tag:blogger.com,1999:blog-2503261745718222482024-02-21T10:02:29.922-08:00iBlog MUSLIMJust an ordinary islamic blog. But, it will be very useful for you....FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.comBlogger42125tag:blogger.com,1999:blog-250326174571822248.post-21772751752042684132012-11-08T16:47:00.003-08:002012-11-08T16:47:48.245-08:00We Borrowed This World From Our Children<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBMmt5M547UzBTarGuY22KnOx6HfuTxT-7lcLQUFCx9KC9WybBuga0HSI8YUSM4HZ5gyGpBaEj5skUc7s82GCWTDBH9bCSyZ5iYT83IOPyIOGKjpj4mopsn6VoDqcHs9pDDrRAJSY41H0/s1600/cocuklardan.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgBMmt5M547UzBTarGuY22KnOx6HfuTxT-7lcLQUFCx9KC9WybBuga0HSI8YUSM4HZ5gyGpBaEj5skUc7s82GCWTDBH9bCSyZ5iYT83IOPyIOGKjpj4mopsn6VoDqcHs9pDDrRAJSY41H0/s1600/cocuklardan.jpg" /></a></div>
We are born into an established world, but we enter a relationship with
our natural environment with an awareness produced by social life. We
approach our natural environment with a style of behavior and thought
that we got from our family and close social circle since our childhood.
Consequently, we do not see many things not seen or avoided by our
social circle. In spite of there being many things in our environment
that we need to pay attention to and protect, usually we do not even
notice them. <br />
For either we did not set them up or, seeing them every day, we have
become accustomed to them. Only when they no longer exist or become
unusable do we notice the air that we breathe every moment; the sun
whose light and heat we are dependent upon; greenery that produces
oxygen for the air and gives us psychological pleasure; the clear, blue
sky that gives us inner expansion; and the sea that attracts people with
its emerald green color. We notice them and comprehend at that moment
what great value they have for humanity.<br />
This natural order was created by Allah and bestowed upon us. (See
Quran 14/32; 16/12, 14; 22/65; 29/61; 31/20; 35/13; 39/5; 45/13.) This
is a clear sign of the value Allah gives to man. While the Quran
declares that all animate and inanimate creatures on the earth and in
the heavens have been created with a certain measure and balance
(Al-Hijr 15/16-20; Al-Qamar 54/49), it also points out that man should
not destroy this measure and balance while utilizing nature (Al-Rahman
55/7-12). Entering a relationship with nature in a measured and balanced
way will result in man's being able to benefit from nature for the
longest period of time.<br />
Industrial wastes cause desertification of the land, drying up of our
rivers and lakes, and pollution in the seas that prevents fish from
living there; forests are destroyed for the sake of urbanization;
products are created in the name of civilization, but harm the air. If
precautions are not taken against these, the scene confronting us will
be terrifying. As an Indian chief said, we did not inherit this world
from our ancestors; we borrowed it from our children. Just as we have
made the world into a harmful place for ourselves with our irresponsible
approach, we are about to leave an uninhabitable world to our children.<br />
<img id="000001" src="http://www.lastprophet.info/images/upload/image/news/nilufer-cicek3963128924.jpg" style="border-bottom: #b9b9b9 3px solid; border-left: #b9b9b9 3px solid; border-right: #b9b9b9 3px solid; border-top: #b9b9b9 3px solid;" /><br />
It should not be thought that Islam only gives us a number of
responsibilities on religious subjects like belief and worship and then
leaves other areas of life untouched. Islam gives commands,
recommendations and warnings in relation to every aspect of human life.
Consequently, there are a number of commands, recommendations and
warnings regarding our topic, too. We can list them as follows:<br />
<ul>
<li>
Islam teaches Muslims to respect all creatures and to not disturb their lives. Every Muslim believes: "<i>The seven heavens and the earth, and all beings therein, declare his glory: there is not a thing but celebrates his praise</i>"
(Bani Israil 17/44). In view of this, we can say that Muslims will
not/cannot irresponsibly destroy the environment and unconsciously use
nature. This matter is an important point in regard to the development
of environmental awareness. The relationship with the environment of a
person who has this awareness will be measured accordingly. At least he
will see the creatures in his environment as his friends and helpers.
While benefiting from them, he will be careful not to destroy balance.
The statement in the Quran that<i>waste is sinful and spendthrifts are brothers of Satan</i> (Al-Araf 7/31; Bani Israil 17/26-27, 29-30; Taha 20/81), and the warning of the Prophet that <i>even running water should not be wasted while taking ablution</i> (Ibn Mace, <i>Ikame</i>, 193) are important bases for the development of environmental awareness among Muslims.</li>
<li>
A Muslim believes that Allah's names are present within himself and
that he manifests them. One of God's names is Quddus. Quddus means holy,
clean and pure. As a manifestation of this name, Allah constantly
cleans natural pollution that appears on earth by means of the
ecological system He set up. Thousands of animals that die and plants
that dry up every season are chemically changed and cleaned up. In
addition, the earth is swept by means of the winds and washed by the
rains. At this point a Muslim, as a reflection of the name Quddus, acts
with the belief that he, himself, and his environment must be kept clean
and does what is necessary. If thought of in relation to this subject,
possessing environmental awareness and preventing environmental
pollution can be evaluated as taking on the virtues of Allah.</li>
<li>
The Holy Quran declares that Allah has given the duty of re-constructing the world to man. It is said in one verse, "<i>Allah created you in the earth and wants you to build it up</i>" (Al-Hud 11/61). The word "<i>isti'mar</i>" that passes in this verse has been given two meanings by commentators. One of them is: "<i>Allah made you re-constructers of the earth</i>" (Ibn Kesir, <i>Tefsir</i>. 2/450). The second is: "<i>Allah wanted you to re-construct the earth</i>" (Ibd'l-Jevzi, <i>Zadu'l-Masir</i>,
Beirut 1984, 4/133). While the first commentary expresses that Allah
created man in a form to re-construct the world, the second expresses
that He wanted man to re-construct the world. Based on the above verse,
Islamic scholars said that it is mandatory for society to do
constructive work such as making housing, opening water canals and
planting trees (Abu Hayyan, <i>al-Bahru'l-Muhit</i>, Beirut 1992,
6/175). Of course, humans will re-construct the world as a natural or
religious duty. But this should be done without damaging nature. Muslim
morality demands this.</li>
<li>
Muhammad (pbuh) was an example to Muslims on this subject. Knowing
this command well, the Prophet participated in construction activities
and tried to make the city where he lived into a developed state. In
addition, he declared the Medina and Taif regions as haram in addition
to Mecca and prohibited cutting down trees and hunting there. Adiy b.
Zaid (ra) related that the Prophet declared a 30 km. area on every side
of Medina (approximately 1000 square meters) as a protected grove and
prohibited the cutting down of trees and the breaking off of branches
(Abu Davud, <i>Menasik</i>, 96). In addition, when the Prophet stopped
at Zuraybu't-tawil, a pasture of the Bani Haris tribe near Medina, on
his return from the Zu-Qard expedition, they described it as a place
where their animals grazed and their women walked around. Our Prophet
said, "<i>Whoever cuts down a tree here should definitely plant another in its place</i>" (Belazuri, <i>Futuhu'l-Buldan, </i>Beirut 1987, 17; Ibrahim Canan, <i>Islam ve </i><i>Çevre Sağlığı</i>,
Istanbul 1987, pp. 59-60). When the Taif people were about to become
Muslim and sent a delegation to Medina, an article was put in the text
of the agreement that the Prophet had prepared to the effect that the
Taif region valleys were under protection, that it was prohibited to
damage the ground cover there or hunt animals, and that those who did
not conform to this law would be punished (Muhammad Hamidullah, <i>Islam Peygamberi</i>, Istanbul 2003, 1/500; Muhammad Hamidullah, <i>al-Vasaiq</i>, Beirut 1969, pp. 236-38, 240; Ali Riza Temel, "Islam'a Gore Insan Cevre Iliskisi," <i>Insan ve Cevre</i>,
p. 77). During the caliphate of Omar, Sa'd b. Abi Vakkas (ra) punished
someone who did not conform to this law based on this decree (Abu
Davud, <i>Menasik, </i>96). Again, the Prophet forbade the cutting down
of the cedar tree in the desert where travelers and animals found shade
and he cursed those who cut it (Abu Davud, <i>Adab</i>, 159).</li>
</ul>
In addition, Muhammad gave orders and recommendations to keep the city
where they lived clean, and he was careful about the protection of
plants and animals. At this point, commands by the Prophet to clean the
masjid and make it smell good with perfume (Tirmizi, <i>Jum'a</i>, 64), to keep the courtyards clean (Tirmizi, <i>Adab</i>, 41), not to make urine in still waters (Buhari, <i>Wudu,</i> 68; Muslim,<i>Taharet</i>, 94-96; Abu Davud, <i>Taharet</i>, 36), and not to dump garbage near drinking water (Servet Armagan, "Islam Cevre Hukukunun Genel Esaslari," <i>Islam ve Cevre</i>,
p. 250) should be remembered. Also to be recalled is the news that the
man would go to heaven who took water from a well in his shoe and gave
it to a dog whose mouth was dried and whose tongue was hanging out from
thirst (Buhari, <i>Bed'u'l-halk</i>, 17, <i>Adab</i>, 27) and the news that the woman would go to hell who shut her cat in the house and allowed it to die from hunger (Buhari, <i>Azhan</i>, 90).<br />
These examples show that our exalted Prophet was an example to his
followers on the subject of protecting the environment and keeping it
clean, as he was on every subject. In addition, these hadiths
encouraging the planting of trees are perfect signs of his encouraging
sensitivity towards and awareness of the environment: "<i>If you have a sapling and time to plant it close to Doomsday, plant it</i>" (Buhari, <i>Edebu'l-müfred</i>, Cairo 1379, p. 168); "<i>Whoever plants a tree, Allah will write as much merit for him as the produce from the tree</i>" (Ahmed b. Hanbel, <i>Musned</i>, 5/415); "<i>Whoever
revives an empty, arid, infertile piece of land will be rewarded for it
by Allah. As living creatures benefit from it, charity will be written
for the one who revived it" </i>(Munavi, <i>Feyzu'l-kadir</i>, 6/39); "<i>If a Muslim plants a tree, the fruit of that tree that is eaten is definitely</i> <i>charity for that person</i>. <i>Fruit
stolen from that tree is again charity for him. Fruit eaten by wild
animals is also charity. What birds eat is also charity. Whatever fruit
is eaten is charity for the one who planted the tree</i>" (Muslim, <i>Musakat</i>, 7-10, 12; Buhari, <i>Adab, 27; </i>Hars, 1).<br />
<br />
<br />
http://www.lastprophet.info FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-75353505574953096902012-11-08T16:39:00.000-08:002012-11-08T16:39:13.856-08:00Importance of Sunnah & Hadiths<div style="color: black;">
<strong>Rahil Ahmed Khan</strong>
</div>
<h2 style="color: black; text-align: center;">
Summary</h2>
<div style="color: black; text-align: justify;">
There are two main fundamental sources
of knowledge in Islam – The Qur’an and the Hadeeth. Often people
associate Islam with teachings and commandments of only Qur’an; this is
true for both Muslims and non-Muslims. However this attitude of ignoring
the Hadeeth or Sunnah has lead to many misunderstandings about the
already misunderstood way of life, Islam. Best example being that of the
perception of Islam promoting hatred. Such doubts and baseless
allegations arise mostly due to partial study of Islamic literature.</div>
<div style="color: black; text-align: justify;">
The Qur’an is the directly revealed word
of God (Allah) and the Sunnah gives the practical implications of
Qur’an. The Sunnah shows how the commandments and teachings mentioned in
Qur’an can be put to practice. Sunnah wipes of all the arguments
regarding the practicability of Qur’an’s teachings. It leaves no room
for something like, ‘It was easy for God to reveal but difficult for
people to practice’. As also mentioned in Qur’an 17:94-95 :-</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
And
what has kept people from believing when guidance has come to them,
except that they said: “Has God sent a mortal man as the Messenger?”<br />
Say: “If angels had been walking about on earth as their abode, We would
surely have sent down upon them an angel from heaven as Messenger.”</div>
<div style="color: black; text-align: justify;">
<strong></strong>Thus by sending a human
as messenger for humans God (Allah) left no argument what so ever, and
Allah knows the best. Thus the messenger (pbuh)’s life itself acted as a
revelation and whatever he did, said or allowed is also from Allah as
explained further in this article and mentioned by Allah in Qur’an Surah
(chapter) 53, Ayah (verse) 3-4.</div>
<div style="color: black; text-align: justify;">
<strong><span style="text-decoration: underline;">DEFINITIONS</span></strong></div>
<div style="color: black; text-align: justify;">
<strong>Hadeeth</strong>: The Arabic word <em>Hadeeth </em>basically
means ‘an item of news, conversation, a tale, a story or a report,’
whether historical or legendary, true or false, relating to the present
or the past. Its secondary meaning as an adjective is ‘new’ as opposed
to <em>qadeem</em>, ‘old’. However, like other Arabic words (e.g. <em>salaah, zakaah</em>),
its meaning changed in Islam. From the time of the Prophet (pbuh), his
stories and communications dominated all other forms of communication.
Consequently, the term <em>Hadeeth </em>began to be used almost exclusively for reports that spoke of his actions and sayings.</div>
<div style="color: black; text-align: justify;">
<strong>Hadeeth and Sunnah: </strong>The term <em>Hadeeth </em>has become a synonym for the term <em>Sunnah</em>, though there is some difference in their meanings. <em>Sunnah, </em>according to Arabic lexicographers, means ‘a way; course; rule; manner of acting or conduct of life’. <em>Sunnah, </em>as a technical term in the Science of <em>Hadeeth, </em>refers
to whatever statements, acts, approvals, physical or character
descriptions that are attributable to the Prophet (pbuh) along with his
biography before or after the beginning of his prophet hood. It is thus
synonymous with the term <em>Hadeeth.</em> However, according to <em>Usool al-Fiqh </em>science (legal methodology), <em>Sunnah</em>
refers to only the statements, acts and approvals of the Prophet
(PBUH). It also refers to whatever is supported by evidence from the <em>sharee‘ah </em>(Islamic laws); the opposite of <em>bid‘ah </em>(innovation)<em>.</em> And in the Legalistic science of <em>Fiqh </em>the term <em>Sunnah </em>refers to recommended acts. The Examples of different types of Sunnah as per Science of Hadith could be seen below,</div>
<div style="color: black; text-align: justify;">
Example of ‘Statement’</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
Narrated
Abu Huraira: The Prophet (saww) said, “Whoever does not give up forged
speech and evil actions, God is not in need of his leaving his food and
drink (i.e. God will not accept his fasting.)”<br />
Volume 3, Book 31, Number 127 (1903) (Bukhari)</div>
<div style="color: black; text-align: justify;">
Example for ‘Acts’</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
Malik
b. Huwairith reported: The Messenger of Allah (may peace be upon him)
raised his hands apposite his ears at the time of reciting the takbir
(i. e. at the time of beginning the prayer) and then again raised his
hands apposite the ears at the time of bowing and when he lifted his
head after bowing he said: Allah listened to him who praised Him, and
did like it (raised his hands up to the ears). (Muslim 4:762)</div>
<div style="color: black; text-align: justify;">
Example of ‘Approval’</div>
<div style="color: black; padding-left: 30px; text-align: left;">
Narrated
Abdullah ibn Umar: I used to sell camels at al-Baqi for dinars and take
dirhams for them, and sell for dirhams and take dinars for them. I
would take these for these and give these for these. I went to the
Apostle of Allah (peace_be_upon_him) who was in the house of Hafsah. I
said: Apostle of Allah , take it easy, I shall ask you (a question): I
sell camels at al-Baqi’. I sell (them) for dinars and take dirhams and I
sell for dirhams and take dinars. I take these for these, and give
these for these. The Apostle of Allah (peace_be_upon_him) then said:
There is no harm in taking them at the current rate so long as you do
not separate leaving something to be settled. (22:3348) Suna Abu Dawud [Thus Prophet(PBUH) allowed money exchange with condition]</div>
<div style="color: black; text-align: justify;">
Example of character ‘Description’</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
Anas
b. Malik reported: I served the Messenger of Allah (may peace be upon
him) for ten years, and, by Allah, he never said to me any harsh word,
and he never said to me about a thing as to why I had done that and as
to why I had not done that. (Muslim 30:5720)</div>
<div style="color: black; text-align: justify;">
<strong><span style="text-decoration: underline;"><br />
IMPORTANCE OF HADITH</span></strong></div>
<div style="color: black; text-align: justify;">
<strong>1. Revelation: </strong>The
Prophet’s sayings and actions were primarily based on revelation from
Allah (One True God) and, as such, must be considered a fundamental
source of guidance along with Qur’an. Allah in the Qur’an said
concerning the Prophet (pbuh) -</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
He does not speak on his own, out of his own desire; That is but a Revelation that is revealed to him.<br />
[Quran 53:3-4]</div>
<div style="color: black; text-align: justify;">
Therefore, the <em>Hadeeth </em>represents
a personal source of divine guidance which Allah granted His Prophet
(pbuh) which was similar in its nature to the Qur’an itself. The Prophet
(pbuh) reiterated this point in one of his recorded statements, “<em>Indeed, I was given the Qur’an and something similar to it along with it.</em>” [Sunan Abu Dawud]</div>
<div style="color: black; text-align: justify;">
<strong>2. Tafseer: </strong>The
preservation of the Qur’an was not restricted to protecting its wording
from change. Was that the case, its meanings could be manipulated
according to human desires, while maintaining its wording. However,
Allah also protected its essential meanings from change by entrusting
the explanation of the meanings of Qur’an to the Prophet (PBUH) himself.
Allah states the following in the Qur’an regarding its interpretation:</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
(We sent them) with Clear Signs and Books of dark prophecies; and <em>We have sent down unto thee [Muhammad (pbuh)] the Message; that thou mayest explain clearly to men what is sent for them,</em> and that they may give thought. [Qur’an 16:44]</div>
<div style="color: black; text-align: justify;">
Therefore, if one is to understand the
meanings of Qur’an, he or she must consider what the Prophet (PBUH) said
or did regarding it. E.g. in the Qur’an, Allah instructs the believers
to offer <em>salaah </em>(formal prayers) and pay <em>zakaah </em>(obligatory charity) in Chapter<em> </em>2,
verse 43. However, in order to obey these instructions correctly, one
must study the methodology of the Prophet (PBUH) in this regard. Among
his many clarifications concerning <em>Salaah </em>and <em>zakaah</em>, he instructed his followers saying “<em>Pray as you saw me pray,</em>”[<em> Sahih Al-Bukhari, </em>vol. 1, no. 604.] and he specified that surplus wealth, unused for a year, should be given as <em>zakaah</em>.</div>
<div style="color: black; text-align: justify;">
<strong>3. Laws: </strong>One
of the primary duties of the Prophet (pbuh) was to judge between people
in their disputes. Since his judgments were all based on revelation, as
stated earlier, they must be considered a primary source of principles
by which judgments are carried out in an Islamic State. Allah also
addressed this responsibility in the Qur’an saying:</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
O
believers obey Allah, obey the Messenger and those in authority among
you. If you dispute about anything, refer it to Allah and the Messenger.
[Quran 4:59]<strong> </strong></div>
<div style="color: black; text-align: justify;">
Thus, <em>Hadeeths </em>are essential for the smooth running of the law courts in an Islamic State.</div>
<div style="color: black; text-align: justify;">
<strong>4. Moral Ideal: </strong>Since
the Prophet (pbuh) was guided by revelation in his personal life, his
character and social interactions became prime examples of moral conduct
for Muslims until the Last Day. Attention was drawn to this fact in the
following verse of Qur’an:</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
Surely there is for all of you a good example (of conduct) in the way of Allah’s Messenger [Qur’an 33:21]<strong> </strong></div>
<div style="color: black; text-align: justify;">
Consequently, the daily life of the Prophet (pbuh) as recorded in <em>hadeeth </em>represents an ideal code of good conduct.</div>
<div style="color: black; text-align: justify;">
<strong>5. Preservation of Islam: </strong>The science of narration, collection and criticism of <em>hadeeth </em>was
unknown to the world prior to the era of the Prophet (pbuh). In fact,
it was due in part to the absence of such a reliable science that the
messages of the former prophets became lost or distorted in the
generations that followed them. Therefore, it may be said that it is
largely due to the science of <em>hadeeth </em>that the final message of
Islam has been preserved in it is original purity for all times. This
is alluded to in the Qur’anic verse:</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
“Indeed, I have revealed the Reminder, I will, indeed, protect it.” [Qur’an 15: 90]<strong><br />
</strong></div>
<div style="color: black; text-align: justify;">
<strong><span style="text-decoration: underline;">DISASTER OF IGNORING THE SUNNAH</span></strong></div>
<div style="color: black; text-align: justify;">
Sunnah is ignored mostly out of
arrogance and ignorance. Arrogance is having knowledge about a Sunnah
and then ignoring it. Similarly, ignorance is being unaware of an
authentic Sunnah.</div>
<div style="color: black; text-align: justify;">
Arrogant usually have the argument that
Qur’an is enough to follow Islam. I’ll like to remind them that Allah
takes vows by Himself very few times in Quran (most of the vows are
taken by His creation). And one such place where He takes vow by Himself
is Chapter4, Verse 65:-</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
But
no, by the Lord, they can have no (real) Faith, until they make thee
(Prophet Muhammad [pbuh]) judge in all disputes between them, and find
in their souls no resistance against Thy decisions, but accept them with
the fullest conviction. [Qur’an 4:65]</div>
<div style="color: black; text-align: justify;">
According to me there are two main points to note here:-</div>
<div style="color: black; text-align: justify;">
1) <strong>“…they can have no (real) Faith, until they make thee [Muhammad (pbuh)] judge in all disputes between them…”</strong></div>
<div style="color: black; text-align: justify;">
2) “…<strong>and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.”</strong></div>
<div style="color: black; text-align: justify;">
Thus Qur’an in very clear words state
that our lives must be in accordance with the judging of Mohammed (pbuh)
or else it leads to <strong>DISBELIEF. </strong>And once we know the Sunnah there must be no resistance on our part.</div>
<div style="color: black; text-align: justify;">
A single ayah of Qur’an is enough to make people realize the facts about the graveness of sidelining the Sunnah<strong>.</strong>
However if you need more; here they are (after all Sunnah is the part
of Islamic Faith, and no one has real faith unless he follows the
Sunnah):-</div>
<div style="color: black; text-align: justify;">
<strong>- How many of our decisions might go against messenger if we don’t know/sideline/reject Sunnah-</strong></div>
<div style="color: black; padding-left: 30px; text-align: justify;">
It is not fitting for a Believer, man or woman, when a matter has been<strong> decided by Allah and His Messenger </strong>to have any option about their decision: <strong>if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path</strong>.(33:36 Quran)</div>
<div style="color: black; text-align: justify;">
<strong>-Ignoring Sunnah may lead to punishment here or in hereafter-</strong></div>
<div style="color: black; text-align: justify;">
Just to give one example through a Hadith,</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
Salama
b. Akwa’ reported on the authority of his father that a person ate in
the presence of Allah’s Messenger (pbuh) with his left hand, whereupon
he said: Eat with your right hand. He said: I cannot do that, whereupon
he (the Holy Prophet) said: May you not be able to do that. It was
vanity (excessive pride) that prevented him from doing it, and he could
not raise it (the right hand) up to his mouth. (Book 023,
Hadith 5011)(Bukhari)</div>
<div style="color: black; text-align: justify;">
<strong>-The very fact of sending messengers?-</strong></div>
<div style="color: black; padding-left: 30px; text-align: justify;">
<strong>We sent not a messenger, but to be obeyed</strong>, in <strong>accordance with the will of Allah.</strong>
If they had only, when they were unjust to themselves, come unto thee
and asked Allah’s forgiveness, and the Messenger had asked forgiveness
for them, they would have found Allah indeed Oft-returning, Most
Merciful. (Quran 4:64)</div>
<div style="color: black; text-align: justify;">
<strong>-Take WHAT messenger assigns-</strong></div>
<div style="color: black; padding-left: 30px; text-align: justify;">
What
Allah has bestowed on His Messenger (and taken away) from the people of
the townships,- belongs to Allah,- to His Messenger and to kindred and
orphans, the needy and the wayfarer; In order that it may not (merely)
make a circuit between the wealthy among you.<strong> So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. </strong>And fear Allah. for Allah is strict in Punishment.(Qur’an 59:7)</div>
<div style="color: black; padding-left: 30px; text-align: justify;">
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<div style="color: black; padding-left: 30px; text-align: left;">
http://scanislam.com/articles/importance-of-sunnah-hadiths/ </div>
FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-18729801117990054002012-11-02T06:33:00.001-07:002012-11-02T06:33:29.541-07:00Justice in Islam<h2 style="font-size: 15pt;">
The Meaning of Justice</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
<img align="right" height="244" hspace="10" src="http://www.islamreligion.com/articles/images/Justice_in_Islam__001.jpg" width="280" />In the
Islamic worldview, justice denotes placing things in their rightful place. It
also means giving others equal treatment. In Islam, justice is also a moral
virtue and an attribute of human personality, as it is in the Western tradition.
Justice is close to equality in the sense that it creates a state of equilibrium
in the distribution of rights and duties, but they are not identical. Sometimes,
justice is achieved through inequality, like in unequal distribution of wealth.
The Prophet of Islam declared:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“There are seven categories of people whom God will
shelter under His shade on the Day when there will be no shade except His. [One
is] the just leader.”(<i>Saheeh</i> <i>Muslim</i>)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
God spoke to His Messenger in this manner:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“O My slaves, I have forbidden injustice for Myself
and forbade it also for you. So avoid being unjust to one another.” (<i>Saheeh
Muslim</i>)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
Thus, justice represents moral rectitude and fairness,
since it means things should be where they belong.</div>
<h2 style="font-size: 15pt;">
The Importance of Justice</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
The Quran, the sacred scripture of Islam, considers
justice to be a supreme virtue. It is a basic objective of Islam to the degree
that it stands next in order of priority to belief in God’s exclusive right to
worship (<i>Tawheed</i>) and the truth of Muhammad’s prophethood. God declares
in the Quran:</div>
<div class="w-quran" style="font-size: 13pt;">
“God commands justice and fair dealing...” (Quran 16:90)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
And in another passage:</div>
<div class="w-quran" style="font-size: 13pt;">
“O you who believe, be upright for God, and (be) bearers of
witness with justice!...” (Quran 5:8)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
Therefore, one may conclude that justice is an
obligation of Islam and injustice is forbidden. The centrality of justice to
the Quranic value system is displayed by the following verse:</div>
<div class="w-quran" style="font-size: 13pt;">
“We sent Our Messengers with clear signs and sent down with
them the Book and the Measure in order to establish justice among the people…”
(Quran 57:25)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
The phrase <b>‘Our Messengers’</b> shows that justice
has been the goal of all revelation and scriptures sent to humanity. The verse
also shows that justice must be measured and implemented by the standards and
guidelines set by revelation. Islam’s approach to justice is comprehensive and
all-embracing. Any path that leads to justice is deemed to be in harmony with
Islamic Law. God has demanded justice and, although He has not prescribed a specific
route, has provided general guidelines, on how to achieve it. He has neither prescribed
a fixed means by which it can be obtained, nor has He declared invalid any
particular means or methods that can lead to justice. Therefore, all means,
procedures, and methods that facilitate, refine, and advance the cause of
justice, and do not violate the Islamic Law are valid.<a href="http://www.islamreligion.com/articles/376/#_ftn9607" name="_ftnref9607" title=" Qaradawi, Yusuf, ‘Madkhal li-Darasah al-Sharia al-Islamiyya,’ p. 177"><span class="w-footnote-number"><span class="w-footnote-number">[1]</span></span></a></div>
<h2 style="font-size: 15pt;">
Equality in Justice</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
The Quranic standards of justice transcend considerations
of race, religion, color, and creed, as Muslims are commanded to be just to
their friends and foes alike, and to be just at all levels, as the Quran puts
it:</div>
<div class="w-quran" style="font-size: 13pt;">
“O you who believe! Stand out firmly for justice, as
witnesses to Allah, even if it be against yourselves, your parents, and your
relatives, or whether it is against the rich or the poor...” (Quran 4:135)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
According to another Quranic passage:</div>
<div class="w-quran" style="font-size: 13pt;">
“Let not the hatred of a people swerve you away from justice.
Be just, for this is closest to righteousness…” (Quran 5:8)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
With regards to relations with non-Muslims, the Quran
further states:</div>
<div class="w-quran" style="font-size: 13pt;">
“God does not forbid you from doing good and being just to
those who have neither fought you over your faith nor evicted you from your
homes...” (Quran 60:8)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
The scholars of the Quran have concluded that these
rulings apply to all nations, followers of all faiths, as a matter of fact to
all humanity.<a href="http://www.islamreligion.com/articles/376/#_ftn9608" name="_ftnref9608" title=" Kamali, Mohammad, ‘Freedom, Equality, And Justice In Islam,’ p. 111"><span class="w-footnote-number"><span class="w-footnote-number"></span></span></a><span class="w-footnote-number"> </span>In the view of the Quran, justice is an
obligation. That is why the Prophet was told:</div>
<div class="w-quran" style="font-size: 13pt;">
“…If you judge, judge between them with justice…” (Quran 5:42)</div>
<div class="w-quran" style="font-size: 13pt;">
“We have revealed to you the scripture with the truth that you
may judge between people by what God has taught you.” (Quran 4:105)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
Furthermore, the Prophet was sent as a judge between
peoples, and told:</div>
<div class="w-quran" style="font-size: 13pt;">
“…Say: I believe in the Scripture, which God has sent down,
and I am commanded to judge justly between you...” (Quran 42:15)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
The Quran views itself as a scripture devoted mainly to
laying down the principles of faith and justice. The Quran demands that justice
be met for all, and that it is an inherent right of all human beings under
Islamic Law.<span class="w-footnote-number"><span class="w-footnote-number"> </span></span>The
timeless commitment of the Quran to the basic standards of justice is found in
its declaration:</div>
<div class="w-quran" style="font-size: 13pt;">
“And the Word of your Lord has been fulfilled in truth and in
justice. None can change His Words.” (Quran 6:115)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
To render justice is a trust that God has conferred on
the human being and, like all other trusts, its fulfillment must be guided by a
sense of responsibility beyond mere conformity to set rules. Thus, the Quran
states:</div>
<div class="w-quran" style="font-size: 13pt;">
“God commands you to render trusts to whom they are due, and
when you judge between people, judge with justice…” (Quran 4:58)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
The reference to justice which immediately follows a
reference to fulfillment of trusts indicates that it is one of the most
important of all trusts.<span class="w-footnote-number"><span class="w-footnote-number"></span></span></div>
<h2 style="font-size: 15pt;">
Justice and the Self</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
The Quranic concept of justice also extends justice to being
a personal virtue, and one of the standards of moral excellence that a believer
is encouraged to attain as part of his God-consciousness. God says:</div>
<div class="w-quran" style="font-size: 13pt;">
“…Be just, for it is closest to God-consciousness…” (Quran
5:8)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
The Prophet himself instructed:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“Be conscious of God and be just to your children.”<span class="w-footnote-number"><span class="w-footnote-number"></span></span></div>
<div class="w-body-text-1" style="font-size: 13pt;">
The Quran tells the believers:</div>
<div class="w-quran" style="font-size: 13pt;">
“…When you speak, speak with justice, even if it is against
someone close to you…” (Quran 6:152)</div>
<h2 style="font-size: 15pt;">
Specific Examples of Justice Encouraged in the Quran</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
The Quran also refers to particular instances and
contexts of justice. One such instance is the requirement of just treatment of
orphans. God says:</div>
<div class="w-quran" style="font-size: 13pt;">
“And approach not the property of the orphan except in the
fairest way, until he [or she] attains the age of full strength, and give
measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and
107:2)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
Fair dealings in measurements and weights, as mentioned
in the above verse, is also mentioned in other passages where justice in the
buying, selling, and by extension, to business transactions in general, is emphasized.
There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors
in Giving Weights,’ 83) where fraudulent dealers are threatened with divine
wrath.</div>
<div class="w-body-text-1" style="font-size: 13pt;">
References to justice also occur in the context to
polygamy. The Quran demands equitable treatment of all wives. The verse of
polygamy begins by reference to orphaned girls who may be exposed to
depravation and injustice. When they reach marriageable age, they should be
married off, even if it be into a polygamous relationship, especially when
there is inequality in the number of men and women, as was the case after the
Battle of Uhud when this verse was revealed. But, as the Quran states:</div>
<div class="w-quran" style="font-size: 13pt;">
“If you fear that you can not be just, then marry only one…”
(Quran 4:3)</div>
<div class="w-body-text-1" style="font-size: 13pt;">
In conclusion, ‘to render justice’, in the words of Sarkhasi,
a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion
next to belief in God. It is the greatest of all the duties entrusted to the
prophets…and it is the strongest justification for man’s stewardship of earth.</div>
<div class="w-body-text-1" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
http://www.islamreligion.com </div>
<div class="w-body-text-1" style="font-size: 13pt;">
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FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-34848736271254716862012-11-02T06:29:00.003-07:002012-11-02T06:29:59.298-07:00The Family in Islam: Parenting<h2 style="font-size: 15pt;">
Parenting</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
<img align="right" height="187" hspace="10" src="http://www.islamreligion.com/articles/images/The_Family_in_Islam_%28part_3_of_3%29_001.jpg" width="280" />One of the reasons that the Islamic family works is
because of its clearly defined structure, where each member of the household
knows his or her role. The Prophet Muhammad, may the mercy and blessings of
God be upon him, said:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“Each of you is a shepherd, and all of you are
responsible for your flocks.” (<i>Saheeh Al-Bukhari, Saheeh Muslim</i>)</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
The father is the shepherd over his family, protecting
them, providing for them, and striving to be their role model and guide in his
capacity as head of the household. The mother is the shepherd over the house,
guarding it and engendering in it the wholesome, loving environment that is
necessary for a happy and healthy family life. She is also the one who is
primarily responsible for the children’s guidance and education. Were it not
for the fact that one of the parents assumed the leadership role, then
inevitably there would be perpetual disputation and fighting, leading to family
breakdown – just as there would be in any organization which lacked any single
hierarchical authority.</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
<span style="color: black;">“</span>God puts forth a similitude:
a (servant) man belonging to many partners, disputing with one another, and a
man belonging entirely to one master. Are those two equal in comparison? All
the praises and thanks be to God! But most of them know not.” (Quran 39:29)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
It is only logical that the one who is naturally the
physically and emotionally stronger of the two parents is made head of the
household: the male.</div>
<div class="w-body-text-1" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
<span style="color: black;">“…</span>And they (women) have
rights (over their husbands) similar (to the rights of their husbands) over
them - according to what is equitable. But men have a degree (of
responsibility, etc.) over them…” (Quran 2:228)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
As for the children, the fruits of their parents love,
Islam lays down comprehensive morals enjoining parental responsibility and the
child’s reciprocal dutifulness to its parents.</div>
<div class="w-body-text-1" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
“And treat your parents with kindness. If one or both of them
attain old age in your care, never say to them a word (suggesting) disgust, nor
reproach them, but address them with reverent speech. And humble yourself out
of mercy before them, and pray: ‘My Lord! Be merciful to them for having
cared for me in my childhood.’” (Quran 17:23-4)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
Obviously, if the parents fail to inculcate the fear of
God within their children from an early age because they are themselves
heedless, then they cannot expect to see righteous gratitude returned to them. Hence,
God’s severe warning in His Book:</div>
<div class="w-body-text-1" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
“O you who believe! Ward off from yourselves and your
families a Fire (Hell) whose fuel is men and stones.” (Quran 66:6)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
If the parents do indeed strive to raise
their children upon righteousness, then, as the Prophet said:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“<a href="http://www.blogger.com/blogger.g?blogID=250326174571822248" name="OLE_LINK2"></a><a href="http://www.blogger.com/blogger.g?blogID=250326174571822248" name="OLE_LINK1">When the
son of Adam dies, all his actions have ceased except [three</a>, a continuing
charity, beneficial knowledge and] a righteous child who prays for their parent.”
(<i>Saheeh Al-Bukhari, Saheeh Muslim</i>)</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
Regardless of how the parents raise their children, and
irrespective of their own religion (or lack, thereof), the obedience and
reverence that a Muslim son or daughter is required to show them is second only
to the obedience due to the Creator Himself. Thus His reminder:</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
“And (remember) when We took
a covenant from the Children of Israel, (saying): ‘Worship none but God
and be dutiful and good to parents, and to kindred,
and to orphans and to the poor, and speak good to people, and perform
the
prayer, and give the alms.’” (Quran 2:83)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
In fact, it is quite common to hear of elderly
non-Muslims converting to Islam as a result of the increased care and
dutifulness their children gave them following their (i.e. the children’s)
becoming Muslims.</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
“Say (O Muhammad): ‘Come, I will recite what your Lord has
prohibited you from: Join not anything in worship with Him; be good and dutiful
to your parents; kill not your children because of poverty - We provide
sustenance for you and for them…’” (Quran 6:151)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
While the child is obliged to show obedience to both
parents, Islam singles out the mother as being the one deserving the lion’s
share of loving gratitude and kindness. When the Prophet
Muhammad was asked, “O Messenger of God! Who from amongst mankind warrants the
best companionship from me?” he replied: “<b>Your mother.</b>” The man asked:
“Then who?” The Prophet said: <b>“Your mother.” </b> The man asked: “Then who?”
The Prophet repeated: <b>“Your mother.</b>” Again, the man asked: ‘Then who?’
The Prophet finally said: <b>“(Then) your father.”</b><a href="http://www.islamreligion.com/articles/393/#_ftn10021" name="_ftnref10021" title=" Narrated in Saheeh al-Bukhari and Saheeh Muslim."><span class="w-footnote-number"><span class="w-footnote-number"></span></span></a></div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
“And We have enjoined on man to be dutiful and kind to his parents.
His mother bears him with hardship and she brings him forth with hardship, and
the bearing of him, and the weaning of him is thirty (30) months, till when he
attains full strength and reaches forty years, he says: ‘My Lord! Grant me the
power and ability that I may be grateful for Your Favor which You have bestowed
upon me and upon my parents, and that I may do righteous good deeds, such as
please You, and make my off-spring good. Truly, I have turned to You in
repentance, and truly, I am one of the Muslims (submitting to Your Will).’”
(Quran 46:15)</div>
<h2 style="font-size: 15pt;">
Conclusion</h2>
<div class="w-body-text-1" style="font-size: 13pt;">
There exists in Islam a general principle
that states that what is good for one is good for another. Or, in the words of
the Prophet:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
<br /></div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“None of you truly believes until he loves for his
(believing) brother what he loves for himself.” (<i>Saheeh Al-Bukhari, Saheeh Muslim</i>)</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
As could be expected, this principle finds its greatest
expression in a Muslim family, the nucleus of the Islamic society. Nevertheless,
the dutifulness of the child to its parents is, in truth, extended to all the
elders of the community. The mercy and concern that the parents have for their
children is likewise extended to all the young ones. Actually, it is not as if
the Muslim has a choice in such matters. After all, the Prophet did say:</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
<br /></div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
“He who does not show compassion to our young, nor
honor our elders, is not from us.” (<i>Abu Dawood, Al-Tirmidhi</i>)</div>
<div class="w-hadeeth-or-bible" style="font-size: 13pt;">
<br /></div>
<div class="w-body-text-1" style="font-size: 13pt;">
Is it any wonder, then, that so many people, raised as
non-Muslims, find what they are looking for, what they have always believed to
have been good and true, in the religion of Islam? A religion where they are
immediately and warmly welcomed as members of one loving family.</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
“Righteousness is not that you turn your faces to the east and
the west. But righteous is the one who believes in God, the Last Day, the
Angels, the Scripture and the Prophets; who gives his wealth, in spite of love
for it, to kinsfolk, orphans, the poor, the wayfarer, to those who ask, and to
set slaves free. And (righteous are) those who pray, pay alms, honor their
agreements, and are patient in (times of) poverty, ailment and during conflict.
Such are the people of truth. And they are the God-Fearing.” (Quran 2:177)</div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
<br /></div>
<div class="w-quran" style="font-size: 13pt;">
http://www.islamreligion.com </div>
FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-61115900376880309872012-11-01T06:08:00.002-07:002012-11-01T06:08:25.838-07:00Economic System of Islam<span style="color: darkblue;">Islam views life as a compact whole
and does not divide it into many separate and conflicting parts. The
economic aspect is one of the most important parts of our life, while
not being the whole of it. The Islamic system is balanced and
places everything in its right place. Islam has given detailed
regulations for the conduct of our economic life which concerns mainly
the earning and use of wealth.</span><br />
<br />
<span style="color: darkblue;">Man needs bread to live but he does not live for bread
alone. This means that earning and spending money is essential for our
living, but we do not live only for this. We have a greater purpose in
life. We are Allah’s agents (Khalifah) on earth. We not only have a
body but we also have a soul and a conscience. Without our soul and
conscience, we would be considered little more than animals.</span><br />
<br />
<span style="color: darkblue;"> Everything in Islam is for the benefit
and welfare of mankind. The economic principle of Islam aim at
establishing a just society wherein everyone will behave responsibly and
honestly, and not as ‘cunning foxes’ fighting for as big a share of
something as possible without regard for honesty, truth, decency, trust
and responsibility.</span><br />
<br />
<span style="color: darkred;">The
Islamic Economic System is based on the following fundamental
principles:</span><br />
<br />
<span style="color: red;">1. Earning and
expenditure by Halal means.</span><br />
<br />
<span style="color: darkred;">Islam
has prescribed laws to regulate earnings and expenditure. Muslims are
not allowed to earn and spend in any way they like. The must follow the
rules of the Qur’an and the Sunnah:</span><br />
<span style="color: darkred;"><b>a.</b> Any earnings from the production, sale and
distribution of alcoholic drinks are unlawful (Haram), as are earnings
from gambling, lotteries and from interest (Riba) transactions
(5:90-91, 2:275).</span><br />
<span style="color: darkred;"><b>b.</b>
Earning by falsehood, deceit, fraud, theft, robbery and burglary is
unlawful. Deceitful acquisition of orphans' property has been
particularly banned (2:188, 4:2, 6:152, 7:85, 83:1-5).</span><br />
<span style="color: darkred;"><b>c.</b> Hording of food stuff and basic
necessities, smuggling and the artificial creation of shortages are
unlawful (3:180, 9:34-35).</span><br />
<span style="color: darkred;"><b>d.</b>
Earnings from brothels and from such other practices which are harmful
to society are also unlawful (24:23).</span><br />
<br />
<span style="color: blue;">Islam strikes at the root of the evil and wants to establish a
just and fair society. A Muslim must earn his living in Halal ways and
he should always bear in mind that what ever he does, it is known to
Allah. He will be accountable for his actions on the day of
judgement. He cannot hide anything from Almighty Allah.</span><br />
<span style="color: blue;">Unlawful expenditure is also not allowed in
Islam. It does not at all befit a Muslim to spend money irresponsibly.
His actions should be responsible and meaningful. Extravagance and
waste are strongly discouraged (7:31, 17:26, 19:27-31, 25:68).</span><br />
<br />
<span style="color: red;">2. Right to property and individual liberty </span><br />
<span style="color: darkred;">Islam allows a person to own his earnings.
The Islamic state does not interfere with the freedom of speech, work
and earnings of an individual provided this freedom is not harmful to
the greater good of society. Every individual will be answerable to
Allah swt for his or her actions (4:7, 36:71, 16:111).</span><br />
<br />
<span style="color: red;">3. System of Zakah (welfare contribution).</span><br />
<span style="color: darkred;">Compulsory payment of Zakah is one of the
main principles of an Islamic economy. Every Muslim who owns wealth
more than his needs must pay the fixed rate of Zakah to the Islamic
state. Zakah is a means of narrowing the gap between the rich and the
poor. It helps the fair distribution of wealth. It is a form of
social security. The Islamic state is responsible for providing the
basic necessities of food, clothing, housing, medicine and education to
every citizen. No-one should have any fear of insecurity or poverty
(9:69, 103, 98:5). </span><span class="fullpost"><br />
<br />
<span style="color: red;">4.
Prohibition of interest (Riba).</span><br />
<span style="color: darkred;">An Islamic economy is free of interest. Islam prohibits all
transactions involving interest.Interest is neither a trade nor a
profit. It is a means of exploitation and concentration of wealth. The
Qur’an says:</span><br />
<br />
<span style="color: darkblue;">"They say,
trade is like interest and Allah has allowed trade and prohibited
interest." (2:275).</span><br />
<span style="color: darkblue;">"Whatever
you pay as interest, so that it may increase in the property of
(other) men, it does not increase with Allah."(30:39).</span><br />
<span style="color: darkblue;">"O you who believe, do not take interest,
doubling and quadrupling, and keep your duty to Allah, so that you may
prosper." (3:130).</span><br />
<span style="color: darkblue;">"O you
who believe, observe your duty to Allah and give up what remains (due)
from interest, if you are believers. But if you do not do it, then be
warned of war from Allah and His messenger; and if you repent, then
you shall have your capital. Do not exploit and be not exploited."
(2:278-279).</span><br />
<br />
<span style="color: darkred;"><b>Interest is
the basis of modern capitalism. It is completely opposite to Zakah.
Zakah channels wealth from the rich to the poor while interest takes
away wealth from the poor and hands it over to the rich.</b></span><br />
<br />
<span style="color: darkred;">Modern economics are so inter-linked with
interest that people may think it is impossible to go without it.<br />The
situation is really very complex. But, we must aim at getting rid of
interest. Unless people fight against the tyrant rulers and establish
an Islamic state -the problems will still be there. Further, until
Islamic state established, it will make us feel impossible to solve this
Riba (interest) problem.</span><br />
<span style="color: darkred;">Allah
swt has not imposed on us something impossible. An interest-free
economy will be a boon for all peoples of the world.</span><br />
<br />
<span style="color: red;">5. Law of Inheritance (Mirath).</span><br />
<span style="color: darkred;">The Islamic law of inheritance is a
wonderful system of stopping the concentration of wealth. It provides
very detailed laws regarding the rights of dependents over the
property of the deceased person. Suratun Nisa (chapter four) of the
Qur’an deals with the law of inheritance in great detail(4:7-12,
4:176).</span><br />
<br />
<span style="color: red;">Conclusion</span><br />
<span style="color: darkblue;">In addition to the above basic principles
Islam has laid down many more rules about economic life. An Islamic
state must bring all productive resources into use, including
unemployed man-power, unused land, water resources and minerals. An
Islamic stare must take steps to root out corruption and all harmful
pursuits even if they are economically lucrative. Individual freedom
may have to be sacrificed for the social good.</span><br />
<span style="color: darkblue;">Islam encourages simplicity, modesty,
charity, mutual help and cooperation. It discourages miserliness,
greed, extravagance and unnecessary waste.<br />Here, we have discussed
the main points of the Islamic economic system and we have no scope to
go into the details in depth. It would be better for you to study
some standard books on Islamic Economic from reliable sources (ie
Islamic book shop etc.) to have a good grasp of this important aspect of
our life. </span><br />
<br />
<br />
<br /></span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-89982295403252719312012-11-01T06:00:00.001-07:002012-11-01T06:00:45.882-07:00An introduction to the Islamic Economic System <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbouKqkBjNUCxcLNhhKa7xXXGX5daWVdKaaUU3-LFmJsz3QYXTT0UFNgqGRoVBqomLVeC3l60fJIoAxQuaAl0jwIeT4J6c1u-SwKHr_uyUtzDVy9EKh-Az1n99dHqHicYCMxy8otHtmSk/s1600/Islamic_coin2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbouKqkBjNUCxcLNhhKa7xXXGX5daWVdKaaUU3-LFmJsz3QYXTT0UFNgqGRoVBqomLVeC3l60fJIoAxQuaAl0jwIeT4J6c1u-SwKHr_uyUtzDVy9EKh-Az1n99dHqHicYCMxy8otHtmSk/s1600/Islamic_coin2.jpg" /></a></div>
The following is a summary of some key aspects of the Islamic Economic
system<br />
<br />
Islam recognised that humans will undertake a number of actions to
survive. These range from the buying of food, taking ownership of
property, selling goods, investment, agriculture, taking loans,
exchanging currency, taking up employment and giving work, setting up a
company, importing and exporting abroad, disposing of assets etc. In
this regard, Islam made a distinction between the economic system and
economic science i.e. it views them as two separate issues. This is
because there is a fundamental difference between the method of
production of goods and services (economic science) from the manner of
their distribution (economic system). <br />
<br />
<br />
The production of goods and services follow no particular viewpoint in
life. A conveyor belt is neither Capitalist, Islamic nor Communist it is
universal. Questions as to how processes can be made more
technological, how mechanisms and robots can improve productivity and
how inventions can improve the process of manufacturing do not follow
any specific viewpoint in life. <br />
<br />
This means basic facts on productivity, marketing and manufacturing
(economic science) remain the same irrespective of belief or location.
This is similar to scientific facts. These are the same whether in China
or the US because they are not influenced by any belief. They are
questions based upon the reality i.e. understanding the reality at hand
leads one to a conclusion. So the fact Inflation occurs when there is
too much money chasing too few goods does not change if one is a
Christian or if an atheist becomes Muslim or if one move’s form China to
the US. This is no different to the fact that wood burns whatever your
religion or weather you’re in the UK or the North Pole.<span class="fullpost"> <br />
<br />
The distribution of resources, how goods and services should be given to
the public, whether they should go to the rich or the orphans,
aristocracy or the landlords is not a discussion upon the reality i.e.
understanding the reality at hand does not lead one to a conclusion. The
manner that defines how to distribute the wealth, how to possess it,
and how to spend or dispose of it (economic system) can never be a taken
from the reality around us, as the reality does not explain this. The
goods and what they are made of do not manifest themselves with answers
of whom they should go to. Neither is there any evidence from looking
purely at the goods nor services themselves of an indication of a way of
deciding how they should be distributed. Therefore the answer must
emanate from some point external to the reality i.e. a belief system or
ideology. <br />
<br />
Islam does not view the human as an economic unit and then look to find
the most economically viable solution thus viewing all problems, whether
from marriage to pensions to drugs to education, from the angle of the
economic effect and cost. Neither does Islam view the human the way the
Communists did which is that people are simply matter, just one aspect
of nature, nothing more. Islam views the human as being composed of
organic needs as well as instincts, all of which requires answers on how
to satisfy them. So Islam organised these instincts and needs in a way
that ensures the satisfaction of them all, such as the needs of the
stomach and the need to reproduce and others. However, this organisation
is not arranged in Islam by satisfying some of them at the expense of
the others, nor by suppressing some of them, setting others loose, or
setting all of them loose. Instead, Islam has co-ordinated the
satisfaction of all of them in a way to ensure comfort, preventing
conflicts and a lapse to a primitive level through the anarchism of
instincts.<br />
<br />
Through its own economic system, Islam laid down rules for the means to
acquire wealth and commodities, how they can be utilised and their
manner of disposal. It certainly did not make freedom of ownership the
basis of the economic system or even the socialist principal of ‘from
each according to his ability, to each according to his needs’. It did
not define the basic problem as ‘unlimited wants, limited resources’.
Islam views the resources to be ample enough to completely satisfy the
basic needs of all. Therefore, amongst a host of other detailed rules,
one will find the Shari'ah aims to secure the satisfaction of all basic
needs (food, clothing and housing) completely for every citizen of the
Khilafah State. <br />
<br />
Islam defined the manner by which humans acquire wealth to prevent a
minority of the populace from controlling the majority of the wealth so
that the majority of people are not deprived of satisfying some of their
needs. Via qiyas (anological deduction) the following verse in the
Qur’an ensures this situation never arises:<br />
<br />
“That it (i.e. the nations wealth) does not become a commodity between
the rich among you” <br />
[TMQ Al-Hashr: 7]<br />
<br />
This verse was discussing the issue of the rich receiving wealth and
addressed the Khaleefah to ensure the wealth is not distributed in a
manner where it remains amongst the rich alone.<br />
<br />
The Islamic economic system is built upon three principles: <br />
<br />
1. Ownership <br />
2. Disposal of ownership <br />
3. The distribution of wealth amongst the people<br />
<br />
In order to facilitate the acquisition of goods and services Islam put
forward rules related to the manner of possessing wealth without any
complications. Islam defined the legal means of ownership, and it
defined the contracts through which possession can take place. This left
humanity free to develop the styles and means by which they earn, as
Islam did not interfere in the production of wealth. <br />
<br />
Islam defines the legal means of ownership and contracts in general
guidelines that include legal principles and rules, under which numerous
issues belong and against which numerous rules are measured by qiyas
(analogical deduction).<br />
<br />
Thus Islam allowed employment, detailed its rules and left the person to
work as a manufacturer, technician, trader, investor etc. Employment
was legislated in such a way that by qiyas it also includes
representation. This is because the employee represents the employer of
the company and is entitled to a salary. Gifts are legislated as a legal
means of ownership and by qiyas this can be extended to include
donations, grants, charity and rewards as means of ownership. Thus in
Islam the means of ownership and the contracts are detailed by the
Shari'ah in general outlines and set in such a way as to include any
contemporary incident.<br />
<br />
Islam confined possession to particular means and as a result of this
fact ownership came to be defined by the Shari'ah as the possession of
goods, services and wealth according to divine means as permitted by the
Lawgiver. <br />
<br />
The Shari’ah has determined the means of ownership by specific cases,
which it made clear in a limited, rather than unrestricted form. The
Shari’ah has laid down these means in clear general guidelines. These
comprise of numerous sections, which are branches of these means and
clarifications of their rules. The Shari’ah did not characterise the
means by certain general criteria, so no other general means can be
included through qiyas. Islam allowed the work of an individual in
return for a salary as this is considered, as a legal means of ownership
and the core condition for this is that he would be compensated for the
effort by being paid a salary for the work. Islam allows the
cultivation of land, its farming as well as what is known as
agriculture. It allowed the extracting of what is in or on the earth,
which means mining, exploration as well as construction. Under this
general guideline you also have hunting, brokerage as well as
sharecropping. Each of these sections can be extrapolated further by
qiyas.<br />
<br />
By looking at divine rules from the Shari’ah that allow humans to
possess property, it becomes apparent that the means of possession in
Islam are limited to five which are:<br />
<br />
1. Work<br />
2. Inheritance <br />
3. Obtaining wealth for the sake of life <br />
4. The State granting wealth to the citizens <br />
5. Wealth and commodities that individuals take without exchange (gifts,
donations and the like)<br />
<br />
It cannot be claimed that Islam is restrictive and hinders economic
activity because it has rigid rules, which cannot evolve with time as
economic activity increases and changes via the invention of new
technologies. This is because humans want to own things in order to
survive. Islam clarified which of these means can and cannot be utilised
and many of these means can be applied and extended to new realities
via qiyas. The ownership of things will increase, decrease and diversify
therefore its not necessary that new transactions and contracts be
required as the issue at hand is which five means of possession are
acceptable to acquire such things. The means to acquire have been laid
down and as discussed earlier can be used forever, as they are not time
specific.<br />
<br />
In future articles other aspects of the economic system in Islam will be
explored
http://www.khilafah.com </span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-87176077392247260422012-10-30T09:52:00.000-07:002012-10-30T09:52:27.591-07:00Islam and FarrakhanismBefore we delve into how the group Nation of Islam are not of
mainstream Islam, a brief history of how the group even formed. The
group’s original founder, W. Fard, a Syrian rug merchant of the sort
came and found Elijah Poole. Together they founded a organization to
help the Blacks. They combined the concept of Black Nationalism, their
own ideas as well as Islam to furnish this organization called Nation of
Islam. Later when W.D Fard mysteriously disappeared, Elijah Poole(now
called himself Elijah Mohammed) became leader of the organization.
However upon Mr.PooleD Mohammed and re-formed the Nation of Islam. <br />
So based on those facts, it would be presumably best to call the
Nation of Islam, Farrakhanism since its the ideas of Farrakhan that
revitalized this non-Islamic group. The following will prove
indefinitely that Farrakhanism(Nation Of Islam) is not true Islam and
does not convey the teachings of Islam.<span class="fullpost"><br />
</span><br />
<hr />
<span class="fullpost">
<b><span style="font-size: medium;">In terms of GOD/ALLAH ALONE:<br />
</span></b><b>ISLAM</b>: One Unique, never appeared in any physical form; hence, no physical representation is possible. <br />
<b>FARRAKHANISM</b>: ...Allah (God) appeared in the Person of
Master W. Fard Muhammad, July 1930; the long awaited Messiah of the
Christians and the Mahdi of the Muslims.<br />
<hr />
<b><span style="font-size: medium;">PROPHET/MESSENGER<br />
</span></b><b>ISLAM</b>: Muhammad (S) is the last Prophet and the last Messenger. No messenger or prophet will come after Muhammad (S).<br />
<i>Muhammad is not the father of any man among you, but he is the
messenger of Allah and the Seal of the Prophets; and Allah is ever Aware
of all things.(30:40)<br />
</i>In many authentic Hadeeths(saying of the Prophet) the same is stated as well:<br />
<i>The Prophet of God (PBUH) affirmed: "My position in relation to
the prophets who came before me can be explained by the following
example: A man erected a building and adorned this edifice with great
beauty, but he left an empty niche, in the corner where just one brick
was missing. People looked around the building and marvelled at its
beauty, but wondered why a brick was missing from that niche? I am like
unto that one missing brick and I am the last in the line of the
Prophets." (Bukhari, Kitab-ul-Manaqib). This Hadith has also been
related in Muslim, Tirmizi, and Musnad of Ahmad. <br />
</i>The Prophet of Allah (PBUH) affirmed: "<i>The chain of Messengers
and Prophets has come to an end. There shall be no Messenger nor
Prophet after me." (Tirmidhi, Kitab-ur-Rouya Babu Zahab-un- Nubuwwa,
Musnad Ahmad, Marwiyat-Anas bin Malik) </i><br />
<i>
And not only that but repected scholars of previous generations agree on the meaning of this statement:<br />
Imam Ghazali- "This verse is conclusive of the precept that our
Prophet (SAW) is the last and that there shall be no Nabi after him.
When there shall be no Nabi to follow him the ordainment of a Rasool
cannot arise by logic of anterority because the status of a Rasool is
more exclusive then that of a nabi. Every Nabi(prophet) is not a
Rasool(messenger) but every Rasool is a Nabi. There exists a continuous
and unbroken chain of citations of Ahadith from a large number of
venerable Sahabah or Companions of the Prophet (Allah be pleased with
them), that there shall be no Nabi or Rasool after Muhammad (SAW)".
(Tafseer Ibn-e-Khateer vol. 3 p453) <br />
</i><b>FARRAKHANISM</b>: Elijah Muhammad was a Messenger of Allah. Are there any more messengers or prophets to come? Not clear in their message.<br />
In other words, a fake prophet which fulfills a prophecy by Muhammed(pbuh):<br />
<i>It is related by Hazrat Thauban (RA) that our Prophet (SAW) said,
"In my Ummah there shall be born thirty liars (dajjals) each of them
will claim that he is a prophet but I am the last of the Prophets; there
shall be no prophet after me".(Abu Dawood and Tirmizi) <br />
<hr />
</i><b><span style="font-size: medium;">THE LAST DAY/THE LIFE HEREAFTER<br />
</span></b><b>ISLAM</b>: The life on earth as we know it will come to
an end; it will be followed by the life hereafter which includes
physical resurrection of the entire humankind, judgement and the life of
paradise or hell.<br />
<i>Those who disbelieve say: The Hour will never come unto us. Say:
Nay, by my Lord, but it is coming unto you surely. (He is) the Knower of
the Unseen. Not an atoms weight, or less than that or greater, escapes
Him in the heavens or in the earth, but it is in a clear Record. That He
may reward those who believe and do good words. For them is pardon and a
rich provision. But those who strive against our revelations,
challenging (Us), theirs will be a painful doom of wrath. (34:3-5)<br />
</i><b>FARRAKHANISM</b>: ...BELIEVE in the resurrection of the
dead - not in physical resurrection, but in mental resurrection. No
already physically dead person will be in the Hereafter; that is slavery
belief, taught to slaves to keep them under control. When you are dead,
you are DEAD.<br />
The Quran speaks of people with similar ideas such as followers of Farrakhanism:<br />
<i>They say, There is nothing but our present life; we die, and we
live, and nothing but Time destroys us. Of that they have no knowledge;
they merely conjecture. And when our revelations are recited to them,
their only argument is that they say, Bring us our fathers, if you speak
truly. (45:24-25)<br />
<hr />
</i><span style="font-size: medium;"><b>THE</b></span> <b><span style="font-size: medium;">QURAN</span></b><br />
<b><span style="font-size: medium;">
</span></b><b>ISLAM</b>: It was revealed to Prophet Muhammad(pbuh) between 610 and 632 C.E.<br />
It is the last revelation of Allah to mankind since he(pbuh) was the last messenger that was to reveal a holy book to mankind.<br />
<i>The Koran admittedly occupies an important position among the
great religious books of the world. Though the youngest of the
epoch-making works belonging to this class of literature, it yields to
hardly any in the wonderful effect which it has produced on large masses
of men. It has created an all but new phase of human thought and a
fresh type of character. It first transformed a number of heterogeneous
desert tribes of the Arabian peninsula into a nation of heroes, and then
proceeded to create the vast politico-religious organizations of the
Muhammadan world which are one of the great forces with which Europe and
the East have to reckon today. --G. Margoliouth, Introduction to J.M.
Rodwells, THE KORAN, New York: Everymans Library, 1977, p. vii.<br />
</i><b>FARRAKHANISM</b>: Contradictory beliefs. On one side,
...BELIEVE in the Holy Quran and in the scriptures of all the Prophets
of God, and on the other side, We, the original nation of the earth ...
are the writers of the Bible and Quran. We make such history once every
25,000 years ... it is done by twenty-four of our scientists. Both the
present Bible and the Holy Quran must soon give way to the Holy Book...<br />
<hr />
<b><span style="font-size: medium;">SHAHADAH<br />
</span></b><b>ISLAM</b>: It means what it says, that is, Allah is
Unseen, He is the Creator, the Sustainer. Mankind is accountable to Him
Alone, and Prophet Muhammad (S) of Arabia is the final and ultimate ROLE
MODEL; no one can substitute for him.<br />
<i>I bear witness that there is no god but Allah, he is alone and has
no partner and I bear witness that hazrat Muhammad (P.B.H.) is his
messenger<br />
</i>That is the Shahadah.<br />
<b>FARRAKHANISM</b>: A cover up to deceive gullible Muslims.
Allah (God) appeared in the person of Master W. Fard Muhammad, and
Muhammad of Arabia (S) was one of the prophets, not a role model for our
times. The real role model and lawgiver for our times is Elijah
Muhammad.<br />
<hr />
<b><span style="font-size: medium;">SALAH<br />
</span></b><b>ISLAM</b>: Five times a day is required; SALAH (prayer)
includes QIYAM (standing), RUKU (bowing), SAJDA (prostration), JALSA
(sitting on the floor) and recitations.<br />
<i>And who (strictly) guard their prayers. These will be the heirs
(warithuna). Who will inherit paradise: they will dwell therein (for
ever) (Q. 23:9-11).<br />
Guard strictly your (habit of) prayers, especially the middle prayer;
and stand before Allah in devout (frame of mind) (Q. 2:238)<br />
</i><b>FARRAKHANISM</b>: No five times daily SALAH (prayer);
prayer, when done has no RUKU or SAJDA. Friday is a major congregational
prayer day, not for SALAH, but to say DUA and to listen to a Minister.<br />
<hr />
<b><span style="font-size: medium;">ZAKAH<br />
</span></b><b>ISLAM</b>: Required on accumulated wealth after having
in possession for one year above the NISAB (certain limits), as defined
in SHARIA (Islamic law).<br />
<b>FARRAKHANISM</b>: It is a tax as poor due on income, similar to income tax.<br />
Who benefits?<br />
<hr />
<b><span style="font-size: medium;">SAWM<br />
</span></b><b>ISLAM</b>: Fasting is required in the month of Ramadan, ninth month of Islamic calendar.<br />
<i>The month of Ramazan is that in which the Quran was revealed, a
guidance to men and clear proofs of the guidance and the distinction;
therefore whoever of you is present in the month, he shall fast therein,
and whoever is sick or upon a journey, then (he shall fast) a (like)
number of other days; Allah desires ease for you, and He does not desire
for you difficulty, and (He desires) that you should complete the
number and that you should exalt the greatness of Allah for His having
guided you and that you may give thanks. (2:185)<br />
</i><b>FARRAKHANISM</b>: Fasting is required in December only. Fasting in the month of Ramadan is optional.<br />
<hr />
<b><span style="font-size: medium;">HAJJ<br />
</span></b><b>ISLAM:</b> Required once in a lifetime if conditions of finances, health, and safety of travel are met.<br />
<i>In it are clear signs, the standing place of Ibrahim, and whoever
enters it shall be secure, and pilgrimage to the House is incumbent upon
men for the sake of Allah, (upon) every one who is able to undertake
the journey to it; and whoever disbelieves, then surely Allah is
Self-sufficient, above any need of the worlds.(3:97)</i>
<b>FARRAKHANISM</b>: No Hajj requirement. Farrakhan and his
cronies take trips to Saudi Arabia, and by the way, to Makkah for the
main purpose of image building and to raise funds from gullible rich
Arabs.<br />
<hr />
<b><span style="font-size: medium;">LAWFUL (HALAL); UNLAWFUL (HARAM)<br />
</span></b><b>ISLAM</b>: Determined by Allah, the God Alone,
announced in the Quran(in 5th Sura mostly) and by the Prophet Muhammad
(S), recorded in the authentic Hadith sources.<br />
<b>FARRAKHANISM:</b> Determined by W.D. Fard and announced by
Elijah Muhammad. The Quran and Prophet Muhammad (S) have no relevance
nor authority with regard to lawful and unlawful.<br />
<hr />
<b><span style="font-size: medium;">AUTHENTIC HADITH<br />
</span></b><b>ISLAM:</b> An indispensable source of Islamic beliefs
and practices, the only source after the Quran. Indispensable for the
understanding of the Quran itself.<br />
<b>FARRAKHANISM</b>: Ignored, if not totally rejected by
Farrakhanis. However, the leadership, including Farrakhan himself, may
invoke Hadith if it suits their purpose to fool gullible Muslims.<br />
<hr />
<b><span style="font-size: medium;">Racism<br />
</span></b><b>Islam</b>: No racial distinctions, everyone equal and slaves/servants of Allah.<br />
<i>O you men! surely We have created you of a male and a female, and
made you tribes and families that you may know each other; surely the
most honorable of you with Allah is the one among you most careful (of
his duty); surely Allah is Knowing, Aware.(49:13)</i><br />
<b>Farrakhanism</b>: Belief of Black as master race and belief that being a black person is being God in effect.<br />
So based on all the overwhelming evidence as shown above, the Nation
of Islam or rather Farrakhanism is not true Islam and its followers are
not Muslim but rather misguided ignorants that need guiding to true
Islam.
Source: http://www.angelfire.com/ny/dawahpage/nok.html </span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-30995020849818252022012-03-09T19:16:00.000-08:002012-03-09T19:16:11.635-08:00A Successful Arranged Marriage<div class="sb" id="sb1"><br />
</div><div><h2>How we met </h2>I was raised to have a very humble nature, so I trusted my parents. All the decisions they made for me were in the interest of my future and my happiness. Therefore I let them decide, and they arranged my marriage. My husband came once to see me, but I did not notice him. I only saw him on our wedding day; I first spoke to him on our wedding night.</div><div><h2>How I Did It: </h2>I remember when I first talked to him, I told him that I wear hijab. He was a little upset and said, 'Your parents didn't mention it.' So I told him, "Now is the time for you to decide if you still accept me or not, because I wear hijab in obedience to Allah's order. Therefore I can't remove it for the sake of a human.' He really got worried about my answer, and asked me, 'Why you say it like this?' I told him that if we're going to start a new life, I don't want to start it by disobeying Allah. I said, 'After marriage I will be your wife so I can't lead you in a wrong direction.' After that he really appreciated me.</div><div><h2>Advice </h2><ul><li>For this kind of marriage, you really need a lot of patience and understanding. We were raised in totally different environments, so our thinking and lifestyles were totally different. We didn't know each other's ideas or needs, and it takes time. Both should have patience. Please, my dear sisters and brothers, spend time listening to your spouse, and please take care of your Islamic knowledge before you think about marriage. Because if you build your life on Islam it will never go wrong.</li>
</ul></div><div><h2>Was yours an arranged marriage? </h2>Yes, mine was arranged by my parents.</div><div><h2>Did you "date"? How did you get to know each other? </h2>We didn't.</div><div><h2>What qualities were you looking for in a spouse? </h2>Patience, understanding, and respect.</div><div><h2>Did you have any difficulties? </h2>A lot at the start, but we overcame them. Now we are happy.</div>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-69983849805100309152012-01-27T17:08:00.000-08:002012-01-27T17:08:35.179-08:00The Final Jihad<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBLjZtlvjNzGqGx1TOdrB79BIVHNwGLnFBeBUJhvcvhXZDGE06Nhk-cgLwUIjFmR9NVDafaBFpagsQb8tCtueVxnVxZm3QRfc_fdKoe9F-IIPf_47-fwWZOB7kb43okMHVmo7tC2BgMlY/s1600/UMMAH1LogowithSlogan.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBLjZtlvjNzGqGx1TOdrB79BIVHNwGLnFBeBUJhvcvhXZDGE06Nhk-cgLwUIjFmR9NVDafaBFpagsQb8tCtueVxnVxZm3QRfc_fdKoe9F-IIPf_47-fwWZOB7kb43okMHVmo7tC2BgMlY/s320/UMMAH1LogowithSlogan.jpg" width="181" /></a></div>Muslim brothers and sisters, in the name of Allah you are called to jihad.<br />
<br />
This statement marks the beginning of worldwide Islamic jihad. To make so serious a call upon the Muslim ummah (society) there must indeed be dire circumstances. It is only right that the basis for this call to jihad be clearly explained. Right now the battle with shaitan (Satan) is being lost. In modern terms this is the battle against Western secular materialism.<br />
<br />
You must know deeply in your heart that the influence of western secular materialism is the influence of shaitan. Western secular materialism takes us from our prayers, takes us from our Islamic culture, takes us from our Islamic economic system, takes us from our Islamic educational system, takes us from our Islamic values, turns our minds from Allah, and robs our children of an Islamic future. Western secular materialism gives us a society of crime, violence, drug abuse, alcoholism, prostitution, pornography, homosexuality, exploitation of people and resources, and reduces life to a meaningless exercise in futility. Western secular materialism creates in the minds of our children atheistic thought, disrespect for parents and elders, hopelessness, disregard for knowledge, and love of a debased animalistic lifestyle focused on only the crudest pleasures of the flesh. Do you not know this is exactly what shaitan most desires?<br />
<span class="fullpost"><br />
Right now the Western nations are actively pushing their shaitanic culture upon the rest of the world. They are the most powerful nations militarily and economically that have ever existed in the history of the world. They use that military and economic power to remake the world in their image. They also have the most effective tools of propaganda and influence the world has ever seen. This form of brainwashing is carried out through their news media, television, movies, popular music, and fashion. They have been very successful in the developing countries and the Muslim nations in using these powerful tools of influence to mold and twist the minds of the young so that they crave, praise, and participate in that depraved Western culture.<br />
<br />
The leaders of the Western world have already specifically identified Islam as the most powerful remaining threat to their way of life since the fall of communism, and have proclaimed this belief to their people. How often are the citizens of Western nations told that Muslims are fanatical terrorists, who have spread Islam across the world by the sword; and, how seldom do they hear the wondrous Truths of Islam, of the Mercy and Compassion of Allah? Let there be no doubt, the goal of the leaders of the Western world is to destroy the power of Islam.<br />
<br />
Of course, they are partly right. Islam is the only real threat that exists to their way of life, to the shaitanic aspects of their culture. Nothing else in this world has any chance of stopping the power of Western secular materialism. Allah gave the people of the world Islam as their religion. Islam is the only way to stop the power of shaitan to rule this world.<br />
<br />
Allah gave us as our responsibility the role of Khalifah in this world. The primary role of the Khalifah is to fight against the influence of shaitan. This obligation has three parts; we are to perfect ourselves according to the Will of Allah, we are to perfect all society according to the Will of Allah, and we are to perfect the physical environment according to the Will of Allah. Right now the Muslim ummah is not fulfilling this obligation.<br />
<br />
In Islam there are obligations upon the individual and there are obligations upon the ummah. Every Muslim is responsible for fulfilling his or her own individual obligations. Responsibilities upon the ummah are usually fulfilled by only those among the ummah who specifically take on that responsibility. If those within the ummah who take on the responsibility successfully fulfill that obligation then it fulfills the requirement for all members of the ummah. If an obligation upon the whole ummah is not being fulfilled by those within the ummah who take on the responsibility then that obligation falls upon every member of the ummah until the obligation is successfully fulfilled.<br />
<br />
It is for these reasons that this call to jihad is made upon every Muslim brother and sister in the world. This is an obligation upon every Muslim above the age of puberty, though due to the seriousness of the circumstances Muslims below the age of puberty should also be encouraged to be part of this jihad. Each has the responsibility to do as much as is possible and in every way that they can, to successfully complete this jihad. The authority to make this call to jihad rests in the truth of the words not in power bestowed on those who make the call. Judge these words according to the Will of Allah. If we lose this battle against shaitan then Islam is lost. This is the last battle, this is the final jihad.<br />
<br />
A few important issues must be made clear in this call to jihad:<br />
<br />
We must know who and what is the enemy. It is important to realize that not all things of the Western world and not all people from Western culture are evil. There are many good things offered through Western knowledge, technology and medicine. There are many good people in Western nations trying to live right lives. These things and these people are not our enemy; they also are victims of Western secular materialism. The enemy can be found in many places. The enemy is every idea, every word, and every action that is in opposition to the Will of Allah. The enemy is those who hold to the wrong beliefs, those who speak in support of what is wrong, and those who act against the Will of Allah.<br />
<br />
We must know how to fight this battle and what weapons to use. Islam gives us the answer. This is not to be a jihad of the sword, or of guns, bombs, and violence. Not only would that be wrong, but also we would have no chance of success against the military might of the Western world. Non-Muslims must know they will never be harmed by this jihad, and must be helped to realize that it is done for their great benefit also. This is to be jihad fought only in the battlefield of the mind with a weapon far more powerful than any sword or bomb. The weapon in this jihad must be knowledge, but do not believe this to be solely an educational jihad. Knowledge can be wielded with the precision of a sharp sword to effect any desired social/political change necessary for the fulfillment of Islam.<br />
<br />
There may be those who will say that this jihad is not necessary, that we can rely on Allah to protect us. Those who wait for Allah to save them wait in vain. Did not our beloved Prophet (peace be upon him) say, “Rely on Allah, but first tie up your camel”. We must consider the full and universal implication of those words. Allah does not do it for us. Allah has given us the knowledge of what we must do in every situation and when we follow His Will we can rely on Him to ensure the right outcome.<br />
<br />
We must know this is a battle we will win, although it will be a most difficult struggle. At the battle of Badr who was stronger, 300 poorly equipped Muslims with Allah or 1000 well-equipped opponents of Islam without Allah? Is it not true that even one rightly guided Muslim with Allah at his side is stronger than all the armies in the world who do not have Allah on their side? Today there are perhaps 1.5 billion Muslims in the world, and we are not so poorly equipped as the opponents of Islam might like to believe. With Allah on our side we cannot do other than win – if we act rightly.<br />
<br />
Note: This is the only the first in a series of messages which will be provided for use in the worldwide struggle to establish a truly and fully Islamic world. This declaration simply and publicly calls the Muslim ummah to jihad. It does not yet provide any of the necessary specifics for success. At this point no one but Allah knows exactly how to proceed, although everything necessary for success already exists within the ummah. We must all learn together the path that must be followed. As a first step each Muslim who receives this call to jihad is asked to make copies and distribute them widely to their Muslim brothers and sisters. Every Muslim in the world must hear this call.<br />
<br />
I say to you my dear Muslim brothers and sisters, ignore this message at your peril; your future, the future of your children, the future of Islam, and the future of the human race is at stake.<br />
<br />
http://caliph.wordpress.com<br />
</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-84261175444403580392012-01-27T16:57:00.000-08:002012-01-27T16:57:18.838-08:00Islamic Economics<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhXh2ZNBj-s2DqkjmQ4hQJM6HgGj9Q-BCBYNPjOVbo7buJv6ApzYdpAP8QNnwa5Fyyw8Fq2vJ8ea8DfJnLGkVpGQRWrmq0uVPsgYjjdD6bctVDHdX8KDfGZ8tgpnHDQbaXhMK62PcW1OM/s1600/kaligrafi2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhXh2ZNBj-s2DqkjmQ4hQJM6HgGj9Q-BCBYNPjOVbo7buJv6ApzYdpAP8QNnwa5Fyyw8Fq2vJ8ea8DfJnLGkVpGQRWrmq0uVPsgYjjdD6bctVDHdX8KDfGZ8tgpnHDQbaXhMK62PcW1OM/s320/kaligrafi2.jpg" width="320" /></a></div>Islam uniquely considers distribution as the economic problem, and Muslims do not share the obsession of capitalists and communists with production. Because Islam differentiates between the basic needs and luxuries, there exists no concept of relative scarcity of resources in Islam. The resources available on earth are sufficient to secure the basic needs (food, clothing, and shelter) of fifty billion human beings. Such a misunderstanding has concealed the reality that starvation, poverty, and economic backwardness, result from maldistribution exasperated by man-made laws and systems. Under the Islamic system, Nigeria alone could support the whole of Africa, as occurred in the past when, under the system of Islam, Africa sent food to relieve the famine in Medinah during the rule of Omar bin al-Khattab.<br />
<br />
The current systems have created a vampire club of institutions – such as the IMF (International Monetary Fund), World Bank, and NGO's (Non Governmental Organizations) – that employ tactics such as loans and structural deficit replanning to siphon off the world's resources to the so-called developed nations, leaving behind a gross inequality in distribution of wealth. The world order has resulted in a bleak scenario in which most of the world chokes from the exploitation of a few elitist nations that continue, under the protection of laws and systems that are designed to serve their interests, to squander the wealth of the world and systematically tighten their control of societies around the globe.<br />
<br />
Unfortunately, the current systems cleverly mask the inequality in wealth that they produce by assessing the wealth and productivity by the GNP (Gross National Product) or the average income per capita, deceptively duping the observer into regarding the total production as a means of measuring the well being of each citizen when, in actuality, such figures give no indication of the status of the individuals. America, for example, sucks up over a third of the world's resources, yet poverty in America has escalated to such levels that a new class of people – the "fourth" or under class – has emerged. In Cairo, the average income obscures the fact that while some reside in penthouse flats, others settle for the night in cemeteries. Such a contradiction results from the current systems that fail to differentiate between "economic system" and "economic science," and, as a result, view human beings not as humans but as statistics and figures on the stock market.<br />
<span class="fullpost"><br />
By using labels like "Third World" and "First World," this economic conspiracy has worked behind a deceived populace who fail to realize that the "Third World" countries are actually First World in terms of resources. While organizations like Mercy International and UNICEF keep the masses content under the circus act of "humanitarian aid," the capitalist machine works behind the stage to gobble up the resources of the world.<br />
<br />
The implementation of Islam would eliminate the stranglehold by which the elites control the polices of the world and milk its resources. Unlike the current systems, Islam will not impose any limits on the amount of wealth that an individual can acquire, thus creating and maintaining an incentive to work. The shortsightedness of limiting production stems from the man-made ideologies that fail to understand the nature of creation. Because the Islamic system reflects the wisdom of the Creator, then the implementation of Islam will provide a society conducive to life that will address the needs of humanity based on the correct understanding of life. Muhammad (saaw) said, "The son of Adam, if he had two valleys of gold, would desire a third and would not be satisfied till he bites the dust."<br />
<br />
While generating massive abundance and wealth of resources by eliminating all the restrictions and oppressive systems that prevent production, Islam will safeguard against abuses of exploitation in acquiring wealth by limiting the way in which wealth is acquired. For instance, Islam denies the "free" market of Capitalism which has led to the situation of "survival of the fittest". Such an unrestricted environment has led directly to the current situation where multinational companies have scavenged the resources of the world like parasites unrestricted in their "freedom." Under the Khilafah, natural and vital resources would be categorized as public property and a right of every citizen of the state – Muslim or otherwise – in accordance with the Prophet's (saw) Hadith that states, "The humans have a right to three things – water, green pastures, and fire-based fuels (An-Naar)."<br />
<br />
In Islam, public revenue from oil and natural resources would be used to secure the needs of the whole Muslim Ummah, and not to line the pockets of casino owners. The Khilafah would provide public and vital resources without charge to cover the needs of every individual and family, and the monopolies that multinational corporations maintain to dictate the lives of the people would dissipate.<br />
<br />
The Shariah also defines certain rules that regulate company structure, effectively preventing abuse and corruption. For instance, Islam forbids monopolies by outlawing the hoarding of wealth (Al-Ihtikar), and eliminating copyright or patency laws that would open the avenue for potential monopolies to develop. Also, Islam protects the ownership of businesses and companies by restricting ownership of companies only to those who contribute both capital and effort to the company or business, thus effectively putting the seal on such concepts as "corporate takeover" from ever becoming a reality.<br />
<br />
In the systems of today, the stock market offers no such protection and allows for any outsider to secure a share in any business or corporation and impose his policies on the company agenda, even if that individual puts no effort or work into the business. Today, food manufacturers have cultivated the art of burning surplus food and dumping surplus milk into the ocean to artificially inflate prices by creating "scarcity," an art that would cease to exist with the implementation of Islam.<br />
<br />
Unlike today's system, which opens all doors for anyone to access wealth by any means, Islam categorizes wealth in a systematic way that both protects the right of individuals to access wealth and, simultaneously protects the society and secures the needs of the Ummah. Islam mandates vital and natural resources as public property while allowing for unlimited access to luxury items. Also, Islam protects the society in ways that corrupt man-made systems have overlooked by defining certain needs as "prohibited needs." For instance, to protect the honor (ird) of the woman, Islam would outlaw all forms of prostitution, pornography, or any type of sexual bombardment that exploits the charms and physical attractiveness of women. In addition, Islam would prohibit alcohol and gambling, killing every industry and institution derived from such filth that has seeped the Capitalist Nations in a downward spiral of corruption, social turmoil, and moral devastation.<br />
<br />
In addition, the form of currency in Islam will break the economic hold of the Kuffar over the Muslim lands. The Khilafah would link the currency to gold, silver or some other precious resource. By backing the currency with resources of real value, Islam creates a stable medium of exchange and eliminates the concepts of linking currencies that allow nations to manipulate currencies and maintain a monopoly over the financial markets of the world.<br />
<br />
Just a glance at the economic system in Islam suffices to explain the fear and dread that America and the West have shown towards Islam, and explains the dedication and effort exerted towards curtailing or suppressing the resurgence of Islam as a system. Such a system would not only break the grip that the Capitalist nations have secured over the wealth and resources of the Muslim lands and dethrone their upper hand over the policies of the world, but would provide the long-awaited solutions to life that they have kept a secret from their own people with their extensive media manipulation and education. Because the currency in Islam is linked to gold or other precious resources, the implementation of Islam would cut the economic chains that America employs by linking other currencies to the dollar.<br />
<br />
In addition, the effectivity with which the Islamic economic systems correctly defines the economic problem and secures the needs of every individual, and eliminates all forms of economic and social corruption, would provide fuel for the foreign policy of the state that would enable the Khilafah to easily spread Islam ideologically throughout the world.<br />
<br />
For such a system to emerge, the Ummah must revitalize within itself the Islamic way of life and cultivate the Islamic culture and the Islamic Aqeedah as the sole basis for providing solutions to its problems. Without the clear conviction in the Islamic Aqeedah and the comprehensive understanding of the Islamic system, the corrupt regimes will continue to tame and manipulate the Muslim masses with empty slogans, while behind the curtains, the feudal landlords of Pakistan will maintain their status and the Gulf sheikhs will continue to squander the public resources of the Ummah.<br />
<br />
http://caliph.wordpress.com<br />
</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-7719101669320167092012-01-27T16:48:00.000-08:002012-01-27T16:48:04.958-08:00TAUHID ( ISLAMIC MONOTHEISM )Tauhid ( Islamic Monotheism ) has three aspects :<br />
<br />
(A) Oneness of the Lordship of Allah ; Tauhid-ar-Rububiyah : To<br />
believe that there is only one Lord for all the universe its<br />
Creator, Organizer, Planner, Sustainer, and the Giver of<br />
security, etc., and that is Allah.<br />
<br />
(B) Oneness of the Worship of Allah ; Tauhid-al-Uluhiya : To<br />
believe that none has the right to be worshiped [ e.g. praying,<br />
invoking, asking for help (from the unseen), swearing,<br />
slaughtering sacrifices, giving charity, fasting, pilgrimage,<br />
etc. ] but Allah.<br />
<br />
(C) Oneness of the Names and the Qualities of Allah ;<br />
Tauhid-al-Asma was-Sifat : To believe that :<br />
<br />
(i) We must not name or qualify Allah except with what He or His<br />
Messenger, Muhammad (peace be upon him), has named or qualified<br />
Him,<br />
<br />
(ii) None can be named or qualified with the Names or<br />
Qualifications of Allah ; e.g. AL-Kareem,<br />
<span class="fullpost"><br />
<br />
(iii) We must confirm all of Allah's Qualification which Allah<br />
has stated in His Book (the Qur'an) or mentioned throuhg His<br />
Messenger ( Muhammad ) without changing them or ignoring them<br />
completely or twisting the meanings or giving resemblance to any<br />
of the craeted things [ e.g. Allah is present over His Throne as<br />
mentioned in the Qur'an (20:5) :- " The Most Beneficent (Allah)<br />
Istawa (rose over) the (Mighty) Throne " over the seventh heaven<br />
; and He only comes down over the first (nearest) heaven to us<br />
on the day of Arafat (the 9th of Dhul-Hijja), and also during<br />
the last third part of the night as mentioned by the Prophet<br />
Muhammad (peace be upon him), but He is with us by His Knowledge<br />
only, not by His Personal-Self (Bi-Dhatihi).<br />
<br />
Also Allah said : " There is nothing like unto Him and He is<br />
the All-Hearer, the All-Seer " (42:11)<br />
<br />
This holy Verse confirms the quality of hearing and the quality<br />
of sight for Allah without resemblance to others, and likewise<br />
He also said :<br />
<br />
" To one whom I have created with Both My Hands," (38:75)<br />
<br />
" The Hand of Allah is over their hands " (48:10)<br />
<br />
This confirms two Hands for Allah, but there is no similarity<br />
for them. This is the Faith of all true believers, and was the<br />
Faith of all the Prophets of Allah, from Noah, Abraham, Moses,<br />
and Christ till the last of the Prophets , Muhammad (peace be<br />
upon them all) . [ It is not like as some people think that<br />
Allah is present everywhere--here, there and even inside the<br />
braests of men ] .<br />
<br />
<br />
<br />
# These three aspects of TAUHID are included in the meaning of<br />
La ilaha<br />
ill-Allah ( none has the right to be worshiped but Allah ) .<br />
<br />
<br />
# It is also essential to follow Allah's Messenger, Muhammad<br />
(peace be upon him) : Wajub al-Itteba'a and it is a part of<br />
Tauhid-al-Uluhiyah .<br />
<br />
This is included in the meaning, " I testify that Muhammad<br />
(peace be upon him) is Allah's Messenger," and this means, "<br />
None has the right to be followed after Allah's Book (the<br />
Qur'an), but Allah's Messenger Muhammad (peace be upon him)," .<br />
<br />
Allah said :<br />
<br />
" And whatsoever the Messenger ( Muhammad) gives you, take it,<br />
and whatsoever he forbids you, abstain from it " (59:7) .<br />
<br />
" Say ( O Muhammad to mankind ), If you (really) love Allah then<br />
follow me [ i.e. accept Islamic Monotheism, follow the Qur'an<br />
and the Sunnah (legal ways of the prophet Muhammad peace be upon<br />
him), ], Allah will love you and forgive you of your sins. "<br />
(3:31) .</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-9376918315966979852011-12-07T19:10:00.000-08:002011-12-07T19:10:38.425-08:00The Masterpiece MinbarWritten by Jonathan M. Bloom<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzzxSZzQXeRRlnZogsWPxVWRHdr9E_3muFc4nqCli9KVM91l0ac8go7lRReoAzX0c14Ok5lWoAlaonzHDKyJ0MXYZAcq1Hmrb7sNWQwAHuFvz4bejbYk0B4Hu8YMZwtTNCQOiybSphrH0/s1600/mihrab-minbar-cc-esku75.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzzxSZzQXeRRlnZogsWPxVWRHdr9E_3muFc4nqCli9KVM91l0ac8go7lRReoAzX0c14Ok5lWoAlaonzHDKyJ0MXYZAcq1Hmrb7sNWQwAHuFvz4bejbYk0B4Hu8YMZwtTNCQOiybSphrH0/s320/mihrab-minbar-cc-esku75.jpg" width="320" /></a></div>Until relatively recent times, wooden furniture—in the sense of tables and chairs was little known in traditional Islamic societies. Throughout the warm and dry lands of North Africa, the Middle East, India and Central Asia, most people found it practical, as well as comfortable, to sit or kneel on the ground or on the floor. They used soft carpets to protect themselves from dirt; they leaned against cushions and firmly stuffed bolsters. Even rulers usually went along with this common practice and sat cross-legged on rugs and cushions that were sometimes laid out on slightly raised platforms.<br />
<br />
<br />
<br />
An important reason for the absence of furniture in these parts of the world was the scarcity and high cost of wood. Timber was usually reserved for essential uses, such as building boats, supporting roofs, or making doors and shutters, and many old building timbers, for example, show signs of repeated reuse. After Muslim forces reconquered Acre from the Crusaders in 1291, Pope Nicholas IV barred Christians from selling timber to Muslims in an attempt to prevent the Muslims from building ships, and this "war of wood" continued for many decades.<br />
<br />
<br />
<br />
Throughout the Muslim lands, craftsmen treated wood as a precious resource, and they learned to use small pieces of it to great artistic advantage, elaborating such techniques as mashrabiyya, in which lathe-turned pieces of wood are joined into grille-work, often used as a screen over a window; inlay, in which little pieces of colored woods are inserted into recesses carved in a larger piece of wood; and marquetry, in which a surface is entirely covered with little pieces of wood veneer laid side-by-side to form patterns. All these techniques are commonly found in small wooden objects, such as boxes, low tabouret tables and stands, in the Islamic world.<span class="fullpost"><br />
<br />
<br />
<br />
Perhaps because it was so precious, Muslim craftsmen used wood to make minbars, the one article of furniture required in every congregational mosque. The minbar, a stepped pulpit normally located to the right of the mihrab (the niche in the wall facing Makkah), is the place from which the imam preaches his sermon at Friday noon worship. Although some minbars in later centuries were built of stone or made of bricks covered with glazed tiles, from earliest times most were made of wood. And as the one ubiquitous type of wooden furniture in the Muslim world, minbars were the focus of woodworkers' greatest efforts, and were decorated with the finest materials and techniques available. Many countries and periods claim splendid examples, but perhaps the most beautiful to survive from the medieval period is the minbar formerly in the Kutubiyya Mosque of Marrakech, Morocco, which is now preserved in the Badi' Palace there.<br />
<br />
<br />
<br />
The minbar—the word has come into English as mimbar—developed from the raised seat used by judges in pre-Islamic times, and it is the only common feature of the modern mosque that was used by the Prophet Muhammad himself, who addressed his followers from it. Other common features of mosques, such as the mihrab and minaret (the tower from which the call to prayer is issued) were introduced well after the Prophet's death in 632. His successors, the caliphs, made the Prophet's minbar a symbol of their authority, and eventually placed a minbar, modeled on the Prophet's, in the congregational mosque of every city, so that the caliph or his deputies could use it when addressing the community gathered for Friday worship.<br />
<br />
<br />
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At first the minbar was a simple wooden seat raised on three short steps, but in a few centuries, minbars began to be built as larger and more elaborate affairs. The steps became staircases, sometimes demarcated with an archway at the bottom; the archway was sometimes closed with doors. The seat at the top of the minbar was also elaborated and, particularly in Egypt, the Levant and Iran, was sometimes covered with a wooden canopy.<br />
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Rules for the use and placement of minbars varied from place to place. Some Muslims believed that no city could have more than one minbar, located in the city's single congregational mosque, or that minbars could only be brought out when they were needed for the Friday sermon. Others felt that it was acceptable to have more than one in a particular city or to leave them in place all week. In the Maghrib (North Africa and al-Andalus, or Muslim Spain), it became common practice to store the minbar in a closet built into the wall to the right of the mihrab. Because they were quite heavy, Maghribi minbars were built on wheels so that they could be rolled out of the closet, and wooden tracks were often laid on the carpets or mats of the mosque floor to make the task easier.<br />
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The oldest surviving minbar in North Africa is the one still in the Great Mosque of Kairouan in Tunisia, which was assembled more than a thousand years ago, in the middle of the ninth century. The panels of Javanese teakwood were probably carved in Iraq and then shipped to North Africa, where they were assembled in a carved teakwood frame. Unusually, this minbar seems never to have had wheels.<br />
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The most famous minbar was that of the Great Mosque of Córdoba, commissioned by the 10th-century Umayyad caliph al-Hakam II on the occasion of his expansion of the mosque. According to the 12th-century geographer al-Idrisi, six craftsmen and their apprentices worked for seven years to finish it. The Moroccan historian Ibn 'Idhari, a native of Marrakech who lived in the late 13th and early 14th centuries, wrote that the Córdoba minbar was inlaid with red and yellow sandalwood, ebony, ivory and Indian wood, and that it cost the enormous sum of 35,705 gold dinars—at a time when a family of modest means required 20 to 30 dinars a year to live on! Although it was destroyed by Christian zealots in the 16th century, archeologists working in the mosque, which is now the Cathedral of Córdoba, discovered the remains of a closet to the right of the former mihrab where the minbar had presumably been stored.<br />
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The Kutubiyya minbar was probably built in the same workshop that made the famous Córdoba one, for a newly deciphered inscription on its left side states that it was ordered in Córdoba on the first day of Muharram 532 AH (September 19, 1137) for the congregational mosque in Marrakech. Thus it was most probably ordered by the ruling Almoravid sultan, 'Ali ibn Yusuf, son and successor of the Berber amir Yusuf ibn Tashufin, whose long, 36-year reign is generally regarded as one of the most brilliant in the history of the Muslim West. Although Marrakech remained the capital of the Almoravid kingdom, which included most of present-day Morocco and southern Spain, Córdoba returned in those years to the central intellectual, artistic and social position it had held more than a century earlier under the Umayyads, when the city had been a center of literature and the arts.<br />
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The Kutubiyya minbar, which stands nearly 4 meters high, 3½ meters deep and nearly 1 meter wide (13 by 11 by 3 ft), was prefabricated in pieces, so that it could be transported from Spain to Morocco. It must have been assembled and installed in the mosque of Marrakech by 1147, since it was in that year that the Almoravids lost the city to their Almohad rivals. The Almohads, also a Berber reformist group, had taken advantage of the Almoravids' preoccupation with Iberian affairs to extend their power from the High Atlas mountains south of Marrakech.<br />
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After taking the city, the Almohad ruler destroyed the Almoravid mosque on the pretext of correcting its faulty orientation, which was said not to point exactly towards Makkah; however, he transferred its beautiful minbar as a trophy to the new mosque he built on the ruins of the Almoravid palace he had also destroyed. Apart from the minbar, all that remained of the earlier mosque was the charming ablution pavilion that once stood in its court.<br />
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An anonymous medieval author reports that a skilled engineer from Malaga designed a magnificent screened wooden enclosure, or maqsura, for this new Almohad mosque. The maqsura, he wrote, was housed in slots in the floor of the mosque; when the sultan entered the mosque, a counterbalance mechanism, presumably activated by his weight, raised the screen from where it rested to define a private enclosure for the ruler and his courtiers. When the sultan left, the maqsura sank back into the floor, where it remained for the rest of the week. In fact, archeologists working at the site of this mosque in the late 1940's confirmed the basic elements of this story by finding the trenches that would have held the maqsura. They also found the remains of another wondrous mechanism, described in the same text, that automatically opened the door of the closet that housed the minbar when the preacher stood up to give the Friday sermon, and silently rolled the minbar out. The Muslims of Spain delighted in elaborate mechanical devices and automata such as those.<br />
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At some time before 1162, the Almohad mosque was also found to be incorrectly oriented toward Makkah, so yet another mosque was built at a slightly different angle, adjacent to the first one. The magnificent minbar was transferred yet again to the new mosque, and it was this that came to be known as the Kutubiyya ("Booksellers'") Mosque, because of the dozens of bookshops that once surrounded it.<br />
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When the minbar first came to scholarly attention in the 1920's, French scholars thought it had been made for the Kutubiyya Mosque itself. Over the years, the minbar was repeatedly cited as one of the great examples of medieval Islamic art, but it was rarely seen by non-Muslims. It remained in the mosque until the 1960's, when it was transferred to a local museum. Then, in preparation for an international exhibition of the arts of Islamic Spain held in 1992 at the Alhambra in Granada and the Metropolitan Museum of Art in New York, the minbar was photographed extensively, but was ultimately deemed too fragile to travel.<br />
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In 1996 a US-Moroccan team agreed to undertake scientific conservation—though not restoration—of the minbar's structure and decoration so that its beauties could be made accessible to a wider audience. Under the aegis of Abdelaziz Touri, director of cultural patrimony for Morocco, a series of drawings was produced that recorded and analyzed the minbar's every detail. At the same time, the team prepared designs for restoring a suitable space in the largely ruined Badi' Palace, where the minbar would become the centerpiece of a new museum of Islamic art.<br />
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Conservators from the United States spent seven months in Marrakech studying the minbar, strengthening its structure, regluing fallen panels and removing several centuries of grime from its decoration. Stefano Carboni, assistant curator of Islamic art at the Metropolitan Museum, researched the minbar's history along with the author of this article. The minbar is now on public display in a new gallery at the refurbished Badi' Palace.<br />
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Originally, every visible surface of the Kutubiyya minbar was covered in a web of decoration comprised of either carved panels or marquetry. Some of the carved panels measure several centimeters across, but many of the pieces of which the marquetry is composed are smaller than a grain of rice. El Mostafa Hbibi, inspector of historic monuments for Marrakech, estimates that the minbar was originally composed of more than 1.3 million pieces of wood. If the Córdoba minbar took seven years to complete, as the texts tell us, a team of craftsmen and apprentices must have worked for no less time to build and decorate the Kutubiyya one.<br />
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The conservators determined that, in addition to the standard range of saws, drills, chisels and gouges that medieval craftsmen used, the builders of the Kutubiyya minbar must also have used a fretsaw—a thin, flexible toothed blade held under tension in a deeply bow-shaped or U-shaped frame. Until then, scholars had believed that this tool had been invented in 16th-century Italy, but it was clear that the fine, undulating decoration on the risers of the minbar's steps could only have been cut with such a tool, four centuries earlier than it was previously thought to exist.<br />
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On the other hand, the conservators were unable to explain exactly how medieval artisans had created other aspects of the decoration, such as the tiny, one-centimeter square tiles, inlaid with still smaller cubes of wood, that make up the background of many panels. Each of the triangular sides of the Kutubiyya minbar is decorated with a geometric pattern of intersecting bands, called strap work, which outline a design of irregular polygons of four different shapes: two sizes of eight-pointed star, both known as khatam, or "seal [of Solomon]"; an elongated hexagon with triangular projections on the long sides, known as mitraqa, or "hammer"; and an irregular Y-shaped, six-pointed star, known as difda'a—and colloquially in Morocco as jarana, or "frog." While the bands are worked in marquetry of colored wood and bone, each of these four types of polygon is made of a particular precious wood: The stars are carved of African blackwood (Dalbergia spp., an exceptionally hard and fine-grained wood), the hexagons of boxwood (Buxus sempervirens) and the "frogs" of jujube (Zizyphus spp.). The recent cleaning has revealed the distinct colors of these different woods, which the centuries had darkened into an undifferentiated brown. The vibrant colors of the patterns reveal the close relationship between them and the traditional art of tile mosaic, known in Morocco as zillij, which in Maghribi architecture is used to decorate walls. Indeed, a band of mid-12th-century zillij girdles the top of the minaret of the Kutubiyya Mosque itself, one of the earliest surviving examples of the technique. Like the minbar's, its pattern too is based on overlapping octagons.<br />
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Zillij, intricately patterned and subtly colored, relies for its effect on the repetition of designs and motifs. In contrast, the decoration of the Kutubiyya minbar is never quite repetitive. Among the carved panels, no two are exactly alike, and each waits for the viewer's eye to explore it as a miniature but complete work of art in itself. Some panels are decorated with shallow symmetrical designs of leaves and stems known as vegetal arabesques, while others show more deeply carved naturalistic foliage, frozen in time as if a breath of wind had just rippled across it. A few panels display manmade objects, such as two columns supporting a scalloped arch and a hanging lamp, which presumably represents a mihrab. The carving on the blackwood panels is so fine, and the wood so finegrained, that they were once thought to have been carved from colored ivory; all are clearly the work of immensely experienced and talented craftsmen.<br />
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The two sizes of stars defined by the strapwork design on the flanks of the minbar generate a subtle modulation of the overall pattern that prevents it from becoming monotonous. While all the vertical and horizontal bands are exactly in line, the diagonals slightly expand and contract, thereby energizing the whole. The overall design is precisely coordinated to match the minbar's stepped profile: Each repetition of the pattern corresponds to one of the steps. Each side panel is bordered by stepped bands containing a long Arabic inscription. The individual letters, also carved from blackwood and outlined with thin strips of white bone, are set against a background of tiny wooden tiles, each one inlaid with minuscule blocks of wood that form yet another pattern.<br />
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This inscription was long recognized to contain quotations from the Qur'an, and the recent cleaning revealed them to be passages from Surah 2 ("The Cow") and Surah 7 ("The Heights") that refer to the throne of God, an appropriate metaphor for a minbar. The passage from Surah 2 even includes the sentence, "He brings them forth from the shadows into the light," a selection that could be a reference to the minbar's removal from its closet each week. It was a great surprise, however, when the cleaning also revealed that the inscription on the left side ended with a historical text and date, which turned out to be 15 years later than scholars had previously believed.<br />
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Each riser of the staircase is decorated with an arcade of linked horseshoe arches enclosing vegetal motifs worked in marquetry, and arched frames on either side of the stairway display beautiful geometric and arabesque decoration on the exterior and exquisite carved inscriptions, also texts from the Qur'an, on the interior.<br />
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Perhaps the finest decoration was reserved for the minbar's backrest, which originally had a complex design worked in delicate marquetry and pierced carving. It represented intersecting cusped arches reminiscent of those in the maqsura around the mihrab in Córdoba's congregational mosque. Although preachers traditionally leave the seat at the top of the minbar vacant, in deference to the Prophet Muhammad, this area of the Kutubiyya minbar has paradoxically suffered the most loss of its decoration, and its glories can only be imagined on the basis of the scant remains and by comparison with similar works.<br />
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Conservators discovered traces of gold leaf on certain areas of the backrest and hypothesized that these areas would have been covered with panels whose backgrounds had been pierced, or carved entirely away, very much like those on the slightly later Almohad minbar in the Kasba Mosque of Marrakech. The effect would have been extraordinary, as the reflected light glittered in the dark depths of the carving. An elegantly simple inscription encircles the top of the backrest; although the date has been lost, the text commemorates the completion of the work, probably sometime in the early 1140's. A text carved on the impost blocks supporting the arches invokes God's blessing on the ruler, much as the imam would have invoked them in the sermons he gave from the minbar.<br />
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Unlike many great examples of medieval Islamic art, which—as far as we know—passed unnoticed by contemporary witnesses, the Kutubiyya minbar was already considered to be a great work of art in medieval times. Ibn Marzuq, the 14th-century North African preacher, statesman and hadith scholar, or traditionist, wrote that "...all craftsmen... agree that the minbar of the Mosque of Córdoba and the minbar of the Kutubiyya Mosque in Marrakech are the most remarkable in craftsmanship, because it is not customary for Easterners to have fine woodwork in their buildings."<br />
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Ibn Marzuq must surely have known more about the arts of the "East" than that statement implies, for during his extensive travels he had preached from minbars in many of the most important mosques in Syria and Egypt. He must have known that their woodwork was finely crafted, although different in style and technique from what he knew at home in the Maghrib.<br />
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For example, Ibn Marzuq is known to have preached at the mosque of Hebron, and the minbar there is one of the finest examples of its type to survive. In contrast to the design of the Kutubiyya minbar, woodworkers in the central Islamic lands from Egypt to Iran favored an approach in which the sides and other flat surfaces were, decorated with large-scale strapwork patterns that often radiated from central stars. These radiating bands create polygons of varied shapes, and the aesthetic purpose is to amaze the viewer, who will wonder how the designer has made seemingly disparate and irreconcilable elements combine into a rational and logical pattern.<br />
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This "Eastern" kind of woodwork also differed in technique from that of the Maghrib. In contrast to the decoration glued on the wooden carcass of the Kutubiyya minbar, the decoration on the Hebron minbar was actually constructed from grooved pieces of wood fitted together with mortise-and-tenon joints. Each of the strapwork elements is carved with parallel grooves, while each of the polygonal pieces is carved with interlaced arabesque designs. The balustrade is made up of mashrabiyya spoolwork, one of the earliest surviving examples of this technique. Furthermore, in contrast to the intricate and small-scale patterns common in the West, those used on minbars from the central Islamic lands, particularly in Hebron and Jerusalem, are much larger in scale, so that only a fraction of the design, or at most a few repeats, is visible at any one time. These differences of technique, design, and taste begin to explain why Ibn Marzuq could write that "it was not customary for Easterners to have fine woodwork in their buildings."<br />
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The extraordinary state of preservation of the Kutubiyya minbar and its recent conservation provide us with one of the finest and most complete examples of medieval Islamic art from the Muslim West. While the Almoravids were considered rough and austere reformists when they first arrived in al-Andalus, they developed a high culture and refinement, and there can be no question that 'Ali ibn Yusuf was an enlightened patron of the arts. The subtle contrasts between the techniques of carving and marquetry, the textures of smooth and patterned surfaces, the subjects of geometric and vegetal ornament, and the colors of monochrome wood and vibrantly colored marquetry are the basic organizing principles of the minbar's design. Viewed from a distance, the colorful tile-like patterns seem to take precedence, but from close up the viewer is beckoned to explore the intricacies of individual elements.<br />
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At the same time, as in much Islamic art, there is considerable ambiguity as to what part of the design is meant to be "the subject" and what is meant to be "the background." For example, are the carved panels meant to be seen as the background between the strapwork bands, or are the panels the subjects, and the bands merely separators? Within a fairly narrow repertory of forms and techniques, which in the hands of lesser masters might have approached monotony, all of these elements are played off against one another in a series of subtle variations.<br />
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Source: http://english.islammessage.com</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-7291580600569449512011-12-07T19:01:00.000-08:002011-12-07T19:01:42.049-08:00The rights of women in IslamIslam honours women greatly. It honours women as mothers who must be respected, obeyed and treated with kindness. Pleasing one's mother is regarded as part of pleasing Allaah. Islam tells us that Paradise lies at the mother’s feet, i.e. that the best way to reach Paradise is through one's mother. And Islam forbids disobeying one’s mother or making her angry, even by saying a mild word of disrespect. The mother’s rights are greater than those of the father, and the duty to take care of her grows greater as the mother grows older and weaker. All of that is mentioned in many texts of the Qur'aan and Sunnah.<br />
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For example, Allaah says (interpretation of the meaning):<br />
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“And We have enjoined on man to be dutiful and kind to his parents”<br />
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[al-Ahqaaf 46:15]<br />
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“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.<br />
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24. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’”<br />
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[al-Isra’ 17:23, 24]<br />
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Ibn Maajah (2781) narrated that Mu’aawiyah ibn Jaahimiah al-Sulami (may Allaah be pleased with him) said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her.” Then I approached him from the other side and said: O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her.” Then I approached him from in front and said, O Messenger of Allaah, I want to go for jihad with you, seeking thereby the Face of Allaah and the Hereafter. He said, “Woe to you! Is your mother still alive?” I said, Yes. He said, “Go back and honour her (lit. stay by her feet), for there is Paradise.”<br />
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Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. It was also narrated by al-Nasaa’i with the words: “Stay with her for Paradise is beneath her feet.”<br />
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Al-Bukhaari (5971) and Muslim (2548) narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, who is most deserving of my good company?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Then your father.”<br />
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And there are other texts which we do not have room to mention here.<br />
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One of the rights which Islam gives to the mother is that her son should spend on her if she needs that support, so long as he is able and can afford it. Hence for many centuries it was unheard of among the people of Islam for a mother to be left in an old-people’s home or for a son to kick her out of the house, or for her sons to refuse to spend on her, or for her to need to work in order to eat and drink if her sons were present.<br />
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Islam also honours women as wives. Islam urges the husband to treat his wife in a good and kind manner, and says that the wife has rights over the husband like his rights over her, except that he has a degree over her, because of his responsibility of spending and taking care of the family’s affairs. Islam states that the best of the Muslim men is the one who treats his wife in the best manner, and the man is forbidden to take his wife’s money without her consent.<br />
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Allaah says (interpretation of the meaning):<br />
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“and live with them honourably”<br />
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[al-Nisa’ 4:19]<br />
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“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise”<br />
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[al-Baqarah 2:228]<br />
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And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to treat women well.”<br />
Narrated by al-Bukhaari, 331; Muslim, 1468.<br />
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And the Prophet (peace and blessings of Allaah be upon him) said: “The best of you is the one who is best to his wife, and I am the best of you to my wives.”<br />
Narrated by al-Tirmidhi, 3895; Ibn Maajah, 1977; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.<br />
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And Islam honours women as daughters, and encourages us to raise them well and educate them. Islam states that raising daughters will bring a great reward.<br />
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For example, the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes care of two girls until they reach adulthood, he and I will come like this on the Day of Resurrection,” and he held his fingers together.<br />
Narrated by Muslim, 2631.<br />
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Ibn Maajah (3669) narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever has three daughters and is patient towards them, and feeds them, gives them to drink and clothes them from his riches, they will be a shield for him from the Fire on the Day of Resurrection.”<br />
Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.<br />
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Islam honours woman as sisters and as aunts. Islam enjoins upholding the ties of kinship and forbids severing those ties in many texts. The Prophet (peace and blessings of Allaah be upon him) said: “O people! Spread (the greeting of) salaam, offer food (to the needy), uphold the ties of kinship, and pray at night when people are sleeping, and you will enter Paradise in peace.”<br />
Narrated by Ibn Maajah, 3251; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.<br />
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Al-Bukhaari (5988) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be exalted, said to the ties of kinship: ‘Whoever upholds you, I will support him, and whoever breaks you, I will cut him off.’”<br />
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All of these qualities may co-exist in a single woman: she may be a wife, a daughter, a mother, a sister, an aunt, so she may be honoured in all these ways.<br />
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To conclude: Islam raised the status of women, and made them equal with men in most rulings. So women, like men, are commanded to believe in Allaah and to worship Him. And women are made equal to men in terms of reward in the Hereafter. Women have the right to express themselves, to give sincere advice, to enjoin what is good and forbid what is evil, and to call people to Allaah. Women have the right to own property, to buy and sell, to inherit, to give charity and to give gifts. It is not permissible for anyone to take a woman’s wealth without her consent. Women have the right to a decent life, without facing aggression or being wronged. Women have the right to be educated; in fact it is obligatory to teach them what they need to know about their religion.<br />
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Anyone who compares the rights of women in Islam with their situation during the Jaahiliyyah or in other civilizations will understand that what we are saying is true. In fact we are certain that women are given the greatest honour in Islam.<br />
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There is no need for us to mention the situation of women in Greek, Persian or Jewish society, but even Christian societies had a bad attitude towards women. The theologians even gathered at the Council of Macon to discuss whether woman was merely a body or a body with a soul. They thought it most likely that women did not have a soul that could be saved, and they made an exception only in the case of Mary (Maryam – peace be upon her).<br />
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The French held a conference in 586 CE to discuss whether women had souls or not, and if they had souls, were these souls animal or human? In the end, they decided that they were human! But they were created to serve men only.<br />
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During the time of Henry VIII, the English Parliament issued a decree forbidding women to read the New Testament because they were regarded as impure.<br />
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Until 1805, English law allowed a man to sell his wife, and set a wife’s price at six pennies.<br />
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In the modern age, women were kicked out of the house at the age of eighteen so that they could start working to earn a bite to eat. If a woman wanted to stay in the house, she had to pay her parents rent for her room and pay for her food and laundry.<br />
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See ‘Awdat al-Hijaab, 2/47-56.<br />
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How can this compare to Islam which enjoins honouring and kind treatment of women, and spending on them?<br />
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Secondly:<br />
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With regard to the changes in these rights throughout the ages, the basic principles have not changed, but with regard to the application of these principles, there can be no doubt that during the golden age of Islam, the Muslims applied the sharee’ah of their Lord more, and the rulings of this sharee’ah include honouring one’s mother and treating one’s wife, daughter, sister and women in general in a kind manner. The weaker religious commitment grew, the more these rights were neglected, but until the Day of Resurrection there will continue to be a group who adheres to their religion and applies the sharee’ah of their Lord. These are the people who honour women the most and grant them their rights.<br />
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Despite the weakness of religious commitment among many Muslims nowadays, women still enjoy a high status, whether as daughters, wives or sisters, whilst we acknowledge that there are shortcomings, wrongdoing and neglect of women’s rights among some people, but each one will be answerable for himself. <br />
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Source: http://www.turntoislam.com</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-60616233945584989072011-11-29T05:45:00.000-08:002011-11-29T05:45:19.256-08:00Dome of the Rock, Jerusalem<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQp7WezeCEw8q2zrzIAYe8mXF02TwTDYENhA4cgxevw_XGCewuH5Zkr_1u_YCD133H9GIqQidmS88aTamwoNU8O26cYqOpv_bDS-RI2nd5yyxw4EI7gsg-E2rIFur7B9DXJe8PMDJdba4/s1600/dome-of-the-rock-on-temple-mount-cc-kjs-flickr.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="239" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQp7WezeCEw8q2zrzIAYe8mXF02TwTDYENhA4cgxevw_XGCewuH5Zkr_1u_YCD133H9GIqQidmS88aTamwoNU8O26cYqOpv_bDS-RI2nd5yyxw4EI7gsg-E2rIFur7B9DXJe8PMDJdba4/s320/dome-of-the-rock-on-temple-mount-cc-kjs-flickr.jpg" width="320" /></a></div>The most famous Islamic site in <a href="http://www.sacred-destinations.com/israel/jerusalem">Jerusalem</a> is the <b>Dome of the Rock</b> (<i>Qubbat as-Sakhrah</i>). An impressive and beautiful edifice, the Dome of the Rock can be seen from all over Jerusalem. It is the crowning glory of the Haram es-Sharif ("Noble Sanctuary"), or <a href="http://www.sacred-destinations.com/israel/jerusalem-temple-mount">Temple Mount</a>. <br />
The Dome of the Rock is not a <a href="http://www.sacred-destinations.com/categories/mosques">mosque</a>, but a Muslim shrine. Like the <a href="http://www.sacred-destinations.com/saudi-arabia/mecca-kaba">Ka'ba</a> in <a href="http://www.sacred-destinations.com/saudi-arabia/mecca">Mecca</a>, it is built over a <b>sacred stone</b>. This stone is believed to be the place from which the Prophet Muhammad ascended into heaven during his Night Journey to heaven.<br />
The Dome of the Rock is the <b>oldest Islamic monument</b> that stands today and certainly one of the most beautiful. It also boasts the oldest surviving mihrab (niche indicating the direction of Mecca) in the world. <br />
<h2>History</h2>The <b>sacred rock</b> over which the Dome of the Rock is built was considered holy before the arrival of Islam. Jews believed, and still believe, the rock to be the very place where <b>Abraham</b> prepared to sacrifice Isaac (an event which Muslims place in Mecca). In addition, the Dome of the Rock (or the adjacent <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-chain.htm">Dome of the Chain</a>) is believed by many to stand directly over the site of the Holy of Holies of both Solomon's Temple and Herod's Temple. <br />
The Dome of the Rock was built by the Umayyad caliph Abd al-Malik from <b>688 to 691</b> AD. It was not intended to be a mosque, but a shrine for pilgrims. According to tradition, the Dome of the Rock was built to commemorate Muhammad's ascension into heaven after his night journey to Jerusalem (Qur'an 17). But there seems to have been more to it than this, since the Dome of the Ascension was later built nearby.<br />
Actually, according to the <i>Oxford Archaeological Guide to the Holy Land</i>, "Abd al-Malik's purpose was more complex and subtle." He wished to erect a beautiful Muslim building that could compete with the majestic churches of Christendom and would be a <b>symbolic statement</b> to both Jews and Christians of the superiority of the new faith of Islam. "His building spoke to Jews by its location, to Christians by its interior decoration." <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#1">[1]</a><br />
In the 10th century, the Jerusalem visitor Mukaddasi wrote of the magnificent structure:<br />
<blockquote>At dawn, when the light of the sun first strikes the dome and the drum catches the rays, then is this edifice a marvellous<span class="fullpost"> sight to behold, and one such than in all of Islam I have not seen the equal; neither have I heard tell of anything built in pagan times that could rival in grace this Dome of the Rock. <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#2">[2]</a></span></blockquote>By the 11th century, several <b>legends</b> had developed concerning the Dome of the Rock and its sacred stone, including the following:<br />
<blockquote>They say that on the night of his Ascension into Heaven the Prophet, peace and blessing be upon him, prayed first at the Dome of the Rock, laying his hand upon the Rock. As he went out, the Rock, to do him honor, rose up, but he laid his hand on it to keep it in its place and firmly fixed it there. But by reason of this rising up, it is even to this present day partly detached from the ground beneath. <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#3">[3]</a></blockquote>In the Middle Ages, Christians and Muslims both believed the dome to be the biblical <b>Temple of Solomon</b>. The Knights Templar made their headquarters there during the Crusades and later patterned their churches after its design. <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#4">[4]</a><br />
The exterior mosaics that once adorned the Dome of the Rock suffered from exposure to Jerusalem winters. They were repaired in the Mamluk period, and then completely replaced with tiles by Sulieman the Magnificent in 1545. At the same time, he created the parapet wall with its intricate inscription by filling up the thirteen small arches that originally topped each facade. The windows of the Dome of the Rock date from this period as well. The tiling was completely replaced in the last major restoration in 1956-62. <br />
<h2>What to See</h2>The extraordinary visual impact of the Dome of the Rock is in part due to the <b>mathematical rhythm</b> of its proportions. All the critical dimensions are related to the center circle that surrounds the sacred stone. For example, each outer wall is 67 feet long, which is exactly the dome's diameter and exactly its height from the base of the drum. <br />
The same principles were used in Byzantine churches of Italy, Syria, and Palestine, but none compare to the integration of plan and elevation seen in the Dome of the Rock. <br />
The great <b>golden dome</b> that crowns the Dome of the Rock was originally made of gold, but was replaced with copper and then aluminum. The aluminum is now covered with gold leaf, a donation from the late King Hussein of Jordan. <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#6">[6]</a> <br />
The dome is topped by a <b>full moon</b> decoration which evokes the familiar crescent moon symbol of Islam. It is aligned so that if you could look through it, you would be looking straight towards Mecca. <br />
The beautiful multicolored Turkish <b>tiles</b> that adorn the shrine's exterior are faithful copies of the Persian tiles that Suleiman the Magnificent added in 1545 to replace the damaged originals. The lower half of the exterior is white marble. <br />
The Arabic <b>inscription</b> around the octagonal part of the Dome of the Rock are verses from the Qur'an. The inscription dates from the renovation under Suleiman. The tiled area just below the golden dome is the <b>drum</b>. Its glazed tiles were made in Turkey, and its Arabic inscription tells of the Night Journey of Muhammad as described in the Qur'an (surah 17). <br />
Inside the shrine, an arched wall called the octagonal arcade or <b>inner octagon</b> follows the exterior shape. An open space between this and the central circle forms the inner ambulatory around the Rock, carpeted in lush red. The area between the inner octagon and outer octogan (exterior wall) forms a smaller, outer ambulatory, carpeted in green. The two ambulatories recall the ritual circular movement of pilgrims around the Ka'ba in <a href="http://www.sacred-destinations.com/saudi-arabia/mecca">Mecca</a>. <br />
The <b>cupola</b>, the interior of the great golden dome, features elaborate floral decorations in red and gold, as well as various inscriptions. The main inscription in the cupola commemorates Saladin, who sponsored extenstive restoration work on the building. <br />
The <b>mosaics</b> of the interior feature both realistic and stylized representations of vegetation and related themes (Muslim law forbids the representation of living beings in art). The mosaics evoke an exotic garden, perhaps the gardens of Paradise. Rich jewelry is also depicted in abundance, including breastplates, necklaces, and a Persian crown with features gathered at the base. The caliph Omar had conquered Persia in 637, and the mosaics symbolize the Persian crowns he sent to hang in Mecca. <br />
The <b>founding inscription</b> is a monumental 240-meter long line of Kufic script running along the top of both sides of the octagonal arcade inside the Dome of the Rock. On the outer side of the arcade, the inscription quotes Quranic verses glorifying God. <br />
On the eastern side, an inscription gives credit for the building's construction to the Abbasid caliph al-Mamun in the year 72 AH (691 AD). However, al-Mamun reigned from 813-33 AD, so the inscription clearly represents an Abbasid effort to claim credit for the achievement of the previous dynasty. <br />
Much of the <b>inscription</b> on the inner side of the octagonal arcade exhorts Christians to depart from error of the Trinity and recognize the truth of Islam:<br />
<blockquote>O People of the Book! Do not exaggerate in your religion nor utter aught concerning God save the truth. The Messiah, Jesus son of Mary, was only a Messenger of God, and His Word which He conveyed unto Mary, and a spirit from Him. So believe in God and His messengers, and say not 'Three' - Cease! (it is) better for you! - God is only One God. Far be it removed from His transcendent majesty that He should have a son. ... Whoso disbelieveth the revelations of God (will find that) lo! God is swift at reckoning! <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#5">[5]</a> </blockquote>The <b>columns</b> supporting the inner octagon and the center circle are of different sizes; they were recycled from previous structures. The crosses on some show them to have been taken from churches. The <b>carved ceilings</b> on either side of the inner octagon were not part of the original design; they first appeared in the 14th century and have been restored since then. The Mamluk star is the dominant motif.<br />
The small, flat <b>mihrab</b> (niche showing the direction of Mecca) belongs to the original building, and is the oldest mihrab preserved in the Islamic world. The <b>wooden screen</b> around the sacred rock was donated by the Ayyubid sultan al-Aziz in 1198. The Crusaders protected the rock from relic-snatching pilgrims by erecting a <b>wrought-iron screen</b> between the columns of the circle; it remained in place until 1960 and is now on display in the Islamic Museum. <br />
The <b>sacred rock</b> that is the central focus of the shrine is a large, ancient rock that may have once stood in the center of Solomon's Temple. For Jews, it is the rock on which Abraham prepared to sacrifice Isaac. For Muslims, it is the rock from which Muhammad's winged horse leapt into the sky, accompanied by the Archangel Gabriel, on the "Night Journey" into heaven (Qur'an 17). The rock is said to bear the horse's imprint. Muslim tradition holds that an angel will come to the rock to sound the trumpet call of the Last Judgment at the end of the world. <a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock#7">[7]</a> <br />
The <b>reliquary</b> next to the rock dates from the Ottoman period and contains a hair of Muhammad's beard.<br />
The cavity beneath the rock, accessible by a staircase near the south entrance, is known as Bir el-Arwah, the "<b>Well of Souls</b>." It is said that here the voices of the dead mingle with the falling waters of the lower rivers of paradise as they drop into eternity. <br />
Another legend says that the dead meet here twice a month to pray. In earlier days, those who prayed here after having walked around the rock were given a certificate entitling them admission to paradise; it was to be buried with them. <br />
<h2>Quick Facts</h2><table border="1" cellpadding="4" cellspacing="0" style="border-collapse: collapse; border-width: thin; border: 1px solid #CCC;"><tbody>
<tr bgcolor="#BAD1EB"> <td colspan="2"><b>Site Information</b></td></tr>
<tr> <td valign="top" width="80px">Names:</td> <td valign="top">Dome of the Rock; Qubbat as-Sakhrah</td> </tr>
<tr><td valign="top" width="80px">Location:</td><td valign="top">Jerusalem, Israel</td></tr>
<tr><td valign="top">Faith:</td><td valign="top">Islam</td></tr>
<tr> <td valign="top" width="80px">Categories:</td> <td valign="top">Shrines; <a href="http://www.sacred-destinations.com/sacred-sites/mosques.htm">Mosques</a></td> </tr>
<tr><td valign="top">Date:</td><td valign="top">688-91</td></tr>
<tr><td valign="top">Features:</td><td valign="top">Oldest; Mosaics</td></tr>
<tr><td valign="top">Status:</td><td valign="top">active</td></tr>
<tr><td valign="top">Photo gallery:</td><td valign="top"><a href="http://www.sacred-destinations.com/israel/jerusalem-dome-of-the-rock-photos/">Dome of the Rock Photo Gallery</a></td></tr>
<tr bgcolor="#BAD1EB"> <td colspan="2"><b>Visitor Information</b></td></tr>
<tr><td valign="top">Address:</td><td valign="top">Temple Mount, Jerusalem</td></tr>
<tr><td valign="top" width="80px">Coordinates:</td> <td valign="top">31.778097° N, 35.235139° E (<a href="http://maps.google.com/maps?ll=31.778097,35.235139&spn=0.1,0.1&t=h&q=31.778097,35.235139" target="_blank">view on Google Maps</a>) </td></tr>
<tr><td valign="top">Lodging:</td><td valign="top"><a href="http://www.booking.com/searchresults.html?aid=329662&latitude=31.778097&longitude=35.235139&radius=5&label=coordinates474" target="_blank">View hotels near this location</a></td></tr>
<tr><td valign="top" width="80px">Opening hours:</td><td valign="top">Currently open only to Muslims, 8:30am to 3pm daily. Closed to tourist visits during midday prayers.</td></tr>
<tr><td valign="top" width="80px">Cost:</td><td valign="top">Combined admission ticket of NIS 38 for Al-Aqsa Mosque, Dome of the Rock, and Islamic Museum.</td></tr>
</tbody></table>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-7755865789669852192011-11-29T05:35:00.000-08:002011-11-29T05:35:00.888-08:00Calligraphy in Islamic Art<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGBqK49d3bSBpku5IwQpEIExJPYUPTiDYXR5uPoM469eoN8ROATFO-OUjVLeMX0P6NANu9MkAibCci131eC1_bCDqCyVD0BHH4Iw3cYoqvQHVMXIU-VIWsU4RjpEt1sC0sSWTtcA_dUyY/s1600/h2_38.149.1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="256" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGBqK49d3bSBpku5IwQpEIExJPYUPTiDYXR5uPoM469eoN8ROATFO-OUjVLeMX0P6NANu9MkAibCci131eC1_bCDqCyVD0BHH4Iw3cYoqvQHVMXIU-VIWsU4RjpEt1sC0sSWTtcA_dUyY/s320/h2_38.149.1.jpg" width="320" /></a></div>Calligraphy is the most highly regarded and most fundamental element of <a class="toahTipTE" href="http://www.metmuseum.org/toah/hd/orna/hd_orna.htm">Islamic art</a>. It is significant that the Qur’an, the book of God's revelations to the <a class="toahTipTE" href="http://www.metmuseum.org/toah/hd/isla/hd_isla.htm">Prophet Muhammad</a>, was transmitted in Arabic, and that inherent within the Arabic script is the potential for developing a variety of ornamental forms. The employment of calligraphy as ornament had a definite aesthetic appeal but often also included an underlying <a class="toahTipTE" href="http://www.metmuseum.org/toah/hd/tali/hd_tali.htm">talismanic</a> component. While most works of art had legible inscriptions, not all Muslims would have been able to read them. One should always keep in mind, however, that calligraphy is principally a means to transmit a text, albeit in a decorative form.<span class="fullpost"><br />
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Objects from different periods and regions vary in the use of calligraphy in their overall design, demonstrating the creative possibilities of calligraphy as ornament. In some cases, calligraphy is the dominant element in the decoration. In these examples, the artist exploits the inherent possibilities of the Arabic script to create writing as ornament. An entire word can give the impression of random brushstrokes, or a single letter can develop into a decorative knot. In other cases, highly esteemed calligraphic works on paper are themselves ornamented and enhanced by their decorative frames or backgrounds. Calligraphy can also become part of an overall ornamental program, clearly separated from the rest of the decoration. In some examples, calligraphy can be combined with <a class="toahTipTE" href="http://www.metmuseum.org/toah/hd/vege/hd_vege.htm">vegetal scrolls</a> on the same surface though often on different levels, creating an interplay of decorative elements.<br />
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<b>Department of Islamic Art</b>, The Metropolitan Museum of Art </span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-20890995873346833512011-11-27T23:00:00.000-08:002011-11-27T23:00:29.160-08:00Hijab vs Liberty<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheR4OcWuw7ondCrqKlMdT7pDJcZsMJOcVzn1BMAjR02Q2EEYuXKvQWuCIcYR_Cx3w_fRyTKDbOBvRqSEsy1mJwZLEniF2ghOnYv1YAtb37MF6zk8npqfX3v-uzH5P-p1tX4Qa31gZDlZo/s1600/HijabRight.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEheR4OcWuw7ondCrqKlMdT7pDJcZsMJOcVzn1BMAjR02Q2EEYuXKvQWuCIcYR_Cx3w_fRyTKDbOBvRqSEsy1mJwZLEniF2ghOnYv1YAtb37MF6zk8npqfX3v-uzH5P-p1tX4Qa31gZDlZo/s1600/HijabRight.jpg" /></a></div><h1></h1>Recently I have been reading various articles about governments in Europe banning the niqab (type of head covering worn by some women which only leaves the eyes visible) or burqa (type of head covering worn by some women which covers the entire body including the eyes with a netted or mesh material). First Belgium made it illegal for women to cover their faces in public, now France is in the process of passing a law to do the same. Philip Hollobone, Conservative MP for Kettering has suggested that he would like to see the same thing happen in the UK, saying the face covering veil is ‘offensive’ he also adds that he finds it difficult to communicate with women wearing a full veil and if women wearing a niqab/burqa want to speak to him they will have to lift their veil or communicate with him in other ways such as sending him a letter. The immigration minister, Damian Green has told the Sunday Telegraph that banning the niqab in this country will be very un-British and that the government should not start trying to dictate what people can and cannot wear. So will the ban on the niqab/burqa In the UK go ahead or not? Only time will tell.<br />
Throughout the world we see Muslims being attacked in all directions, not just physically in Iraq, Afghanistan or Palestine to name but a few, or politically as seen in Iran, but in other more subtle ways such as through the media demonizing Islam and its followers, making everyday life of a practicing Muslim seem extreme and ancient. This debate on the banning of the veil is another example of the attack on Muslims.<br />
In this article I want to look at what it means to be liberated, the reasons why women wear not only the niqab and burqa but hijab in general and why some people want the veil to be banned. Of course some want it banned because of their hate for Islam and Muslims examples of these people are far right activists such as the BNP, EDL and those couch potatoes who failed at everything in life, have no job, live off benefits and are brainwashed by everything they see on the TV, or maybe its people who feel threatened by women who do not conform to the pressures of fashion and the media these people are those who use women to advertise their<span class="fullpost"> products or make a ridiculous amount of money by using women to satisfy their filthy desires. Maybe its women who do not want to admit that they themselves are victims of a society which degrades them and portrays them as objects of lust. But mostly its people who do not understand Islam, what it teaches and why it’s the most perfect way of life.<br />
A question I would like to ask is why is it always <i>men</i> (Nicolas Sarkozy, Jack Straw, Philip Hollobone ) who have a problem with a woman choosing to cover herself? Would they feel the same way about a woman who came to see them wearing a bikini? Would they tell her to cover up before they came to see them? Can these men not value the intelligence of a woman and listen to what she has to say rather than what she looks like?<br />
Some say Islam is a religion which oppresses women; I wonder if that is why while the prophet (pbuh) was delivering his last sermon reminding the people that the best men are those who are kind to their wives ,the Catholic Church was debating whether women should be considered as human or animal?<br />
There are pressures on women to look a certain way in the western society; slim, yet curvy, nice hair, smooth legs, you only have to sit through a few adverts on TV to know what women are ‘supposed’ to look like. In today’s world they try to tell us that women are more liberated than ever, equal rights and freedom for all. But is this really true? Are women really liberated or has our idea of liberty been severely distorted?<br />
Liberated is a word that shouldn’t be used for all these women who are raped and subjugated, who are forced to be thin, prostitutes who feel the only way for them to survive is to sell themselves to men. Liberated are not the women who are stripped naked and posted on billboards in front a car to make sales. Liberated are not women who have to wear tight, short skirts, low cut shirts and high stiletto heels with tones of make up just to fit in to the work place. Liberated are not women who are taught that to be successful in life you have to look good, have a god job and lots of money, women who are taught that something which is natural (being married whilst still young and having children) makes them unsuccessful and oppressed or signs of aging, something which again is natural. Liberated are not the thousands of women and young girls who spend millions every year to buy cosmetics and have cosmetic surgery to look ‘perfect’ or ‘better’. Liberated are not these celebrities who are either too fat or too thin. Liberated are not women who feel as though they have to have a man to tell them they look good for them to feel good, they are not the women who feel insecure about the way they look or feel as though they need make up and revealing clothes to boost their self esteem. Liberated are not the women who are always in search of something, man or material goods, to make them happy.<br />
Liberated are women who choose to cover themselves to obey God not man, they are women who respect themselves and do not let fashion designers strip their dignity. Liberated are those women whose only desire is to enter paradise, women who know that this life is a test and will come to an end. Women who are proud to represent their faith everyday of their lives, who give da’wah the moment they walk out of the house without even needing to speak. Liberated are the pearls of Islam that keep their beauty hidden from the world because they want to share it with only one man who is committed, who will love them and take care of them all their life, the man they love for the sake of Allah. Liberated are the women who know that their children are a blessing and are thankful everyday to Allah for giving them all they have. Liberated are the women who rely on no man but Allah alone to get them through each day. Liberated are the women who expect nothing less than respect and kindness from men, they are the women who treat each other as sisters and not as competition. Liberated are the women who dress modestly like the respected and honorable women before them; Maryam (Mary mother of Jesus pbuh), Khadijah RA, the other wives, daughters and companions of the prophet.<br />
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Liberated are the women of Islam.</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-24760030506643342892011-11-25T02:37:00.000-08:002011-11-25T02:37:05.875-08:00The Quran<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicgH5zdb4ftT6U5DN6zg0wZgsftdjG7Go4PIETPmX4JhyphenhyphenZOgr6VagD1k9aOWKyeuDPDP6wKa3OiU2PP9IC3rXViXaValr56uxbySIpBhlrLcPRym0OdCqHgPR6pwxBYrJhWDyd5J3lgTs/s1600/quran.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEicgH5zdb4ftT6U5DN6zg0wZgsftdjG7Go4PIETPmX4JhyphenhyphenZOgr6VagD1k9aOWKyeuDPDP6wKa3OiU2PP9IC3rXViXaValr56uxbySIpBhlrLcPRym0OdCqHgPR6pwxBYrJhWDyd5J3lgTs/s320/quran.jpg" width="267" /></a></div>The Quran (can also be spelled as Qur'an, Koran, or Coran) is the holy scripture of Muslims. The Quran states that the name of God's religion is Islam and it refers to its followers as Muslims.<br />
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The Quran (Koran) started to be revealed by God to Prophet Mohammad through arch-angel Gabriel, when he was 40 years old, around year 610 AD. It was revealed gradually, few verses at a time, over a period of about 23 years. The Quran is a very unique book that differs from the Bible in many ways. Unlike the Bible which supposedly contains the sayings of Jesus and other writings which Christians believe were inspired by God, the Quran is the "literal" word of God. We mean that the words in the Quran are the exact words of God. Therefore, the author of the Quran is God himself. Furthermore, also unlike the Bible, the Quran does not contain the sayings of Prophet Mohammad, nor does it contain an account of Prophet Mohammad's life.<br />
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God in the Quran (Koran) promises clearly to protect the Quran from corruption. Indeed, God has protected the Quran. The Quran has remained the same. All the verses that were revealed to prophet Mohammad by angel Gabriel are included in the Quran that is available today.<br />
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The Quran states that the Quran, in by itself, is the most important miracle that Prophet Mohammad has brought to humanity. Since Prophet Mohammad was intended to be the last prophet and the Quran was the last message, God decided to give people a unique miracle that can be examined and experienced by not only people who lived at the time of the prophet, but for the hundreds of years to come. So, it was natural for God to choose Quran to be such a miracle.<span class="fullpost"><br />
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That is why the Arabic Quran (Koran) is a unique miracle. The only book in the world authored by God himself, word by word, and that is still available today in its original form. People throughout the Ages have wondered whether they can see God or something that can be attributed directly to God. The Quran is the answer. It is available today for all humans to experience how God expresses himself in words. The Quran is a book of knowledge with a uniquely captivating style, in which every verse is a sign from God. Each word used in the Arabic Quran was uniquely chosen by God for a purpose. You can not add or subtract a word to/from the Quran, without the corruption becoming noticeable. Scholars have discovered some hidden logic structures (codes) in the Quran that prove its authenticity and help in protecting its integrity from corruption.<br />
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The Quran (Koran) contains lots of scientific knowledge, from various fields such as astronomy, geology, medicine, embryology, etc., that have only been known recently which were totally unknown and could not have been discovered at the time of prophet Mohammad.<br />
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The Quran was revealed in Arabic language and Muslims consider only the Arabic Quran to be the Word of God because translations are authored by ordinary human beings, most of the translations were done in the past 100 years, whereas the Arabic Quran is authored by God. Therefore, those translations are not considered by Muslim as a Word of God or holy scriptures. The 5 daily prayers of Muslims are in Arabic (Prayer consist of reciting verses from the Quran as well as saying specific phrases and sentences). However, Muslims are not required to be able to speak Arabic, other than learning to utter few sentences in Arabic that are part of regular prayers.<br />
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There are many translations of the Quran currently available. Most of the translators of the Quran are non-Arabs and their knowledge of Arabic is limited. However, even if they were Arabs, you should not expect the translation to be perfect. The Quran is in ancient Arabic language. Many of the vocabulary in the Quran are not used in Modern Arabic. However, even when compared to ancient Arabic literature and poems, the Quran is far more challenging to comprehend fully. That is why ordinary Arabs today, including well-educated Arabs, who are not experts in Arabic language, only understand the general meaning if they simply read the Quran, without reading additional Quran commentaries and interpretation books written by Islamic scholars.<br />
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Arabic language is a rich, complex language. The same word may have different meanings. From the same root, you may create tens of derivatives, each derivative has its own significance. By varying the structure of a sentence, you can change the meaning of the sentence. That may explain why translators of the Quran, particularly non-Arab translators, face a very difficult task. No one knows what is in the mind of God and therefore the full intended meaning of each word of the Quran. So, translators find themselves trying to guess what God may have meant.<br />
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Furthermore, the most widely-used English translations of the Quran today were done more than 70 years ago: (a) by Abdullah Yusuf Ali who lived from 1872 to 1953 , and (b) by Marmaduke William Muhammad Pickthall who lived from 1875 to 1936 . The discoveries of the miraculous, scientific information in the Quran primarily started in 1970s. The leading figure in such discoveries was a French doctor, named Maurice Baucaille, who converted to Islam and published in 1976 his landmark book, The Bible, The Quran and Science. That is why these popular translations of the Quran do not present clearly the scientific information, embedded in the verses of the Quran.<br />
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Each word in the Quran may have multi-level meaning with multi-dimensional significance and may have been chosen by God for multiple purposes. These unique aspects of the Quran may allow, for example, an ordinary Muslim to understand the meaning correctly of a word or verse, but only at one level of depth, while another Muslim may be able to capture a different meaning or significance at another level of depth. Both could be correct in their understanding.<br />
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You may think of every word or verse in the Quran as a marvelous painting or piece of art, done by God, the Master Artist and Creator of the Universe, each person who views it (or reads it) may come to a different conclusion regarding the message or meaning intended by God through that word or verse. A Muslim astronomer, who is also expert in Arabic, may be able to infer information of significance in astronomy when reading a verse that an ordinary Muslim will not notice.<br />
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We have to consider that God may have also chosen to articulate his message (or multiple messages) in a single verse (or word) with a specific number of words (or letters) for a good reason. God may have intended to send us a numerical message, such as a date of an event or number of certain significance. The Quran was revealed gradually, few verses at a time. However, the way the verses are arranged in each chapter of the Quran and sequence of the chapters which does not necessarily follow chronological order are not haphazard or by chance or coincidence. To read an introduction to field of Numerical Miracles of the Quran, click here. For additional in-depth numerical analysis of the Quran that lead a Muslim researcher to conclude that Israel is likely to end in 2022, click here.<br />
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<br />
Source: http://www.discoveringislam.org</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-38018002713471163922011-11-25T02:32:00.000-08:002011-11-25T02:32:22.076-08:00ISLAM and the AIM of LIFE<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEeL7-pPotwEYmQfAohdaGaUjcHzm3pzQ0dhNsWupMC0544X4I74AyDapayOhzHeWM79PZwV03UDSG7GB0wqaeuNUhvjOgDQk9CDEnNqDzBxER1MsudsGWYRDP4u_ELzVsqzK4Hm89vN0/s1600/b-418620-Islam_Muslim_Clip_Art.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEeL7-pPotwEYmQfAohdaGaUjcHzm3pzQ0dhNsWupMC0544X4I74AyDapayOhzHeWM79PZwV03UDSG7GB0wqaeuNUhvjOgDQk9CDEnNqDzBxER1MsudsGWYRDP4u_ELzVsqzK4Hm89vN0/s320/b-418620-Islam_Muslim_Clip_Art.gif" width="320" /></a></div>What is your purpose in life? What is the rationale behind our life? Why do we live in this life? These questions frequently intrigue people who try to find accurate answers.<br />
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People provide different answers to these questions. Some people believe the purpose of life is to accumulate wealth. But one may wonder: What is the purpose of life after one has collected colossal amounts of money? What then? What will the purpose be once money is gathered? If the purpose of life is to gain money, there will be no purpose after becoming wealthy. And in fact, here lies the problem of some disbelievers or misbelievers at some stage of their life, when collecting money is the target of their life. When they have collected the money they dreamt of, their life loses its purpose. They suffer from the panic of nothingness and they live in tension and restlessness.<br />
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Can Wealth Be an Aim?<br />
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We often hear of a millionaire committing suicide, sometimes, not the millionaire himself but his wife, son, or daughter. The question that poses itself is: Can wealth bring happiness to one’s life? In most cases the answer is NO. Is the purpose of collecting wealth a standing purpose? As we know, the five-year old child does not look for wealth: a toy for him is equal to a million dollars. The eighteen-year old adolescent does not dream of wealth because he is busy with more important things. The ninety-year old man does not care about money; he is worried more about his health. This proves that wealth cannot be a standing purpose in all the stages of the individual's life.<span class="fullpost"><br />
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Wealth can do little to bring happiness to a disbeliever, because he/she is not sure about his fate. A disbeliever does not know the purpose of life. And if he has a purpose, this purpose is doomed to be temporary or self destructive.<br />
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What is the use of wealth to a disbeliever if he feels scared of the end and skeptical of everything. A disbeliever may gain a lot of money, but will surely lose himself.<br />
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Worshipping Allah as an Aim<br />
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On the contrary, faith in Allah gives the believer the purpose of life that he needs. In Islam, the purpose of life is to worship Allah. The term "Worship" covers all acts of obedience to Allah.<br />
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The Islamic purpose of life is a standing purpose. The true Muslim sticks to this purpose throughout all the stages of his life, whether he is a child, adolescent, adult, or an old man.<br />
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Worshipping Allah makes life purposeful and meaningful, especially within the framework of Islam. According to Islam this worldly life is just a short stage of our life. Then there is the other life. The boundary between the first and second life is the death stage, which is a transitory stage to the second life. The type of life in the second stage a person deserves depends on his deeds in the first life. At the end of the death stage comes the day of judgment. On this day, Allah rewards or punishes people according to their deeds in the first life.<br />
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The First Life as an Examination<br />
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So, Islam looks at the first life as an examination of man. The death stage is similar to a rest period after the test, i. e. after the first life. The Day of Judgment is similar to the day of announcing the results of the examinees. The second life is the time when each examinee enjoys or suffers from the outcome of his behavior during the test period.<br />
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In Islam, the line of life is clear, simple, and logical: the first life, death, the Day of Judgment, and then the second life. With this clear line of life, the Muslim has a clear purpose in life. The Muslim knows he is created by Allah. Muslims know they are going to spend some years in this first life, during which they have to obey God, because God will question them and hold them responsible for their public or private deeds, because Allah knows about all the deeds of all people. The Muslim knows that his deeds in the first life will determine the type of second life they will live in. The Muslim knows that this first life is a very short one, one hundred years, more or less, whereas the second life is an eternal one.<br />
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The Eternity of the Second Life<br />
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The concept of the eternity of the second life has a tremendous effect on a Muslims during their first life, because Muslims believe that their first life determines the shape of their second life. In addition, this determines the shape of their second life and this determination will be through the Judgment of Allah, the All just and Almighty.<br />
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With this belief in the second life and the Day of Judgment, the Muslim's life becomes purposeful and meaningful. Moreover, the Muslim's standing purpose is to go to Paradise in the second life.<br />
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In other words, the Muslim's permanent purpose is to obey Allah, to submit to Allah, to carry out His orders, and to keep in continues contact with Him through prayers (five times a day), through fasting (one month a year), through charity (as often as possible), and through pilgrimage (once in one's life).<br />
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The Need for a Permanent Purpose<br />
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Disbelievers have purposes in their lives such as collecting money and property, indulging in sex, eating, and dancing. But all these purposes are transient and passing ones. All these purposes come and go, go up and down. Money comes and goes. Health comes and goes. Sexual activities cannot continue forever. All these lusts for money, food and sex cannot answer the individual's questions: so what? Then What?<br />
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However, Islam saves Muslims from the trouble of asking the question, because Islam makes it clear, from the very beginning, that the permanent purpose of the Muslim in this life is to obey Allah in order to go to Paradise in the second life.<br />
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We should know that the only way for our salvation in this life and in the hereafter is to know our Lord who created us, believe in Him, and worship Him alone.<br />
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We should also know our Prophet whom Allah had sent to all mankind, believe in Him and follow Him. We should, know the religion of truth which our Lord has commanded us to believe in, and practice it …<br />
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<br />
Those in search of truth<br />
<br />
<br />
Who have an open mind and heart,<br />
<br />
<br />
Islamic Education Foundation<br />
<br />
<br />
Welcome You.<br />
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<br />
<br />
Source: http://muslimsin.com</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-32854089488773191532011-11-24T06:16:00.000-08:002011-11-24T06:16:25.096-08:00How to Convert to Islam and Become a Muslim<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOS-OaBzXLf9WLBJnWyVVSbz4Qbu0m6kGI04JSQ4WcLjhAdVigJTg3CtFPlBHoOJzgltFOdCCpQdkY4rJISYWtNb8_VJevwyuyXc84Kp5QRqiH9OdRaGMsFwOKBuqfoxKCao930RIOaeY/s1600/How_to_Convert_to_Islam_and_Become_a_Muslim_001.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOS-OaBzXLf9WLBJnWyVVSbz4Qbu0m6kGI04JSQ4WcLjhAdVigJTg3CtFPlBHoOJzgltFOdCCpQdkY4rJISYWtNb8_VJevwyuyXc84Kp5QRqiH9OdRaGMsFwOKBuqfoxKCao930RIOaeY/s320/How_to_Convert_to_Islam_and_Become_a_Muslim_001.jpg" width="248" /></a></div>The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.<br />
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If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.<br />
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With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.<br />
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Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:<br />
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“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)<br />
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When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.<span class="fullpost"><br />
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The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:<br />
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“...The only religion in the sight of God is Islam...” (Quran 3:19)<br />
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In another verse of the Holy Quran, God states:<br />
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“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)<br />
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In another saying, Muhammad, the Prophet of God, said:<br />
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“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)<br />
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The Prophet of God, may the blessing and mercy of God be upon him, also reported:<br />
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“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)<br />
The Declaration of the Testimony (Shahada)<br />
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To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:<br />
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I testify “La ilah illa Allah, Muhammad rasoolu Allah.”<br />
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The translation of which is:<br />
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“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”<br />
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To hear it click here or click on “Live Help” above for assistance by chat.<br />
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When someone pronounces the testimony with conviction, then he/she has become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so we may help you in pronouncing it right and to provide you with important resources for new Muslims.<br />
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The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:<br />
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“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)<br />
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This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.<br />
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Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.<br />
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The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.<br />
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One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:<br />
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“And indeed you are upon a high standard of moral character.” (Quran 68:4)<br />
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God also said:<br />
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“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)<br />
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He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:<br />
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“His character was that of the Quran.” (As-Suyooti)<br />
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To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:<br />
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“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)<br />
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It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.<br />
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“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)<br />
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All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.<br />
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We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.<br />
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Source: islamreligion.com</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-36579319870605968672011-11-24T06:05:00.000-08:002011-11-24T06:05:04.496-08:00Islam in a Modern State: Democracy and the Concept of Shura<b>Dr. Fathi Osman<br />
</b><br />
Center for Muslim-Christian Understanding<br />
History and International Affairs<br />
Edmund A. Walsh School of Foreign Service<br />
Georgetown University<br />
Washington, D.C. 20057<br />
<br />
<b>The Center for Muslim-Christian Understanding</b><br />
<br />
The Center for Muslim-Christian Understanding: History and International Affairs was established in 1993 by Georgetown University and the Foundation pour l'entente entre Chrétiens et Musulmans, Geneva, to promote dialogue between the two great religions. The Center focuses on the historical, theological, political and cultural encounter of Islam and Christianity, the Muslim world and the West. Located in the Edmund A. Walsh School of Foreign Service and Georgetown University, the Center combines teaching, research and public affairs.<br />
<br />
Center faculty and visiting faculty offer courses on Islam and the history of Muslim-Christian relations for undergraduate and graduate students at the University. In addition, a broad array of public affairs activities and publications seek to interpret the interaction of the Muslim world and the West for diverse communities: government, academia, the media, religious communities, and the corporate world.<span class="fullpost"><br />
<br />
Dr. Fathi Osman<br />
<br />
Fathi Osman was a Visiting Research Professor at the Center for Muslim-Christian Understanding in the spring of 1997. Dr. Osman has taught at the University of Southern California, Temple University, Princeton University, Imam Muhammad ibn Saud University, Al-Azhar in Egypt and Oran University in Algeria.<br />
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Dr. Osman earned his undergraduate degree in Islamic Byzantine Relations at the University of Cairo, Egypt, and his doctoral degree in Islamic Economic and Financial Institutions at Princeton University in New Jersey. his publications included: Islamic Thought and Human Change, An Introduction to Islamic History, Human Rights Between Western Thought and Islamic Law, On the Political Experience of the Contemporary Islamic Movements, The Muslim World, Issues and Challenges, Jihad: A Legitimate Struggle for Human Rights; Muslim Women in the Family and Society, Shari'a in a Contemporary Society: Islamic Law and Change, and Concepts of the Quran: A Topical Reading of the Divine Revelation.<br />
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Islam in a Modern State:<br />
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Democracy and the Concept of Shura<br />
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Democracy among Modern Ideologies<br />
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The term "ideology" has become dominant during the last two centuries, starting in France with the philosopher A.L.C. Destutt de Tracy who used the term to refer to the "science of ideas". As Encyclopedia Britannica explains,<br />
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In the loose sense of the word, ideology may mean any kind of action-oriented theory or any attempt to approach politics in the light of a system of ideas. Ideology in the stricter sense stays fairly close to Destutt de Tracy's original conception, and may be identified by five characteristics: (1) it contains an explanatory theory of a more or less comprehensive kind about human experience and the external world; (2) it sets out a program, in generalized and abstract terms, of social and political organization; (3) it conceives the realization of this program as entailing a struggle; (4) it seeks not merely to persuade, but to recruit loyal adherents demanding what is sometimes called commitment; (5) it addresses a wide public, but may tend to confer some special role of leadership on intellectuals. 1<br />
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The "-isms" that have dominated the nineteenth and twentieth centuries may suggest that "ideologies are no older than the word itself - that they belong essentially to a period in which secular faith has increasingly replaced traditional religious faith" (emphasis added). 2<br />
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Britannica points out certain similarities between any "ideology" and a "religion", since both are concerned with questions of truth and questions of conduct,<br />
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but the differences are perhaps more important... A religious theory of reality is constructed in terms of a divine order and is seldom, like that of the ideologist, centered on this world alone. A religion may present a vision of a just society, but it cannot easily have a practical political program. The emphasis of religion is on faith and worship; its appeal is to inwardness and its aim is purification of the human spirit. An ideology speaks to the group, the nation or the class. Some religions acknowledge their debt to revelation, whereas ideology always believes, however mistakenly, that is lives by reason. Both demand commitment. 3<br />
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However, with regard to Islam, one may be some reservations about the distinctions between ideologies and religions presented in Britannica's article, since Muslims believe that Islam presents a whole way of life in this world and following it is a condition for the rewards of the eternal life to come. Purification of the spirit cannot be isolated from conducting human relations with others in this world, and both interact in the Islamic perspective of faith and righteousness.<br />
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As for "democracy" in particular, it is the ideology that has survived despite a general cooling in the fervor for ideologies as comprehensive intellectual tools for change. Democracy has maintained its common appeal to the modern human mind, at least with regards to its basic principles, in spite of the considerable criticism that it has been facing conceptually and practically, from its own supporters as well as its opponents. Derived from the Greek words "demos" (the people) and "kratia" (rule), used to describe early democratic forms of government developed in the sixth-century B.C.E. Greek city-states, the term has been defined in a condensed way to mean "the government of the people, by the people, for the people". It originally designates "a government where the people share in directing the activities of the state, as distinct from governments controlled by a single class, select group or autocrat", according to the New Columbia Encyclopedia, but<br />
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has been expanded to describe a philosophy that insists on the right and the capacity of a people, acting either directly or through representatives, to control their situations for their own purposes. Such a philosophy places a high value of the equality of individuals and would free people as far as possible from restraints not self-imposed. It insists that necessary restraints be imposed by the consent of the majority and that they conform to the principle of equality. 4<br />
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Natural Law, Social Contract<br />
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Freedom and equality of all citizens or even all human beings represent the cornerstones of democracy. A doctrine of "natural law" that supersedes and prevails over any state law developed the idea of natural rights, such as the rights of self-preservation, which in turn was used to support the rights of citizens and human beings. Another support for natural human rights was provided by the idea of "the social contract" that binds both the ruler and the people by reciprocal obligations, in the view of the British philosopher John Locke (1632-1704) and the Swiss-born philosopher Jean Jacques Rousseau (1712-1778).<br />
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Representation, Elections, and Party Systems<br />
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Because direct democracy is difficult or even impossible to practice in any relatively wide and populous country, representation has become an essential principal and practice in democracy. Elections and political parties have provided the mechanism for the representation of the people in directing the main activities of the state, especially the executive and the legislative branches. Universal suffrage and the multi-party system are significant features in the democratic process, whatever disadvantages each may have.<br />
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Dilemmas have always emerged for representative body in considering the parallel and sometimes the sharply contradictory interest demands of the: individual versus society as a whole; elite versus the masses; majority versus the minority and vice versa; political democracy, economic development and private enterprise on one hand and social justice, human development and environmental preservation on the other. In addition, and perhaps more importantly, a continuous challenge meets any ideology that is by nature fixed in its fundamentals in the face of unceasing change in any human society, which requires dynamic creativity and continuous reconsideration of priorities and re-designation of strategies. Meanwhile, the state of constant elections often leads to a preference for short-term compromises and appeasing the masses, and allows pressure groups and lobbies to act vigorously - not always for the public interest or the mainstream benefit.<br />
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Moreover, while the mass media provide democracy with amazingly efficient and effective means of communication between the political leadership and the masses, these marvelous channels can be easily tempted professionally or financially to be means of public misguidance.<br />
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Democracy Stimulates Differences but Organizes Opposition<br />
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Democracy represents an ideal of justice, as well as a form of government. It develops a belief that freedom and equality are inherently good and that democratic participation in ruling secures, deepens and enhances human dignity. Democracy starts in the family and at school, and both should function in a way that nurtures democracy in a child's behavior. Democracy is presented in another sense as a comprehensive way of life, not merely a political system.<br />
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However, freedom of expression and assembly are essential for the life and flourishing of democracy. No democracy can exist without securing full rights for the opposition. James Madison (1751-1836), the fourth president of the U.S. (1809-1917), once wrote, "Liberty is to faction as air to fire." Freedom that promotes faction is valuable since false consensus or disappearance of differences may mean tyranny or stagnation. A democracy cannot deserve such a name if no differences or opposition exists. Yet, differences and opposition must be handled legitimately, without moral or physical assaults against opponents. Since democracy means freedom and equality, individual and group differences will always emerge, and this is healthy, as long as it is practiced properly.<br />
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Political Democracy and Social Justice<br />
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Modern democracies believe now, differently from what was established theoretically and practically before, that an interference of the state in the economy (to some degree without sacrificing the essence of democracy) may sometimes be necessary in order to deal with difficult problems like a severe recession, or to secure social justice, "The New Deal" promoted by President F.D. Roosevelt (1933-1945) to handle the U.S. recession in the 1930s is landmark in this respect. Western democracies have advocated and practiced to different degrees the concept of a "welfare state", especially when political parties with various socialistic tendencies rule.<br />
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Contradictions of the Democratic West<br />
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Democracy has to be universal for all of humanity: the rich and the poor, the developed and the developing. Exporting tobacco to other countries without a health warning; shipping food, medicine, chemicals and other products without expiration dates; ignoring the safety precautions or the inevitable harm of certain industries as long as they are established in other countries; and moving the nuclear waste to the open seas - a common property of all humanity - all such actions are not only undemocratic but are anti-democratic. As emphasized by Thomas L. Pangla, a professor of political science at the University of Toronto, in his book The Ennobling of Democracy: The Challenge of the Postmodern Age5, liberal democracy is forced to re-examine its internal structure and fundamental aims, especially after being deprived of its traditional enemy at the end of the Cold War. In the author's view, a significant negative in the postmodern age has been the "moral relativism" of many mainstream Western intellectuals. Pangla writes,<br />
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Philosophers of modernity, from Spinoza to Locke to Kant and even Hegel, spoke not simply of human rights but emphatically of 'natural rights', issued in moral 'laws of nature's God', and accompanied by such foundational concepts as the 'state of nature', 'the social contract', and 'the categorical imperative'. Nothing characterizes the spiritual climate of the West today so much as the persuasive disbelief in these once all-powerful philosophical pillars of modernity. Our philosophical currents are negative, skeptical, disillusioned. The postmodern is not 'what exists after modernity'; it is rather the state of being entangled in modernity, as something from which we cannot escape but in which we can no longer put on final faith… The cultural, moral, religious and even the civic permission of the Enlightenment were fulfilled in a much more ambiguous and controversial fashion than the mathematical, economic, and technological promises. The great attempts by the political philosophers of the Enlightenment to provide systematic, rational and generally acceptable foundations for public and private existence have proved to be inadequate. This is by no means to say that they have been altogether a failure.<br />
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He argues that a serious challenge has been posed to postmodernism by the emerging democracies of Eastern Europe which make demands on Western thought that post-modernism has been unable to meet6. Along a similar line, Aslam Munjee has written The Rape of a Noble Ideology: U.S.A. in Perspective 1783-1985. 7<br />
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Although all of humanity lives in an era of globalism through the fascinating technology of transportation, communication, and information, and thus are all human beings are living in one village or "riding the same boat", egotistic attitudes and visions dominate international relations - especially the material and cultural relations - between developed and developing countries. Instead of military power, the developed West uses its economic and technological superiority to obtain "secure" markets for its products, and "security" is defined by the West on its own political and ideological terms.<br />
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One may be reminded of an earlier challenge to the West before the postmodern age: that of previously colonized countries that became independent and looked to their former colonizers for advice and help in developing and modernizing the political, economic and social systems within their countries.<br />
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Democracy in Developing Societies<br />
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"In the industrialized countries of the West," A.H. Somjee points out in his book The Democratic Process in a Developing Society, 8<br />
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economic development, urbanization and some measure of social equality preceded the formation of democratic institutions. In some of the developing countries, on the other hand, this process has been reversed. There, the strategy of economic development at the expense of political liberation has not found many supporters. For such countries, a slow pace of economic advancement through the democratic process in not the only problem.<br />
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However, "although so far very few of these (developing) societies have been able to sustain and strengthen their liberal institutions", the author continues, "their gradual democratization is as likely to take place as their liberal institutions". In his preface, Somjee refers to Robert Dahl's suggestion that the democratic process is essentially concerned with two sets of related activities: exercising influence on leaders, and making governments responsive and accountable. Yet, Somjee underlines something distinctive in a developing society:<br />
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Within the situation of a developing country like India, however, the term "democratic process" has to mean more than that. To be able to attain the position referred to by Dahl, first of all the individual must be released from the constraints of the primary groups to which he (/she) is born, so that he (/she) may exercise his (/her) political choice in an uninhibited fashion. Simultaneously, the democratic process has to help him (/her) to grow in understanding and capacity, so that by trial and error and working in concert with his (/her) fellow men (women), he (/she) can learn and use his (/her) new political status to demand effective solutions to the problems which afflict them (emphasis added).<br />
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As examples for the challenges that the democratic process faces in India, the author notes: "With the exception of its top leadership, the main interest of the Congress Party as an organization was to line up the votes of the Christian and Muslims rather than involve them in the wider democratic process of India".9 He adds:<br />
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The survival of the democratic process in any society depends on its ability to address itself effectively to its basic problems. But this it can do only with the help of party organizations. No matter how conscious or involved the electorate may be, it cannot take the place of party organizations. It can merely observe, evaluate and replace one party by another. While the democratic process may be said to have struck root in India, the state of party organizations, on which its survival depends, is far from satisfactory. 10<br />
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However, there is no available framework that secures equal rights and responsibilities for all individuals and groups in contemporary pluralism better than democracy, and there is no other framework that makes possible self-criticism and self-correction within the system itself and while it is functioning.<br />
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Islam: A Faith and Worship,<br />
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As Well As a Comprehensive Way of Life<br />
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Islam is a religion, not a mere political system; it appeals primarily to the inwardness of the human mind and spirit, the promises the whole fulfillment of every individual and absolute justice in the eternal life to come. However, it requires that the individual's spiritual development be represented and reflected in reforming personal behavior and social relations, in order to prove innate change and achieve salvation with its eternal rewards. Islam not only has a vision of a just society, but also presents general principles of a whole way of life for the individual, the family, the society, the state, and the world relations in order to secure balance and justice in the whole human sphere. It offers the basic moral and organization rules for relations between man and woman, between the elderly and the young in the nuclear and extended family, and in the society, between the haves and the have-nots, between the rulers and the ruled, and between Muslims and others within the local society and throughout the world. Like ideologies, Islam does not provide detailed practicalities and programs, since such details are changeable to fit unceasing change in human circumstances in different times and places. Islam allows extensive room for the creativity of the human mind to cope with emerging changes, for the human mind is God's gift to be fully used and developed, it should not be restricted or crippled by that other gift of God, His guiding messages. It is the same One God who created the human being, and who grants him or her spiritual, moral, and intellectual faculties, and to whom He has sent His guiding messages as well, both are made in accordance with the all truth. 11 Thus, no contradiction between both may exist; “And so set your face (and direct yourself) sincerely towards the faith, which is in accordance with the nature upon which God has originated human beings...”12 God’s messages aim to develop the human being in his or her totality: spiritually, morally, intellectually, physically, individually and socially, and to guard him or her against egotism without suppressing or pattemizing human individuality and personal creativity. Divine guidance develops individuals through to their full spiritual potential instead of being deformed by selfish greed in a material civilization—as the American philosopher John Dewey has sharply pointed out.13<br />
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Therefore, Islam can be presented to and dealt with by a non-Muslim as an ideology, with some flexibility in using the term since it was coined for human ideas, or as general principles for a comprehensive way of life. Naturally, however, the intellectual conviction cannot provide the same moral depth, width and constancy as a religious commitment, which looks for the acceptance of the Absolute Supreme and the reward of eternity. Freedom and equality for all human beings are, for the believers in God, definite results of the belief in the One who is the only distinctive and supreme “the One to whom all greatness belongs,”14 “there is nothing like unto him,”15 “there is nothing that could be compared with Him.” 16 All human beings are equally God’s creation, and each is free since he or she is only subject to God’s physical and moral laws, and each is equal to any other human being. Caliph ‘Umar (13-23H/634-44 C.E.) tersely addressed the Muslim governor of Egypt whose son beat an Egyptian child, “Since when did you impose slavery on human beings while their mothers bore them free!” 17<br />
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However, the religious dimension in the Islamic ideology or plan, of individual and social, local and global reform, does not mean the establishment of a theocracy. There is no clergy in Islam; any intelligent human being who knows the language and the style can understand and interpret God’s message and no supernatural or metaphysical power can be required or claimed for such a work.<br />
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God’s message has ‘been preserved and made known publicly through centuries; and no human being can add to it or detract from it. The ideology of Islam, if we may say so, is not totalitarian. It does not dictate details that dominate every moment or make an imperative for any human thought and move, nor does it claim to provide a definitive prescription in advance for every specific problem that may emerge at any time in the future. Islam presents the essential guidance that allows the creativity of the human mind to conceive, infer from, and build upon it. The ruling authorities cannot monopolize providing the interpretation of the divine guidance or offer new solutions for emerging problems from above without involving the people, and every sane adult has the right to participate in such a process.<br />
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Human Dignity<br />
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Human freedom and equality are fundamental in any democracy. Similarly, Islam considers “human dignity” fundamental to its guidance for the right way of life. The Quran reads: “We have indeed conferred dignity on the children of Adam, and carried them on land and sea, and provided for them sustenance out of the good things of life, and favored them far above most of Our creation” (emphasis added). 18 All the children of Adam, whatever their race, ethnicity, gender, age, social status and beliefs may be, have been granted dignity by their Creator without any distinction, and this human dignity must be secured and maintained by His guidance and laws through the Muslim teachers and authorities, and should never be subjected to violation or declination. Human dignity is comprehensive; it encompasses all human dimensions: spiritual, moral, intellectual and physical. Sustenance from the good things of life must be secured for every human being through fair conditions of work and decent social welfare for those who cannot work temporarily or permanently. Freedom to move from one place to another is an essential feature of human dignity that fulfills the universality of the human creature with his or her unique spiritual, moral, and intellectual potential. Any restrictions in this respect within the country or throughout the world must be considered against human dignity.<br />
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Human dignity comprises the fulfillment of obligations as well as the security of rights. Thus, the Quran uses the word “dignity” to underscore the correspondent human rights and obligations, which should be together carried out to secure the human dignity. Thus, a selfish view of freedom or human rights (which was noticed, for example, in French society after the 1789 revolution and in some Eastern European societies after the collapse of communism) can be avoided.<br />
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Early jurists gathered out from the various rules of Islamic Law (shari’a) held that its goal is securing and developing the human being in these five basic areas: life, family and children, mind, freedom of faith, and rights of ownership whether private or public. Human dignity is supported in Islam by educational and organizational measures, and is not presented as empty words, mere rhetoric or personal piety.<br />
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Shura in the Islamic Way of Life<br />
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Islam teaches that God alone is the One who is All-knowing, All-powerful and must be obeyed unconditionally according to a genuine conviction and belief. 19 Human beings have relative knowledge and no absolute power. They are all equal and enjoy dignity granted to them by God since their creation, and each is accountable in this life and in the life to come for his or her deeds. Every matter, even the faith itself, should rely on one’s conviction about what is right and what is wrong without any coercion or intimidation. As the Quran says, “No coercion is [allowed] in matters of faith.” 20 Based on these beliefs, any human being cannot decide arbitrarily and independently a matter that concerns others and not himself or herself alone, nor claim if he or she does so, an immunity from accountability. The Quran makes “shura” or “participation with others in making a decision that concerns them,” subsequent to and a consequence of the faith in God. It represents the positive response to His message and comes next to making prayers to Him, “and those, who respond to [the call of] their Lord, and keep up the prayers, and whose rule in a matter [of common concern] comes out of consultation among themselves...” (emphasis added). 21 The initiative of involving others in making a decision of common interest has to come from those who are responsible for leadership and making such decisions. However, those concerned people take the initiative to offer their nasiha (advice) to the leadership in a suitable way when they find this necessary, since giving advice is an obligation of every individual towards leaders and the public as well “a’imat al-Muslimin wa ‘ammatihim,” according to a tradition of the Prophet reported by Muslims. Enjoining the doing of what is right and good and forbidding the doing of what is wrong and evil is the responsibility of the state authorities as well as the people and any group of them. 22<br />
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Shura is not limited to the political field; it has to be developed starting with the family base to be a general way of life in all areas. Spouses, even in the case of divorce, have to conduct family matters “by mutual consent and counsel” (emphasis added). 23 Both requirements have to be fulfilled together without split, since consent must be based on mutual consultation and not taken for granted, and consultation should lead to mutual consent and not be exercised as a superficial formality. The child has to be educated to express himself or herself freely but properly about what ought to be done or avoided. 24 The family and the school have essential roles in developing shura as a way of life.<br />
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Shura means a serious and effective participation in making a decision, not merely a ceremonial procedure. The Quran addresses the Prophet who received divine revelation to rely on shura in making decisions concerning common matters for which no specific revelation had come: “and take counsel with them in all matters of common concern; then, when you have made a decision (accordingly), place your trust in God.” 25 If the prophet is addressed to involve the believers in decision-making regarding a common matter for which no specific revelation exists, all the believers a fortiori must follow this teaching. The distinguished Andalusian Quranic commentator Ibn ‘Atiyya (d. 546H/1151 C.E.) stated his commentary on this verse: “Shura is one of the basics of Islamic law (shari’a), and a mandatory rule; and any [who is entrusted with a public authority] who does not take the counsel of those who have knowledge and are conscious of God, should be dismissed from his [or her public] position, and there is no argument about that.” 26<br />
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The Prophet consulted his Companions when he confronted his enemies from Quraysh who challenged him and camped near Medina. In accordance with their opinions, he decided to meet his enemies in the battle of Badr in the year 1 H./622 C. E. Later, the Prophet also consulted his Companions about whether to go out of Medina to meet the attacking army or to stay in and defend the city when they attacked; he followed the majority opinion and met them in the battle of Uhud in 3H./624 C.E. In the attack of a tribal coalition against Medina in the year 5H./626 C.E., when the Prophet’s suggestion to give an attacking tribe some of its fruits to persuade their withdrawal was not approved by some of his Companions, he went along with them. Even in his private life, when his wife ‘A’isha faced a false accusation shortly afterwards, he asked his Companions for their opinions. Later on, in the year 23 H./644 C.E., as soon as Caliph ‘Umar was stabbed, he appointed a committee to discuss, among themselves and with the people, who would succeed him; and their decision had to be made by the majority.<br />
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It is obvious from the previously-mentioned verse [Quran 3:159], that any decision made should be based on the results of shura. It is evident in the historical events that the decisions taken were based on the opinions of the majority. Although the minority or even a single person may be right and the majority may be wrong, reliance on majority opinion is the only reasonable and acceptable procedure among human beings, for the risk of error in such a case is far less than in an individual or minority opinion. Freedom of expression and freedom of assembly are essential to determine the right decision among different views, and opposition is naturally indispensable for the life and efficiency of shura.<br />
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Besides, the courts, especially a supreme or constitutional court, can always check the constitutionality and legality of any decision. In case of any violation of the general principles of the Islamic Law (shari’a), any decision made by any authority can be overturned by courts.<br />
Shura in the Political Life<br />
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Everyone has the right and obligation to participate in deciding who will be their leaders and representatives by shura, and the elected public bodies must reach their decisions by shura. The Quran states that a majority of human beings may not always be on the right track (see, for example, 2:243, 6:116, 7:187, 11:17. 17:89, and 37:71), but it never teaches that a majority of reasonable and sincere people can be less reliable and more erring than an individual or a minority among them; this is sharply pointed out by Muhammad Abduh and Muhammad Rashid Rida in their prominent commentary on the Quran. 27 The majority can make mistakes, but making mistakes is human and humans are only required to make serious efforts to determine what is right and to avoid mistakes, making use of accumulated human knowledge and experience about the discussed matter. Such requirements can be met far better in a majority decision. As previously mentioned, many precedents can be found in the life of the Prophet and the early Caliphs about decisions made according to the majority even if they differed from the leader’s view. Islam teaches that an individual must adhere to the society or community (al-jama’d), and the majority can only be identified in such a case. A Prophet’s tradition urges one to follow the most overwhelming majority (al-sawad al-a’zam) in case of a serious split (reported by Ibn Hanbal and Ibn Majah).<br />
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The primary area for shura is in choosing the head of the state. In our times, the state leader may be directly chosen by the people or by their elected representatives, and may be the head of the executive branch, or just a symbol for the state while the actual authority is given to the prime minister. In the last case, the prime minister is the leader of the political party whose candidates have won the majority of the seats of the representative body, which may also be called the “parliament.” The Quran states: “O you have attained to faith! Obey God, and obey the Conveyor of the Message [of God] and those from among you who have been entrusted with authority by you; and if you are at variance over any matter, refer it to God and the Conveyor of the Message [of God] if you believe in God and the Last day; this is advantageous [for your human relations] and most appropriate for reaching what is right” (emphasis added). 28 The verse indicates that those who are in authority should be those “from among you who are entrusted with authority by you” (ulu al-amr minkum). This may remind us of the characterization of democracy as establishing “the government of the people by the people for the people.”<br />
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While a democratic decision has to comply with “imagined” natural human rights or a social contact as a safeguard against any possible majority injustice, Muslims and those who are entrusted with authority “from among them, by them” are bound by the goals and general principles of shari’a that secure human dignity, and guard and develop for all human beings: their life, families and children, minds, freedom of faith and ownership of private or public property.<br />
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According to the Islamic historical precedents, there is a real binding contract—not a fictitious one—between the ruler and the ruled. The mutual pledge, which was called “bay’a,” holds the ruler responsible for assuring the supremacy of God’s law (shari’a) and justice, securing human dignity, serving the public interest, and fulfilling the entire duties of the position, while it holds the people responsible for supporting the ruler, obeying his decisions that comply with God’s law, and fulfilling their obligations. 29<br />
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The preceding verse implies that those who are entrusted with authority by the people form “organizational bodies” are not considered mere individuals, since they are always referred to in the Quran in the plural [see 4:59, 83].<br />
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Moreover, differences may naturally emerge within these bodies that which are entrusted with authority, or between them and the people or groups of them. The parties at variance are referred to the guidance of God and the Conveyor of His message, which may be presented and decided in the most appropriate way, whenever this becomes necessary, by a supreme court.<br />
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The head of the state can he elected directly by the- people or by the parliamentary representatives of the people, or can be nominated by these representatives and introduced to the public vote. Any procedure can be followed according to its own merits and to the given circumstances, and Islam accepts that which is in the interest of the people. 30 Early Caliphs were chosen primarily from a narrow circle and vested by bay’a, then the chosen Caliphs would go to the public to get their acceptance through the public bay’a. As previously indicated, bay’a is a mutual pledge: from the ruler to follow the Islamic Law and satisfy the public, and from the people to support the ruler and advise him.<br />
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Other Areas for Shura<br />
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* Shura has a role in the election of the people’s representatives in the parliamentary body—or bodies—and its practice of legislation, guarding the public interest through checking the executive exercise of power, and pursuing the people’s concerns. When the principle of “one person, one vote” fails to secure a fair representation of any group: ethnic, religious or social (i.e., women), justice (the main goal of shari’a) has to be secured by appropriate means in the given circumstances, such as assigning for each of such groups a certain number of seats in proportion to their size, which would be exclusively contested in certain constituencies or in the country as a whole by those who are related to the group, as some democratic ideas or practices have indicated. In addition, a limited number of seats, which should represent a minority in the whole parliament, may be occupied by elected representatives of professional or social organizations. Continuous democratic experiences always contribute ways for reaching the best possible representation of the people and their diverse structure and interests.<br />
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*Discussions, hearings, and reaching decisions by the representative body and its committees, within themselves, with the executive bodies or with other organizations or individuals in relation to any public concern, represent a vital area for the practice of shura.<br />
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*A significant practice of shura may occur if public referendum is found appropriate in certain matters of special importance, which may be decided by the legislature or by a required number of voters through an indicated procedure.<br />
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*In the executive branch and its departments, shura naturally has its place in the discussions and decisions.<br />
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*Shura has also to be practiced in the elections of leaders and boards in workers’, professionals’ and students’ unions, and in the discussions and decisions of these elected bodies, and in any wider conference they may arrange.<br />
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*Technical and professional shura ought to be conducted in schools, hospitals, factories, companies or any other business.<br />
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*In the courts, shura is followed when there is more than one judge ruling over the case, or when the jury system is applied.<br />
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Voting<br />
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The democratic mechanism in elections and decision-making is voting, and its known and accepted form is “one person, one vote.” This procedure was suggested by Caliph ‘Umar for the committee<br />
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that he appointed to determine who would succeed him as Caliph after being stabbed. It was further evident from many historical precedents—of which some have been previously mentioned—that the Prophet and the early Caliphs followed the visible majority in making their decisions. The above-mentioned tradition of the Prophet teaches that one has to follow the overwhelming majority (al-sawad al-a’ zam) when there is a serious spilt.<br />
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To those who argue that “one person, one vote” makes the judgment of the most knowledgeable person equal to that of the most ignorant one, one may reply by saying that, in relation to the common interest of the people, any adult with common sense and civic abilities and experience can make a judgment. Campaigns that support different candidates’ views and the mass media provide valuable information for a serious voter. Any discrimination in the votes, on whatever grounds, may be arbitrary. Judgment about a public matter of an uneducated but experienced person may be more sound than that of an inexperienced university graduate.<br />
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Women are equal to men in public responsibilities as the Quran explicitly states: “And the believers, both men and women, are in charge of [and responsible for] one another: they all enjoin the doing of what is right and good and forbid the doing of what is wrong and evil... ”31 Women’s views regarding who should succeed Caliph ‘Umar were pursued, even those of women who were staying in their homes. 32<br />
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The notable commentator on the Quran Ibn Jarir al-Tabari [d. 310H./922 C.E] and the prominent jurist Ibn Hazm [d. 450CH./668 C.E.] stated that a woman can occupy the distinguished position of a judge, if she is qualified for it.” 33 The Quranic verse about making a male witness equal to two female witnesses in a credit contract indicates that this is meant when a woman might not be familiar with such transactions and their legal requirements, “so that if one of them should make a mistake the other could remind her” [2:82]. It is obvious from the Quranic text, the historical social context, and the jurisprudential principle that: “a legal rule follows its reason: if the reason continues to exist, the rule holds, and if the reason ceases to exist the rule is not applied”—all this makes it obvious that the verse does not address educated or business-experienced women, nor address common human interests which do not require specialization.<br />
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The distinguished jurist Ibn al-Qayyim [d. 751H./1350 C.E.] indicated in his book, al-Turuq al-Hukmiyya (Ways of Ruling), as well as other jurists, that this rule does not apply to the testimony of a woman in other areas that she may know well.34 If some jurists stated that a woman could be a judge, then the verse about her testimony cannot be understood as a general rule for the whole gender in all times and places.<br />
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Candidacy<br />
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Elections require several candidates from whom to chose for a position. Caliph “Umar nominated six distinguished persons from which one might be chosen as a candidate for the caliphate to succeed him. Some argue against such a procedure from an Islamic point of view, arguing that the Prophet said he “would not appoint in a public position one who had asked for it.” 35 According to scholars in this field and jurists, this is interpreted as a warning against asking for a public position merely for a personal benefit without considering its responsibilities and the required capabilities for fulfilling them. One who is capable for a public position, fully aware of its responsibilities, and thinks that he or she can fulfill them and commits himself or herself to do so, can ask for the position and mention his or her qualifications for it, as the Prophets Yusuf [Joseph] and Sulayman [Solomon] did. Yusuf said to the King of Egypt: “Set me in charge of the store-houses of the land, I am a knowing and honest guardian” [12:55], and Sulayman prayed: “O my Lord! Forgive me and grant me a kingdom such as may not befall anyone after me” [38:35]. It goes without saying that presenting the candidate’s merits and capability for the position, and criticizing others’ in capabilities should follow the legal and ethical principles of Islam. The requirements for a candidate, or what may bar a person from a candidacy can be decided in the light of Islamic legal and moral teachings, and according to social circumstances.<br />
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In Islam, women may be members of the parliament, ministers, judges, and-military and police officers, according to their merits and credentials, since they enjoy equal rights and responsibilities to men in joining the doing of what is right and good and forbidding what is wrong and evil. 36 Non-Muslims represent an inseparable part of the society and the state and have the right and duty to occupy positions in the executive, legislative and judicial branches and in the military and police as per their merits and credentials, according to the Prophet’s constitutional document in Medina and several historical precedents. A modern state is ruled by bodies, not by individuals, and non-Muslims would represent in any body their size and weight in the society. The prominent Shafi’i jurist al-Mawardi (d. 456H/1068 C.E.) stated that a Caliph can have a non-Muslim executive minister.37 Non-Muslims were known as ministers and top officials in Islamic states such as Egypt and Muslim Spain. As for a non-Muslim judge, he or she has to apply the state code of laws according to whatever his or her beliefs may be. However, the areas that are related or close to the faith—such as family matters and waqf (a property of which the revenues are permanently allotted to charity or certain beneficiaries) can be assigned to a judge of the litigant’s faith.<br />
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Multi-Party System, the Opposition<br />
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Political parties are essential for democracy, as they help people form their views and choices about persons or policies. Besides, the individual finds himself or herself helpless to oppose governmental authority, especially in a modem state with its enormous power provided by advanced technology in suppressing opposition and in influencing public opinion. The multi-party system has proved to be the most—if not the only—democratic formula in this respect. The one-party system has never allowed any real or effective opposition within itself, and such an opposition can never grow outside from it individuals who have no vehicle to contact the masses, and no power as individuals to challenge the government with all its authorities and oppressive measures.<br />
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Islam secures the right of assembly, and the Quran urges that groups may be formed to enjoin the doing of what is right and good and forbid what is wrong and evil, which is the essence of politics: “And let there be from among you a community (umma) that calls to good and enjoins the doing of what is right and forbids the doing of what is wrong” [3:104]. The word umma used in the verse may not always mean the whole community but just a group of people,38 especially when the word is connected with the preposition “from,” as in the above mentioned verses: “from among you...(minkum).” This need not hurt the fundamental unity of the people, since political differences are human and inevitable, and thus should not affect the public unity if they are properly handled in objective and ethical ways. As politics represent an area of human thinking and judgment and discretion (ijtihad), the Quran assumes that Muslims may face differences and even disputes,39 and they have to settle them according to the guidance of the Quran and the Sunna. Different legitimate approaches towards the understanding and interpretation of the divine texts and implementing them may naturally arise. Early Muslims had their conceptual differences from time to time, and they argued about the state leadership after the Prophet’s death. Their political differences were represented in certain groups, which freely and openly expressed their diverse views on that occasion in a public meeting at al-Saqifa. Later, Muslims had several theological groups with different political concepts, as they had their different jurisprudent! al schools, and such differences should not by any means hurt the public unity, when they are objectively and ethically tackled.<br />
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Accordingly, Muslims can form several Islamic political parties: all of them are committed to Islam, but each with its own concepts or methods of political activity, or with different programs of reform when they rule. Although establishing parties on ethnic grounds or for personal or family considerations ought not to be encouraged from the Islamic point of view—especially among Muslims—this may be acceptable in given circumstances.<br />
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Non-Muslims and secularists can have their political parties to present their views, and defend their interests and guard the human rights and dignity of all the children of Adam as the Quran teaches. Women can join or form the party they like. Political fronts and alliances may involve Islamic parties and others whenever this may be beneficial for the Muslims and the entire people. As well, coalitions can gather various parties, including Islamic ones, to form a government. Such a diversity in political thinking, concerns, and activities within the people’s unity represents a fundamental organizational tool for human pluralism, in order to secure and defend the dignity of all children of Adam.<br />
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Opposition is indispensable in a democratic system, and should not raise doubts to the Muslim mind. It is needed to scrutinize the government’s activities, and to be ready to replace it if it loses the confidence of the people. Opposition does not oppose for the sake of opposition; it should support the public unity during national crisis.<br />
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However, opposition may not be efficient or effective when the political parties become so many that forming a coalition to govern or a weighty opposition would be problematic. This is a challenge for the multi-party system, which some contemporary democracies are facing and suffering from. It may be overcome through political prudence and moral responsibility rather than by any legal restriction that may be arbitrarily decided or executed.<br />
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Legislation; Separation of Powers<br />
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Some Muslims may argue that, since God is the Lawgiver, there should not be a legislative body in an Islamic state. In fact, the legislature specifies and puts in detail the required laws, while the Quran and Sunna present general principles and certain rules. Even in the case of such particular rules in the Quran or the Sunna, different interpretations and jurisprudential views might arise about a certain text on the grounds of its language and its relation to other relevant texts. It is essential that a certain interpretation or jurisprudential view should be adopted by the state as a law, and this has to be decided by the legislature, so that the courts may not be left to different rules that may be applied in the same case according to the views and discretion of different judges—a complaint the well known writer Ibn al-Muqaffa’ [d. 142H./759 C.E.] made in his time.40<br />
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Besides, there is extensive room for what is allowed by shari’a “al-mubah,” and such an enormous area of allowed matters ought to be organized in a certain way, making any of them mandatory, forbidden, or optional according to the changing circumstances in different times and places. Public interest has its consideration in introducing new laws, which were not specified in the Quran and Sunna, but which are needed in a certain time or place, and which do, not contradict any other specific rule in the divine sources, but can be supported by the general goals and principles of shari’a. Many laws are required in a modem state in various areas such as traffic, irrigation, construction, roads, transportation, industry, business, currency, importing and exporting, public health,<br />
<br />
education, and so on, and they must only be provided according to the consideration of public interest or in the light of the general goals and principles of shari’a, as there are no specific texts in the Quran and Sunna that directly deal with every emerging need in every time and place.<br />
<br />
The Prophet himself expected that some cases, which may not have a particular corresponding rule in the Quran and Sunna, would face a judge who has to use his own discretion and judgment (ijtihad), which is naturally assisted by the essence of shari’a and guided by its general goals and principles. Such a juristic or judicial discretion, ijtihad, may have to be generalized and codified as a state law, and not left to personal differences of the jurists or judges. Changing circumstances influence the human under-standing of the legal text, and develop new legitimate needs for legislation. Considering the goals and general principles of the Islamic law in responding to changing social needs has been called in the Islamic law: “the conduct of the state policies according to shari’a (al-siyasa al-shari’iyya).” The distinguished jurist Ibn al-Qayyim wrote:<br />
<br />
A debate took place between (the jurist) Ibn Aqil and another jurist. Ibn Aqil said, ‘Applying (discretionary) policies is prudence, and is needed and practiced by any leader (imam).’ Another (jurist) said, ‘No policy (siyasa) should be applied except what abides by shari’a. Ibn Aqil said, siyasa (which can be described as related to shari’a) represent actions that make people nearer to what is good and further from what is evil, even if such policies were not practiced by the Prophet or included in God’s revelation.’<br />
<br />
Ibn al-Qayyim underlined the lack of true knowledge of shari’a and how it copes with the existing realities, and made this fascinating statement:<br />
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God only sent the conveyors of His message and sent down His revealed books so that people deal with one another with justice. Wherever a sign of truth appears, and an evidence of justice rises—by any way, there is God’s law and command. God has only indicated through the ways that he gave as laws [by revelation] that His purpose is to establish justice and to secure it in people’s behavior: and thus any way that makes the truth clear and justice recognized should be followed in ruling... We do not see that a just policy may differ from the comprehensive shari’a, but it is merely a part of shari’a, and calling it ‘policy, siyasa’ is merely a term, since it is just inseparable from shari’a. 41<br />
<br />
The legislature, then, is necessary and legitimate in a modern Islamic state. It also watches the practices of the executive body, enquires about any failure and introduces any necessary legislation for reform. The principle of “checks and balances” would be helpful in organizing the state bodies and their powers, and guarding the public interest. The separation of the legislative and the executive in their functions, should allow channels of cooperation and should not create a climate of confrontation. The moral and spiritual dimension in the politics of an Islamic state may help organizationally and psychologically to develop the essential co-operation between the two branches. As for the judiciary, it should be independent and protected against any interference or pressure.<br />
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Contemporary mass communications provide a valuable vehicle for public information, education and expression. Talk shows, panel discussions, movies, series, songs and other entertainment programs also have their impact on the public attitudes in the various areas of life. I limit myself here to the political side.<br />
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Any established means of mass communication must be secured for all. This right may be organized, but never restricted. Freedom of searching for information from different sources including the governmental authorities should also be secured. Legal and ethical safeguards ought not to hinder creativity. The media can help the readers and the audience become more aware of the political issues, especially during election campaigns, and this would make them more capable of a right decision. Any new legislation or any public measure may be more successful in achieving its objective if it is preceded, combined and followed by information and education of the people through the media. According to the Quran, God’s guidance has to be clarified to a person before being responsible for a deliberate deviation from it [e.g., 4:115; 47:25, 33]. Those who are entrusted with authority<br />
<br />
by the people have to respond to people’s questions about their practices, while the people have the responsibility to look for the information from the proper sources and avoid rumor traps by using their common sense and moral values [Quran 4:83; 49:6-8]. If any of the mass media is run by the government in a way or another, political parties and contestants for public offices should have equal opportunities to address the people.<br />
<br />
However, rights go hand-in-hand with responsibilities. Modern technology has endowed the media, both within the country and universally, with a formidable power that ought to have ethical and legal safeguards. A universal document and supervision may be needed. Heavy pressures on the private media come from wealthy and influential contributors and advertisers. It is a real challenge for the modern world to benefit from this huge technical and psychological power and avoid its excessiveness and abuse. A combination of morality and creativity is essential in such a vital and sensitive area.<br />
Conclusion<br />
<br />
It may be obvious from this presentation that the modern democratic process can be a practical mechanism for securing human rights and dignity for all the children of Adam, implementing the concept of shura and achieving the goals and principles of shari’a in a modern Islamic state, with probably limited constitutional clarifications. The undesirable implication of democracy that “it puts the people’s will above God’s will” is merely theoretical, since democracy works within the dominant socio-cultural background, and Muslims will not accept a decision against their beliefs, as long as they are committed to those beliefs. Catholicism has been maintained in democratic Ireland, and monarchy has been maintained in democratic Britain, where the Queen is the head of the state and the church. Democracy acknowledges that natural human rights supersede any legislation, and in a parallel way, Muslims can always stress the supremacy of God’s guidance ideologically, legally and practically. If one may imagine that the majority of Muslims may turn against the political conduct of an Islamic state, this may be limited to certain practices or governmental terms, not to the Islamic state in principle, and the mechanism of a multi-party system can allow another Islamic party to offer a better experience. If, hypothetically, the majority do not want an Islamic state, how can it be imposed on or defended against its will by a non-democratic government? Setting democracy in opposition to Islam is unfair for both. However, let us deal with a concrete, political democratic process and not talk about theories and hypotheses.<br />
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One should never assume in any way that Muslims who criticize an Islamic leader, party, government, or even state have become non-Muslims or against Islam! Islam is a faith, not a mere political system, and it has won supporters and followers by exhortation and conviction through individual and social behavior and through its civilization. The message of Islam is always to convince not to impose [e.g., Quran 2:256, 10:99, 11:28, 16:125].<br />
<br />
As Muslims should not develop hypothetical and unrealistic fears about a democratic process to implement shura in a contemporary Islamic state, non-Muslims should not have unsubstantial fears about Islam, since it is an ideological and moral safeguard for justice and equal human rights because the Islamic faith deepens the Muslims’ commitment to the human dignity for all the children of Adam. No human rights secured by democracy would be hurt by Islam or Muslims, but would be more observed as a matter of faith.<br />
<br />
What about violent militancy or militant violence that we hear about among some Muslims? I see that a blocking of democratic channels of expression and assembly leads in many cases to explosion. In a democracy, there is no place for violence, and Islamic activism can always present itself through common sense and moral behavior. Violence is used only by those who are initially unable to offer words or deeds, or by those who are suppressed by restrictions and pressures and thus it is impossible for them to do so. Muslims in remote and isolated areas in Africa and Asia have proved through centuries that they can peacefully cohabitate with others, and can peacefully present their message through their words and deeds. <br />
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<br />
Source: cmje.org</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-83594287090241215112011-11-23T05:20:00.000-08:002011-11-23T05:20:43.703-08:00IslamThe neutrality of this article is disputed.<br />
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Islam (الإسلام) is a monotheistic religion that arose in the 7th century based on the religious teachings of a desert preacher named Muhammed; these teachings are contained in the Qur'an. Muslims believe that Muhammed received these teachings from Allah (the Arabic word for God), via the angel Jabril. In addition, the religious beliefs and practices of Islam are based on the Hadith literature, which Muslims believe clarify and explain the teachings of Muhammed.<br />
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Followers of Islam are known as Muslims, sometimes spelled in older English texts as "Moslems". In some older English texts they are referred to as "Muhammadans" or "Mohammadans", but these terms are not commonly used as they incorrectly imply that Muslims worship Muhammad.<br />
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Since Islam is in some ways derived from Judaism and Christianity, it is classified as an Abrahamic faith.<br />
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The meaning of the word Islam<br />
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Islam is an Arabic word meaning "submission (to God)" and is described as a "Deen" in Arabic, meaning "way of life" and/or "religion". It has an etymological relationship to other Arabic words, such as Salaam, meaning "peace". The Arabic word "Muslim" is related to the word Islam and means a "vassal" of God and "one who surrendered" or submits (to God). Muslims see homage to God as a sign of distinction; this term has no negative connotations. Homage means serving the will of God above and beyond one's own goals.<span class="fullpost"><br />
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Beliefs<br />
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Islam has a number of beliefs that it teaches one must adhere to,<br />
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God<br />
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The cornerstone of Islamic faith is a strict belief in monotheism. God is considered one and without an equal. Every chapter of the Qur'an (except for one) begins with "In the name of God, the Beneficent, the Merciful". God describes Himself in Surat al-Ikhlas, (chapter 112): "Say: He is God The One, God The Eternal. He never begot, nor was begotten. There is none comparable to Him." See the entry on the 99 names of Allah for Muslim views on God's attributes.<br />
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Prophets<br />
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Islam teaches that God may reveal His will to mankind though an angel; such recipients of revelation as known as prophets. Islam makes a distinction between people it terms "prophets" and those it terms "messengers". Although all prophets are messengers, not all messengers are prophets.<br />
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Notable prophets include Adam, Noah, Abraham, Moses, Jesus and Muhammad, all belonging to a succession of men guided by God. Muhammad is viewed as the 'Last Messenger' bringing the final message of God to all mankind through the Qur'an. Messengers and prophets were sent to every nation and civilization, and every prophet was given a book for those people. These individuals were mortal humans; Islam demands that a believer accept all of the prophets, making no distinction between them. In the Qur'an, 25 specific prophets are mentioned.<br />
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Islamic law<br />
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The study of scripture is strongly emphasized. The Qur'an is the foremost source of Islamic jurisprudence, and the second is the Sunnah (Life and way of the Prophet). One cannot practice Islam without consulting both texts. From the Sunnah, related but not the same, is the Ahadith (narrations of the Prophet). A hadith is a narration about the life of the Prophet or what he approved - as opposed to his life itself, which is the Sunnah.<br />
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The Day of Judgement<br />
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Also believed is the Day of judgement, in Heaven and Hell, in the Angels, the Jinns (a species of invisible beings), in the existence of magic (strictly forbidden to practice), in the danger of evil eye (also forbidden), and in the mercy, wisdom, and almighty strength of God.<br />
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Revelation of the Qur'an<br />
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Muslims believe that the Qur'an was revealed to Muhammad when Allah (God) sent an angel to dictate a series of revelations to him; Muhammad then recited this to his companions, many of whom were said to have memorized it and written it down on available material. According to Islamic tradition, Muhammad was illiterate; the revelations to Muhammad were later gathered by his companions and followers in book form. Muhammad is considered to be the final prophet, sent to preach the same message as the prophets of Christianity (Jesus) and Judaism (Moses) (and possibly Zoroastrianism and other ancient religions).<br />
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Islamic belief holds that all the prophets successfully taught their nation the same message of the oneness of God. In the past, however, the message of Islam became distorted by later generations and the revealed scripture corrupted, leaving reason for another messenger to be sent. As Muslims believe that Muhammad is the last of a long line of prophets, they have taken his message to be a sacred trust, and have taken great care to ensure the message was assembled and transmitted in a manner that did not betray that trust. Although Muslims make scrupulous efforts to protect and respect the Qur'an, they believe that it is not through their own endeavours, but by the mercy of God that the Qur'an is preserved intact and will never be altered.<br />
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Misc.<br />
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Muslims believe that Muhammad was a truthful man, as were all prophets, and that prophets are incapable of doing wrong actions (or even witnessing wrong actions without speaking against them) by the will of Allah.<br />
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The Six Elements of Belief<br />
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There are several beliefs shared by all Muslims:<br />
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God (in Arabic, Allah)<br />
Angels<br />
Books (sent by God)<br />
Messengers (sent by God)<br />
Day of Judgment<br />
Both good and evil (or more precisely, what people call good and evil) come from God. (Although in terms of Evil, it is more a product of people being misguided by the Devil.)<br />
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Religious authority<br />
There is no official authority who decides whether a person is accepted to, or dismissed from, the community of believers. Islam is open to all, regardless of race, age, gender, or previous beliefs. It is enough to believe in the central beliefs of Islam. This is formally done by reciting the shahada, the statement of belief of Islam, without which a person cannot be classed a Muslim. As no one can split open another's heart to see what's inside, it is enough to believe and say that you are a Muslim, and behave in a manner befitting a Muslim to be accepted into the community of Islam.<br />
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The Five Pillars of Islam<br />
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The Five Pillars of Islam are five basic duties of muslims:<br />
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the recitation and acceptance of the Creed (Shahada)<br />
daily prayer (Salat or Salah)<br />
paying ritual alms (Zakat or Zakah)<br />
observing the fast of Ramadan (Saum or Siyam)<br />
making the pilgrimage to Mecca (Hajj or Haj)<br />
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At least one group believes that Jihad, meaning inner struggle against Satan (greater jihad) or external struggle (lesser jihad), is the "sixth pillar of Islam". Other groups consider "Allegiance to the Imam" to be the so-called sixth pillar of Islam. For more information, see the article entitled Sixth pillar of Islam.<br />
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The Qur'an<br />
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The Qur'an, also spelled Quran or Koran, is the holy book of Islam. Its title means "Recitation" or "Reading". It consists of 114 chapters or Surahs laid out roughly in order of size, the largest being near the front, the smallest near the back. It describes the origins of the Universe, Man, and their relationship to each other and their Creator. It sets out laws for society, morality, economics and many other topics. It is intended for recitation and memorization. The Qur'an is primarily taught from one generation to the next this way. Muslims regard the Qur'an as sacred and inviolable.<br />
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For Muslims, the Qur'an answers questions about daily needs, both spiritual and material. It discusses God and God's Names and attributes; believers and their virtues, and the fate of non-believers (kuffar); Mary, Jesus, and all the other prophets; and even scientific subjects. Muslims do not follow the laws of the Qur'an exclusively; they also follow the examples of the prophet, which is known as the Sunnah, and the understanding of the Qur'an contained in the teachings of the prophet known as the Ahadith. Muslims are taught that God sent down other books. Besides the Qur'an, the others are the book of Ibrahim (now lost) the Law of Moses (the Taurah), the Psalms of David (the Zab�r) and the Gospel of Jesus (the Injil). The Qur'an describes Christians and Jews as "the people of the Book" (ahl al Kit�b). An article on The Bible in Islam is found here.<br />
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The teachings of Islam concern many of the same personages as those of Judaism and Christianity. However, Muslims frequently refer to them using Arabic names which can make it appear they are talking about different people: e.g. Allah for God, Iblis for Satan, Ibrahim for Abraham, etc. A belief in a day of judgment and an afterlife (Akhirah) are also part of Islamic theology.<br />
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The Qur'an is believed to be the word of God, sacred and immutable. Muslims do not touch the book unless in a state of ablution, known as "wudu." Muslims will typically keep it on a high shelf in their room, as a show of respect for the Qur'an, and some carry small versions with them for comfort or security. Only the original Arabic version of it is regarded as the Qur'an; translations are seen as poor shadows of the original's meaning. Critics and some Muslim scholars have stated that at one time there were verses in the Qur'an inspired by Satan, which Muhammad removed after the angel Jibreel revealed their source. These are referred to as The Satanic Verses, but scholars disagree as to whether they existed or if this is a mere fable.<br />
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The Qur'an describes two forms of Jihad ("struggle"). One form, the "Greater Jihad", is described as a struggle with oneself for mastery of the soul, another form, the "Lesser Jihad", is described as a holy war that Muslims are obligated to wage against those who are enemies of Islam. There are differing opinions as to what forms of conflict are considered Jihad. Jihad may only be waged to defend Islam. However, some groups hold that this applies not only to the physical defense of Muslims, but to the reclamation of land once belonging to Muslims, or even the protection of Islam itself against corrupting influences. The idea of Jihad as a violent war has become more popular in the latter half of the 20th century, especially within the Wahabbi movement and in the Islamist movement. According to most forms of Islam, if a person dies in the middle of Jihad, he is sent directly to heaven without punishment for any sins.<br />
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Islam in relation to Judaism and Christianity<br />
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According to Islam, the leaders of both Judaism and Christianity deliberately altered the true word of God, and thus led all of their believers down a false path. In the Qur'an, Allah (God) charges the Jewish people with "falsehood" (Sura 3:71), distortion (4:46), and of being "corrupters of Scripture."<br />
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Some parts of the Qur'an attribute differences between Muslims and non-Muslims to tahref-ma'any, a "corruption of the meaning" of the words. In this view, the Jewish Bible and Christian New Testament are true, but the Jews and Christians misunderstood the meaning of their own Scripture, and thus need the Qur'an to clearly understand the will of God. However, other parts of the Qur'an make clear that many Jews and Christians used deliberately altered versions of their scripture, and had altered the word of God. This belief was developed further in medieval Islamic polemics, and is a mainstream part of both Sunni and Shi'ite Islam today. This is known as the doctrine of tahref-lafzy, "the corruption of the text".<br />
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Historical origin of Islam<br />
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This is discussed in the articles on the History of Islam, and the Life of Prophet Muhammad.<br />
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Muslims are of many different races and (political and ethnic) nationalities. The majority of Muslims are in the countries of South Asia, South-East Asia, Central Asia, northern Africa and the Middle East (much of northern African being thought of as being a part of the Middle East).<br />
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The growth of Islam today<br />
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Islam is the largest religion after Christianity, and currently the fastest growing. It began in the Hejaz region of present-day Saudi Arabia in about 610, and according to adherents.com it now comprises 1.3 billion believers, 23% of the world's population, with almost 2 million believers in the USA. Only 18% of Muslims live in the Arab world, a fifth are found in Sub-Saharan Africa, and the world's largest Muslim community is in Indonesia. There are significant Islamic populations in Europe, the former Soviet Union, and South America.<br />
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Islamic laws<br />
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The Islamic law is called Shariah. Its two main sources are the Qur'an and the Hadith, but also the ijma, the consensus of the community was accepted as a minor source. Qiyas, reasoning by analogy, was used by the law scholars (Mujtahidun) to deal with situations where the sources provided no concrete rules. However, what is today known as Shariah law, has also roots in local customs (Al-urf).<br />
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The Islamic jurisprudence is called fiqh and is divided into two parts: the study of the sources and methodology (usul al-fiqh - roots of the law) and the practical rules (furu' al-fiqh - branches of the law)<br />
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Dietary laws<br />
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When eating meat, Muslims may only eat from meat that has been slaughtered in the name of God, and meets stringent dietary requirements. Such meat is called pure, or halal. Islamic law prohibits a Muslim from eating pork, monkey, dog, cat, any carnivores, and several other types of animal, as these animals are haram (forbidden). For the meat of an animal to be halal (lawful) it must be one of the declared halal animals, it must be slaughtered by a Muslim, and the animal may not be killed by any cruel or prolonged means. The animal is killed by slicing the jugular veins, and thus rendering the animal unconscious immediately, the blood then flows out from the body, and the animal dies in its sleep. Some Muslim clerics have ruled that the animal does not have to be killed by a Muslim, but may be slaughtered by a Jew as long as it meets their strict dietary laws. Thus, some observant Muslims will accept kosher meat (meat prepared in accord with Jewish law) as halal.<br />
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The role of women in Islam<br />
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Islam does not prohibit women from working, but emphasizes the importance of caring for house and family for both parents. In theory, Islamic law allows each spouse to divorce at will, by saying "I divorce you" three times in public. In practice divorce is more involved than this and there may be separate state proceedings to follow as well. This practice is valid within most of the Muslim world today. Usually, the divorced wife keeps her dowry from when she was married, if there was one, and is given child support until the age of weaning at which point the child may be returned to its father if it is deemed to be best.<br />
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Women are generally not allowed to be clergy or religious scholars. Many interpretations of Islamic law hold that women may not have prominent jobs, and thus are forbidden from working in the government. This has been a mainstream view in many Muslim nations in the last century.<br />
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The Qur'an also places a dress code upon its followers. For women, it emphasizes modesty without an overt call for any specific covering of any body part; men have a dress code which is more relaxed: the loins must be covered from knee to waist. The rationale given for these rules is that men and women are not to be viewed as sexual objects. In practice, men dictate what women are allowed to wear in many culturally Islamic countries. It is worth noting that in Islam all things are done by intention and a choice. Therefore if a women is forced to wear a headscarf this is not deemed to be Islamic: only the choice of the woman can be considered Islamic. Infringement of these rules in some "Muslim" nations may result in beatings. One of the garments women are eventually required to wear is the hijab (of which the headscarf is one component). The word hijab is derived from the Arabic word hijaba which means "to hide from sight or view", "to conceal". Hijab means to cover the head as well as the body. Most Muslim scholars have based the amount of covering that a female Muslim must wear in front of those that are considered non-mahram (people she can marry) men on the Qur'an and the Sunnah.<br />
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Circumcision<br />
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Circumcision for males involves the removal of the foreskin and is customary in most Muslim communities. It is normally performed at different ages in different cultures. Female circumcision is not part of Islam.<br />
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Holidays<br />
<br />
Friday is an important day in the life of a Muslim and it is believed that any devotional acts done on this day gain a higher reward. This day however should not be understood as a Sabbath, for Muslims reject the belief that God rested after Creation. Believers attend congregational prayer at the local mosque, perform prayer and listen to a sermon by the Imam. When the holidays occur, it is according to the lunar Islamic calendar. This calendar does not correct for the fact that the lunar year does not match the solar year. Therefore, the Islamic months precess each year; they shift relative to the Gregorian calendar.<br />
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Ramadan - month long observance of fasting during daylight hours.<br />
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Feast of Breaking the Fast (Eid-ul-Fitr), or the Little Feast (al-Eid saghir)- occurs at the conclusion of Ramadan and is held on the first four days of the month of Shawwal. After congregational prayers, Muslims immediately break the fast and exchange gifts<br />
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The Big Feast, (Eid-ul-Adha,), also "The Feast of Sacrifice" (Kurban Bayram) - two months and 10 days after the Little Feast. Animals are slaughtered to commemorate Abraham's sacrificing of a ram instead of his son Ismael. Those who are able make a pilgrimage to Mecca do so just before this date, on the Hajj.<br />
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Ashura - the 10th day of the month of Muharram This is the day on which God saved Moses from Pharoa in Egypt as he crossed the Red Sea with the Children of Israel (the Exodus day). The prophet Muhammad (PBUH) is reported to have fasted along with the neighboring Jewish communities on this occasion, and according to narrations, Muhammad planned on preforming fast on the 9th and 10th of Ashoura.<br />
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Muslim New Year - not generally celebrated as an official Islamic holiday, although many Muslim communities have devised or revived some kind of new year ritual celebration. This holiday is prohibited by the Islamist movement (fundamentalist Islam), which is currently predominant in the Arab and Muslim world.<br />
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The Prophet's Birthday (Al-Mawlidu N-Nabawi Sh-Sharif) - Some scholars consider this holiday to be an innovation in the religion, as Muhammad himself did not celebrate it except by fasting. This holiday is prohibited by the Islamist movement (fundamentalist Islam). Some Arab nations, such as Saudi Arabia forbid Muslims to celebrate this holiday.<br />
<br />
Muslim apostates<br />
<br />
Conversion by Muslims to other religions is forbidden and is termed apostasy. In Muslim theology, apostasy resembles the crime of treason, the betrayal of one's own country. Penalties may include ostracism or even execution if they live or lived in an "Islamic State" and are deemed enemies of the state. Presently, however, a person who lives in a Western country such as the United States (or even many Muslim countries) will suffer no significant penalty for converting to another religion.<br />
<br />
Muslims who convert to Christianity are sometimes at risk. See any of the works of Ibn Warraq, an outspoken former Muslim. A well-known example of a Muslim "apostate" undergoing persecution is that of Salman Rushdie, whose novel The Satanic Verses prompted furious clerics to issue a Fatwa for his execution.<br />
<br />
Denominations of Islam<br />
<br />
There are a number of Islamic religious denominations, each of which has significant theological and legal differences from each other. The major branches are Shi'a and Sunni Islam.<br />
<br />
Sunni Islam comprises somewhere around 80% of all Muslims. It is broken into four schools of thought which interpret specific pieces of Islam, such as which foods are halal (permissible) differently. They are named after their founders Maliki, Shafi'i, Hanafi, and Hanbali.<br />
<br />
Shia Islam comprises most of the Muslims that are not counted among the Sunni. The Shia consist of one major school of thought known as the Jafaryia (referring to the founder) or the "Twelvers", and a few minor schools of thought, as the "Seveners" or the "Fivers" referring to the number of infallible leaders they recognise after the death of Muhammad. The term Shia is usually taken to be synonymous with the Jafaryia/Twelvers.<br />
<br />
While some consider the Islamic mysticism called Sufism to constitute a separate branch, there are some Sufis who can easily be considered Sunni, most notable among them the great medieval theologian Al-Ghazali, and practising within the traditional schools of thought. Other people may call themselves Sufis who have in reality left Islam (or never known Islam).<br />
<br />
There are also some very large groups or sects that are not easily categorised as either Sunni or Shiah, such as the Bektashi<br />
<br />
Source: neohumanism.org</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-6067330846752090622011-11-23T05:00:00.000-08:002011-11-23T05:00:24.363-08:00Polygamy in Islamic Law<b>Dr. Jamal Badawi examines polygamy in the Muslim, Jewish and Christian traditions.</b><br />
<br />
Introduction<br />
<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvyfsXB1Ye3kak9wP4DqPaBmcz89-Py8eGoBn_nxgvSdR4HNaOp-FOBlwGZRoi55FcdmWBqzun6LC-RLQ2OQ2L97eZfJLt_1-dWXiudeG1kAx4pZEmJtRXHH-WnKwC8e9WDb94YvloR34/s1600/polygamy.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="231" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgvyfsXB1Ye3kak9wP4DqPaBmcz89-Py8eGoBn_nxgvSdR4HNaOp-FOBlwGZRoi55FcdmWBqzun6LC-RLQ2OQ2L97eZfJLt_1-dWXiudeG1kAx4pZEmJtRXHH-WnKwC8e9WDb94YvloR34/s320/polygamy.jpg" width="320" /></a></div>Like Judaism and Christianity, Islam does not provide an explicit prohibition of Polygamy. Unlike Judaism, Christianity and perhaps-other religions as well, Islam deals with the issue more clearly and provides certain legal requirements and restraints that amount to the discouragement of such a practice.<br />
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The reason for not prohibiting polygamy categorically is perhaps due to the fact that there are certain conditions which face individuals and societies in different places and at different times, which make the limited practice of polygamy a better solution than either divorce or the hypocritical pretence of morality.<br />
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Out present day feelings about what is "tasteful" or "distasteful" are something we cannot force on all people everywhere, at all times and under all conditions, unless it is a question of a law coming God. This leads to the following question.<br />
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Is polygamy immoral per se?<br />
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To shorten the discussion, let us begin with the assumption that religions are acceptable sources of "morals". Let us also select two religions (Judaism and Christianity) which are the closest to Islam, in order to see where they stand on that issue.<span class="fullpost"><br />
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a) In Judaism: It is notable that most of the Old Testament Prophets are polygamous. According to the Old Testament, Abraham "the friend of God" had more than one wife, David had one hundred wives, and Solomon is even said to have had 700 wives and 300 concubines.<br />
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If polygamy is immoral per se, then these and other leading figures in the Biblical traditions are immoral. In this case, there would be no sanctity attached to the Bible, its Prophets, or it teachings! No sincere Jew, Christian or Muslim would regard God’s chosen Messengers as immoral persons!<br />
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The Dictionary of the Bible states: Polygamy meets us as a fact: e.g. Abraham, Jacob, the Judges, David, Solomon…In Deuteronomy 17:17, the King is warned not to multiply wives; later regulations fixed the number at eighteen for a king and for an ordinary man.<br />
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The Philosophy behind the legalisation of polygamy is explained in the Encyclopedia Biblica: The man who owns his wife as a chattel can on the same principle own as many as he pleases, that is to say, as many as he can afford to buy and keep…The Talmudists formulate the rule that no Jew may have more than four wives, kings may have at most eighteen.<br />
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It was only at the beginning of the eleventh century (about four centuries after the advent of Islam!) that polygamy was expressly prohibited in Judaism. According to Westermarck: "Among European Jews polygamy was still practiced during the Middle Ages, and among Jews living in Muhammadan countries it occurs even to this day.<br />
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An express prohibition of it was not pronounced until the convening of the Rabbinical Synod at Worms, in the beginning of the eleventh century. This prohibition was originally made for the Jews living in Germany and Northern France, but it was successfully adopted in all European countries. Nevertheless, the Jewish Marriage Code retained many provisions, which originated at a time when polygamy was still legally in existence."<br />
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b) In Christianity: As the Old Testament is a vital part of the Christian Faith, it cannot be disregarded in this discussion.<br />
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It was concerning the Old Testament laws and Old Testament Prophets that Jesus (as) said plainly that he came not to destroy the Law or the Prophets but rather to fulfil. In addition, there is no passage in the New Testament that clearly prohibits polygamy. This was the understanding of the early Church Fathers and for several centuries in the Christian era.<br />
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Westermarck, the noted authority on the history of human marriages states: "Considering that monogamy prevailed as the only legitimate form of marriage in Greece and Rome, it cannot be said that Christianity introduced obligatory monogamy in the Western World. Indeed, although the New Testament assumes monogamy as the normal or ideal form of marriage, it does not expressly prohibit polygamy, except in the case of a bishop or deacon. It has been argued that it was not necessary for the first Christian teachers to condemn polygamy because monogamy was the universal rule among the peoples in whose midst it was preached: but this is certainly not true of the Jews, who still both permitted and practiced polygamy at the beginning of the Christian era. Some of the Fathers accused the Jewish Rabbis of sensuality, but no Council of the Church in the earliest centuries opposed polygamy, and no obstacle was put in the way of its practice by kings in countries where it had occurred in the times of paganism. In the middle of the sixth century Diarmait, King of Ireland, had two queens and two concubines. Polygamy was frequently practiced by the Merovingian kings. Charles the Great had two wives and many concubines; and one of his laws seems to imply that polygamy was not unknown among priests. In later times Philip of Hesse and Frederick William II of Prussia contracted bigamous marriages with the sanction of the Lutheran clergy. Luther himself approved of the bigamy of the former, and so did Melanchthon. On various occasions Luther speaks of polygamy with considerable toleration. It had not been forbidden by God: even Abraham, who was a "perfect Christian", had two wives. It is true that God had allowed such marriages to certain men of the Old Testament only in particular circumstances, and if a Christian wanted to follow their example he had to show that the circumstances were similar in his case; but polygamy was undoubtedly preferable to divorce.<br />
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In 1650, soon after the Peace of Westphalia, when the population had been greatly reduced by the Thirty Years’ War, the Frankish Kreistag at Nuremberg passed resolution that thenceforth every man should be allowed to marry two women. Certain sects of Christians have even advocated polygamy with much fever.<br />
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In 1531 the Anabaptists openly preached at Munster that he who wants to be a true Christian must have several wives. And the Mormons, as the entire world knows, regard polygamy as a divine institution."<br />
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What is the Legal Status of Polygamy in Islam?<br />
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The Verse that allows polygamy "was revealed after the battle of Uhud in which many Muslims were killed, leaving widows and orphans for whom due care was incumbent upon the Muslim survivors."<br />
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The translation of the verse is as follows: "If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four; but if you fear that you shall not be able to deal justly (with them), then (marry) only one…" (Qur’an 4:3)<br />
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From this verse a number of facts are evident:<br />
<br />
1 That polygamy is neither mandatory, nor encouraged, but merely permitted.<br />
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2 That the permission to practice polygamy is not associated with mere satisfaction of. Rather, it is associated with compassion towards widows and orphans, a matter that is confirmed by the atmosphere in which the verse was revealed.<br />
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3 That even in such a situation, the permission is far more restricted than the normal practice which existed among the Arabs and other peoples at that time when many married as many as ten or more wives.<br />
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4 That dealing justly with one’s wives is an obligation. This applies to housing, food, clothing, kind treatment…etc., for which the husband is fully responsible. If one is not sure of being able to deal justly with them, the Qur’an says: "then (marry) only one." (Qur’an 4:3)<br />
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This verse, when combined with another verse in the same chapter, shows some discouragement of such plural marriages. The other verse plainly states: "You are never able to be fair and just between women even if it is your ardent desire…" (Qur’an 4:129)<br />
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The requirement of justice rules out the fantasy that man can "own as many as he pleases." It also rules out the concept of a "secondary wife", for all wives have exactly the same status and are entitled to identical rights and claims over their husband. It also implies, according to the Islamic Law, that should the husband fail to provide enough support for any of his wives, she can go to court and ask for a divorce.<br />
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5 The verse says "marry," not kidnap, buy or seduce. What is "marriage" as understood in Islam? Marriage in Islam is a civil contract which is not valid unless both contracting parties consent to it. Thus, no wife can be forced or "given" to a husband who is already married.<br />
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It is thus a free choice of both parties. As to the first wife:<br />
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A She may be barren or ill and see in polygamy a better solution than divorce.<br />
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B She may divorce him (unilaterally) if he is married to a second wife provided that the nuptial contract gives her the right of unilateral divorce (ismah)<br />
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C She can go to court and ask for a divorce if there is evidence ofmistreatment or injustice inflicted upon her.<br />
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But if polygamy is discouraged and loaded with such constraints, could it have been better if the Qur’an simply forbade it? To answer this question, we may have to raise another one: Can Polygamy be a Better Solution in Some Cases?<br />
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Scholars in the past and at present, Muslims and Non-Muslims have consistently pointed out such cases. The following are a few examples, which are tied in with the general approach of Islam to individual and social problems.<br />
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A Individual Cases<br />
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1. A man who discovers that his wife is barren, and who at the same time instinctively aspires to have children and heir. In a situation as this, then man would either have to:<br />
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- Suffer the deprivation of fatherhood for life.<br />
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- Divorce his barren wife and get married to another women who is not barren.<br />
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In many cases, neither solution can be considered as the best alternative. Polygamy would have the advantage of preserving the marital relationship without depriving the man of fathering children of his own.<br />
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2. A man whose wife becomes chronically ill would have one of possible alternatives:<br />
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- He may suppress his instinctive sexual needs for the rest of his life.<br />
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- He may divorce his sick wife at a time when she needs his compassion most, and get married to another woman, thus legally satisfying his instinctive needs.<br />
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- Or he could compromise by keeping his sick wife, and secretly take for himself one or more illicit sex partners.<br />
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Let us discuss these alternatives from the point of view of the Islamic Teaching. The first solution is against human nature. Islam recognises sex and sexual needs and provides legitimate means for their satisfaction. The second solution is clearly less compassionate; especially where there is love between two parties. Furthermore, divorce is described by the Prophet Muhammad (saw) as the "permitted thing that is hated most by God". The last solution is plainly against the Islamic teaching which forbids illicit sexual relationships in any form.<br />
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To sum up, Islam being against immorality, hypocritical pretence of morality, and against divorce unless no better solution is available, provides for a better alternative which is consistent with human nature and with the preservation of pure and legitimate sex relationships. In a situation like this, it is doubtful that any solution would be better than polygamy, which is, after all, and optional solution.<br />
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B Social Cases<br />
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1. Anthropologists tell us that among various tribes and societies, polygamy<br />
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is a social and economic necessity. In some very poor areas, the infant mortality is very high. Children on the other hand, are a source of additional labour for the earning capacity of the family. To have more children under such circumstances would require the practice of polygamy. It is by this very reason that Christian missionaries in some African regions justified their permission to local people to practice polygamy without being excommunicated from the church. One researcher has even found, through his studies that women in such societies not only accept polygamy, but some of them even prefer this.<br />
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2. Aside from cases where womenoutnumber men, devastating wars, in the past and at present, have taken their toll mainly among men. The result is not simply more women who cannot find husbands, but even more widows who may aspire to a respectable family life. In such a situation, if polygamy is bad, the limitation on polygamy is even far worse.<br />
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Both unmarried women and widows are human beings. Unless their instinctive needs are legitimately satisfied, the<br />
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temptation is great for corruption and immorality. But aside from the moral question these women are also exploited. They are used as tools for men’s pleasures, yet have no guarantees, no rights or security, financial or emotional. Should they become pregnant, it is their burden alone. But even if such women are ready to pay the price for this personally, society also suffers seriously from such situations. The increasing number of illegitimate children born today under conditions such as these provides a potential base for tomorrow’s maladjusted and criminals. Furthermore it is inhuman, humiliating for those children to grow p without knowing who their fathers were and without enjoying a clean and normal family life.<br />
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One question remains:<br />
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Why Not Polyandry (plurality of husbands for the same women?)<br />
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It is evident that the nature of women is physiologically and psychologically different from that of men. Psychologically speaking, the woman is monogamous by her very nature. Furthermore, in all cultures, new and old, the headship of the family is normally man’s. One can imagine what would happen if the family had two or more heads. Furthermore, if the woman was married to more than one husband, which would be the father of her children?<br />
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Conclusion<br />
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It is now evident that the association of "polygamy" with Islam is not unfair or biased but based on serious misunderstanding. Polygamy was practiced, often without limitations, in almost all cultures. It was sanctioned by various religions, and practiced both before Islam and for many centuries thereafter. It is presently practiced, though secretly, by the Mormons, and it is allowed by Christian missionaries in Africa and other areas where polygamy is a social necessity.<br />
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It is both honest and accurate to say that it is Islam that regulated this practice, limited it, made it more humane, and instituted equal rights and status for all wives. What the Quranic decrees amount to, taken together, is a discouragement of polygamy unless necessity for it exists.<br />
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It is also evident that the general rule in Islam is monogamy and not polygamy. However, permission to practice limited polygamy is only consistent with Islam’s realistic view of the nature of man and women and of the various social needs, problems, and cultural variations.<br />
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The question is, however, far more than the inherent flexibility of Islam; it also is frank and straightforward approach of Islam in dealing with practical problems. Rather than requiring hypocritical and superficial compliance, Islam delves deeper into the problems of individuals and societies, and provides for legitimate and clean solutions that are far more beneficial than would be the case if they were ignored. There is no doubt that the second wife legally married and treated kindly is better off than a mistress without any legal rights or security. There is no doubt also that the legitimate child of a polygamous father, born in the "full light of the day, " and who enjoys all the rights and privileges of a son or daughter, is far better off than the wanted or unwanted illegitimate child (especially if it is a girl).<br />
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It is fair also to say that polygamy may be harmful in many respects. Islam, however, does not regard polygamy as a substitute for monogamy. Realising its disadvantages Islam allows it under strict conditions and when no better alternative is available. This is actually consistent with a general rule in Islamic Law, "The Lesser of Two Evils." This means that if a harm is certain, and if there is no way to avert such harm unless some other harm is done, then it is better to cause the lesser harm in order to avoid the greater. It is like a captain who gets rid of the ship’s freight in order to save the lives of the sailors.<br />
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This vitality, flexibility, and far-sightedness of the teachings of Islam cannot possibly be attributed to any man or group of men, including Prophet Muhammad (saw) himself. Its secret simply lies in its Divine Source, God Most High, who knows in entirety what human needs and problems are.<br />
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Man can reject the guidance of God, become his own god, and establish his own standards of morality. Ultimately, however, he may discover the mirage that alluded him. A few honest questions finally: What is the situation in countries that banned polygamy? Do they really enjoy sincere and faithful "monogamy"? What is the degree of cohesion of the family? Is there any significant number of mistresses, "sweethearts", and illegitimate children? How observant are married men and women of the strict "monogamous" relationship? Are infidelity and secret extramarital sexual relationships more moral than the legitimate, legally protected husband-wife relationships, even under polygamy if there is a pressing need for it? Which of the two situations is best? After all, Islam, by its nature, is a universal religion which is revealed by God to guide people in all places at all times.<br />
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This guidance can hardly be secured by avoiding issues and problems which are real, even as they are relevant to human life on earth with its diversity. Hypocrisy, apology, or burying one’s head in the sand are hardly realistic means of achieving righteous human life. They are not effective in achieving moral upliftment either.<br />
<br />
Dr. Jamal Badawi<br />
Reproduced from "Polygamy In Islamic Law" © copyright 1998. Dr. Jamal Badawi</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-12595389714911080802011-11-23T04:45:00.000-08:002011-11-23T04:45:14.321-08:00Kazakhstan Approves Tougher Religion Law<b>ASTANA - Ignoring international criticisms, Kazakhstan's upper house of parliament (Senate) approved on Thursday, September 29, tougher laws on religious activity in the Central Asian state.</b><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgz8b0i4yiy1Qw9rzOaT5fwMR1YpCnJcr4VbDev5hjtCmfsopTn6cYRj8XS0hbH9TwBp4I98unOzMYqZLqfdc-lE14li2wDcpO4qqsTglDUIEGq4rZvhh-D_B5v27wnlrkMvBg3SzHvxWM/s1600/1317387113.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgz8b0i4yiy1Qw9rzOaT5fwMR1YpCnJcr4VbDev5hjtCmfsopTn6cYRj8XS0hbH9TwBp4I98unOzMYqZLqfdc-lE14li2wDcpO4qqsTglDUIEGq4rZvhh-D_B5v27wnlrkMvBg3SzHvxWM/s1600/1317387113.jpg" /></a></div>Under the new law, prayer rooms will be banned in state institutions, Reuters reported.<br />
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It requires the review all religious literature and the mandatory annual registration of all foreign missionaries, who can be expelled if deemed to pose a threat to the "constitutional order and public peace".<br />
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The new law will have to be signed into law by President Nursultan Nazarbayev.<br />
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Kazakhstan's veteran leader proposed tough new laws to his compliant legislature a month ago.<br />
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The new law, which has stirred debate in officially secular Kazakhstan, stresses "the historic role of the Hanafi school of Islam and of the Christian Orthodox faith in the cultural and spiritual development of the Kazakh nation".<br />
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Islam is the dominant religion in Kazakhstan, which has a large Christian minority, belonging to the Russian Orthodox Church.<span class="fullpost"><br />
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According to the CIA Fact Book, Muslims make up 47 percent of the population, Russian Orthodox 44 percent, Protestant 2 percent and others 7 percent.<br />
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Ethnic Kazakhs are historically Sunni Muslims of the Hanafi school.<br />
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Islam was brought to the Kazakhs during the 8th century when the Arabs arrived into Central Asia.<br />
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Islam initially took hold in the southern portions of Turkestan and thereafter gradually spread northward.<br />
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Criticism<br />
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The new law has drawn criticism from the Organization for Security and Cooperation in Europe (OSCE), Europe's main rights and security watchdog.<br />
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"The new law appears to unnecessarily restrict the freedom of religion or belief," said Janez Lenarcic, the OSCE's human rights chief.<br />
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Kazakhstan is one of the OSCE's 56 member states.<br />
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US-based watchdog Freedom House had called for Kazakhstan's senate to reject the new law, describing it as "repressive".<br />
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"These provisions are very troubling, as they grossly curb Kazakhstani citizens' right to freely practice and express their faith," Susan Corke, Freedom House's senior program manager for Eurasia, said in a statement issued on Sept. 22.<br />
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A day earlier, Kazakhstan's lower house of parliament had voted in favor of the bill.<br />
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"This latest piece of legislation signals the continuing deterioration in the country's human rights and religious freedom situation," Corke said.<br />
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Kairat Lama Sharif, head of the government's Religions Agency, said many other countries had also taken steps to curb the spread of extremist ideology.<br />
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Asked to respond to the Freedom House statement, he said: "Many Western countries are making their own laws. Three states have already introduced laws to ban the hijab in their countries."Several European countries have enacted laws banning the wearing of headscarf and face-veils.<br />
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Source: OnIslam.net</span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-88534542060665200502011-11-23T04:39:00.000-08:002011-11-23T04:39:18.800-08:00PROPHET Jesus (ISA) (peace be upon him)The Israelites had settled in the blessed land, Palestine. They ruled for a long time. They had a vast kingdom. Allah, the Almighty chose many prophets from among them. They followed the Holy Book, the Torah. The Prophet Dawud (peace be upon him) and his son Prophet Sulaiman (peace be upon him) won great popularity as kings and commanded high respect. Their followers believed in God and led noble lives. As the time passed by, they began to pay less attention to the teachings of God. They forgot the Divine favours. They made alterations in the Holy Book according to their own tastes. Most of the Israelites adopted indecent ways of life and committed major sins. At that time there existed a powerful kingdom in the world. It was called the kingdom of Romans. They were polytheists and pagans. They did not worship one God and prayed to many idols made of stones. The Roman society was divided into two factions. The ruling class was very strong and arrogant whereas the ordinary people lived in misery. They were ill-treated as slaves. The female sex enjoyed no privilege in that era. Palestine, the blessed land was ruled by Herod, a cruel king. The people disliked him. They were scared stiff of him. They could not utter a word of complaint against him lest they should be put to sword.<br />
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Allah, the Beneficent, showed His favours and wanted to guide the depraved humanity to the right oath. He desired to make the people believe in Allah through miracles. Maryam (Mary) was a beautiful maiden. She was virtuous, abstemious and chaste. She used to pray to Allah frequently. Site grew up in the house of prophet Zakariyya (peace be upon him) and learnt a good deal about Allah and His religion.<span class="fullpost"><br />
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One night Maryam was engaged in glorifying the Almighty, Allah. Suddenly she saw a handsome looking young man. She got embarrassed and her face turned pale. She felt jittery and had goose pimples on her skin. Soon after she got tranquillity of mind. She heard a voice from the invisible world:<br />
<br />
Behold! the angels said "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus the son of Mary held in honor in this world and the Hereafter and of (the company of) those nearest to Allah. ( 3:45)<br />
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Maryam was much perplexed. As she was a virgin, it was quite impossible for her to give birth to baby without entering into matrimonial allegiance with an opposite sex.<br />
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Once again the Angel remarked: It is the Will of Allah, the Almighty that you should give birth to a fatherless baby. It is easy for Him to do what He pleases. He has His own reasons. I, however, convey you the good news. Soon after the Angel vanished. Maryam became wet with perspiration. She apprehended that her name would be sullied if she gave birth to a baby before marriage.<br />
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After some days Maryam became pregnant. Many people began to level false accusations against her. They calumniated her for developing contraband relations with a man. The whole population of the town derided Maryam. She was feeling terribly ashamed on hearing the baseless charges of slanders. She had a firm faith in Allah. She was sure that Allah would help her in washing away a blot on her fair reputation. She prayed to her Lord frequently to save her honour. The people passed taunting remarks about her every now and then.<br />
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When site was reduced to straits by the mischievous persons, she decided to leave Nazareth and settle in another town. She went to a locality called Bethlehem seventy-one miles away from her native town.<br />
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She resided near a manger under a palm-tree. Soon after her arrival there Prophet Isa (Jesus Christ) was born. Maryam washed, cleansed and dressed him. He looked very beautiful and attractive. Some of the people got wind of that incident and visited Maryam who gave birth to a fatherless baby. They also made fun of her and began to ask questions. As Maryam had been directed by Allah not to utter a single word for three days from the moment she gave birth to a baby. She complied with the orders and refrained from talking. When the people pressed her hard to reply to their questions, the baby began to utter some words to clarify the position of his pious mother. The listeners were much surprised. They were full of excitement. Isa (Jesus Christ) claimed to be the Prophet of Allah. He advised the people to follow the right path and do noble acts. When the people got a convincing proof regarding the truthfulness and chastity of Maryam, they were much impressed and amazed.<br />
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The birth of Prophet Isa (peace be upon him) became a talk of the town. Herod, the king, got wind of that miracle. He became worried lest people should obey the directions of the newly born Prophet and neglect his orders. He issued terrible orders to kill all those babies who art under the age of two years. The parents became much upset because they thought that they would be deprived of their affectionate children after the implementation of those orders. Allah guided Maryam to migrate to Egypt to seek protection for her baby. She carried out the orders and reached Egypt after a troublesome journey.<br />
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They stayed away from home for twelve years. The Prophet Isa (peace be upon him) grew up gradually and Allah gave him a good deal of wisdom and knowledge. In the meantime Herod passed away and the people took a sigh of relief. Maryam felt a great pleasure. She picked up her belongings and proceeded towards the blessed land again. She, along with her baby reached there after a long journey.<br />
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The Prophet Isa (peace be upon him) was handsome and dignified. When he had attained the age of thirty years, he began to preach the religion of Allah. Most of the people were not convinced and thus he was exposed to ridicules. The Prophet Isa (peace be upon him) entreated Allah to grant him a miraculous power to impress the people. Allah gave him that power. He showed many miracles which won the hearts of the people. Gradually they became his followers and began to believe in him and his message.<br />
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One day Prophet Isa (peace be upon him) was preaching to a large gathering. He exhorted the people to believe in Allah and follow His religion. Most of them turned a deaf ear to his instructions. The Prophet Isa (peace be upon him) tried to convince them with a miracle. He took some wet clay in his hand and made the statue of a bird with it. He blew his breath on the clay. It became a real bird with wings, eyes and legs by Allah's power. It flew up chirping in the sky. The people looked at the bird but could hardly believe their eyes. They were wonder struck at the sight of this miracle. They were so impressed that they began to take the oath of allegiance to Prophet Isa (peace be upon him).<br />
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The Prophet Isa (peace be upon him) kept on preaching and many people began to believe in true religion. One day a man came limping towards him. He had suffered from leprosy. He was looking terrible due to lumps on his face. His fingers were crooked and he had lost some toes. The people were scared of him. They detested him but the heart of Prophet Isa (peace be upon him) was bleeding for the wretched man. The diseased man said in the weak tone: Cure me, cure me. I am disgusted with my life. The Prophet Isa (peace be upon him) knelt and supplicated for his recovery. He patted at his shoulders. He recovered and his face became clear. All the lumps vanished in the twinkling of an eye. The crowd was much amazed at the sight of this miracle. Every one was much impressed. The people began to follow the teachings of the Prophet Isa (peace be upon him).<br />
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One day the Prophet Isa (peace be upon him) was going through the street which was narrow and winding. He came across a man who was blind and dumb. The Prophet Isa (peace be upon him) decided to show mercy to him because he was kind-hearted. He put his hand on the shoulder of the man. The blind man opened his eyes and Allah restored his eye sight. Moreover he was endowed with the power of talking. He expressed a deep sense of gratitude for the kindness shown by the Prophet Isa (peace be upon him). This miracle impressed the spectators and they began to follow the teachings of Allah.<br />
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A man, Lazarus passed away and his sisters, Mary and Martha fell into melancholy and extinction. They were making preparations to perform burial ceremonies. The mourners flocked at the residence of the deceased. Suddenly the Prophet Isa (peace be upon him) appeared on the scene. He knelt down and started to pray to Almighty Allah. After a short time Lazarus was revived by the grace of Allah. He got up and began to talk. Every one jumped out or joy. They began to acknowledge the supreme power of their Lord. The Prophet Isa (peace be upon him) came to remind the people of the teachings of the other Prophets. He advised the people to believe in Allah and pray to Him only. He asked them not to indulge in back-biting, oppression, sinfulness and impiety. He directed his followers to do noble deeds. He taught them to be loving and tolerant. He also had his own revelations. The Prophet Isa (peace be upon him) had twelve disciples who assisted him in preaching. They helped him in spreading the religion of Allah during the life of Prophet Isa (peace be upon him) and afterwards.<br />
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The preaching work by Prophet Isa (peace be upon him) lasted for three years. A considerable number of people began to follow him. They adopted good ways of life. The Romans and the Jews were much worried because of the prevailing influence of Prophet Isa (peace be upon him) and his disciples. They feared lest they should rise in revolt against them. They decided Isa, the Prophet to be crucified.<br />
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Allah loved his Prophet. He wanted to save him. On the other hand the Romans made a heavy big cross of wood to put their plan into practice. There was a large gathering and the soldiers were standing all around where Isa, the Prophet was supposed to be crucified. Even those people who were against the teachings of Prophet Isa (peace be upon him) were feeling queezy inside. They did not agree with the idea of crucifying him. Allah ordered some one who bore resemblance to Prophet Isa (peace be upon him) to take the place of the Prophet on the cross. In fact the man who was analogous to Prophet Isa (peace be upon him) was crucified and his own life was saved in this manner.<br />
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That they said (in boast) "We killed Christ Jesus the son of Mary the Apostle of Allah"; but they killed him not nor crucified him but so it was made to appear to them and those who differ therein are full of doubts with no (certain) knowledge but only conjecture to follow for of a surety they killed him not. Nay Allah raised him up unto Himself; and Allah is Exalted in Power Wise. ( 4:157, 158 )<br />
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Most of the teachings of Prophet Isa (peace be upon him) are still in the Gospel but some of the things written in the Bible are not in original form. They were changed and some additions as well as subtractions have been made in his teachings.<br />
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O people of the Book! commit no excesses in your religion: nor say of Allah aught but truth. Christ Jesus the son of Mary was (no more than) an Apostle of Allah and His Word which He bestowed on Mary and a Spirit proceeding from Him: so believe in Allah and His Apostles. Say not "Trinity": desist: it will be better for you: for Allah is One Allah: glory be to him: (for Exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. Christ disdaineth not to serve and worship Allah nor do the angels those nearest (to Allah): those who disdain His worship and are arrogant He will gather them all together unto himself to (answer).<br />
( 4:171, 172 )<br />
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He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! Such (was) Jesus the son of Mary: (it is) a statement of truth about which they (vainly) dispute. ( 19:30-34 )<br />
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Source: islam101.com </span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0tag:blogger.com,1999:blog-250326174571822248.post-4914036665461461092011-11-19T15:03:00.000-08:002011-11-19T15:03:27.709-08:00The Highest Blessing: Allah's Good PleasureAllah has promised the men and women of the believers Gardens with rivers flowing under them, remaining in them timelessly, forever, and fine dwellings in the Gardens of Eden. And Allah's good pleasure is even greater. That is the great victory. (Surat at-Tawba, 72)<br />
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Earlier, we looked at the dazzling blessings found in Paradise. The picture that emerges is one of letting people experience the greatest pleasures and delights of the five senses.<br />
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But the biggest blessing of all is Allah's good pleasure, and the joy and happiness a believer feels when he or she wins it. As one hadith also relates: "Allah would say to the inmates of Paradise: 'I shall cause My pleasure to alight upon you' " (Muslim). Moreover, being content with everything that Allah has given and offering Him continual thanksgiving brings a noble contentment. The Qur'an draws our attention to this, as follows:<br />
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Allah is pleased with them and they are pleased with Him. That is the Great Victory. (Surat al-Ma'ida, 119)<span class="fullpost"><br />
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The most striking expression of what believers feel when they win Allah's good pleasure is that He will manifest Himself to them in a way that they can see Him. This is impossible in the world because, as the Qur'an says: "Eyesight cannot perceive Him" (Surat al-An'am, 10) But according to the Qur'an, in the next life and in a certain way Allah will manifest Himself to His believing servants. Only Allah knows how this will happen. But we are informed in the Qur'an that the believers' "faces that Day will be radiant, gazing at their Lord" (Surat al-Qiyama, 22-23) and "'Peace!' A word from a Merciful Lord" (Surah Ya sin, 58) will be heard. Believers will be "on seats of honor in the presence of an All-Powerful King" (Surat al-Qamar, 55).<br />
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In other words, the greatest possible blessing that believers can have is the deep sense of Allah's mercy and will. By winning His good pleasure, they experience a joy and a happiness that cannot be compared with any material blessing.<br />
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Actually, it is Allah's will that gives value to Paradise's other blessings. The same blessings may exist on Earth to a certain extent, but they have no meaning for believers as long as they surpass the limits Allah established.<br />
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Believers should think carefully about this extremely important point. The real thing that gives a blessing its value is something far beyond its intrinsic pleasure and delight, for its real value lies in the fact that Allah "granted" it. Believers who use the blessing and thank Allah for it feel that they have received Allah's gift; that the Lord loves, protects, and looks after them; and gives them a taste of His mercy. They take real joy from this.<br />
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A blessing is not an end; rather, it is a means to an end. As its purpose is to encourage men and women to offer greater thanksgiving to Allah, all of Paradise's blessings have only one goal: To lead believers to offer eternal thanksgiving to Allah. This is what gives them their value. In short, the blessings of Paradise are no more than a means whereby believers can approach Allah and attain the indescribable joy of winning His eternal friendship, love, and approval. This is why Allah's good pleasure is the greatest blessing of Paradise and far above all other material pleasures.<br />
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Let us consider one of Paradise's most striking blessings, one that is frequently mentioned in the Qur'an: beautiful women, who represent the height of the aesthetic idea. Just to be with them is a great blessing. The Qur'an describes the beauty of their faces, their skin, and even their bosoms. With these magnificent women, one of Allah's greatest material blessings - sexuality - can be experienced eternally in the most wonderful way. In the same manner, unmarried women will be married to young palace servants. This also is a free gift to them from Allah.<br />
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However, what makes these women so valuable is not merely their beauty, but the fact that they are known to be a gift from Allah. Indeed, the greatest pleasure that can be had is that which comes from receiving the love, closeness, grace, and benevolence of the Giver. No matter how valuable a gift may be, Allah's gift is more valuable for the pleasure it gives in being deemed worthy to be of the gifts of Allah, Lord of the Worlds, and in receiving it.<br />
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Accordingly, if they were not Allah's gifts, all blessings would lose their meaning for a believer. Prophet Yusuf's (as) great nobility orients a believer's moral sense in that direction. The Qur'an tells how the wife of an Egyptian governor, desired Yusuf (as) and even forced herself on him. We are told that Yusuf (as) found her attractive, but avoided this forbidden relationship due to Allah's sign to him. When she continued to press him, he preferred to go to prison rather than to commit adultery. He said: "My Lord, prison is preferable to me than what they call on me to do" (Surah Yusuf, 33).<br />
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The fact that he found the prison's extremely difficult conditions preferable to what the governor's wife wanted him to do shows the importance that a believer places upon Allah's good pleasure. To act in such a manner and to know that you have gained His approval is the most important thing in a believer's heart. If material blessings present themselves to a believer in a way that goes against Allah's good pleasure, they lose their value.<br />
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In Paradise, all material blessings are approved by Allah. He especially created beautiful women and gives them as a gift to believers. Houses, food, natural beauty, and everything else are blessings that Allah offers, and this is what makes them valuable.<br />
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Thus, the human heart can be satisfied only in Paradise, for it was created to serve Allah and takes pleasure only in His generously given gifts. In this world, it takes refuge in places that are reminiscent of Paradise; that is, in places whose blessings are used with thanks and in a way that gains Allah's good pleasure. This is why Paradise on Earth, the ideal long cherished by unbelievers and atheists, is impossible. If you were to take things in this world that resemble Paradise's material beauties and gather them in one place, they would have no meaning without Allah's approval. Moreover, He may also destroy the pleasure that might be derived from such material beauties.<br />
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In short, Paradise is a gift of Allah and is valuable only because of that. The people of Paradise experience eternal happiness and joy because "they are honored servants" (Surat an-Anbiya', 26).<br />
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The wisest word that can be spoken there is a word that praises Allah's mighty name: "Master of Majesty and Generosity" (Surat ar-Rahman, 78).<br />
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Source: islamcan.com </span>FAHRUDIN Shttp://www.blogger.com/profile/12199819630169156262noreply@blogger.com0