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Status of the Prophet
In the Name of Allah, The Gracious, The Merciful
Praise and thanks to Allah I and praise and greetings to our master, Mohamed r. Our gratitude to Allah I is great for making us members of the nation of Islam.
I the night of Isra and Meraj when Allah I honored the Prophet r by elevating him to the highest level in heaven the angel Gabriel u was in his company. And we all must understand that Allah I does not need space or place to exist. When the Prophet r reached the seventh heaven the angel Gabriel u stopped. Our Prophet r asked him, “Is this where the companion leaves his company?”
The angel Gabriel u answered, “Each of us has his pass permit. If you step forward Mohamed you will go through. However, if I step forward I will burn from the light of Allah.”
So the Prophet r asked Gabriel u, “O Gabriel, do you have a request I can ask Allah for?” Gabriel u answered, “Yes, when you are in the presence of Allah can you ask Him to permit me on the Day of Judgment to spread my wings over Hell fire so your nation could pass safely to heaven?”
The Companions y of the Prophetr asked him, “O Messenger of Allah, did you so ask Allah? The Prophet r answered “Yes, I did and Allah said only those who pass away and they took my Path will be able to pass safely.”
Hence, we should thank Allah U that He created us in the nation of our Master, the Prophet r.
Allah loved the Prophet of Allah. Our Master Moses u was the person to whom Allah talked. So what is the difference between the two?
The person to whom Allah I talked hopes to get Allah's satisfaction, while the person Allah loved, Allah wants his satisfaction. In surat Taha, Allah I says, “Why did you leave your people so quickly, Moses?” Moses u answered, “I came quickly seeking your satisfaction, O Allah.”
Allah I also said in the same surah to Prophet Mohamed r , “Worship during parts of the night and the day until you are satisfied, Mohamed.”
Again, when Allah I asked Prophet Moses u to convey His Message, he asked Allah I to clear his chest and to ease the task for him. However, Allah I told Prophet Mohamed r, “We cleared you chest , Mohamed” and “with difficulty there is ease.”
Our beloved Prophet r was a human but unlike any human, he was the most precious gem in the mildest of stones. Carbon particles form coal and also form diamond. Both materials are made from carbon; however, between coal and diamond is a great difference in value. You can buy a bag of coal with a few dollars, while a little gem of diamond is worth much.
Allah I says, O Mohamed, say, ‘I am a human like you but I receive revelations.'” Revelations make a great difference between humans. Because the person receiving the revelations from an angel of light has to be elevated to that status. That's what used to happen to the Prophet r.
Speaking about the Prophet r is never ending and full of joy. InShaaAllah, we will talk more in the future.
We ask Allah to honor us to join the Prophet r the same way you joined the soul and the body. Ameen.
The wisdom of the Prophet
In the Name of Allah, The Gracious, The Merciful
Praise to Allah I and greetings to His Messenger r. I ask permission from Rasul Allah r to mention as little as possible from his life.
I remember the incident when someone came to our master Ali t and asked him about the description of Rasul Allah r. Our master Ali t replied, “Let me ask you, can you describe life?” The person confessed that he couldn't. So our master Ali t said, “You cannot describe what Allah said about it (life). This life is nothing but little compared to the other life. Yet you want me to describe whom Allah described, ‘You, Mohammed, have the highest morals'”.
Therefore, we cannot describe Rasul Allah r justly. And only Allah I Who created him can describe him and appreciate him. However, we will try to mention some of his qualities.
One day Rasul Allalh r visited his daughter Fatima t and found her sad. He r asked her why she was sad. Fatima t replied that Aisha t (one of the Prophet's wives) teased her t by telling her, “I am better than your mother Khadija t because your father married me and I was a virgin and he married your mother when she was widowed.”
Rasul Allah r advised, “Next time Aisha tells you the same thing, you tell her that my mother is better than you because my father, Rasul Allah, married my mother when he was a virgin and you married him when he was widowed.”
On another occasion, when Rasul Allah r his daughter's house, he found her pounding seeds to make food. She was taking turns with her husband Ali t. When Rasul Allah r saw her, he grew concerned for her and he started taking her turn. So Fatima t told her husband Ali t, “Look how my father likes me!” Ali t asked Rasul Allah r “Is it true that you love your daughter more than me?” Rasul Allah r replied, “Yes, but you are closer to my heart than her.”
This is some of the things Rasul Allah r was known for.
Science in the light of Quran - Death & Sleep
"It is Allah Who takes the souls at death and the souls of the one, who has not yet died, during sleep. Then He withholds that for whom He decrees death and restores the souls of others for a term appointed. Verily, in this there are many signs for the people who reflect." (Az-Zumar, 39:42)
There are many facts in the Quran and Sunnah, which have been confirmed by Science proving that there is no way the Quran, could be a human creation. In the preceding verse, Allah wants every man to realize how life and death are exclusively in His own hand. No one has the guarantee that he will certainly be alive the next morning when he goes to sleep at night. No one is aware of what catastrophe could befall him within a moment, and whether the next moment would be of life or of death for him. At any time, while asleep or awake, at home or outside, some unforeseen adversity, from within his body or from outside, can abruptly cause his death. Thus, man who is so feeble and powerless in the hand of God would be foolish to turn away from the same God or became negligent of Him.
Through this verse, it can be proven that sleep and death are analogous phenomena in which souls depart from the body. In the case of sleep, the soul returns to the body whereas in death, it does not. This verse reminds us that taking souls means both death and sleep. This fact has been proven through parapsychology studies, which are related to three main areas: 1. Out of Body Experience (OBE), where people have found their bodies in some other place of lying in a bed during operations or similar situations. Studies have revealed that about 10% to 20% of the cases subjected to study had, had this experience. 2. Coma resembling death. Suffering from serious ailments, some persons enter a state of coma. Physicians declare them to have been clinically dead; however, due to some medical aids they may regain consciousness. These persons narrate strange events they saw during such a state. 3. Dreams. When some persons dream, they know that they are dreaming. Experiments in these domains have proved that sleep is the departure of certain object from the body, which God has called as "soul."
Every day is a gift from Allah to us, another chance for us to better ourselves and strengthen our relationship with Allah. No one can be certain that he will live till the next day. Life should not be taken for granted because it's taken from us every night when we sleep and may perhaps be given to us the next morning. Good deeds are not to be postponed until our lives are no more. Take advantage of every day, every hour, and every moment because it may be your last.
He was known before his message
“….He (Allah) said: “With My Punishment I visit whom I will; But My Mercy extends to all things. That (Mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our Signs; those who follow the Messenger, the unlettered Prophet whom they find mentioned in their own (Scriptures) in the Law and the Gospel—For he commands them what is just and forbids them what is evil; he allows them as lawful what is good (And pure) and prohibits them from what is bad (and impure; he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honor him, help him, and follow the Light which is sent down with him—It is they who will prosper. Say: ‘O humankind! I am sent unto you all, as the Messenger of Allah, to Whom belongs the dominion of the heavens and the earth: there is no god but He: it is He that gives both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His Words: follow him that (so) ye may be guided” (7:156-158).
The advent of Islam was not a sudden incident in the world history. There were two divine religions, Judaism and Christianity, prevailing in the world. Both had their Holy Scriptures, the Torah and the Gospel. There were many saints and monks who read the facts about the appearance of a new prophet like Moosa (Moses) and Eesa (Jesus). We find many traces in history proving that the people awaited the arrival of the new Messenger of Allah.
Tubba the Yemeni Ruler:
Tubba was the title of Himyar Kings of Yemen whose rule once extended over the whole of Arabia. They later converted to Judaism and Christianity. The Holy Prophet r sent an embassy to Himyar King of Yemen in 9-10 AH and they embraced Islam.
During the 3rd century AD about 300 years before the birth of the Holy Prophet r, King of Tubba passed through Yathreb. He was accompanied by about 400 religious scholars (Jews and Christians) who asked his permission to stay. When he asked why, he was told that it is mentioned in their Holy scriptures that the Last Prophet whose name is Mohammad r will migrate and settle down in this town. He was very pleased to know this. He allowed them to reside there and built a big house for the expected Prophet. He also wrote a letter to the last Prophet paying his respect to him and gave this letter to one of the scholars to pass it to the Prophet through his coming generations.
This story is proof that the early Jews and Christians knew of the arrival of Prophet Muhammad r and his migration to Al-Madinah Al-Munawwara.
Waraqa Bin Nofel The Christian Scholar
Waraqa Bin Nofel was a Christian scholar from Quraish who wrote and taught the Bible in both Arabic and Hebrew. He was the cousin of Khadija bint Khuwailed t, the Messenger's first wife. The Prophet was very frightened after his first encounter with Angel Gabriel u (the first revelation). Khadija took him to see Waraqa and ask him for an explanation. The Christian scholar said that this is Namus (the Angel of Revelation) that Allah sent to Prophet Moses. He told prophet Muhammad r that his people will drive him out because everyone sent before him with a similar message was met with animosity.
This Biblical Scholar confirmed the Prophet-hood of the Messenger of Allah r, told him about his migration, and desired to assist him in his Holy journey.
Bahira the Christian Monk of Syria
When Prophet Muhammad r was a young boy of only 12, he went along with his uncle Abu Talib on a trade caravan to Syria. They stopped at a place called Busra. Bahira, a Christian monk, treated them very generously as he's never done for anyone else. He recognized the Prophet r and told Abu Talib that Allah will send him (Prophet Muhammad) with a message which will be a mercy to all beings. When Abu Talib inquired as to how he knew that, he told him that when they appeared from the direction of ‘Aqabah, all the trees and stones prostrated themselves, which they only do for a Prophet. Bahira told him that he also identified the seal of Prophet-hood below his shoulder, which bears a resemblance to a pigeon egg. He told Abu Talib that he must be the same Prophet who is mentioned in their Holy Books.
Heraclius the Byzantine Ruler
Narrated Abdullah bin Abbas t: Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Messenger r had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya' (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius' question said to them, “Who amongst you is closely related to the man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).” Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand near behind him.” (Abu Sufyan added), Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet) and that if I told a lie they (my companions) should contradict me.”
(Abu Sufyan added), “By Allah! Had I not been ashamed of my companions labeling me a liar, I would not have spoken the truth about the Prophet r.
The first question he asked me about was: ‘What is his family status amongst you?' I replied, ‘He belongs to a good (noble) family amongst us.' (Heraclius) further asked, ‘Has anybody else amongst you ever claimed the same (i.e. to be a Prophet) before his (claim)?' I replied, ‘No.' Heraclius asked, ‘Was anybody amongst his ancestors a king?' I replied, ‘No.” Heraclius asked, ‘Do the nobles or the poor follow him?' I replied, ‘It is the poor who follow him.' He said, ‘Are his followers increasing or decreasing?' I replied, ‘They are increasing.' He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?' I replied, ‘No.' Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?' I replied, ‘No.' Heraclius said, ‘Does he ever betray or prove treacherous to his covenants?' I replied, ‘No. We are at truce with him but we do not know what he will do in it.' I could not find an opportunity to say anything against him except that word. Heraclius asked, ‘Have you ever had a war with him?' I replied ‘Yes.' Then he said, ‘What was the outcome of the battles?' I replied, ‘sometimes he was victorious and sometimes we.' Heraclius said, ‘What does he order you to do?' I said, ‘He tells us to worship Allah Alone, and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our kith and kin.'
Heraclius asked the translator to convey to me the following, ‘I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Messengers come from noble families amongst their respective people. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact these (poor always) are the followers of the Messengers. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah (and Allah Alone) and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place [which is underneath my feet (now) and I knew it (from the Scriptures)] that he was going to appear but I did not know that he would be from you, and if I am sure to reach him, I would go immediately to meet him and if I were with him, I would certainly wash his feet.'
Heraclius then asked for the letter addressed by Allah's Messenger r which was delivered by Dihya to the governor of Busra, who forwarded it to Heraclius to read.
The contents of the letter were as follows: In the name of Allah, the Most Beneficent, the Most Merciful (This letter is) from Muhammad, the slave of Allah and His Messenger to Heraclius, the ruler of Byzantines. Peace be upon him, who follows the Right Path. Then after: I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin (by misguiding your) Arisiyin (peasants). And (I recite to you Allah's Statement:) ‘O people of the Scripture (Jews and Christians)! Come to a word that is just between us and you, that we worship none but Allah I and that we associate no partners with Him, and that none of us shall take others as lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims.” (V. 3:64).
Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the royal court. So we were turned out of the court. I told my companions that the question of Ibn Abi Kabsha (Prophet Muhammad r) has become so prominent that even the king of Bani Al-Asfar (Byzantines) is afraid of him. Thenceforth I became sure that he (the Prophet r) would be the conqueror in the near future till I embraced Islam (i.e. Allah I guided me to it).” (The sub narrator adds) Ibn An-Natur was the governor of Ilya' (Jerusalem) and Heraclius was the head of the Christians of Sham.
Ibn An-Natur narrates that once while Heraclius was visiting Ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood. Heraclius was a foreteller and an astrologer. He replied, “At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror), (and asked) who are they who practice circumcision?"
The people replied, “Except the Jews, nobody practices circumcision, so you should not be afraid of them (Jews). Just issue orders to kill every Jew present in the country.” While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Messenger r to Heraclius was brought in.
Having heard the news, he (Heraclius) ordered the people to go and say whether (the messenger of Ghassan) was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, “Arabs also practice circumcision.” (After hearing that) Heraclius remarked that sovereignty of this nation (Arabs) had appeared.
Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs (a town in Syria) and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet r and the fact that he is indeed a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, “O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give the Bai'a (pledge) to this Prophet r (i.e. embrace Islam).”
(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, (he ordered): “Bring them back to me.” (When they returned) he said, “What I already said was just to test the strength of your conviction and I have seen it.” The people prostrated before him and became pleased with him, and his was the end of Heraclius' story (in connection with his faith).
The last Messenger of Allah was known long before he even came to this world. All these stories prove that Prophet Muhammad r was mentioned in the Torah and the Bible. Many knew of him and his message, and expected his arrival.
Dua' - The core of worship
Duaa' is a connection or a bond between the servant and his Lord. It's a manner of worship in which we declare our need for Allah's help and his bounty; it's a way of stating and confirming our belief in His power and ability. It also shows that Allah doesn't need his creation; he's omnipotent and all knowing. Duaa' is a form of worship, or rather its core. Allah orders us to make duaa', and, therefore, it's an obligation on every Mo'min (believer) to obey and make it a habit rather than simply a duty. Allah promised us He would respond. “….And who is truer to his covenant than Allah?….” (9:111). Narrated by Anas bin Malik that prophet Mohammad (P.B.U.H.) said with reference to Allah (S.W.T.) saying: “There are four qualities, one is for me (Allah), the second for you (oh my servant), the third is between Me and you, and the final one is between you and others around you. As for the 1st one: Join not in worship others with Me (Allah). As for the 2nd one: Whatever you do, I will recompense you for it. As for the 3rd one: You have to ask me and I guarantee to answer your duaa'. As for the 4th and final one: To wish for others what you wish for yourself.”
There are certain times and occasions in which duaa' is needed. A person is in need of his Lord at every moment and every occasion, so duaa' is considered worship at all times. “Is not He Who responds to the distressed one, when he calls on Him…” (27:62). There are particular times in which duaa' is accepted: In the darkness of the night “Their sides forsake their beds, to invoke their Lord in fear and hope….” (23:16), the last third of the night, following Salah (prayer), day and night, in the day of A'rafah during hajj, on Friday, when a Muslim breaks his/her fast, while traveling, between Azaan and Iqaamah before prayer, when meeting the enemy in battle, at the time of rain fall, and when making sujood in prayer (it is in this posture that a servant is closest to Allah). Narrated by Abo Horayrah that prophet Muhammad (P.B.U.H.) said: “ The closest the servant is to his Lord is when he's making sujood, so increase your duaa' for it's worthy of being answered.”
Purity and sincerity to Allah I is a requirement of duaa, as it is for all aspects of worship. “….so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allah's sake only, and not to show off, and not setting up rivals with Him in worship)…..” (40:65). Making duaa' to anyone other than Allah is considered shirk (joining others in worship with Allah). The following two Ayahs (verses) indicate this concept: “And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection , and who are (even) unaware of their calls (invocations) to them?” (46:5). “If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request0 to you. And on the Day of Resurrection, they will disown your worshipping them…..” (35:14).
Duaa' accompanies using the means Allah has created for us; once those means are depleted, an individual puts an ample amount of effort into duaa' because there is no escape from Allah except unto Him for He is the almighty provider. “Is not He Who responds to the distressed one, when he calls on Him….” (27:62). The distressed one is he who has exhausted all measures. An individual praying to Allah has to be certain of the answer and also has to have complete confidence in Allah. Narrated by bin Omar that prophet Mohammad (P.B.U.H.) said: “ If you ask Allah, ask him, and you have confidence in Allah's response; because He doesn't respond to a heedless person's plea.”
A person cannot ask Allah for something that's forbidden. For instance, it's unacceptable to pray to Allah to sever a relationship between you and a relative, or to ask Allah to harm someone or bring a disaster upon them. “And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): “O Allah! Curse him,” and that one should not do, but one should be patient]” (17:11).
A person should not be hasty and abandon the duaa' just because it was not answered speedily as desired. Narrated by Abi Saeed that the prophet (P.B.U.H.) said: “There is no Muslim that prays to Allah I with a prayer that does not ask for any sin or severing of relationships with relatives, but Allah I, but Allah grants it for him in one of three ways: Either to respond to his supplication immediately, save the reward of his duaa' for him until the Day of Judgment, or to fend off some adversity or disaster from him that is equal to what he would've gained from this duaa'. They (the prophet's companions) said: ‘So, should we augment our duaa'?' So, the prophet replied: ‘Then, Allah will give you in profusion.'”
This is a very wide topic that can be even further discussed. Those were only a few of the many aspects involving duaa'! Inshallah, more will be said regarding this grave topic in upcoming issues.
Dua' 2
In the previous publication, the concept of duaa' was briefly introduced and developed. In this article, we continue to explore the different aspects of duaa even further. There are numerous manners to be observed when making duaa. Let us look at some of these manners.
A person making duaa to Allah I must be humble, modest, and Khashi', showing humiliation and powerlessness. We shall never raise our voices during duaa.
Narrated by Abi Mousa Al-Asha'riy that Rasulullah r said: “Oh people, calm yourselves [when making duaa], for you're praying to one who's neither deaf nor absent. You're praying to [one who is] All-hearing [and] All-seeing.” Further more, when praying to Allah, we should raise our hands in the form of one who is needy: craving and yearning for Allah's benevolence and satisfaction. A person should also face the Qiblah when making duaa if possible.
The best duaa is one that's meaningful, yet concise and to the point. Examples would be duaas from the Quraan, from the sunnah of Rasullullah r, ones said by the Anbiyaa' (prophets), and ones said by the virtuous and righteous ones. It is also from the sunnah to repeat a duaa 3 times.
When making duaa for someone other than yourself, pray for yourself first, and then pray in the plural tense for all the mo'mineen and the mo'minaat (the believers). An example would be to pray to Allah I to forgive you and cover you with His mercy, and then pray for the same thing for the entire Muslim Ummah.
A person should never pray against himself, his family, or his wealth. Narrated by Jabir that Rasulullah r said: “Do not pray against yourselves, your children, your servants, or your wealth.”
We should start our duaa with the praise and glorification of Allah I, and with greeting and praying for Rasullullah r. Allah I has promised to answer any duaa started with greeting and praying for his prophet r. Hence, a duaa both beginning and ending with that is exceedingly worthy of being answered by Allah I.
There are certain prayers that Allah I guaranteed to be answered: The prayer of the parents, the person fasting, the traveler, and one who's oppressed.
Finally, one who is praying to Allah I and eager for an answer should continuously seek the halal in his food, drink, attire, wealth, work, and everything he takes and gives whether it involves the matters of this life or the hereafter.
Narrated by Abi Abbas that Sa'd bin Abi Waqaas said to Rasulullah r: “Pray to Allah to make me one whose every prayer is answered.” The prophet r replied, “ O Sa'd, purify your food and you shall be so. I swear by Allah, whom my soul is in His hands, a man who consumes any haram (unlawful) food, Allah refuses to accept any of his worship and good deeds for 40 days.”
This is a very wide topic that can be even further discussed. The preceding were some additional aspects involving duaa and the many manners associated with it. May Allah help us all understand and learn more.
The reward for praying on time & praying in congregation
Allah said in the holy Quran “preserve the salaats and the perfect one (middle) prayer”. (2:238). According to Abdullah bin Amer, Prophet Muhammad r mentioned the salaat some day and he said: “he who preserves it (meaning salaat) it will be a light and evidence and savior in the Judgment Day. And he who does not preserve it (salaat) it will not be a light or evidence or savior for him in the Judgment Day and he will be with Pharaoh of Egypt and his minister Haman and Obai bin Khalaf.” (Ahmad, Ibn Hibban)
The Prophet said: “Between a man and kufr is the abandonment of doing salaat.” (Muslim). We understand from the above haadeeth and ayah that, we as Muslims must do salaat in its proper time with humbleness and focus and without interruptions. Also the Prophet said that “doing salaat in a group is twenty seven times better than doing it alone.” (Bukhari, Muslim)
Additionally, Abu Horaira said that Prophet Muhammad r said: “He who made wodou and perfected it and then headed out specifically to the masjid with every step he takes a good deed will be written in his book and he will be elevated one step in the eye of Allah and a bad deed will be erased from his book. And the angels will praise him saying ‘Please Allah, have mercy on him' and he will be considered doing salaat even when he is still waiting to do salaat.” (Bukhari, Muslim).
In another hadeeth Prophet Muhammad r said: “He who does wodou and perfect it then headed to the masjid and found that the prayer was done, Allah will give him the same rewards.” (Abu Dawood)
Also the Prophet said: “Stick to the group prayer because the wolf for example will eat the sheep that went astray.” This hadeeth teaches us that it will be easy for Satan to disrupt a man's prayer when he is alone, but being in a group it will be harder for Satan to do so.
Whom does Allah like and whom He dislikes
Allah (sw) mentioned the description of some people that know Him, and He loves them and they love Him, and He told us what the description was so that we can be from it and do upon it, and to be from the accepted.
As He told us the descriptions of some people that He dislikes, so that we can stay away from that type of description.
The Messenger (peace be upon him) mentioned those who Allah (sw) likes and who He dislikes, so that The Messenger (peace be upon him) would have said what he was ordered to say by Allah (sw).
These descriptions were mentioned in the Quran and in the Sunnah.
From the Quran, Allah (sw) says that He loves those that are pure and that always repent.
Allah (sw) says: Allah loves those that always repent and those that are pure. (2/222). Allah (sw) also says: and Allah loves those who make themselves clean and pure. (9/108). Allah (sw) loves the people of Taqwa. Allah (sw) says: indeed Allah (sw) loves those who fear Him. (3/76). Allah (sw) loves the good doing, justice, patience, and depending on Him. Allah (sw) says: and Allah (sw) loves the good doers.(3/134,148),(5/93). Allah (sw) also says: and Allah (sw) loves those who act justly. (5/42) (49/9) (60/8). Allah (sw) also says: and Allah (sw) loves the patient. (3/146). Allah (sw) also says: indeed Allah (sw) loves those who depend on Him. (3/159). Allah (sw) gave glad tidings to the patient, and the good doers. Allah (sw) says: and give glad tidings to the patient. (2/155)
Allah (sw) also says: and give glad tidings to the good doers. (22/37) Allah (sw) is with them. Allah (sw) says: indeed Allah (sw) is with those who fear him, and those who are doers of good. (16/128)
Allah (sw) also says: indeed Allah (sw) is with the patient. (2/153).
The following of The Prophet (peace be upon him) is a reason for the love of Allah (sw) and His forgiveness.
Allah (sw) says: Say 0 Mohammad, if you love Allah (sw), then follow me,, and Allah (sw) will love you, and will forgive your sins., and Allah (sw) is the Most Merciful, the Most Forgiving. (3131)
Allah (sw) reminded us that He loves those who fear Him, the good doers, the patient, the just, those who depend on Him, and those who follow The Prophet (peace be upon him). Allah (sw) mentioned them so that we can be like them, so that Allah (sw) would love us, and admit us into paradise Insha Allah (sw))
Narrated by Annas (May Allah (sw) be pleased with him), The Messenger (peace be upon him) said: "Indeed Allah (sw) loves the youth that always repents.”
And Allah loves perfect work. Narrated by Aisha (may Allah (sw) be pleased with her), The Messenger (peace be upon him) said: "indeed Allah (sw) loves that when one of you does a work that he does it perfectly." (Abu Yala)
Narrated by Abu Musa Alashary (may Allah be pleased with him), The Messenger (peace be upon him) said: "when the Imam reads "nor of those who went astray"(in) say: "AMEEN" then Allah (SW) will love you. Narrated by Ibn Masood (may Allah (sw) be pleased with him), The Messenger (peace be upon him) said: "indeed Allah (sw) divided between you your characteristics, just as he divided between you your sustenance, and Allah (sw) gives the world (The Money) to those who He likes and dislikes, but does not give the belief except to those whom He loves., so whoever is a believer, then Allah (sw) loves him, by He who in his hands are Muhammad's soul, none of you will become a Muslim until their heart becomes Muslim, and none of you will believe, until your neighbor trusts you.
Taking care of the Salat AI‑WITR is also a reason for Allah's love, The Messenger (peace be upon him) said: "take care of the WITR prayer because Allah (sw) is a WITR and loves the WITR.
Forgiveness
Allah's forgiveness is to those who forgive others. Allah says, “Allah is the One Who accepts the repentance from His servants and forgives sins and He knows all that you do.” (42:25)
Allah ordered us to forgive others. He I said, “And let them forgive and overlook. Would you not love that Allah should forgive you?” (24:22)
He I said, “Take forgiveness and command what is right and turn away from the ignorant.” (7:199)
And Jibreel u said to Rasoolullaah r, “Allah ordered you to forgive those who oppress you, give to those who deny you, and visit those who do not visit you.”
Rasoolullaah r said, “Allah increases the dignity of a person through forgiveness.”
From the signs of the servants of Allah I is that, “When the ignorant addresses them, they say, ‘Peace'.” (25:63)
Rasoolullaah r said, “When the Day of Judgment takes place, a call will be heard saying, ‘Where are those who forgave others? Come forth to your Lord and receive your rewards.'”
It is the right of every Muslim that forgives others to enter Paradise.
The sacred ahadith
Dear Brothers & Sisters in Islam & Dear readers in general, As-salaamu ‘alaikum.
Sacred hadiths are named so because their authority (sanad) is traced back to Allah Himself and not to the Prophet r. These ahadith are also called al-ahadith al-ilahiyah and al-rabbaniyyah.
In this episode and the coming ones inshaAllah we will deal with one of the ahadith al qudsiy asking Allah the Almighty to benefit us all.
On the authority of Abu Hurayrah that the Messenger of Allah r said:
“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 know that had you fed him you would surely have found that 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 when 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.” (Muslim)
Manners with people - Manners with the parents
The Muslim should believe in the right of his/her parents over him/her and in the duties that he /she should observe towards them such as obeying them and being so nice with them. This is not only because parents are the reason of our being, and that they have done so much for us during our childhood but it is also because Allah the Almighty has commanded us to do so in the Qur'an to the extent that He has combined between His right to be worshiped alone and the right of the parents to be treated extremely well. Allah said: “Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor”. Surah Al-Isra', verse 23
Allah also said: “And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), “Show gratitude to Me and to they parents: to Me is (thy final) goal”. Surah Luqman, verse 14.
A man came to the Prophet Mohamed r and asked him: “ Who has more rights over me? The Prophet replied three times: “your mother” after the man kept repeating the question three times. In the forth time, the Prophet r said: “your father”. Bukhari and Muslim agree upon this hadith.
It is one of the greatest sins to disobey the parents as is in the hadith in which the Prophet Mohamed r said: “Shall I inform you about the greatest sins? The companions said: “Please, inform us oh Messenger of Allah.” He said: “Associating someone else with Allah, and disobedience of parents”.
Abdullah bin Mas'oud t said: “ I asked the Prophet r: “What is the dearest deed to Allah?” He said: “Prayer on time” I said: “then what? He said: “obeying the parents and being nice to them,” I said: “then what? He said: “Jihad for the sake of Allah”. Bukhari and Muslim narrate this hadith.
A man from the Ansar came to the prophet r and asked him: “ Is there anything left on my shoulder to obey my parents after their death?” the Prophet (SAW) said: “ Yes, four things: to make Du'a for them and to ask Allah to forgive them, to fulfill their covenants, to be generous to their best friends, and to keep the blood relationship with your relatives.”
These are some of the manners that we should have towards our parents:
· To obey them in all what they command us with and in all what they forbid us as long as there is no disobedience to Allah.
· To respect them fully and completely and to exalt their status by lowering the wing of mercy to them such as being generous to them, lowering the voices in their presence, walking behind them.
The blessing of family
In the Name of Allah, The Most Gracious, The Most Merciful.
All praise is due to Allah, The Lord of all that exists and may prayers of blessings and peace be upon the noblest of the prophets and messengers. To proceed…
Indeed Allah I has favored (provided) us with great bounties and tremendous blessings. He I provided us a fertile wife and made of those whose children will succeed them. The best thing a person can have in this world after faith in Allah I is good children and wealth because children and wealth are the adornments of this life.
Children are a great blessing for they are delight for their parents and congratulations for the souls. Their position is between the statements of Allah I when He said: “Wealth and children are the adornment (an ornament) of the life of this world. But good deeds which endure are better in your Lord's Sight for reward and better in respect for hope.” (18:46)
The Prophet r said: “Whoever does not show mercy to our children and does not respect our elders, s/he is not one of us.”
Abu Hurairah y said: al-Aqra' bin Habis witnessed the Prophet kissing (his grandson) Husain y and al-Aqra' said to the Prophet: I have ten children and I never kissed anyone of them. The Prophet said: “He who does not show mercy to others will not receive Allah's mercy.”
The Prophet said: “The best thing a father can leave for his child is to teach him high manners.”
The Prophet said: “Among the rights of a child on his father are three things: to give the child a good name when he is born; to teach the child a good knowledge (writing, reading) when he starts to understand; to help the child get married when he reaches adulthood.”
Respect for the Holy Prophet
one Who is worthy of worship and praise. Allah the Exalted is our Creator, The One Who has no associates and He alone is entitled to be worshipped.
And the Holy Prophet r is the chosen and beloved of Allah. It is a basic tenet of our faith to respect and honor him. This is a duty of every Muslim. A Muslim does not criticize or defame the beloved Prophet r.
There is a vast difference between submitting to someone in worship and adoration and respect to him.
We worship Allah I alone. The physical forms of worship include ritual prayers, fasting, hajj, and zakat; each of these is performed for the sake of Allah I.
On the other hand, we offer the highest degree of respect after Allah to the true prophet of Allah. It is always that juniors and those who are younger pay respect to their seniors and elders. Respect of the prophet is a foundation of our iman (faith). The degree of faith rests on the foundation and a strong foundation ensures a strong faith and thus helps in reforming society and the atmosphere around us.
If young people respect the Holy Prophet r and consider it a part of their belief, they will also respect their parents, their elders, and their teachers. The rudeness and impoliteness that we see around us these days are the result of not paying due respect and honor to the beloved prophet.
Let us realize that the Holy Prophet r was perfect in respect of knowledge, character, morals, and deeds. There being no short coming in his traits. If we realize this fact, who can be an exemplary person for us beside him? He r is a perfect example for all of us and the best of individuals.
Let us now ponder the directives of the Holy Quran and ahadith in this respect. Allah says:
1. That you (people) may believe in Allah and His Messenger and that you assist and honor him, (that you) and glorify (Allah's) praises morning and afternoon. (48:9)
2. So by your Lord, they will not be momin till they make you (Muhammad r) judge in all disputes between them and find in themselves no resistance against your decisions and accept them with full submission. (4:65)
3. And believe in My messengers, honor and assist them. (5:12
4. O believers, answer (obey) Allah and His messenger when he calls you. (8:24)
5. And honor him and help him and follow the light (Quran) which is sent down with him. They are those who reached their goal (successful). (7:157)
6. Make not (understand not) calling of the messenger among you as your calling one another. (24:63)
7. And whoever disobeys Allah and His messenger he has indeed strayed into plain error. (33:36)
8. O believers, don't enter the prophet's houses unless permission is given. (33:53)
9. O believers make not (a decision) in advance before Allah and His messenger. (49:1)
10. O believers, don't say “RAENA” (to the messenger) and say “UNZURNA” (make us understand and hear). (2:156)
11. And those who annoy (hurt) Allah's messenger for them is a painful torment (chastisement). (9:61)
12. O believers, raise not your voices above the voice of the prophet nor speak aloud to him as you speak to one another lest your deeds should be rendered fruitless while you perceive not. (49:2)
In hadith literature one reads:
1. The Holy Prophet r came to us in the afternoon. Water was brought to him for performing ablution and he performed ablution. The people around him began to gather the water that remained and rubbed it on their bodies.
2. Urwah bin Mas'ud t said that when he r commands them they race to obey. When he r performs ablution they compete to collect the water of his ablution. When he r speaks they lower their voices to a whisper and they do not look him in the face but lower their gaze in reverence to him r.
3. Urwah bin Mas'ud r said, “By Allah, never was it that the Messenger of Allah r cleared his throat and spat but it (the spit) landed in the palms of one of his companions who rubbed his face or body with it.
4. Urwah bin Mas'ud t relates from al-Miswar and others each vouchsafing for the other that when the Prophet r performed his ablution they almost fought each other for his water.
5. Urwah bin Mas'ud t said, “By Allah, I have been sent as envoy to the kingdoms of Caesar, Chosroes, and Negus, but I have never seen a king whose people honor him as the companions of Muhammad honor Muhammad.
6. Ibn Sirin has said that he submitted to Ubaydah t that he had a strand of the Holy Prophet's hair that was given to him by Anas t. Ubaydah t said, “If I had it, it would have been dearer to me than the world and whatever is in it.
7. Asim Ahwdi t narrated that he saw the bowl of the Holy Prophet r with Anas t. It had split and was held together with silver threads. He added that the bowl was very grand. It was made of the finest wood. He also quoted Anas t as saying, “I had offered the Messenger of Allah r to drink from it several times.”
8. Salim bin Ja'd t reported from Jabir bin Abdillah t, “While I was with the Messenger of Allah r and it was time to pray the ‘asr prayer, there was very little water left that was presented to the Holy Prophet r. He r put his hand into it and then opened his fingers and said, ‘Those who want to perform the ablution may come here and benefit from the favor of Allah.' Water gushed out of his fingers and the companions performed ablution and drank the water. Thus I did not let the opportunity go and drank from it to my content because I knew this water was auspicious.”
Why Muslims must vote By Sh. Ahmad Kutty
I have no hesitation in stating that it is a religious duty for Muslims to vote. Here are the reasons:
1) Voting in a democratic system is one of the few ways to affect social changes, and as Muslims it is our civic and religious duty to strive to move the society forward as closely as possible to the ideals of justice, fairness, equity and compassion for all;
2) Muslims are mandated by the Qur'an to work in cooperation with everyone for common causes that are beneficial to all people. Allah says, "And cooperate ye with one another on virtue and God-consciousness." (Qur'an: 5: 2) Moreover, the Prophet, peace be upon him, said, "If I were called upon to join together (with anyone regardless of race or religion) for the mission of restoring justice for all and standing behind the weak and the oppressed I would hasten to join the same!" In another report, he is reported to have said, "I would prefer the same to owning the whole world as a treasure!"
3) Muslims are mandated to work to remove injustice, discrimination and xenophobia in their societies whether directed against Muslims or non-Muslims; we cannot do this effectively unless we ensure that those who are committed to such ideals are voted to positions of power;
4) Islam and Muslims are increasingly becoming targets of racial profiling, demonization, and discrimination. Unless we stand united to ensure that those who directly or indirectly condone or sanction such attitudes and policies are restrained, the situation will only get worse. There is no effective way to do this except through voting; 5) Muslims have a duty to help elect those who uphold values of liberty, freedom, and fairness for all those residing in this great country of ours. There is no better way to ensure that we will be able to enjoy our freedoms and God-given rights, as guaranteed to us in Canadian Charter of Rights and Freedoms;
6) Muslims must stand up for the causes dearest to our hearts: fighting poverty; rooting out crimes and vice; working toward employment equity and equal opportunity for everyone;
7) Muslims have a duty to stand united to work for a vision of Canada that is inclusive. A Canada which embraces all of its citizens regardless of differences of race, religion, ethnicity and help defeat those forces whose vision is ethnocentric, backward looking, and exclusivist. Islam calls for universalism and inclusiveness;
8) Muslims have a duty to ensure that our civil liberties are not eroded. We must unite with the democratic forces in this country and work to ensure that those seeking to bring Canada closer to countries, where civil liberties and human rights are being systematically undermined, are stopped;
9) The state of Muslims in Canada as well as in the rest of the world will only go from bad to worse if Muslims continue to remain apathetic and fail to participate in the political process, allowing others to decide policies and laws that may jeopardize our interests both locally and at a global level;
10) It is mandatory for Muslims to work for the above. In fact, according to the principles of Islamic jurisprudence, "if a mandatory duty cannot be accomplished except by fulfilling another duty, then realizing the latter (the prerequisite) becomes mandatory as well" (maa laa yatimmu al-waajibu illaa bihi fahuwa wajib);
11) Apathy, particularly given the present situation of our country and community, is tantamount to collective suicide. Indeed, Allah says, "Do not cause perdition!" (Qur'an: 2: 195).
For the deceased
By Omar Inshanally
Earlier this year ‘battle lines' were pretty sharply drawn at the Southeast Zone masjid over a “khatmul Quran” function held on behalf of a deceased relative. One member sought some clarification on the issue and sent an email to “Shaikh Omar”.
The email read in part: “My question is regarding the recitation of Quran as a GROUP for the deceased person. … I noticed that people gathered in a round circle and started reciting the Quran and at the end, fruits were brought and blessed. I understand the fact that Prophet (SAW) himself advised us to make Du'aa for the dead people, give charity on their behalf, perform Hajj and Fast for the person who missed them during Ramadan, but the question is, did he (SAW) practice it specifically either on the 3rd, 10th or 40th day after the person passed away or did he do it with a group of people. The funny thing, when I asked the Shaikh they brought, he agreed that there is no record whatsoever from Quran, Hadith and the practices of Prophet (SAW) that he (SAW) did exactly the same thing when his (SAW) children passed away or he ordered sahabas to perform such actions in group and to recite Sura Yaseen and many more to please the dead ones. I do not find any sheikh, Hafiz or Alim saying that such thing was performed when Prophet (SAW) himself passed away.
“We all agree that our religion is perfect and it was perfected on us during the time of Prophet (SAW). It means that any thing he ((SAW)) did, was the part of religion and whatever HE ((SAW)) did not do, is or was not the part of the religion.
“I do not want you to misunderstand my question. I know and agree that we can make du'aa and recite Quran as much as we can for the deceased ones. Its very confusing for me and I want you to please explain me in your expert opinion that if it is allowed or is it considered Bida'a to recite Quran and do some thing on beans and fruits with a group of people on 3rd, 10th and 40th day of the descendent? as well as why we have difference on opinion. For a person like me with a little knowledge of Quran and Sunnah, would you please quote me hadith or an incident from the life of our beloved Prophet (SAW) with your answer, so if some one argues, I can show him/her the clearer picture?”
The response to this very valid and common question read in part:
“Some years ago I noticed some brothers and sisters of Asian descent enthusiastically practicing the scenario you've described. None of their "moulanas" provided any Shar'ee evidence to support these and similar actions. On the contrary, I've found the opposite in the writings of a number of Islamic scholars from Asia. Mention of two names is apposite here: Maulana Rasheed Ahmad Gangohi (in his Fatawa Rasheediyyah), Maulana Abdur Raheem Lajpuri Randeri (in his Fatawa Raheemiyyah).
“Taking the ‘the 3rd, 10th or 40th day after the person passed away' as having specific significance is rejected. The rejection is based on authentic statements from the Prophet conveying the meaning that whatever is inconsistent with the Sunnah is rejected (radd).
“There is no doubt that recitation of the Quran is an extremely beneficial act. Please see, for example, Quran 35:29-30, 27:92, 2:121 and we know of the Prophet's statement that, at the completion of recitation of the Quran, there is an "accepted supplication". ('inda khatmil Quran da'wah mustajaabah wa shajartun fil Jannah).
“Recitation of the Quran ‘as a GROUP' is indeed the main business during the month of Ramadan throughout the Muslim world over centuries. In many cases more than one "hafiz" participates to complete the Quran. Those who do listen and do not actually recite are also classified as engaged in the recitation process. Such "khatmul Quran" is followed by a supplication widely regarded as auspicious.
“I am aware of no ‘ban' on asking for forgiveness and mercy on behalf of deceased people. This is not the same thing as seeking Allah's favor through the medium of deceased people, a blatant act of major shirk. I'm not aware that it is haraam for one Muslim(a) - dead, alive, or yet unborn - to have another Muslim(a) execute certain acts of 'ibaadah on his/her behalf. The Quran, Sunnah, aathaar and other authentic sources of Islamic guidance provide a plethora of evidence incontrovertibly supporting the opposite. For example, Prophet Noah, the second father of humanity, supplicated to Allah on behalf of all believers. (Quran 71:28). So too did Prophet Ibraheem. (Quran 14:40). As an integral part of the daily prayers, every Muslim(a) sends ‘darood' on the Prophet. I know of nothing that forbids people from requesting others to perform hajj, deliver sadaqaat, or make supplications on their behalf.
“It might be useful to mention here the Prophet's answer to one Companion who inquired about children's duties parents after their death. The Prophet answered, ‘Yes, in four ways: supplicate for forgiveness on their behalf, fulfill their covenants, be generous to their friends, and to maintain blood relationships.'
“I too have observed and tried to understand something you described as ‘at the end, fruits were brought and blessed'. I was told that this is called ‘neyaaj'. Actually, this is a mispronunciation of the word ‘neyaaz'. Linguistically, this means a bit of charity. Thus, we have ‘neyaaz-e-rasool, which means a bit of charity given on behalf of the Prophet, not to him. Apparently, the fruits/foods, etc. are brought for the ‘the Shaikh they brought' to execute the act of offering this ‘bit of charity' on behalf of the deceased. There is plenty of evidence that Companions presented charities to the Prophet and requested him to distribute as he saw fit. Please examine Quran 9:104-104. But to offer neyaaj or any other 'ibaadah on ‘the 3rd, 10th or 40th day after the person passed away' stands clearly unsupported in Islamic scriptures.
“On one occasion I witnessed an ugly quarrel that erupted (in New York City) when a group of over-zealous Muslim brothers and sisters objected that the hosts wanted ‘the Shaikh they brought' to eat first, a kind of 'blessing the food'. The protestors deemed this bid'ah and demanded that I should stand before the audience and clarify. I tried - with the help of Allah. I mentioned an account in no lesser source than the Sahih of Muslim. The companion Hudhaifah reported that he was among a group of companions attending a meal with the Prophet. He said that no one touched the food until the Prophet did so. A girl came quickly as if chased and was about to grab some food when the Prophet caught her hand. Then a Bedouin came and did similarly. It was on this occasion that the Prophet taught us another invaluable lesson. He said: ‘Satan is permitted that food over which the Name of Allah is not pronounced. He brought this girl in order for the food to be lawful for him. And he brought this Bedouin in order for the food to be lawful for him. So I caught their hands. By the One in Whose Hand is my soul, his (Satan's) hand is in my hand along with theirs.'
I continue to see individuals and groups trying to ‘change munkar', citing quotations such as ‘Whoever sees a munkar must change it with his hand. If he is unable, then with his tongue. If he's unable, then with his heart - and this is the weakest form of faith.' I continue to see several such attempts ending in vicious disunity - a doorway to much greater munkar.
Islamic scholars say that ‘munkar' means ‘that which is clearly and unequivocally haraam'. To establish that something is ‘munkar', one must provide text that is authentic (sahih) as well as unequivocal (sareeh). Not everything that does not conform to one's school of thought is to be condemned as ‘munkar', ‘bid'ah', etc. These terms have specific connotations and denotations.
“Misunderstanding of such terms leads some people to 'wage war' on others who commit makroohaat, are negligent about certain sunnah, indulge in singing with and/or without music, agree that a woman's face and hands may be exposed in public, allow their photographs to be taken, adopts a specific procedure to establish moon sighting, etc.
“The aim should be to befriend and educate, not antagonize and judge. Expressed in local parlance: ‘Many more flies are attracted by honey than by vinegar'. In the words of the Prophet: ‘Allah loves rifq (kindness, indulgence) in all affairs.' (...yuhibbur rifq fil amr kullih)
“The statement ‘our religion is perfect and it was perfected on us during the time of Prophet (SAW)' deserves a more detailed discussion than the present context would allow. The claim that this ‘means that any thing he ((SAW)) did, was the part of religion and whatever HE ((SAW)) did not do, is or was not the part of the religion' must be examined in terms of the following facts:
1. The Sharee'ah consists of two general parts: a permanent (Divine) part, and a changeable, flexible (human, circumstantial) part.
2. The Prophet's Sunnah has two components: shar'ee (legalistic) and tabe'iyy (specific to his particular human propensities), the latter being not binding on anyone.
3. The practice of the Companions, the Successors and the leading mujtahidun of the past tends to suggest that they enacted laws and took measures in pursuance of maslahah, (communal benefit) despite the lack of textual authority to validate it. The caliph Abu Bakr, for example, collected and compiled the scattered records of the Quran in a single volume; he also waged war on those who refused to pay zakat; and he nominated Omar to succeed him. Similarly, Omar held his officials accountable for the wealth they had accumulated in abuse of public office and expropriated such wealth. He also poured away milk to which water had been added as a punishment to deter dishonesty in trade. Furthermore, Omar suspended the execution of the prescribed punishment for theft in a year of famine, and approved of the view of the Companions to execute a group of criminals for the murder of only one person. These decisions were taken despite the clear ruling of the Quran concerning retaliation (qisas), which is ‘life for life' and the Quranic text on the amputation of the hand, which is not qualified in any way whatsoever. But the caliph Omar's decision concerning qisas was based on the rationale that the lives of the people would be exposed to aggression if participants in murder were exempted from qisas. Public interest thus dictated the application of qisas for all who took part in murdering a single individual. He considered the pronouncement of three divorces at once as three separate ones, thus preventing the ex-husband from restoring the marriage with his ex-wife after she married a new husband and got divorced. This verdict differs from the guidance of the Sharee'ah, which requires three separate pronouncements of divorce and other means as well to emphasize that the undesirable decision of divorce should be taken seriously and slowly. In other cases, the caliph restricted the marriage of Muslim men with non-Muslim women and stopped the payment of any zakat to those ‘whose hearts were to be won over'. Furthermore, the third caliph, Uthman, distributed the authenticated Quran and destroyed all the variant versions of the text. He also validated the right to inheritance of a woman whose husband had divorces her in order to be disinherited. The fourth caliph is also recorded as having held craftsmen and traders responsible for the loss of goods that were placed in their custody. This he considered to be for the maslahah of the people so that traders should take greater care in safeguarding people's property. In a similar vein, the 'ulamaa of the various schools have validated the interdiction of the ignorant physician, the clowning mufti, and the bankrupt trickster, on grounds of preventing harm to the people.
“As you might have noticed, I've copied this email to several respected individuals, to whom I should be grateful if they could modify this response in any material way.”
ISGH Newsletter welcomes every constructive contribution to this discussion as it relates to several important matters of the Deen Allah I has perfected and chosen for His true servants.
The hijab
By Omar Inshanally
An ISGH member put the following question about the hijab to “Brother Omar Inshanally”. It was asked:
“I understand that hijab is not mentioned by the Quran, but as it is mentioned in the Hadith, there are some women who chose to cover the head either partially or fully.
“Q: If a husband approves of his wife wearing modest clothing yet he does not believe in or does not want his wife to wear a hijab (for reasons such as the Quran not requiring it as well as the attention and stigma it brings on their public life)-- yet she insists, and this leads to marital strife-- Is there anything in the Quran that could help bring both of them peace and compromise?
Q: Now that she is wearing a hijab, she says that the Quran also requires a coat (cloak) be worn out in public over the clothes (33:59). Isn't non-descript clothing or a dupatta (as in Indian/Pakistani clothing) over the chest area enough. The cloak or coat implies a part of the niqab or burqa doesn't it? Again this is another point of marital strife.”
In his response, “Br. Omar Inshanally” wrote:
“Thanks for writing. I implore Allah to guide us all onto the path of prosperity in this world as well as in the Hereafter.
There is a sin that is given specific, stern, and unequivocal condemnation in no lesser source than the Word of Allah – the Quran; it is the sin of “saying things about Allah of which you have no knowledge.” (Quran 7:33; 2:168-169). We seek Allah's protection from falling into this haraam.
Well-documented evidence shows that, when the verse 24:31 was revealed, Muslim women cut their waist sheets and covered their heads and faces with those cut pieces of cloth. (Sahih-ul-Bukhari, for example). Ever since, this verse was understood as having laid down an integral component of Islamic modesty – the “hijab”. Those who lived under the direct supervision of the Prophet and witnessed the revelation of the Quran surely have an “understanding” that is at least worthy of serious consideration.
Those who discard/replace the “understanding and practices” of believers (the noble Companions certainly being among the best) need to ponder certain passages:
· “And whoever contradicts and opposes the Messenger after the right path has been clearly demonstrated to him/her, and follows other than the believers' way, We shall keep him/her in the path s/he has chosen and burn him/her in Hell – an evil destination.” (4:115)
· “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, s/he has indeed strayed in a plain error.” (33:36)
· “Have you (Muhammad) seen him/her who has taken as his/her god his/her own whims and fancies? Would you then be guardian over him/her? Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path (i.e. worse than cattle). (25:43-44)
Citing this verse (24:31) in response to a sister who asked whether it was permissible to discard the hijab outside of Saudi Arabia, the distinguished scholar, Abdul-Aziz bin Abdullah bin Abdur-Rahman Aal-Baz, wrote: “This verse indicates that hijab is obligatory upon a woman both inside and outside of the country, in front of the Muslims and the non-Muslims. It is not allowed for any woman who believes in Allah and the Hereafter to be lax in this matter as such is an act of disobedience to Allah and His Messengers. Furthermore, it leads to temptation regardless if it be in or outside the country.”
Guidance on the obligatory nature of the hijab is also clear from Sura 33:53 and Sura 33:59. In fact, in 33:53 the actual word “hijab” is clearly mentioned. Hence, it is a misunderstanding to say “that hijab is not mentioned by the Quran”. Worse, someone who “does not believe in or does not want his wife to wear a hijab” is guilty of kufr and should repent as a matter of utter urgency.
The statement that the “husband approves of his wife wearing modest clothing” raises the issue of what is “modest clothing”. For believers, modesty has long been clearly and definitively described/prescribed by Allah and His Messenger, as mentioned above. Believers do not allow fashion designers, etc. from confessedly unbelieving people to establish any alternative/compromise to the standards already fixed by Allah and His Messenger. It might be relevant to here mention the saying of the Prophet, “Whoever imitates a people is one of them.” (Abu Daoud).
There is variation in genuinely scholarly opinion regarding the status of covering the face – wearing a niqaab or burqa'. Some scholars (including Ibn Baz, Abul ‘Ala Moudodi, Muhammad Sa'eed Ramadan al-Buta) deem it wajib (obligatory), some scholars deem it desirable (mustahab), and some scholars deem it permissible (jaa'iz). I do not know of any scholar who labels it haraam! Among scholars who do not deem it obligatory are Yousuf al-Qaradhaawee (see Fatawa Mu'aasirah, for example), Naasirud Deen al-Albani (see Hijabul mar'atil muslimah fil kitab was Sunnah), the majority of scholars from al-Azhar in Egypt and az-Zaitoonah in Tunisia, and a significant number of scholars from India and Pakistan.
It is a well-known fact that the Prophet encouraged his followers to assume a unique identity by their physical appearances in “their public life”. This encouragement is based on his prophetic wisdom as well as his understanding of what best pleases Allah. The Quran dismisses the notion that hijab would incur a “stigma” for sisters “on their public life”. It discloses, “That (wearing hijab) will be better that they (Muslim sisters) should be known (as respectable women) so as not to be annoyed.” (33:59). I have personally heard numerous statements from sisters that wearing the hijab significantly boosted their respectability in “their public life”.
Those who think it “wise” to discard this aspect of Islam's guidance so as to escape an alleged “stigma” need to consider what else they must discard to appease the “public”. What about their Islamic names, Islamic moral standards for male-female interactions, prayers, dietary regulations, etc. The following passage comes to mind: “And they will never stop fighting you until they turn you back from your religion if they can. Whosoever of you turns back from his/her religion and dies as a disbeliever, his/her deeds will be lost in this life and in the Hereafter, and they will be the permanent dwellers of the Fire.” (2:217)
The protection and advancement of the family unit has been variously identified by Islamic scholars as one of the five over-all objectives (maqaasid) of Islamic law. The question mentions “a husband” and “his wife”. What about children, property, relatives? All of these, and more, need to be considered in resolving any “marital strife”. What course should be taken if a woman reverts to Islam while her husband is still a non-Muslim, even an open enemy of Islam? For more information on this particular situation, you may wish to read Dr. Yousuf al-Qaradhaawee's book “Fee Fiqhil Aqalliyaatil Muslimah” (p. 105 to 125)
Please allow me to mention some points I consider useful for a wife who is 'forced' by “her husband” not to wear the hijab/niqaab/burqa':
1) Allah's command is for believers to obey Him “to the extent you realistically could”. He says, “So keep your duty to Allah to the extent you realistically could.” (64:16).
2) Those who are ‘forced' to display kufr (disobedience to Allah and His Messenger) and have no alternative in securing one or more of the over-all objectives of the Islamic law incur no sin. Allah says, “Whoever practices disbelief in Allah after his/her belief, except him/her who is forced thereto and whose heart is at rest with faith – but such as open their breasts to disbelief, on them is wrath from Allah and theirs will be a great torment.” (Sura 16:106) Another passage exculpating such ‘forced' Muslims reads, “There is no sin for you if you make a mistake therein, except in regard to what your hearts deliberately intended. And Allah is Ever Oft-Forgiving, Most Merciful”. (Sura 33:5). Yet another relevant passage may be translated, “But if anyone forces them (women into prostitution), then after such compulsion, Allah is Oft-Forgiving, Most Merciful.” (Sura 24:33)
3) There is no need for anyone to impose restrictions on any matter wherein genuine scholarly opinions vary, and especially when Allah allows concessions. It is a well-known statement from the Prophet that, “Allah loves to see that His concessions are utilized, just as He loves to see that His strict laws are obeyed.” For an excellent treatment of this point, please see Ibn Qayyim's I'laam al-Muwaqqi'een ‘an Rabb al-‘Aalmeen (vol. II, pg 242)
I would suggest that the “wife” and “her husband” discuss the following facts:
a) Prosperity comes from one source only – Allah;
b) Prosperity results from obedience to Allah, not disobedience;
c) They would ultimately be held responsible for honorably discharging their duties to cherish the family Allah has bestowed on them.
I also suggest that both parties consult a competent person and study a few good books. I have suggested a few above and wish to add: The Lawful and the Prohibited in Islam (by Shaikh Yousuf al-Qaradhaawee – in English).
As you may have noticed, I have copied this response to a number of important persons, including three of our local scholars. I should be most grateful if any of these knowledgeable persons could kindly make any modifications to my response above.
I seek Allah's protection and ask His forgiveness for my words, actions, and intentions.”
ISGH Newsletter thinks this discussion could be interesting to several others and wishes to thank the questioner for providing an opportunity to initiate discussion of this important topic.
Islam & Politics
“Believers, males and females, are protectors (auliyaa') of one another. They enjoin what is acceptable (al-ma'roof) and forbid what is unacceptable (al-munkar) … Those will Allah admit into His Mercy.” (Quran 9:72)
This is a profoundly “political” statement, since being mutual “protectors” is a collective responsibility and extends to every aspect of life, and the “acceptable” (al-ma'roof) and the “unacceptable” (al-munkar) go well beyond intoxicants, adultery, petty theft, and carelessness about rituals. The Quran and the blessed traditions of Prophet Muhammad r emphasize that violation of the honor of a people is undoubtedly a part of al—munkar; so too are: falsification of election results, schemes of graft that install unworthy leaders, hoarding of commodities and monopolies to fatten the few and impoverish the masses, arresting and incarcerating innocent people, bribery, nepotism, imperialistic grabbing of people's lands, and sycophancy. In fact, any system of life based on the ultimate goal of anything other than seeking the Pleasure of The One God (Allah) sits squarely in the domain of al-munkar—in the view of Islam.
This was clearly understood by the immediate addressees of the Quran, and was the cause of their bitter and savage opposition. The root of the Message of Islam—None is worthy of worship except Allah (Laa ilaaha illaah) - demands accepting none as Lord, Cherisher and Provider (rabb), Ultimate Judge (Haakim), and/or Ultimate Protector (Waliyy) other than Allah. For example, the Quran declares: “And whoever does not judge by what Allah has revealed are unbelievers (kaafireen)…. oppressors ( dahaalimoon)...violators (faasiqoon). (Quran 5: 44; 5:45; 5:47). “Say: Should I take as Protector other than Allah, while it is He Who feeds and is not fed?” (Quran 6:14). “Say: Should I desire as Lord, Cherisher and Provider (rabb), other than Allah, when He is the Rabb for all existence?” (Quran 6:164)
The then rulers saw this Message as a direct challenge to their “political supremacy”, and a potentially powerful means to adjust the lives of their oppressed victims. The ultimate goal of those early opponents of Islam was profit—regardless of the human suffering it imposed— and they supported their exploitative system by clothing it in superstitions cemented in idols. Islam exposed dehumanizing idolatry and did not seek to raise a “religious” flag bearing the Name of Allah and so adding one more to the hundreds of “gods” that dominated the “religious” landscape.
The Quran and the Sunnah of Prophet Muhammad r seek to inculcate a certain personality in believers, one that could hardly be classified as “ritualistically religious”. By accepting the Quran and the Sunnah each true believer, male and female, develops such an intensity of love for and gratitude to Allah that a consequence is an insurmountable opposition to whatever desecrates the God-given dignity of every son and daughter of Adam; such opposition is not limited to words or rituals.
One passage reads: “And why do you not fight in the Cause of Allah and on behalf of the oppressed—males, females, and children—whose cry is: ‘Our Lord, please rescue us from this place whose people are oppressors; and raise for us from You one who will protect and raise for us from You one who will help.' Those who believe fight in the Cause of Allah, and those who disbelieve fight in the cause of devils. So fight the patrons of the Devil; feeble indeed is the scheme of the Devil.” (Quran 4:75-76)
Prophet Muhammad r is known to have advised: “Whoever sees what is unacceptable (munkar), let him change it with his hand; if he's unable, then with his tongue; if he's unable, then with his heart—and that's the weakest form of faith.” (Muslim). The key word here is “change'. He has also said: “When you see my followers fearful of saying to an oppressor “O oppressor”, then they have lost the right to be alive, and the belly of the earth is better for them than its surface.”
Several passages in the Quran relate the stories of the likes of Pharaoh and his henchmen. Believers derive motivation and numerous practical lessons from such narrations. They learn, for example: to detest oppression; that oppression ultimately fails; develop fervent feelings of sympathy for the oppressed; the importance of enjoining what is acceptable; and the grave dangers of remaining silent while oppression wreaks havoc.
Remaining silent or passive is not an option Islam allows true believers. What other conclusion could be drawn from passages like the following:
· “As for those whom the angels take (in death) while they wrong themselves, they (the angels) say ‘In what condition were you?' They reply: ‘We were weak and oppressed in the land.' They (the angels) say: ‘Was not Allah's earth sufficiently spacious for you to emigrate therein?' Such persons will find their abode in Hell—what an evil destination! Except the weak ones among men, women and children who truly cannot devise a plan, nor are able to direct their way; these Allah might forgive, and Allah is Ever Oft-Pardoning, Oft-Forgiving.” (Quran 4:97-99)
· “Say: If your parents, children, brethren, spouses, relatives, the wealth that you have amassed, the commerce in which you fear loss, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and struggling in His Cause, then wait until Allah brings about His Decision. And Allah guides not the disobedient.” (Quran 9:24)
· “Disbelievers among the Children of Israel were cursed by the tongues of David and Jesus son of Mary. That is because they disobeyed and transgressed the limits. They used not to forbid one another from the unacceptable (al-munkar) they habitually committed.” (Quran 5:78-79)
· “And fear the tribulation which affects not only those of who practice oppression; and know that Allah is severe in punishment.” (Quran 8:25)
The Quran repeatedly rebukes nations that passively submitted to the dictates of oppressive leaders.
· “Noah said: ‘My Lord, they have disobeyed me, and followed one whose wealth and children gave him no increase but loss.” (Quran 71:21)
· “Such were ‘Aad. They rejected manifestations from their Lord and disobeyed His Messengers, and followed the command of every proud, obstinate oppressive leader.” (Quran 11:59)
· “Thus did he (Pharaoh) befool his people, and they obeyed him. Indeed, they were ever a people who were disobedient. And when they angered Us, We punished them, and drowned them all.” (Quran 43:54)
The matter is succinctly summarized by the fact that the Quran identifies the mere inclination to inaction in the face of oppression and the desecration of human dignity as reason enough for the unleashing of “God's Wrath”. “And do not incline toward those who oppress, lest Hell-fire should touch you, and you have no protectors other than Allah, nor would you then be helped.” (Quran 11:113)
Zakat, the compulsory sharing of wealth, is a known “pillar of Islam”. It is much more than a monetary ritual. It redresses a number of social ills that, left unattended, could and has caused serious and undesirable repercussions; class struggles, inordinate apportionment of social importance, class hate, financial support of essential social services; meeting the legitimate needs of the socially underprivileged—all these issues are targeted by zakat and an extended sense of generosity it creates.
A number of passages in the Quran deal with this “political” issue. In one passage, religiosity—all of it—is equated to being charitable and being willing to share of one's material bounties. “Have you seen the one who has rejected all of the Deen (Islam). That's the one who repulses the orphan, and does not urge the feeding of the less fortunate. Woe to those who perform prayers, straying from the appointed times; those who do good works only to be seen while they withhold small (neighborly) kindnesses.” (Quran 107)
The involvement of women in an obviously “political” issue—voting—is addressed in the Quran (60:12). There it is called “bi'ah”, a concept much more meaningful than punching “chads” or marking Xs in polling booths.
Religion meaning moral talks (often hypocritical) and rituals, however enthusiastically practiced, as a means of connecting the human with his/her Creator is one thing. But Islam is the “total package”, a system seeking to link every human with the Creator as well as creating a just, vibrant, and progressive human family—sons and daughters of Adam.
It makes nonsense to treat Islam and politics as separate or separable.
Superb PBS Film (By Omar Inshanally)
While some self-appointed "guardians of American minds and money" ranted that PBS showed "a documentary whose obvious intent is to glorify a religion and proselytize for it" and urged that "a public-interest law firm should bring suit against the Corporation for Public Broadcasting, both to address this week's travesty and to win an injunction against any possible repetitions", the PBS feature Muhammad: Legacy of a Prophet was a resounding success. Actual quotations expressing admiration for the film are too numerous to list here.
The Houston Chronicle of 12/18/2002 carried an article in which the daily's TV critic, Ann Hodges opined: "It is an epic story, told by believers, scholars and followers, with a well-written narration delivered by Andre Braugher. This TV bio eloquently accomplishes its primary mission to inform and enlighten.... Muhammad: Legacy of a Prophet is fine TV storytelling of a story that cries out to be told. And no better time than now."
In an article of 12/17/2002, the San Francisco Chronicle commented: "By juxtaposing the story of Muhammad with the stories of Bazzy and others, by showcasing commentary from eloquent experts such as author Karen Armstrong and Hamza Yusuf Hanson (who co-founded the Zaytuna Institute in Hayward), "Muhammad: Legacy of a Prophet" succeeds in dispelling the false myths that Falwell and others would like to propagate." The paper's review of the documentary called it "riveting, informative and inspiring." The reviewer said: "Muhammad: Legacy of a Prophet" should almost be required viewing for non-Muslims. It sets the record straight about a man who has been demonized by those who know little to nothing about the substance of his life or his message. And it makes clear that Islam is a peaceful religion followed by people who are devoted to faith and helping others, even if some adherents (such as Osama bin Laden) distort its teachings..." This documentary “will be a revelation for anyone not familiar with the life of a man who brought monotheism to Mecca 1,400 years ago and changed the course of human history.”
The life of this Prophet r has been deemed at least noble and exemplary throughout history, and by truly scholarly men and women— very many of whom were not Muslims. The established facts of his life continue to illuminate the mind of every seeker of Truth. Even his enemies were—and are—over-whelmed by the sheer splendor of his character and message; but, many descended into trying to attack him by fabricating wicked cheap-shots, perpetrating acts of intellectual dishonesty, and openly displaying shades of savagery. His detractors seem to be perpetually gripped by a mortal fear of allowing the truth to be publicized, the truth about the life of this obvious benefactor to all humanity.
The New York Post of December 17, 2002 carried an article by Daniel Pipes, an article that betrayed a profound fear on witnessing the broadcasting of FACTS relating to the life of Prophet Muhammad r.
Pipes saw in this PBS broadcast “the best way to convert lots of Americans to Islam”. So he attempted a “counter conversion”! Apparently, his scheme involved ascending (!) the intellectual high-ground and then venturing to generate fear and hate in his victims.
Of course, fear and hate are perpetrated in a matrix fraught with deceit.
He hollers that this is Christmas time, “when anyone out of synch with Christmas might be especially susceptible to another religion's appeal”. Is Mr. Pipes so unsure of himself or is he “in synch” with Christmas? Or is it forbidden to reveal truth at Christmas time? It is apposite to here remark that Prophet Muhammad r taught that acceptance of the truth redeems even those humanly condemned as incorrigible.
Pipes remonstrates about the burden the “US taxpayer” had to bear in helping truth to be told. He hastens to urge this, that, any, “public-interest law firm” to “bring suit against the Corporation for Public Broadcasting” in a desperate bid “to win an injunction against any possible repetitions”. What an exhibition of implacable fear of the TRUTH! Or is it simply a matter of “irascibility”?
Is it possible that Mr. Pipes suffers from a deciduous will to protect the “US taxpayer”?
He condescended to label participants “Muslim and non-Muslim enthusiasts”, “winsome”, and “(O)ther apologetics”. But he soon snaps at the “nine talking heads” because “Not one of them criticizes him” (the Prophet r). Does not Mr. Pipes find many a creature who “criticizes him”? Or are their “criticisms” so hopelessly toothless?
Is it a matter of intellectual dishonesty or abysmal ignorance on the part of Mr. Daniel Pipes that he suspects that the message of Prophet Muhammad r advocates that women must “suffer widely from genital mutilation, forced marriages, purdah, illiteracy, sexual apartheid, polygamy and honor killings”? Is this the best he can do by way of trying to paint a repugnant picture? That stunt has been tried repeatedly, and has repeatedly faced ignominious defeat. Just one small question: Why are so many highly qualified, “modern” women VOLUNTARILY accepting Islam, thereby swelling its ranks at the fastest “rate of growth” and making the “country's ‘most diverse' religious community”?
Oh, and one more small question: Which “religious community” offers the morning prayer “Thank you, O God, for not making me a woman”?
It's futile to get hysterical and dismiss “their efforts” as “laughable”. Mr. Pipes should instead try to fathom why—as he himself quotes—the Washington Post “calls” the film “absorbing, … enjoyable and informative”. Running around spewing deceit has often proved useful in putting wind in the sails of Prophet Muhammad's Saving Arc.
Know ye the truth and the Truth shall set you free!
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Jerry Decides to Fall - Again! - (By Omar Inshanally)
So Falwell has decided - once again - to fall into a pit of bigotry. Donning the robe of a pious intellectual – rather an authority on Islamic history, this Southern Baptist extremist priest ranted that Prophet Muhammad “was a terrorist”, “a violent man, a man of war.” He accused the Prophet of murdering “innocent” people.
Is Jerry confused? Has he fallen into the misimpression that the source of the following utterances was Prophet Muhammad?
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“I came to set the earth on fire, and how I wish that it were already kindled.”
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“Do you supposed that I came to bring peace to the world? No, not peace but division.”
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“Think not that I am come to send peace on earth: I came not to send peace, but a sword.”
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“And he that hath no sword, let him sell his garment, and buy one.”
On the question of killing “innocent” people, does he ascribe the following to Prophet Muhammad?
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“And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.”
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“And they warred against the Midianites,…, and they slew all the males. And they slew the kings of Midian, beside the rest of them that were slain;…And … took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods. And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire. And they took all the spoil, and all the prey, both of men and of beasts. And they brought the captives, and the prey, and the spoil…And .. said unto them: ‘Have ye saved all the women alive?… Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children, that have not known a man by lying with him, keep alive for yourselves.'”
These are all passages from the BIBLE! – passages 1) through 4) attributed to Prophet Jesus, and passages 5) and 6) attributed to Prophet Moses. Jerry expatiated, “In my opinion… Jesus set the example for love, as did Moses, and I think Mohammed set an opposite example.” (emphasis added). So Prophet Muhammad was not one who instigated his “flock” to run around naked poking people with swords! [see 4) above] Or are these passages (and several others of similar tenor) expunged from Jerry's version of the Bible? It is not improbable that he knows that intellectual honesty demands rigorous examinations of not only text but context as well.
Would Reverend Falwell not deem it irreverent and futile for the hoi polloi to exploit center-stage to attempt to cast aspersions on the character of the truly great sons and daughters of Adam and Eve? If it is true that he “read enough .. by both Muslims and non-Muslims”, then he should be acutely aware that his opinion stands condemned as irresponsible and sacrilegious in the light of pronouncements of a huge and growing catalogue of dignitaries and notables all across the spectrum of the human family. The matter is aptly dismissed by Professor K. S. Ramakrishna Rao, Reader and Head (Department of Philosophy, Maharani Arts College for Women, Mysore, India ): "The theory of Islam and Sword for instance is not heard now frequently in any quarter worth the name." (emphasis added). Let it be known that Prophet Muhammad's very name is revered and celebrated on earth every second of every day.
The Muslim community of Houston strongly rejects this misconduct of the separatist clergyman whose outburst could only further the terror unleashed on this nation on September 11, 2001 by instigating unfounded suspicion and unbridled hate at a time when unity and cooperation are integral to our very survival. The presence, vitality, and phenomenal growth of the Muslim community are global facts that can neither be wished away nor be reversed by any amount of bigotry or terrorism. It is for the media to act responsibly and dissociate itself from perpetrating such acts of “religious” terror.
"They intend to extinguish the Light of Allah (Islam, the Quran, and Prophet Muhammad) with their mouths. But Allah will perfect His Light, much to the chagrin of opponents." (Quran 61:8)
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Bush & the Armageddon Syndrome
(By Michael Fjetland* of the International Legal Group www.INTLEGALGROUP.com)
It's a chilling scenario. I didn't believe it when a retired Colonel first told me about it. But then on CBS "Sixty minutes" Jerry Falwell and the Christian "religious right" confirmed it in a segment that aired October 6.
They made it clear what they really want is a war in the Middle East to bring about Armageddon to "fulfill the bible" for the "second coming of Christ" which they believe is now imminent. They believe that the "final battle" will result in the death of most of the Jews -- and that the surviving Jews will then convert to Christianity "to be saved."
They claim to have 70 million members who are strongly pro-Israel and are opposed to Israel giving up one grain of sand to the Palestinians. They even oppose making peace efforts with the Arabs. One went so far as to say that former Israeli Prime Minister Rabin was killed because he went against "the will of God" for making peace with the Palestinians in the Oslo accords! A disgruntled Israeli assassinated Rabin.
And these are President Bush's core supporters! Their influence is mighty. When Bush told Israel to pull their tanks out of Palestinian towns in April 2002 the White House got an angry letter from Rev. Falwell and 100,000 emails from the Christian right in protest. The tanks stayed and Bush never asked again.
This program has cast the Bush administration, and his plan to attack Iraq, in a whole new light. Is the evangelical President acting on religious directives instead of secular common sense? Is he leading us towards a new holocaust to satisfy his base, knowing that he lost the popular vote in 2000 by a half million votes -- and will need these people to be reelected in 2004 (assuming any of us are still alive)?
The positions expressed by Falwell and his associates on "60 minutes" make it clear that there will never by any serious peace initiatives by this administration to resolve the Israeli and Palestinian conflict - to do so would anger his vote base.
Since the administration has not produced any real evidence why we must suddenly go to war with Saddam when bin laden and the Anthrax killer remain at large, it raises the issue whether Bush is provoking a war his supporters hope will bring about their desired "second coming." The new Bush "preemptive strike" doctrine and unilateralism eliminate working with a UN coalition, which Falwell's group describes as the devil in their "Left Behind" literature.
These public statements should be a revelation in American's understanding of this administration's support base. Falwell claims that no Jews will be saved until they convert to Christianity. This so-called "Christian" agenda is basically promoting a biblical holocaust. Their beliefs show a contempt for Jewish religious values which makes him no different from bin laden and Ayatollah Khomeini. Even the Catholic Church has said that Jews through their covenant with Abraham have a stake in heaven. They don't need to be "saved."
I am a Republican Christian but I am not willing to send young Americans to die in a horrific war so Jerry Falwell and his cult can take pleasure in Israel being destroyed and Jews converted to Christianity. Such a war will generate thousands more global bin laden's and even greater terrorism backlash.
The immense power of these "second coming" groups over this administration have convinced me that we need "regime change" starting in Washington, as soon as possible - on November 5. A GOP-controlled Congress with this evangelical administration risks putting Americans in a bus careening down a mountain road with no brakes.
It's time for our leadership to focus on promoting peace and fixing our deficits and diving economy -- and let UN inspectors take care of Saddam's weapons. We need some conservative gridlock for safety -a Democrat controlled Congress, if they ever crawl out of their foxholes. The alternative is a full throttle rush to Falwell's hoped for Armageddon. And that would be hell on our economy and our children's' future.
*Michael Fjetland (pronounced "Fetland") is an international specialist and terrorist expert who predicted 9-11.
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Western Scholars Highly Esteem Prophet Muhammad
(By Faiz Rehman, Communications Director, AMC)
While Jerry Falwell has chosen to be ignorant and a bigot, many of his fellow citizens, co-religionists, and other non-Muslim leaders and scholars have demonstrated a better judgment of Islam and Prophet Muhammad (Peace Be Upon Him.) Their views not only attest to their open-mindedness, but also manifest the fact that human beings are capable of seeing goodness and virtue even if they do not see eye to eye on many counts.
Mr. Falwell and his ilk have consistently demonstrated that their views are antithetical to American values, and basic human decency. They are trying to spit on the moon, in the process they will only unmask their real faces, and reveal the hatred they so deeply espouse of their fellow human beings.
At the end of this article, there is a long list of quotations from Western writers, and non-Muslim leaders, who have aptly described Prophet Muhammad's contribution to peace and his influence on humankind. Please read thoroughly and see for yourself that how Mr. Falwell has allowed himself to be totally swayed by prejudice and bias.
Some scholars have used the word Muhammadanism for Islam, which is not an appropriate substitute for the word Islam. But, for the purpose of accuracy, we have left this inappropriate term unedited. Prophet Muhammad's mission was to propagate the worship of the One and Only God (in Arabic Allah), the Creator and Sustainer of the Universe. His mission was essentially the same as that of earlier Prophets of God.
We again urge President Bush to condemn the bigotry and hatred against Muslims, Islam, and the Prophet. The silence of the Administration, sensible politicians, and religious leaders on this serious issue is deafening. This is a defining moment for America! Our position on this issue will define our future course for this great nation. Would we continue to tolerate as a nation this abhorrent bigotry or speak up against it? Would we continue to wage a war against evil doers' but keep mum over 'evil sayers,' who, with their cyanide-laced tongues, have the potential to cause physical harm to innocent people.
Mr. President, there can be no two choices. Please break the silence. Condemn bigotry.
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Western "Greats" Extol Muhammad
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Thomas Carlyle in 'Heroes and Hero Worship and the Heroic in History,' 1840
"The lies (Western slander) which well-meaning zeal has heaped round this man (Muhammad) are disgraceful to ourselves only."
"A silent great soul, one of that who cannot but be earnest. He was to kindle the world, the world's Maker had ordered so."
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Michael Hart in 'The 100, A Ranking of the Most Influential Persons In History,' New York, 1978.
My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level. ...It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. ...It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.
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Sir George Bernard Shaw in 'The Genuine Islam,' Vol. 1, No. 8, 1936.
"If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam."
"I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him - the wonderful man and in my opinion for from being an anti-Christ, he must be called the Savior of Humanity."
"I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness: I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today."
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A. S. Tritton in 'Islam,' 1951
The picture of the Muslim soldier advancing with a sword in one hand and the Qur'an in the other is quite false.
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De Lacy O'Leary in 'Islam at the Crossroads,' London, 1923.
History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.
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Gibbon in 'The Decline and Fall of the Roman Empire' 1823
The good sense of Muhammad despised the pomp of royalty. The Apostle of God submitted to the menial offices of the family; he kindled the fire; swept the floor; milked the ewes; and mended with his own hands his shoes and garments. Disdaining the penance and merit of a hermit, he observed without effort of vanity the abstemious diet of an Arab.
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Edward Gibbon and Simon Oakley in 'History of the Saracen Empire,' London, 1870
"The greatest success of Mohammad's life was effected by sheer moral force."
"It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran....The Mahometans have uniformly withstood the temptation of reducing the object of their faith and devotion to a level with the senses and imagination of man. 'I believe in One God and Mahomet the Apostle of God' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honors of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion."
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Reverend Bosworth Smith in 'Muhammad and Muhammadanism,' London, 1874.
"Head of the State as well as the Church, he was Caesar and Pope in one; but he was Pope without the Pope's pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without a fixed revenue. If ever a man ruled by a right divine, it was Muhammad, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life."
"In Mohammadanism every thing is different here. Instead of the shadowy and the mysterious, we have history....We know of the external history of Muhammad....while for his internal history after his mission had been proclaimed, we have a book absolutely unique in its origin, in its preservation....on the Substantial authority of which no one has ever been able to cast a serious doubt."
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Edward Montet, 'La Propagande Chretienne et ses Adversaries Musulmans,' Paris 1890. (Also in T.W. Arnold in 'The Preaching of Islam,' London 1913.)
"Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically....the teachings of the Prophet, the Qur'an has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with a grandeur a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam....A creed so precise, so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess and does indeed possess a marvelous power of winning its way into the consciences of men."
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Alphonse de LaMartaine in 'Historie de la Turquie,' Paris, 1854.
"Never has a man set for himself, voluntarily or involuntarily, a more sublime aim, since this aim was superhuman; to subvert superstitions which had been imposed between man and his Creator, to render God unto man and man unto God; to restore the rational and sacred idea of divinity amidst the chaos of the material and disfigured gods of idolatry, then existing. Never has a man undertaken a work so far beyond human power with so feeble means, for he (Muhammad) had in the conception as well as in the execution of such a great design, no other instrument than himself and no other aid except a handful of men living in a corner of the desert. Finally, never has a man accomplished such a huge and lasting revolution in the world, because in less than two centuries after its appearance, Islam, in faith and in arms, reigned over the whole of Arabia, and conquered, in God's name, Persia Khorasan, Transoxania, Western India, Syria, Egypt, Abyssinia, all the known continent of Northern Africa, numerous islands of the Mediterranean Sea, Spain, and part of Gaul.
"If greatness of purpose, smallness of means, and astonishing results are the three criteria of a human genius, who could dare compare any great man in history with Muhammad? The most famous men created arms, laws, and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples, dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and the souls.
"On the basis of a Book, every letter which has become law, he created a spiritual nationality which blend together peoples of every tongue and race. He has left the indelible characteristic of this Muslim nationality the hatred of false gods and the passion for the One and Immaterial God. This avenging patriotism against the profanation of Heaven formed the virtue of the followers of Muhammad; the conquest of one-third the earth to the dogma was his miracle; or rather it was not the miracle of man but that of reason.
"The idea of the unity of God, proclaimed amidst the exhaustion of the fabulous theogonies, was in itself such a miracle that upon it's utterance from his lips it destroyed all the ancient temples of idols and set on fire one-third of the world. His life, his meditations, his heroic revelings against the superstitions of his country, and his boldness in defying the furies of idolatry, his firmness in enduring them for fifteen years in Mecca, his acceptance of the role of public scorn and almost of being a victim of his fellow countrymen... This dogma was twofold the unity of God and the immateriality of God: the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words.
"Philosopher, Orator, Apostle, Legislator, Conqueror of Ideas, Restorer of Rational beliefs.... The founder of twenty terrestrial empires and of one spiritual empire that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?"
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Mahatma Gandhi, statement published in 'Young India,'1924.
I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind.... I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet's biography), I was sorry there was not more for me to read of that great life.
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Dr. William Draper in 'History of Intellectual Development of Europe'
Four years after the death of Justinian, A.D. 569, was born in Mecca, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race... To be the religious head of many empires, to guide the daily life of one-third of the human race, may perhaps justify the title of a Messenger of God.
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Arthur Glyn Leonard in 'Islam, Her Moral and Spiritual Values'
It was the genius of Muhammad, the spirit that he breathed into the Arabs through the soul of Islam that exalted them. That raised them out of the lethargy and low level of tribal stagnation up to the high watermark of national unity and empire. It was in the sublimity of Muhammad's deism, the simplicity, the sobriety and purity it inculcated the fidelity of its founder to his own tenets, that acted on their moral and intellectual fiber with all the magnetism of true inspiration.
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Philip K. Hitti in 'History of the Arabs'
Within a brief span of mortal life, Muhammad called forth of unpromising material, a nation, never welded before; in a country that was hitherto but a geographical expression he established a religion which in vast areas suppressed Christianity and Judaism, and laid the basis of an empire that was soon to embrace within its far flung boundaries the fairest provinces the then civilized world.
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Rodwell in the Preface to his translation of the Holy Qur'an Mohammad's career is a wonderful instance of the force and life that resides in him who possesses an intense faith in God and in the unseen world. He will always be regarded as one of those who have had that influence over the faith, morals and whole earthly life of their fellow men, which none but a really great man ever did, or can exercise; and whose efforts to propagate a great verity will prosper.
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W. Montgomery Watt in 'Muhammad at Mecca,' Oxford, 1953.
His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as a leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems that it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad.... Thus, not merely must we credit Muhammad with essential honesty and integrity of purpose, if we are to understand him at all; if we are to correct the errors we have inherited from the past, we must not forget the conclusive proof is a much stricter requirement than a show of plausibility, and in a matter such as this only to be attained with difficulty.
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D. G. Hogarth in 'Arabia'
Serious or trivial, his daily behavior has instituted a canon which millions observe this day with conscious memory. No one regarded by any section of the human race as Perfect Man has ever been imitated so minutely. The conduct of the founder of Christianity has not governed the ordinary life of his followers. Moreover, no founder of a religion has left on so solitary an eminence as the Muslim apostle.
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Washington Irving 'Mahomet and His Successors'
He was sober and abstemious in his diet and a rigorous observer of fasts. He indulged in no magnificence of apparel, the ostentation of a petty mind; neither was his simplicity in dress affected but a result of real disregard for distinction from so trivial a source. In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints. His military triumphs awakened no pride nor vain glory, as they would have done had they been effected for selfish purposes. In the time of his greatest power he maintained the same simplicity of manners and appearance as in the days of his adversity. So far from affecting a regal state, he was displeased if, on entering a room, any unusual testimonials of respect were shown to him. If he aimed at a universal dominion, it was the dominion of faith; as to the temporal rule which grew up in his hands, as he used it without ostentation, so he took no step to perpetuate it in his family.
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James Michener in 'Islam: The Misunderstood Religion,' Reader's Digest, May 1955, pp. 68-70.
"No other religion in history spread so rapidly as Islam. The West has widely believed that this surge of religion was made possible by the sword. But no modern scholar accepts this idea, and the Qur'an is explicit in the support of the freedom of conscience."
"Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God's word sensing his own inadequacy. But the Angel commanded 'Read'. So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: "There is one God"."
"In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred and rumors of God 's personal condolence quickly arose. Whereupon Muhammadis said to have announced, 'An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being'."
"At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: 'If there are any among you who worshiped Muhammad, he is dead. But if it is God you Worshiped, He lives for ever'."
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Lawrence E. Browne in 'The Prospects of Islam,' 1944
Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.
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K. S. Ramakrishna Rao in 'Mohammed: The Prophet of Islam,' 1989
My problem to write this monograph is easier, because we are not generally fed now on that (distorted) kind of history and much time need not be spent on pointing out our misrepresentations of Islam. The theory of Islam and sword, for instance, is not heard now in any quarter worth the name. The principle of Islam that "there is no compulsion in religion" is well known.
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Open Letter to Falwell
From Dr. Bernard Sabella, Executive Director of the Department for Service to Palestinian Refugees
Middle East Council of Churches
Jerusalem
Email address: dspr@netvision.net.il
Jerusalem, October 5, 2002 An Open Letter To Reverend Jerry Falwell
Reverend Falwell,
I am a Christian from Jerusalem. My roots in the Holy Land go to one thousand years ago, so says my family tradition. Some would argue that our roots as indigenous Christians might go back further and link up to the early Church in Jerusalem. In this sense we are a Christian fundamentalist family deep-rooted in the foundations of the Christian faith.
As a Christian from Jerusalem, I owe great debt to two monotheistic traditions: Judaism, on the one hand, because of the Old Testament which is the basis of my faith in the New Testament and to Islam, with whose adherents my family, for centuries, has shared the experience of living side by side in Jerusalem. Thus my fundamentalist Christianity is enlightened by the history of the Hebrews on the one hand and by the experiential sharing with Moslem neighbors, on the other.
As a Christian believer, I strongly adhere to the teachings of Jesus Christ and his message of compassion and forgiveness. This Christian message has taught me to accept others; not to judge lest I be judged and to consider every human being, irrespective of background, in the image of the Creator. This is the basis of living in Peace with oneself; one's religion; one's world and with all the nations, religions, cultures, nationalities that make up the mosaic of life on our planet.
It is this comfort that my faith gives me that also causes me great spiritual and moral tribulation when I hear someone of your stature making statements of judgment on Islam and its Prophet. Not only do I find this offensive to Moslems and their religion but also as well to our Christian faith and practice. A commitment to stop violence, all violence, should also include a commitment not to utter verbal violence. What our world needs now is more understanding, compassion and healing across continents and within societies. It is on persons like yourself that such a burden falls. Uttering statements that project hostility and enmity and in generalizing tones make you part of the problem confronting our world today and not part of the solution.
Could I plead with you to return to the fundamentals of our Christian faith and to become a constructive force in our world and especially in our Middle Eastern region? Could you please bring hearts together instead of distancing them from one another? Could your faith and belief afford to accept others, irrespective of their backgrounds? Could you please be a force of healing in our troubled world?
Is it much to expect these things from a person of your stature?
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