi 35:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?

It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).

In a version by Muslim the Hadith ends with the words:

And thus He continues till [the light of] dawn shines.

Hadith Qudsi 36:
On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), who said:
The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief form this place where we are. And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] - and he will mention the talking of a life other that for a life (Quran Chapter 28 Verses 15-16), and he will fell ashamed in the sight of his Lord and will say: Go to Jesus, Allah's servant and messenger, Allah's word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom.

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

Hadith Qudsi 37:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said:
I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17).

(1) The words "Thus recite if you wish" are those of Abu Harayrah.

It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.

Hadith Qudsi 38:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he fount that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it.

(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked". In this context it refers to forms of religious discipline that man usually finds onerous.

It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i).

Hadith Qudsi 39:
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill.

It was related by Muslim (also by al-Bukhari and at-Tirmidhi).

Hadith Qudsi 40:
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:
Allah will say to the inhabitant of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you.

It was related by al-Bukhari (also by Muslim and at-Tirmidhi).

Abu Bakr As-Siddiq

2009-01-05T02:06:00.002-08:00

He is `Abullah ibn `Uthman ibn `Amir ibn `Amr from a branch of the Quraysh tribe. His father, `Uthman, was known as Abu Quhafa. His mother, Salma, was also known as Umm Al-Khayr.
From his early years, Abu Bakr was known for his good and upright nature. He was honest and truthful and came from a noble family. These things won him respect among the people. His goodness also won him the friendship of young Muhammad (peace and blessings be upon him). The two became fast friends in early boyhood. The friendship was to prove lifelong and history making.

When he grew up, Abu Bakr became a rich merchant, but he remained very kindhearted. When he saw someone in trouble, his heart melted and he did his best to help him. If his money could remove suffering, he did not care how much he had to spend. Once he gave away 35 thousand dirhams out of his total fortune of 40 thousand. He was so honest in his dealings that people kept their money with him. But above all, Abu Bakr had a sincere heart and a firm will. Nothing could stop him from doing what he thought was the right thing to do.

When the Makkans were intent on putting out, once and for all, the light of Islam, Allah commanded the Prophet to move to Madinah. In the burning heat of the midday sun, there was a knock at Abu Bakr's door. The Messenger of Allah sought permission to enter, and after everyone else had left the room, he told Abu Bakr, "I must leave for Madinah tonight."

“Will I also have the honor of going with you?” asked Abu Bakr eagerly. “Of course,” came the reply. “Get things ready.”

Abu Bakr was beside himself with joy. “I have been looking forward to this day for months,” he exclaimed. "I have kept two camels specifically to carry us to Madinah.”

It was Abu Bakr who made all the arrangements for the historic journey. For three days he and the Prophet (peace and blessings be upon him) lay hidden in the cave of Thawr. Abu Bakr's slave tended flocks of goats near the cave all day and supplied them fresh milk for food. His son `Abdullah brought news about what the Makkans were doing.

The Makkans were searching for the Prophet like mad hounds. Once they came right to the mouth of the cave. Abu Bakr grew pale, fearing not for himself, but for the Prophet. However, the Prophet remained perfectly calm. "Do not fear," he said to Abu Bakr. "Certainly Allah is with us."

Of all the companions, Abu Bakr had the honor of being with the Prophet during the most critical days of his life. Abu Bakr knew full well what this honor meant and did full justice to the trust put in him.

After the Prophet’s death, Abu Bakr was chosen as the caliph. He served for only two years, three months, and ten days before he, too, passed away. During this short period, Abu Bakr was able to do great things for Islam that made his name immortal and placed him among the greatest men of all times.

Biography of Abu Hurayrah-may Allhah be pleased with him

2009-01-05T02:06:00.001-08:00

The companions of the prophet (s.a.a.w) are the first generation of the Muslim Ummah that lived with the prophet (s.a.a.w). They received the message from the prophet and transmitted it to the following generations until it reached us. They were the best generation of this Ummah. The prophet (s.a.a.w) said about them, "The best generation of my Ummah are my companions and those who follow them ……." They are all udul. Allah, the Almighty, says "….and in this way, we have appointed you a middle nation…. ". The middle nation, here, means that they were udul. Among those companions was Abu Hurayrah. On this basis, we will shed light on the biography of this great companion, showing his companionship to the prophet (s.a.a.w), his continuous pursuit of knowledge, his piety, his degree of accuracy, his suffering while seeking knowledge and his efforts in transmitting the Ahadeeth of the prophet (s.a.a.w).

He was the diligent jurist and the companion of the prophet (s.a.a.w). His name is Abu Hurayrah Al-Dawsi Al-Yamani, the master of authentic memorizers. The scholars differed concerning his name and his father's name. The most correct opinion was the opinion upon which the scholars agree that his name is Abdual – Rahman ibn Sakhr. The prophet (saaw) named him Abduallah and nicknamed him Abu Hurayrah and he continued to be known as Abu Hurayrah, his mother was Maymouna Bint Subaih.[1]

Abu Hurayrah became a Muslim at the hands of at-Tufayl ibn Amr, the chieftain of the Dows tribe to which he belonged. When at-Tufayl returned to his village after meeting the prophet and becoming a Muslim in the early years of his mission, Abu Hurayrah was one of the first to respond to his call. When at-Tufayl visited Makkah again, Abu Hurayrah accompanied him. There, he had the honor of meeting the noble prophet.

Abu Hurayrah stayed in Tihamah for several years and it was only at the beginning of the seventh year of the Hijrah that he arrived in Madinah with others of his tribe. The prophet had gone on a campaign to Khaybar.

Abu Hurayrah stayed in the masjid with others of the Ahl as-suffah. He was single, without wife or child. With him was his mother, who was still a mushrik. He prayed for her to become a Muslim but she adamantly refused. One day, he invited her to have Faith in God alone and follow his prophet but she uttered some words concerning the prophet which saddened him greatly. With tears in his eyes, he went to the prophet who said to him: "what makes you cry, O Abu Hurayrah?" He said: "Today, I invited my mother to Islam and I heard words from her which I don’t like. Do make supplication to God Almighty to make the heart of Abu Hurayrah's mother incline to Islam."

The prophet prayed for her. Abu Hurayrah said: "I went home and found the door closed. I heard water splashing and when I tried to enter, my mother said: "stay where you are, O Abu Hurayrah. "And after putting on her clothes, she said, "Enter!" I entered and she said: "I testify that there is no God but Allah and I testify that Muhammad is his servant and his messenger." He returned to the prophet (saaw) weeping with joy, just as an hour before he had gone weeping from sadness and said: "O messenger of Allah, I have good news. God has responded to your prayer and guided the mother of Abu Hurayrah to Islam".[2]

He accompanied the prophet (saaw) for nearly four years. He loved the prophet a great deal and found favor with him. He was never tired of looking at the prophet whose face appeared to him as having all the radiance of the sun and he was never tired of listening to him. Often he would praise God for his good fortune and say: " Praise be to God who has guided Abu Hurayrah to Islam." "Praise be to Allah who taught Abu Hurayrah the Quran." "Praise be to God who has best- owed on Abu Hurayrah the companionship of Muhammad (saaw)." On reaching Madinah, Abu Hurayrah set his heart on attaining knowledge. Zayed Ibn Thabit, the notable companion of the prophet, reported: "While Abu Hurayrah and I and another friend of mine were in the masjid praying to God the Almighty, The messenger of God appeared. He came towards us and sat among us. We become silent and he said:" Carry on with what you were doing." So, my friend and I made a supplication to God before Abu Hurayrah did and the prophet began to say Ameen to our Dua. Then, Abu Hurayrah made a supplication saying: "O lord, I ask you for what my two companions have asked and I ask you for knowledge which will not be forgotten."

The prophet (saaw) said: "Ameen." We then said: "We ask Allah for knowledge which will not be forgotten, and the prophet replied". The Dawsi youth has asked for this before you."[3]

In his search for knowledge, Abu Hurayrah suffered much hardships and difficulties. He was often hungry and destitute. He said about himself: "When I was afflicted with sever hunger, I would go to a companion of the prophet and ask him about an ayah of the Quran and stayed with him learning it so that he would take me with him to his house and give food.[4]

With his intelligent memory, Abu Hurayrah set out to memorize in the four years that he spent with the prophet, the gems of wisdom that emanated from his lips. He realized that he had a great gift and he set about to use it to the full in the service of Islam. He had free time at his disposal. Unlike many of the muhajirin, he did not busy himself in the market-places, with buying and selling. Unlike many of the Ansar, he had no land to cultivate. He stayed with the prophet in Madinah and went with him on journeys and expeditions.[5]

Many companions get amazed at the number of hadiths he had memorized and often questioned him on when he had heard a certain hadith and under what circumstances. Talha ibn ubaid Allah said: "I don’t doubt that Abu Hurayrah heard form the prophet what we did not hear." He was one of the interpreters of among the companions.Abu Hurayrah said:"I memorized at the hands of the prophet two traditions. I released one of them and concealed the other. If I released it, my throat might be cut off." Once Marwan ibn Al-Hakam wanted to test his power of memory. He sat with him in one room and behind a curtain he placed ascribe, unknown to Abu Hurayrah, and ordered him to write down whatever Abu Hurayrah said. A year later, Marwan called Abu Hurayrah again and asked him to recall the same ahadith which the scribe had recorded. It was found that he had forgotten not a single word. Abi said Al-Khudari reported that the prophet (saaw) said :"Abu Huraynah is avessal of knowledge." Al Amash also narrated that Abi Salih said:"Abu Huragrah was the best memorizar among the companions." Moreover Abu Hurayrah said about himself:"I don’t know any one among the companions who is best in memorizing the hedeaths of the prophet other than me".[6]

Through his incomparable efforts, many of the prophet's hadiths were transmitted to later generations. He is the first name in the roll of hadeeth transmitters who tranmitted, according to Baqi b. Makhalad, 5374 hadith. The most recent research shows that the number of ahadith transmitted by him is 1236 only. He is reported to have had books of hadith in his possessions. At least nine of Abu Hurayrah's students wrote ahadith from him. According to Ibn al-Gauzi, there are 5374 ahadith transmitted by him in musnad Baqi and 3848 ahadith in the musnad of Ibn Hanbal. According to Ahmed shakir, after substracting repeated ahadith, there remain 1579 ahadith transmitted by Abu Hurairah. He observed and learnt some 15oo traditions within the period that he spent with the prophet which are amixture of verbal and practical sunnah. Hasan b. Amr al.Damari saw many books of ahadith in Abu Hurairah, Possessions. Abdeal-Aziz b.Marwan had almost all the ahadith of Abu Hurayrah in written from.[7]

Many comanions and tabiis narrated ahadith From him. Their number was nearly 800 companions and tabiis. Thay are mentioned in the books of the six Imams.

He was an accurate and trustworthy narrator. He transmitted ahadith from the prophet saying: "He who attends the funeral till the prayer is offered for (the dead), his is the reward of one Qirat, and he who attends till the dead is buried, for him is the reward of two Qirats." Abduallah b. umer asked him to be careful as to what he transmitted from the prophet, as he was transmitting too much. Then Abu Hurayrah took his hand and brought him to Aisha, who testified to the narration of Abu Hurairah. Later on Ibn Umar used to say "we lost many qararit. So, he was authentic in the transmittion of the Ahadith.[8]

The most accurate hadaeths are those narrated from Alzahri from Said Ibn Al-musayeb from Abu Hurayrah.The narration of Abi Al-Zynad from Al-Arag from Abu Hurayrah. The narration of ibn Auf and Ayub from Mohammad ibn sireen from Abu Hurayrah. He was mentioned in "Tabqat Al-Quran." He was also mentioned in "Tadhratul – Hufaz." Ibn umar once said to him: "O Abu Hurayrah, you are the most one amongst us who accompanied the prophet and the most acquainted one with the prophet hadiths."

He was known with piety in faith. It is reported that one day, he passed through the market of madinah and naturally saw people engrossed in the business of buying and selling. He said to them: "How feeble are you, the inheritance of the prophet (saaw) is being distributed and you remain here! Won't you go and take your portion."

They asked him: "Where" he said: "in the masjid." Quickly they left. Abu Hurayrah waited until they returned and they said to him: "We went to the masjid and entered and we did not see anything being distributed." He asked: "Did not you see anyone in the masjid?". O yes, we saw some people performing salat, some people reading the Quran, and some people discussing what is halal and what is haram." He said:"That is the inheritance of Muhammad (saaw). It is reported that he used to glorify Allah nearly 12000 times daily.

Much of his time would be spent in spiritual exercises and devotion to God. (Qiyam al-layl) staying up for the night in prayer, was a regular practice of his family. He would stay up for a third of the night, his wife for another third and his daughter for a third.In this way, in the house of Abu Hurayrah no hour of the night be spent without ibadah, dhikr and salah.

During the caliphate of umer, he was appointed as a governor of Bakrain. But umar (R.a.a) brought him and distributed his wealth. He thought that he had acquired the money through unlawful means. Throughout his life, he remained kind and courteous to his mother. He also encouraged other people to be kind and good to their parents. He once said to his daughter, "don’t wear the gold so that you may be saved from the flame of the fire." It was reported that Abu Hurayrah cried during his illness and he was asked why are you crying?" he said :"I don’t cry concerning leaving this life of the world, but concerning the long distance of my journey and the minority of my supplies and that l'll be exposed to the paradise and the Hellfire and I don’t know to where l'll be taken".

Finally, we can say that Muslims owe a debt of gratitude to Abu Hurayrah for helping to preserve and transmit the valuable legacy of the prophet (saaw) and transmitting the message to us. He died in the year 59 A.H. when he was seventy-eight years old and was buried at Al-Baqi (R.a.a).[9]

Sermon of al-Husayn ibn ‘Ali

2008-12-23T03:10:00.000-08:00

The following sermon of al‑Husayn ibn 'Ali (A) delivered during Mu'awiyah's reign at the time of Hajj in a gathering of eminent personalities of the period, not only shows the kind of issues that should be discussed during Hajj, but also is a good guideline for sermons which are delivered in majalis during Muharram and Safar:

O people! Take a lesson from God's warning to His friends through His censure on the rabbis, when He says:

Why do the bishops and rabbis not forbid them to utter sin, [and consume the unlawful? Evil is the thing they are doing.] (5:63)

And when He says:

Cursed were the unbelievers of the Children of Israel by the tongue. of David, and of Jesus, Mary's son; that for their rebelling and their transgression. They forbade not one another any dishonour that they committed; surely evil were the things that they did. (5:78‑79)

God has reproved them because they beheld the open vices and corruption of the oppressors, but did not forbid them from that on account of attachment to their favours and fear of what periled them. Whereas God says: ...So fear not men, but fear me .... (5:44)

And He says: And the believers, the men and the women, are friends of one another; they bid to honour and forbid dishonour (i.e. perform the duty of al‑ amr bil ma'ruf wd al‑nahy `an al‑munkar), they perform the prayer, and pay the alms, and they obey God and His Messenger. They‑upon them God shall have mercy; God is Almighty, All‑wise. (9:71)

God mentions the duty of al‑amr bil ma'ruf wa al‑nahy `an al‑munkar before all other duties, because He knows that if it is performed and established in the society all other duties, the easy and the difficult, are also established. That is why al‑amr bil ma'ruf wa al‑nahy`an al‑munkar signifies invitation to Islam together with resistance against injustice, opposition to the oppressor, [proper] division of the public funds and booty, collection of alms and their correct distribution.

Then you, O company of men well‑known for your learning! You, who have a good name and are known [among the people] for your goodwill. God has given you honour with the people. The illustrious venerate you and the weak respect you. You. are preferred by him over whom you have no merit and over whom you have no power. The deprived seek your intercession in need, and you walk on the road with the majesty of kings and princes. Is it not that you have such honour and dignity because people place their hopes in you to stand for the establishment of Divine duties? If you fail to discharge most of those duties, then you have scorned the duties of leaders. You have forfeited the rights of the weak, though you have obtained your own claims. Neither you had to sacrifice your wealth nor endanger your lives for the sake of Him Who created you. Nevertheless, you desire that God should put you in the Paradise in the neighbourhood of His apostles, and you hope to be safe from His chastisement. Indeed I am afraid that you who harbour such hopes from God shall have to taste His vengeance. Because God had honoured you and raised you in station above others, for there are many servants of God who are not held in such high esteem as God has granted you among the people. God's covenants are broken before your very eyes, yet you are not dismayed, although you are alarmed if some of your ancestral compacts are endangered; as if the compact of the Messenger of Allah (S) were some insignificant and paltry thing! The blind, the dumb and the handicapped in towns are without protection and mercy, but you neither act as demanded by your high station nor care and have regard for one who attends to them. You have made your own life safe and secure by getting along with the oppressors and showing lenience and connivance in regard to their injustices, which God had commanded you to oppose and forbid. Indeed if you understand, the calamity that has befallen you is greater than the one which afflicts the people; because you have failed to safeguard the responsibility of the learned. Since the implementation of the laws and running of the affairs lie with the men of Divine knowledge, who are custodians of His [laws regarding the] haram and halal. But you have been wrested of this status. And it was not taken away from you except for your departure from righteousness, and on account of your disagreement regarding the Sunnah, after that it had been made clear and evident to you.

Had you the endurance to put up with adversities and hardships for the sake of God, the affairs of God would have returned into your hands and your lost authority would have turned to you again. But you allowed the oppressors to take your place and handed over the affairs of God into their hands, that they may act dubiously and indulge in their lusts. They got their authority because of your running away from death [which is inevitable] and due to your love of life, which shall [anyhow] depart from you. In this fashion, you submitted the weak into their hands, to be enslaved and exploited, permitting them to run the affairs of the country according to their whims, and to make ignominy their way of life through their [unchecked] desires, following the perverse and disobeying the Almighty. They have appointed a loud‑voiced orator for every pulpit in every town, and the country lies open and unprotected at their mercy. Their hands are free to do whatever they like, and the defenseless people are at the disposal of their mercy. Among them are merciless tyrants who oppress the weak, and men of authority who know neither the creation nor the Day of Resurrection. It is surprising‑and why shouldn't I be surprised‑when the country is in the hands of a faithless tyrant and the ruler of the believers is one who has no mercy for them. Indeed God is a judge between us in our disputes and contentions.

My God, You Know that whatever I have said is not for the sake of rivalry for power, nor for the sake of futile vanities of the world, but because we desire establishment of the landmarks of Thy religion, reform in Thy lands, security of Thy oppressed creatures, and the practice of Thy commands and the duties laid down by Thee.

And you, [O company of the elect of the Ummah] , assist us and do us due justice. The oppressors have power over you and they act to extinguish the light of your Prophet (S).

And God suffices us, and in Him we put our trust. Towards Him do we turn, and towards Him all things shall return.

The present situation in the Muslim world is no better than the conditions that prevailed during the later decades of the life of al‑Husayn ibn `Ali (A). All way-marks of the Islamic culture have been washed away in the deluge of modern paganism. The greater part of the Muslim world is under direct or indirect domination of non‑Muslims. The sad signs described in a prediction of al‑Imam `Ali (A) have already come true:

A time will come when nothing will remain of the Qur'an except its script, and nothing of Islam except its name. The mosques in those days will be flourishing with regard to architecture, but desolate with regard to guidance. Those staying in them and those visiting them will be the worst of all on the earth. From them mischief will spring up and towards them all wrong will turn. If anyone isolates himself from it (mischief) they will fling him back towards it, and if anyone hesitates, they will push him towards it

About Muharram

2008-12-23T03:08:00.000-08:00

Muharram festival commemorates the martyrdom of Hazrat Imam Hussain, the grandson of the Holy Prophet Muhammad (peace be upon him). This festival starts at the 1st day of Muharram and lasts for 10 days until 10th of Muharram. Muharram is the first month of Islamic calendar.

During this month, while on a journey, Hazrat Imam Hussain, his family members and a number of his followers were surrounded by the forces of Yazid, the Muslim ruler of the time. During the siege, they were deprived of food and water and many of them were put to death. The incident happened at a place called Karbala in Iraq in 61st year after Hijra. This dispute was result of a disagreement among Muslims on the question of succession after the demise of Hazrat Ali, the fourth caliph.

Some sects of Muslims hold meetings where speeches are made on the happenings of Karbala and on the lives of martyrs. The Shias, however, observe this festival in a different fasion. As Muharram, the first month of the Muslim year, approaches, they put on black clothes, as black is regarded as a color of mourning. Majalis (assemblies) are held every day during the first nine days where shia orators relate the incident of the martyrdom of Hazrat Imam Hussain and his party in a great detail. On the 10th day of Muharram, large processions are formed and the devoted followers parade the streets holding banners and carrying models of the mausoleum of Hazrat Imam Hussain and his people, who fell at Karbala. They show their grief and sorrow by inflicting wounds on their own bodies with sharp metal tied to chain with which they scourge themselves. This is done in order to depict the sufferings of the martyrs. It is a sad occasion and everyone in the procession chants "Ya Hussain", with loud wails of lamentation. Generally a white horse beautifully decorated for the occasion, is also included in the procession, to mark the empty mount of Hazrat Imam Husain after his martyrdom.

During these first ten days of Muharram, drinking posts are also set up temporarily by the Shia community where water and juices are served to all, free of charge

Significance of the Months of Muharram & Safar in Islam

2008-12-23T03:07:00.000-08:00

The months of Muharram and Safar offer the yearly opportunity to commemorate the martyrdom of al‑Husayn ibn `Ali (A), the grandson of the Prophet (S) and the third Imam of the Shiite Muslims, at Karbala' on the tenth of Muharram in the year 61. The tragedy and heroism of the event, the resistance and self‑sacrifice of the martyrs, are remembered during these days by the Shi`ah and the Ahl al‑Sunnah alike, and by the Shi`ah with a special ardour, fervour and enthusiasm.

It would not be an exaggeration to say that the ardour and enthusiasm inspired by the martyrs of Karbala' is something unsurpassed in the history of religions. No individual or group in the history of the world has attracted such sustained admiration and love in the hearts of their followers as the martyrs of Karbala' and in particular the figure of al‑Husayn ibn `Ali (A), an admiration which has not dwindled in the course of more than thirteen and a half centuries that have elapsed since that event.

Excellences of the Imam Husayn

2008-12-18T01:48:00.000-08:00

HUMAN history may be seen as a record of the eternal struggle between right and wrong, virtue and vice, good and evil, and righteousness and wickedness. This struggle was decreed by God when Adam, an earthly creature, was sent to earth to engage in this eternal battle. It is through this struggle that human beings can earn their eternal bliss in the Gardens of Paradise, or their eternal punishment in the Fire. In the history of nations this struggle often attains universal significance as that moment of the struggle can speak to all subsequent times and situations. Thus the Qur'an urges us over and over again to ponder the end of those who were before us, and how God dealt with them. In every case, moreover, a prophet or messenger of God was rejected by his people and killed or driven out. In this sense, therefore, the struggle is in the end between God and humankind, between truth and falsehood, and between right guidance and manifest error.
Nowhere is this struggle placed in sharper relief than in the life of the Prophet Muhammad, and the lives of the people of his House. The life and witness of the Imam Husayn in particular, has acquired special significance in Muslim piety. This is because he has provided a model for all martyrs in the way of God, for all time.
The purpose of this paper is to emphasize the universal significance of the Imam in Muslim tradition. It is important to observe that all the traditions cited in this essay are found in both Shi'i and Sunni hadith literature. But while in the Sunni community such traditions remain purely pietistic, Shi'i tradition has made them the basis of a complex theological system.
However, to appreciate the place of Husayn, 'the prince of martyrs', in Muslim history, a word must be said about the place of the Prophet's family (the ahl al-bayt) in Muslim piety. At the same time the people of the House of the Prophet Muhammad are not unique in the prophetic history of human societies. A word is, therefore, necessary concerning the families of other prophets, if we are to appreciate fully the devotion which Muslims throughout their long history have accorded the people of the House of Muhammad, the seal of the prophets.
Prophetic history begins, according to the Qur'an, with Adam, called safwat Allah (the elect of God). He was followed by Noah, the first of the prophets of power or resolve (ulu al-'azm). Noah was sent as a messenger by God to his people who rebelled against God's message, and were thus destroyed by the flood. Then came Abraham, the father of prophets. With his son Ishmael he built the Ka'ba, the first house for the worship of God.[1] Ishmael was also a prophet, and the ancestor of the prophets Shu'ayb, Salih, Hud, and finally Muhammad, the last messenger of God to humankind.
Isaac, Abraham's second son, was also a prophet and the father of prophets. Among his descendants were the family of 'Imran, the father of Moses, and Jesus, as well as other earlier prophets who were sent by God to the Children of Israel. The Qur'an declares that God has elected Adam, Noah, the family of Abraham and the family of 'Imran. It further states that they were a single progeny, one from the other'.[2] All the prophets and their families are therefore of one physical and spiritual lineage They and their households are the elect of God, purified and honoured over the rest of humankind.
The people of the House of the Prophet Muhammad were likewise chosen by God and purified from all evil and sin. The Muslim community did not, however, infer the status of the family of Muhammad from that of earlier prophets and their families.
Rather they too were chosen by God and purified from all evil and sin. Yet because Muhammad was the last prophet sent to guide humanity to God and the good, his descendants could not assume his prophetic role. Their mission was to be the Imams, or guides, of the Muslim community. Their task is to safeguard the message vouchsafed to Muhammad by God for humankind. Like many prophets, the Imams had to endure rejection by their people and much suffering at their hands; martyrdom in the cause of God was often their lot. Yet the greater the suffering, the greater is the reward and honour which God promises His prophets, friends (awliya'), and righteous servants. Thus the Prophet was asked: 'Who among men are those afflicted with the greatest calamity?' He replied:
The prophets, then the pious, everyone according to the degree of his piety. A man is afflicted according to his faith (din); if his faith is durable, his affliction is accordingly increased, and if his faith is weak, his affliction is made lighter. Afflictions continue to oppress the worshipful servant until they leave him walking on the face of the earth without any sin cleaving to him. [3]

Hasan and Husayn

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Islamic tradition has preserved numerous anecdotes depicting the tender care and love which the Prophet showed Hasan and Husayn. They were both born in Medina, and thus knew the Prophet only as children. It is therefore with the intimacy and love of a grandfather that the early life of the two Imams is coloured. Once more, these family anecdotes also reflect clearly the theological and political tension within the community, a tension which largely centered around Hasan and Husayn. One such anecdote is the following.
One day, we are told, Hasan and Husayn were lost, and their mother Fatima came to the Prophet greatly alarmed. The angel Gabriel, however, came down and told the Prophet that the two youths were asleep in an animal fold some distance away. God, the angel reassured the anxious family, had charged an angel to keep watch over them. The Prophet went to the spot and found the angel had spread his two wings: one under them and the other over them as cover. The Prophet stooped over the two children and began to kiss them until they awoke. He then carried them on his shoulders back to the city. A large crowd of Muslims followed the Prophet and his two grandsons to the mosque. The Prophet then addressed the assembled people and said: 'O Muslims, shall I inform you of those who have the best grandfather and grandmother of humankind?' 'Yes, O Apostle of God', they all replied. 'They are Hasan and Husayn', he said. 'Their grandfather is the Apostle of God, the seal of the Messengers, and their grandmother is Khadija, daughter of Khuwaylid, mistress of the women of Paradise.' The Prophet then declared Hasan and Husayn to have the best maternal uncle and aunt: Jafar and Umm Hani', son and daughter of Abu Talib. Their maternal uncle and aunt were likewise the best of all uncles and aunts: they were al-Qasim, son of the Messenger of God, and Zaynab, daughter of the Apostle of God. The Prophet concluded: 'O God, you know that Hasan and Husayn shall be in Paradise, their uncles and aunt shall be in Paradise, and those who love them shall be in Paradise, while those who hate them shall be in the Fire." [18]
Abu Hurayra, the famous hadith transmitter, related that often when they prayed behind the Messenger of God Hasan and Husayn would jump on his back while he was prostrate in prayer. When he lifted his head, he would move them gently and place them beside him.
One evening, after prayers, Abu Hurayra offered to take the two youths home, but the Prophet wished them to stay. Soon, however, a flash of lightning illuminated the sky, and they thus walked in its light until they entered their home. [19]
The friends (awliya') of God, like the prophets, are favoured with miracles. These are not miracles proper (mu'jizat), but rather karamat (divine favours). The lightning incident was one such divine favour by means of which the Prophet wished to inform the community of the special status with which God had favoured the two Imams.
There is a unity between the Prophet and the ahl al-bayt, a unity not simply of blood, but also of the spirit. It is a unity symbolized by the kisa' event. It is, therefore, a unity of love, as the following statement of the Prophet clearly indicates. He said, as related on the authority of Salman the Persian: 'Whoever loves Hasan and Husayn, I love him, and whomsoever I love, God also loves, and whomsoever God loves, He shall cause him to enter into the gardens of bliss.' Likewise he who hates Hasan and Husayn shall be consigned to the Fire, because both God and his Messenger will hate him, 'and a terrible punishment awaits him'. [20]
Muslim hagiographical piety extended this unity and intimacy between the Prophet and his two grandchildren to include the angels of heaven. Thus Hudhayfa, a well known companion and traditionist, reported that the Prophet said: 'An angel is here who never came down to earth before this night. He sought permission from his Lord to come down and greet me, and to bring me the glad tidings that Fatima is the mistress of the women of Paradise, and that Hasan and Husayn are the masters of the youths of Paradise.' [21]
There is no doubt that the special status of the Imam Husayn in Muslim piety and devotion has in large measure been due to the Imam's great sacrifice of family, wealth, and life itself in the way of God. Husayn's martyrdom - his courage, steadfastness, dignity, and true devotion in times of great crisis - have inspired Muslims of all walks of life. Husayn has inspired the best poetry in all Islamic languages; even non-Muslim poets celebrated his great virtue and valour. Above all, however, the Imam Husayn's martyrdom became a source of strength and endurance for Muslims in times of suffering, persecution and oppression. He has stood with every wronged man or woman before oppressive rulers, reproaching wrongdoers and encouraging the oppressed to persist in their struggle for freedom and dignity. The following encounter between Zayd b. Arqam, a venerable companion of the Prophet, and 'Ubayd Allah b. Ziyad is a living testimony to the struggle between illegitimate authority and the power of right. When the head of the Imam Husayn was brought before him, Ibn Ziyad began to poke its teeth and lips with a stick.
Zayd protested: 'Take away your stick! For, by God, I saw the Apostle of God often kiss these lips.' Saying this, Zayd began to weep. Ibn Ziyad reprimanded him, saying: 'May God cause your eyes to weep! Had it not been that you are an old and senile man, I would have cut off your head.' Zayd then walked away, exclaiming: 'O men, you are slaves after this day. For you have slain the son of Fatima and set as amir over you the son of Marjana [i.e., Ibn Ziyad]. By God, he shall kill the best of you and enslave the most wicked among you. Perish those who accept humiliation and shame.' Zayd then said, 'O Ibn Ziyad, I shall tell you something that will enrage you even more. I saw the Apostle of God seating Hasan on his left leg and Husayn on his right, and say, "O God, I commend them and the most righteous of the people of faith to your trust." How have you dealt with the trust of the Prophet, O Ibn Ziyad?' [22]
Divine wisdom in creation can be best discerned, according to the Qur'an, in the order of nature, and in the human individual and his society. Muslim hagiography has recorded the dramatic effect the death of Husayn had on nature. Thus the famous traditionist al-Bayhaqi reported that when al-Husayn b. 'Ali was killed, the sun was so deeply eclipsed that stars were seen at midday. People feared that it was the Day of Resurrection.[23] Nadra al-Azdiya, a woman who was contemporary with the Imam Husayn, is said to have reported: 'When al-Husayn b. 'Ali was killed, the sky rained down blood, so that next morning we found our wells and water jugs filled with it.' [24]
The memory of the martyred Imam has been kept alive and nourished by the tears of the faithful who vicariously share in the tragedy of the Imam Husayn and his loved ones and friends. Here again, tradition has extended the grief displayed by the pious for the tragedy of Karbala' to the cosmic order. Thus al-Suyuti reports in his commentary on the verse describing God's compassion towards the ancient martyr John son of Zachariah that 'The heavens did not weep for the death of anyone except John son of Zachariah and al-Husayn b. 'Ali. Its redness [at sunset] is the sign of its weeping.'[25]

Imam Hussain

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Name: al-Husayn, Hussain
Title: Sayyidu'sh-Shuhada'.
Father' s name: Hazrat Ali Amir al-Mu'minin.
Mother's name: Hazrat Fatimah (daughter of the Holy Prophet).
Birth: In Medina on Thursday, 3rd Sha'ban 4 AH.
Death: Martyred in Karbala' (Iraq) at the age of 57, on Friday, 10th Muharram 61 AH and buried there.

In the house of the Holy Prophet, which presented the best image of both the worlds - the heaven and the earth- a child who benefited humanity as if he was a Divine Impression reflecting the earth, was born on one of the nights of the month of Sha'ban. His father was Imam 'Ali, the best model of kindness towards his friends and the bravest against the enemies of Islam, and his mother was Hadrat Fatimah, the only daughter and child of the Holy Prophet, who had as universally acknowledged, inherited the qualities of her father. Imam Husayn, is the third Apostolic Imam. When the good news of his birth reached the Holy Prophet, he came to his daughter's house, took the newly-born child in his arms, recited adhan and iqamah in his right and left ears respectively, and on the 7th day of his birth, after performing the rites of 'aqlqah, named him al-Husayn, in compliance with Allah's command. 'Abdullah ibn 'Abbas relates: "On the very day when Imam Husayn was born, Allah ordered angel Gabriel to descend and congratulate the Holy Prophet on His Behalf and on his own.
While descending, Gabriel passed over an island where the angel Futrus had been banished due to his delay in executing a commission assigned by Allah. He was deprived of his wings and expelled to the island where he remained for several years praying and worshipping Allah and asking for His forgiveness. "When the angel Futrus saw Gabriel, he called out, ' Where are you going, O Gabriel?' To this he replied, ' Husayn, the grandson of Muhammad is born, and for this very reason Allah has commanded me to convey His congratulations to His Apostle.' Thereupon, the angel said, ' Can you carry me also along with you? May Muhammad recommend my case to Allah.' Gabriel took the angel along with him, came to the Holy Prophet, offered congratulations to him on behalf of Allah and himself and referred the case of the angel to him.
The Holy Prophet said to Gabriel, 'Ask the angel to touch the body of the newly-born child and return to his place in Heaven.' On doing this, the angle re-obtained his wings instantly and praising the Holy Prophet and his newly- born grandson, ascended towards the Heaven. Hasan and Husayn, the two sons of the Holy Imam 'Ali ibn Abi Talib and Hadrat Fatimah, our Lady of Light, were respected and revered as the 'Leaders of the Youths of Paradise' as stated by the Holy Prophet. The Holy Prophet Muhammad, peace be Upon him and his progeny, had openly prophesied that the faith of Islam would be rescued by his second grandson Husayn, when Yazid, son of Mu'awiayh, would endeavour to destroy it. Yazid was known for his devilish character and brutish conduct. He was known as the most licentious of men. The people having known and understood the character of Yazid, formed a covenant by which Mu'awiyah could not appoint Yazid as his successor. This undertaking was given by Mu'awiyah to Imam Hasan from whom Mu`awiyah had snatched power. Mu'awiyah violated this undertaking and nominated Yazid who succeeded his father. Immediately as he came to power, Yazid began acting in full accordance with his known character. He started interfering in the fundamentals of the faith and practiced every vice and wickedness freely with the highest degree of impunity and yet held himself out as the successor of the Holy Prophet, demanding allegiance to himself as the leading guide of the faith.
Paying allegiance to Yazid was nothing short of acknowledging the devil as Cod. If a divine personality like the holy Imam Husayn had agreed to his authority, it would be actually recommending the devil to humanity in place of Cod. Yazid demanded allegiance from the Holy Imam Husayn, who could have never agreed to it at any cost. The people fearing death and destruction at the hands of the tyrant had yielded to him out of fear. Imam Husayn said that come what- ever may, he would never yield to the devil in place of God and undo what his grandfather, the Holy Prophet had established. The refusal of the Holy Imam to pay allegiance to this fiend, marked the start of the persecution of the Holy Imam. As a result he had retired to Medina where he led a secluded life. Even here he was not allowed to live in peace, and was forced to seek refuge in Mecca where also he was badly harassed, and Yazid plotted to murder him in the very precincts of the great sanctuary of Ka'bah.
In order to safeguard the great sanctuary, Imam Husayn decided to leave Mecca for Kufah just a day before tile haj (pilgrimage). When asked the reason for the mysterious departure from Mecca foregoing the pilgrim- age which was only the next day Imam Husayn said that he would perform this year's pilgrimage at Karbala', Offering the sacrifice not of any animals, but of his kith and kin and some faithful friends. He enumerated the names of his kith and kin who would lay down their lives with him in the great sacrifice at Karbala'. The people of Kufah getting tired of the tyrannic and satanic rule of Yazid, had written innumerable letters and sent emissaries to Imam Husayn to come over and give them guidance in faith. Although Imam
Husayn knew the ultimate end of the invitations, he as the divinely chosen Imam could not refuse to give the guidance sought for. When the Holy Imam with his entourage had reached karbala', his horse mysteriously stopped and would not move any further. Upon this the holy Imam declared: "This is the land, the land of sufferings and tortures." He alighted from his horse, and ordered his followers to encamp there saying: Here shall we be martyred and our children be killed. Here shall our tents be burned and our family arrested. This is the land about which my grandfather the Holy Prophet had foretold, and his prophecy will certainly be fulfilled."
On the 7th of Muharram water supply to the lmam's carnp was cut and the torture of thirst and hunger started. the holy Imam's camp consisted of ladies, innocent children including babies and some male members of the Holy prophet's family; along with a small band of some faithful friends of Imam Husayn who had chosen to die with the Holy Imam, fighting against the devil for the cause of Allah.

10th of Muharram

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At dawn the Imam glanced over the army of Yazid and saw 'Umar ibn Sa'd ordering his forces to march to wards him. He gathered his followers and addressed them thus: "Allah has, this day, permitted us to be engaged in a Holy War and He shall reward us for our martyrdom. So prepare yourselves to fight against the enemies of Islam with patience and resistance. O sons of the noble and self-respecting persons, be patient ! heath is nothing but a bridge which you must cross after facing trials and tribulations so as to reach Heaven and its joys. Which of you do not like to go from this prison (world) to the lofty palaces (Paradise ) ? " Having heard the Imam's address, all his companions were overwhelmed and cried out, "O our Master! We are ail ready to defend you and your Ahlu 'I-hayt, and to sacrifice our lives for the cause of Islam." Imam Husayn sent out from his camp one after an- other to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives, Imam Husayn brought his six-month old baby son 'Ali al-Asghar, and offering him on his own hands, demanded some water for the baby, dying of thirst. The thirst of the baby was quenched by a deadly poisoned arrow from the brute's forces, which pinned the baby's neck to the arm of the helpless father. At last when the six-month old baby also was killed, Imam Husayn addressed Allah: "O Lord! Thy Husayn has offered in Thy way whatever Thou hath blessed him with. Bless Thy Husayn, O Lord! with the acceptance of this sacrifice.
Everything Husayn could do till now was through Thy help and by Thy Grace." Lastly, Imam Husayn came into the field and was killed, the details of which merciless slaughter are heart rending. The forces of Yazid having killed Imam Husayn, cut and severed his head from his body and raised it on a lance. The severed head of the Holy Imam began glorifying Allah from the point of the lance saying, 'Allahu Akbar'. "All glory be to Allah Who is the Greatest!" After the wholesale, merciless and most brutal slaughter of the Holy Imam with his faithful band, the help- less ladies and children along with the ailing son of Imam Husayn, Imam 'Ali Zaynu 'l-'Abidin, were taken captives.

Some Sayings of the Holy Prophet During his Lifetime with Reference to Imam Husayn

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1. Hasan and Husayn are the Leaders of the Youths of Paradise.
2. Husayn is from me and I am from Husayn, Allah befriends those who befriend Husayn and He is the enemy of those who bear enmity to him.
3. Whosoever wishes to see such a person who lives on earth but whose dignity is honoured by the Heaven- dwellers, should see my grandson Husayn.
4. O my son! thy flesh is my flesh and thy blood is my blood; thou art a leader, the son of a leader and the brother of a leader; thou art a spiritual guide, the son of a spiritual guide and the brother of a spiritual guide; thou art an Apostolical Imam, the son of an Apostolical Imam and the brother of an Apostolical Imam; thou art the father of nine Imams, the ninth of whom would be the Qa'im (the last infallible spiritual guide).
5. The punishment inflicted on the murderer of Husayn in Hell would be equal to half of the total punishment to be imposed on the entire sinners of the world.
6. When the Holy Prophet informed Hadrat Fatimah of the martyrdom in store for his grandson, she burst into tears and asked, "O my father ! when would my son be martyred?" "In such a critical moment," replied the Holy Prophet, "When neither I nor you, nor 'ALI would be alive." This accentuated her grief and she inquired again, "Who then, O my father, would commemorate Husayn's martyrdom? " The Holy Prophet said, "The men and the women of a particular sect of my followers, who will befriend my Ahlul-Bayt, will mourn for Husayn and commemorate his martyrdom each year in every century."

Islamic Months

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islamic months and meaning

The Islamic year has twelve months that are based on a lunar cycle. Allah says in the Qur'an:
"The number of months in the sight of Allah is twelve (in a year) - so ordained by Him the day He created the heavens and the earth...." (9:36).

"It is He Who made the sun to be a shining glory, and the moon to be a light of beauty, and measured out stages for it, that you might know the number of years and the count of time. Allah did not create this except in truth and righteousness. And He explains His signs in detail, for those who understand" (10:5).

And in his final sermon before his death, the Prophet Muhammad said, among other things, "With Allah the months are twelve; four of them are holy; three of these are successive and one occurs singly between the months of Jumaada and Sha'ban."

Islamic months begin at sunset of the first day, the day when the lunar crescent is visually sighted. The lunar year is approximately 354 days long, so the months rotate backward through the seasons and are not fixed to the Gregorian calendar. The months of the Islamic year are:

1. Muharram
("Forbidden" - it is one of the four months during which it is forbidden to wage war or fight)

2. Safar
("Empty" or "Yellow")

3. Rabia Awal
("First spring")

4. Rabia Thani
("Second spring")

5. Jumaada Awal
("First freeze")

6. Jumaada Thani
("Second freeze")

7. Rajab
("To respect" - this is another holy month when fighting is prohibited)

8. Sha'ban
("To spread and distribute")

9. Ramadan
("Parched thirst" - this is the month of daytime fasting)

10. Shawwal
("To be light and vigorous")

11. Dhul-Qi'dah ("The month of rest" - another month when no warfare or fighting is allowed)

12. Dhul-Hijjah
("The month of Hajj" - this is the month of the annual pilgrimage to Mecca, again when no warfare or fighting is allowed)

Day of Ashurah

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Although Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is named `Ashurah`. According to the Holy Companion Ibn `Abbas, Radi-Allahu anhu. The Holy Prophet (Peace Be Upon Him), when migrated to Madinah, found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses), alayhis salam, and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its waters. On hearing this from the Jews, the Holy Prophet (Peace Be Upon Him), said, "We are more closely rotated to Musa, alayhi salam, than you," and directed the Muslims to fast on the day of `Ashura`. (Abu Dawood)
It is also reported in a number of authentic traditions that in the beginning, fasting on the day of `Ashura` was obligatory for the Muslims. It was later that the fasts of Ramadan were made obligatory and the fast on the day of Ashura` was made optional. Sayyidina `Aisha, Radi-Allahu anha, has said:
When the Holy Prophet (Peace Be Upon Him), came to Madinah, he fasted on the day of `Ashura` and directed the people to fast. But when the fasts of Ramadan were made obligatory, the obligation of fasting was confined to Ramadan and the obligatory nature of the fast of `Ashura` was abandoned. Whoever so desires should fast on it and any other who so likes can avoid fasting on it." (Sunan Abu Dawud)However, the Holy Prophet (Peace Be Upon Him), used to fast on the day of `Ashura` even after the fasting in Ramadan was made obligatory. Abdullah ibn Musa, Radi-Allahu anhu, reports that the Holy Prophet (Peace Be Upon Him), preferred the fast of `Ashura` on the fasts of other days and preferred the fasts of Ramadhaan on the fast of `Ashura`. (Bukhari and Muslim)
In short, it is established through a number of authentic ahadith that fasting on the day of `Ashura` is Sunnah of the Holy Prophet (Peace Be Upon Him), and makes one entitled to a great reward.According to another Hadith, it is more advisable that the fast of `Ashura` should either be preceded or followed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th. The reason of this additional fast as mentioned by the Holy Prophet (Peace Be Upon Him), is that the Jews used to fast on the day of`Ashura alone, and the Holy Prophet (Peace Be Upon Him), wanted to distinguish the Muslim way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of `Ashura`.Some traditions signify another feature of the day of `Ashura. According to these traditions, one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of Hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.

Prophet Muhammad Saying about Month Of Muharram

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With the sighting of the new moon the Islaamic new year is ushered in. The first month Muharram is one of the four sacred months that Allah has mentioned in the Holy Qur’aan:

Lo.’ The number of the months with Allah is twelve months by Allah ‘s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. (9:36)

The specification of these four sacred months is stated in a hadeeth narrated by Abu Bakrah radhiyallahu anhu ; Verily time has completed its cycle and returned to its original stage as it was on the day Allah created the heavens and the earth. The year consists of twelve months, four of which are sacred. Three of them occur consecutively; Zil Qa’dah, Zil Hijjah and Muharram , (the fourth being) Rajab of Mudhar (named after the tribe of Mudhar as they used to respect this month) which occurs between Jamadiul Aakhir and Sha’baan. (Bukhari Vol.2 Page 622)

From out of the four sacred months, Muharram has been blessed with certain specific virtues. The Holy Prophet sallallahu alayhi wasallam said: The best of fasts besides the month of Ramadhaan is the fasting of Allah’s month of Muharram and the best of salaat besides the fardh (compulsory) salaat is the tahajjud salaat (performed after midnight before dawn). Muslim Vol.1 Page 368

In another hadeeth, Ibne Abbas radhiyallahu anhu reports that the Messenger of Allah sallallahu alayhi wasallam said: He who fasts on the day of Arafah (9th Zil Hijjah), his fast will be a compensation for the sins of two years and the one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month). Tabraani, At Targheeb WatTarheeb Vol.2 Page 114.

About Eid al Adha

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What is Eid al-Adha
At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2008, Eid al-Adha will begin on approximately December 8th, and will last for three days.

What does Eid al-Adha commemorate?
During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur'an describes Abraham as follows:

"Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists. He was grateful for Our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous." (Qur'an 16:120-121)

One of Abraham's main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah's will. When he was all prepared to do it, Allah revealed to him that his "sacrifice" had already been fulfilled. He had shown that his love for his Lord superceded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God.

Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham's trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith.

Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.

The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit to us or close to our hearts, in order to follow Allah's commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others.

It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: "It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)

The symbolism is in the attitude - a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah's commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us.

What else do Muslims do to celebrate the holiday?
On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday or shortly thereafter.

Hajj in Islam

2008-11-26T20:36:00.000-08:00

Pilgrimage in Islam traditionally recognize as Hajj, which had been discussed in Quran with detail. What is its importance, background and reason perform is almost manipulated during centuries. Here a short synopsis of this pilgrimage known as Hajj in the light of Quran. The word Hajj is from Hujjat, which means to discuss and find the solution to the problems. At this annual event, must discuss the problems and find the solutions for the problems facing the Ummah. Annual program must be spelled out in front of the Ummah and in the subsequent year the goals achieved throughout the year should be presented at the next Hajj. This is the place where unified policy of the Muslim world must be charted out. It should become United Nations of Islam. This should be in addition to present rituals of Hajj.

Current Ritual (Back Ground): Every year about three million gather for the major pilgrimage, or Hajj .The Hajj is the Pilgrimage to Makkah and is the fifth of the "Five Pillars of Islam. The focal point of Makkah is the Kaaba, the "House of God" believed by Muslims to have been built by Abraham peace be upon him and his son Ishmael peace be upon him, and which is covered in a gold-embroidered black fabric. Pilgrims circle the Kaaba seven times and may also try to touch or kiss its cornerstone, the Black Stone the Black Stone (called Al-Hajarul Aswad in Arabic). The importance of Mecca for Muslims is inestimable. A Muslim is a believer in or follower of Islam. The direction of prayer is known as the Qibla.

Hajj History

2008-11-24T23:48:00.000-08:00

Each year, over 2.5 million Muslims descend in Mecca, Saudi Arabia for the annual Muslim pilgrimage, or Hajj. The largest gathering of humanity in any one time or place is the culminating spiritual experience for a Muslim, as well as a logistical challenge for the government of Saudi Arabia.
The Hajj has been performed by Muslims every year for the past 14 centuries. In earlier times, the Hajj was literally the journey of a lifetime, a dream for which a person spent an entire lifetime saving up the funds. The trip itself was an arduous and difficult one, often taking months or even years on horseback or on foot, through mountain terrain and desert. Gangs of bandits often attacked the routes to Mecca to extort money from the pilgrims.

"And proclaim the Pilgrimage among men. They will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways..." (Qur'an 22:27)

According to the Saudi Press Agency, as recently as 1950 the number of pilgrims during Hajj was less than 100,000. That number doubled by 1955, and in 1972 it had reached 645,000.

In 1983, the number of pilgrims coming from abroad exceeded one million for the first time. Due to the rapidly increasing numbers, in 1988 the Organization of Islamic Conference (OIC) passed a resolution to specify a pilgrims' quota for each country according to its population.

In recent years, Saudi Arabia has hosted over 1 million pilgrims from abroad as well as another million from within the Kingdom. The vast majority arrive by air (through the gateway city of Jeddah), with a small percentage arriving by land or sea.

Today, pilgrims come from all corners of the earth. Their organized groups are met by air-conditioned buses, travel with experienced guides, and stay in the many 5-star hotels around Mecca. Even the rites of the pilgrimage are more comfortable, with courtyards sheltered from the sun, air-conditioned walkways, escalators to the roof of the mosque, and cool marble floors on which to pray.

The Saudi government has spent nearly $25 billion on renovating and expanding the facilities for pilgrims. The worshippers fill all three levels, including the roof of the Mosque, and still spill onto the terraces, plazas, and streets in the surrounding area.

One might wonder if all the modernity has changed the Hajj experience, and made it less spiritual. Of course, those who travel today do not have the benefit of knowing what things were like before. Perhaps one type of hardship (traveling by foot in the desert heat) has been replaced by another (keeping safe and patient in the mass of people). But unanimously, those who have gone for Hajj come back speechless, unable to find the words to describe their experience. "You just have to be there to understand" is the common response to questions. While the facilities and terrain may have changed in modern times, the rites of pilgrimage and the bonds of brotherhood among the pilgrims have remained the same throughout history. Where else on earth can you find millions of people, different in language, race, color, gender, culture - but united in faith and purpose, acting with complete goodwill, discipline, generosity and brotherhood. That is the unique Hajj experience.