GLOBAL ABJAD BLOG

TURN LEAD TO GOLD

noreply@blogger.com (GLOBAL ABJAD BLOG) — Thu, 02 Dec 2010 21:35:07 PST

http://chemistry.about.com/cs/generalchemistry/a/aa050601a.htm

Before Chemistry was a science, there was Alchemy. One of the supreme quests of alchemy is to transmute lead into gold. Lead (atomic number 82) and gold (atomic number 79) are defined as elements by the number of protons they possess. Changing the element requires changing the atomic (proton) number. The number of protons cannot be altered by any chemical means.

However, physics may be used to add or remove protons and thereby change one element into another. Because lead is stable, forcing it to release three protons requires a vast input of energy, such that the cost of transmuting it greatly surpasses the value of the resulting gold.

Transmutation of lead into gold isn't just theoretically possible - it has been achieved! There are reports that Glenn Seaborg, 1951 Nobel Laureate in Chemistry, succeeded in transmuting a minute quantity of lead (possibly en route from bismuth, in 1980) into gold. There is an earlier report (1972) in which Soviet physicists at a nuclear research facility near Lake Baikal in Siberia accidentally discovered a reaction for turning lead into gold when they found the lead shielding of an experimental reactor had changed to gold.

Today particle accelerators routinely transmute elements. A charged particle is accelerated using electrical and/or magnetic fields. In a linear accelerator, the charged particles drift through a series of charged tubes separated by gaps. Every time the particle emerges between gaps, it is accelerated by the potential difference between adjacent segments. In a circular accelerator, magnetic fields accelerate particles moving in circular paths. In either case, the accelerated particle impacts a target material, potentially knocking free protons or neutrons and making a new element or isotope. Nuclear reactors also may used for creating elements, although the conditions are less controlled.

In nature, new elements are created by adding protons and neutrons to hydrogen atoms within the nuclear reactor of a star, producing increasingly heavier elements, up to iron (atomic number 26). This process is called nucleosynthesis. Elements heavier than iron are formed in the stellar explosion of a supernova. In a supernova gold may be made into lead, but not the other way around.

While it may never be commonplace to transmute lead into gold, it is practical to obtain gold from lead ores. The minerals galena (lead sulfide, PbS), cerussite (lead carbonate, PbCO3), and anglesite (lead sulfate, PbSO4) often contain zinc, gold, silver, and other metals. Once the ore has been pulverized, chemical techniques are sufficient to separate the gold from the lead. The result is almost alchemy...almost.

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http://www.jimloy.com/fiction/leadgold.htm

The alchemists tried to turn lead into gold. If any of them succeeded, the word never got out. Personally, I do not think that any of them succeeded. It is a nuclear process, after all. Many alchemists probably had a very good intuitive understanding of chemistry. But nuclear reactions remained hidden within the nucleus of the atom. There just were not any clues, until the beginning of the twentieth century.

Uranium, and similar metals like Plutonium, spontaneously "decay" into lead. In essence, they fall downhill, losing energy, and become lead. This is because Uranium has a much higher energy "state" than lead does. Things tend to go downhill. Uranium goes downhill to lead. It is perfectly natural.

Well, lead has more energy than gold. That may surprise you. Here is gold, shiny and special. There is lead, dull and disgusting, when you come right down to it. But it is true. Lead has more energy than gold. So it is natural for lead to go downhill and become gold. Why doesn't it?
None of the non-radioactive elements ever spontaneously changes into an element with less energy. There are barriers. One of these natural atoms must gain energy, before it can finally go downhill to a lower energy. It is said that each of these atoms is stable.

It takes energy to move a lead atom over this barrier, before it can go downhill to gold. But, once it is over the barrier, you should get a lot of energy back. The process should produce more energy than it uses. In other words, it should be self-sustaining. Even though the process should be self-sustaining, it normally requires quite a lot of energy to start the ball rolling, so to speak.
So, I was concerned with supplying the energy to transform lead to gold. But a second problem occurred to me. What if my lead atoms went downhill and turned into something besides gold? It is not so bad to accidentally turn lead into silver. But turning lead into zinc could be quite embarrassing. So I began to form my theory that a lead atom needs an adjacent gold atom to "emulate." To carry the anthropomorphizing further, it seems natural for the lead atom to "want" to become a shiny gold atom. Luckily, this idea not only seems to change lead into gold, but at a much lower temperature than might be expected. The mysterious philospher's stone of the alchemists turns out to be gold itself.

At high temperatures, I thoroughly mix liquid lead and liquid gold. Some of the lead atoms change into gold. The remaining lead evaporates into a gas, which I later condense back into solid lead. I also solidify the liquid gold. In the end, I find that the mass of the gold has increased slightly (0.00037%), while the mass of the lead has decreased (0.00080%), after cleaning the lead coating off the inside of my glass equipment.

Repeating the experiment with the same gold and the same lead unfortunately results in almost no further change in the mass of the resulting gold. We have a state of diminishing returns. For some unknown reason, virgin gold would seem to be required.

I urgently need extensive funding to fine tune these very promising experiments. The government has surprisingly (perhaps not surprisingly) expressed no interest. So I am forced to turn to private investors. I estimate that they will at least double their investment in the next 12 months.

BEBERAPA UNSUR SAINS MELAYU ISLAM YANG TERTUA DAN CABARANNYA

noreply@blogger.com (GLOBAL ABJAD BLOG) — Mon, 20 Sep 2010 21:20:55 PDT

Oleh : SHAHARIR BIN MOHAMAD ZAIN - INSPEM, UPM

Abstrak

Oleh sebab Hikayat Raja Pasai (HRP) dipercayai lebih tua daripada ‘Aqa’id al-Nasafi yang bertarikh 1593 itu maka apa-apa maklumat yang terdapat dalam buku ini bolehlah dianggap maklumat Melayu Islam yang tertua. Dalam kajian ini ditunjukkan adanya dalam HRP itu pokok yang tiada nama sainsnya, iaitu kapur barus, sebasani (tiada dalam kamus pun) dan beberapa jenis kesturi; dan adanya haiwan yang belum ada nama sainsnya, iaitu gelang-gelang, kara, kertang, kesturi, kuda semberani, semut sebesar kucing, ketam berdayung, lembedak mengidam, rama-rama bersil , udang sanggul dan ular lembu (5 terakhir ini tiada dalam kamus pun). Dalam HRP juga ditunjukkan ada bentuk ayat-ayat mantik Melayu Islam yang berbeza daripada sekarang umpamanya tiadanya penafian yang menggunakan “tidak” atau “bukan”, tetapi semuannya “tiada” dan gayanya cukup lembut sehingga bolehlah diistilahkan sebagai “penafian lembut”; pengkuantiti wujud pula hanya “ada” dan “adalah” (bentuk lembut, yang tiada sekarang), dan belum ada perkataan “wujud” atau “ujud”; pengkuantiti semesta yang cukup berbeza daripada sekarang ialah “barang” dan pengulangan kuantiti dan tiadalah perkataan “sebarang”, “setiap” (walaupun ada “tiap-tiap”). Mantik implikasi yang kurang digunakan sekarang ialah berbentuk “Setelah A maka B”, “Jika A nescaya B”, (atau “Jikalau”), “Maka tatkala A maka B” (atau tiada “Maka” itu); dan “Apabila A maka B”. Pengganti “jika” yang tidak digunakan sekarang ialah “dari karna itulah”, “oleh karna” dan “sebab karna” ; dan tiadalah ungkapan “oleh itu” atau “oleh sebab itu”. Penggunaan “Maka” di permulaan ayat amat berleluasa dan maknanya memang “perkara dahulu itu mengimplikasikan”. Orang Melayu pada abad ke-13M dahulu pun sudah tahu bilangan ratus, ribu , ribu-ribu, keti (= seratus ribu), sudah membezakan “tiada tepermanai”, “tiada terhisabkan” dan “tiada terkira-kira”. Mereka menggunakan ungkapan “tiada berbagai” untuk maksud “tiada bandingan”, dan mereka juga sudah biasa dengan matematik bahagi berpemberat atau dividen. Unit-unit sukatan yang mereka pakai agak komprehensif sehingga kepada unit banyaknya lombong emas (makdan, yang sepatutnya mikdarun/makdurun/ mukaddirun) dan banyaknya dakwat (koci); dan oleh itu ada yang tidak dirakamkan dalam kajian Abdul Razak (2000) tentang sukatan Melayu iaitu peti, koci, galang, makdan, sebu, rantau dan tiada berbagai. Terdapat juga istilah-istilah tentang arah atau mata angin atau kompas sekarang iaitu “timur” (atau “bawah angin”, “wetan”), “barat” (atau “atas angin”, “kulon”), utara, selatan, ilir, mudik atau hulu, dan kedudukan bintang dengan kewujudan “ahlul nujum” diraja. Adanya ahli kimia yang digelar “orang seri” yang hebat khususnya termasuklah membuat segala macam racun . Adanya ilmu kepemimpinan di dalam HRP ini juga menunjukkan kepemimpinan Melayu Islam sudah bertapak di kalangan pemimpin Melayu sejak abad ke-13M lagi dan sekaligus menidakkan Taj al-Salatin (TaS), karya Bukhari al-Jauhari 1603, sebagai sumber ilmu kepemimpinan Melayu Islam yang tertua; walaupun ciri-ciri kepemimpinan itu tidak sekomprehensif dalam TaS itu. HRP juga menceritakan tahap Feudalisme Melayu Islam yang cukup tinggi dalam abad ke-13M dan ke-14M dahulu dan adanya pelbagai amalan yang amat bertentangan dengan Islam di samping tahap emansipasi wanita yang agak luar biasa berbanding dengan wanita sekarang pun.

1. Muqaddimah

Kebanyakan sarjana bersetuju bahawa secara rasminya Islam mula bertapak di Pascabima (akronim baru untuk Alam Melayu) ini bermula di Acih, Sumatera Utara yang dahulunya terkenal dengan nama Pasai mulai sekitar 1280 (kerana tiadanya pertikaian tentang Raja Islam pertamanya mangkat 696H atau sekitar 1297M). Pandangan ini berasaskan pada tafsiran kepada cerita-sejarah yang dirakamkan dalam manuskrip Melayu Jawi berjudul “Hikayat Raja Pasai” (selepas ini diringkaskan sebagai HRP sahaja) yang dianggap satu daripada karya agung Melayu dan oleh itu telah pun diterbitkan dalam Siri Karya Agung oleh Yayasaan Karyawan dan Penerbit Fajar Bakti Kuala Lumpur 1999. Manuskrip ini tidak bertarikh tetapi secara ijmaknya disetujui siap ditulis sebaru-barunya pada 1520-an M dan kandungannya penuh dengan drama sejarah raja-raja Pasai sejak sekitar 1280 itu hinggalah ke akhir-akhir abad ke-14M. Oleh itu HRP jauh lebih tua daripada manuskrip yang tidak dipertikaikan lagi tertuanya setakat ini, ‘Aqa’id al-Nasafi (karya terjemahan) yang bertarikh 1590. Besarlah kemungkinannya HRP itulah karya asli tertua dalam bahasa Melayu Jawi. Oleh itu segala maklumat, khususnya maklumat sains, yang terdapat di dalam HRP boleh dianggap sebagai rakaman bahan sains Melayu Islam yang tertua, iaitu sejak akhir-akhir abad ke-13M hingga akhir-akhir abad ke-14M itu. Selama ini belum pernah manuskrip Melayu seperti HRP ini dikaji daripada perspektif sains yang cuba dilakukan sebaliknya di sini, walaupun adalah penonjolan wujudnya unsur-unsur matematik dalam manuskrip tertua Melayu Jawi, ‘Aqa’id al-Nasafi itu yang dilakukan oleh Abdul Razak dalam Kesturi 2002, 11(1&2). Dalam Jawhar 2(3), Okt/Nov 2005, Monique Zaini-Lajoubert membuat sorotan terhadap terjemahan HRP versi terjemahan ke bahasa Perancis (penerbitan kembali 2004 kepada terjemahan asalnya 1849 oleh Aristide Marre), dan beliau menyebut sepintas lalu adanya ilmu pengurusan dalam HRP. Inilah yang mencetuskan keinginan kami membuat kajian kepada HRP ini daripada perspektif sains ini. Sebenarnya, kekurangan sorotan manuskrip Melayu daripada aspek sainslah yang memberi gambaran bahawa tamadun Melayu tiada sains atau miskin sainsnya yang menyumbang sebabnya sejak 2003 mereka menolak bahasanya sendiri sebagai bahasa pembangunan sainsnya, dan mereka sedang menerima bahananya yang besar yang tidak mereka sedari setakat ini. Maka inilah kesempatannya yang difikirkan sesuai untuk menghakiskan lagi citra negatif ketiadaan sains dalam tamadun Melayu, moga-moga terowong panjang Melayu yang terbina itu tidak tertutup langsung di hujungnya yang nampaknya begitu gelap gelemat itu.

2. Status Mantik Melayu Islam yang Tertua (Sebaru-barunya Awal Abad ke-16M)

Penulisan zaman dahulu (manuskrip jawi) khususunya HRP memang tiada tanda bacanya dan oleh itu terserahlah kepada pembaca, penyusun atau pentranskripsinya memasukkan tanda bacanya berasaskan kepada kefahamannya dan gaya penulisan masa kini. Ini menjadikan gaya retorik sesuatu penulisan itu berubah mengikut pembacanya hingga kadang kalanya mengubah maksudnya. Peranan tanda baca dalam retorik mantik amatlah penting.

Bahasa Melayu dalam HRP menunjukkan adanya unsur-unsur mantik yang sepatutnya ada dalam sesuatu bahasa yang tahap retoriknya tinggi, iaitu kata penyambung, penafian, pengkuantitian semesta, pengkuantiti wujud, dan implikasi. Oleh sebab manuskrip ini ditulis sebaru-barunya pada awal abad ke-16M, maka bolehlah dianggap mantik yang diperoleh daripada manuskrip ini berupa mantik Melayu Islam abad tersebut.

2.1. Pernyataan Konjungsi

Dalam HRP pernyataan-pernyataan konjungsi (ayat yang mengandungi kata sendi atau konektif “dan”) dan disjungsi (ayat yang mengandungi kata sendi “atau”) boleh dikatakan sebanyak dalam sesebuah karangan masa kini sahaja. Malah dua ayat pertama HRP sudah pun ada menggunakan “dan”, “….Pasailah yang pertama membawa iman akan Allah dan akan Rasulullah. Maka ada raja dua bersaudara seorang namanya Raja Ahmad dan seorang namanya Raja Muhammad”. Ayat yang mengandungi kata sendi “atau” pula lagi sedap didengarnya/dibacanya seperti pada hlm 5 , dalam sebuah cakap ajuk, “ Hai bapaku, jikalau emas atau manikam ditunjukkan akan hamba atau ada diberi akan hamba tiadalah hamba sukacita behena seperti hamba melihat kanak-kanak ini”.

2.2. Penyataan Penafian dan Kontrapositif

Untuk penafian, HRP mengggunakan perkataan “tiada” sahaja, malah bentuk penafian seperti dalam ayat di atas tadi, “… tiadalah hamba sukacita….” menjadi normanya. Perkataan “tidak” atau “bukan” tidak digunakan dalam HRP, kecuali “tak” dalam ungkapan “tak dapat tiada” (hlm 30); semua bentuk penafian menggunakan “tiada” termasuklah ungkapan “tiada ada” (hlm 9). Contohnya dalam ayat “… hamba hendak minta tempat duduk, karna hamba tiada bertempat” (hlm 11), “ Tiada hamba tahu mengucap akan dia.”, “Adapun raja kita ini keluar katanya itu tiada kita tahu akan barang katanya itu.” (hlm 15), “..tiadalah ia minta ajari lagi.” (hlm 16), “…jikalau tiadaku makan nescaya daruhakalah aku….” (hlm 53; perkataan “daruhaka” lebih tepat drp versi modennya “derhaka”), “…tiadalah lagi dapat hamba berjalan.” (hlm 56), “…sekali-kali Si Beraim Bapa tiada mau daruhaka.” (hlm 56). Ada retorik penafian yang cukup indah lagi, “ …jika hamba mau daruhaka, jika Pasai se-Pasainya, jika Siam se-Siamnya, jika Cina se-Cinanya, jika Jawa se-Jawanya, jika Keling se-Kelingnya tiada dapat melawan aku.” (hlm 50). Perhatikanlah betapa rasa lembutnya setiap penafian ini kerana tidak menggunakan “tidak/bukan” ; oleh itu penafian ini wajar dinamai penafian lembut. Ayat kontrapositif dalam HRP juga cukup cantik seperti “…jikalau Si Beraim Bapa tiada kubunuh, kerajaanku jangan kekal dan bau syurga pun jangan kucium” (hlm 41) dan “Jika tiada aku kerajaan di dunia ini, di akhirat pun aku peroleh jua”. (hlm 48)

2.3. Pengkuantiti wujud dan Semesta

Pengkuantiti wujud dalam HRP ini dapat dikutip di merata-rata tempatnya, iaitu “ada” (hlm 7 dll) dan “adalah” (hlm 21; bentuk lembut: “maka adalah emas itu”.), tetapi tiada perkataan “wujud” atau “ujud”.

Pengkuantiti semesta yang ada dalam HRP ialah “suatu” (9 dll; berbeza drp sekarang kerana dahulu maknanya satu, mula-mula, dan “sesuatu” sekarang), “segala” (hlm 8 dan merata-rata slepas ini), “barang” (hlm 15 dll.), sekalian (hlm 69 dan merata sebelumnya; sepatutnya “sakalian”), tiap-tiap (hlm 62) dan “semua” (hlm 67). Satu cara yang biasa dilakukan dlm HRP apabila menunjukkan adanya

pengkuantiti semesta ialah dengan mengulang kata nama dengan imbuhan se- seperti “seorang seorang” (hlm 69; sepatutnya masa dahulu: “sa-orang sa-orang) dan “sehari hari” (hlm 27; sepatutnya “sa-hari sa-hari”).

Tiada pengkuantiti semesta berbentuk “setiap”. Sementara itu HRP juga ada perkataan “setengah” (hlm 42, 70), “di sana” (hlm 6) dan “di sini” (hlm 60) yang menunjukkan “ada” atau “tiada” itu.

2.4. Pernyataan Berimplikasi

Bentuk ayat implikasi atau sebab-musabab kini biasanya berbentuk jika/jikalau/kalau/andainya/seandainya/andaikan/sekiranya/anggaplah/apabila/tatkala/sela-gi/asalkan/setelah A, maka B; atau tiada “maka” itu; atau ayat berbentuk “B jika/jikalau/sendainya/sekiranya/…(dan sebagainya itu) A. Namun perkataan “maka” dalam HRP lebih banyak digunakan pada permulaan ayat sahaja, malah hampir setiap ayat bermula dengan maka. Umpamnya di halaman (hlm) 1, ada 7 daripada 11 ayat semuanya itu yang bermula dengan “maka”; manakala di hlm 2, ada 15 ayat drp 21 ayat semuanya yang bermula dengan “maka’. Ini pun sebenarnya bermaksud “Oleh itu terimplikasilah” oleh suatu premis yang sudah jelas atau tersirat dalam ayat-ayat sebelumnya. Penggunaan “maka” sebagai penyambung atau sendi juga sering dilakukan, yang juga bertujuan untuk menunjukkan akibat/natijah daripada perkara yang berlaku sebelumnya (suatu premis). Contohnya, “Ini hikayat ceritera raja yang pertama masuk agama Islam ini Pasai; maka ada diceriterakan oleh orang ….”. Contoh keduanya, “Maka dilihat oleh Raja Muhammad pada sama tengah betung itu…. ; maka hendak diparang oleh Raja Muhammad …, maka keluar seorang kanak-kanak…; maka dibuangkanyalah gedubangnya, lalu segera diambilnya kanak-kanak itu, maka didukungnya…. ”. Semua tanda baca dalam ayat-ayat yang dipetik itu asalnya tiada. Tanda baca itu dimasukkan oleh pentranskripsi HRP ini yang difikirkannya paling hampir sesuainya dengan gaya retorik sekarang.

Walau apa pun ayat-ayat berimplikasi dalam HRP yang dapat dikesani dan sama bentuknya dengan sekarang hanya berbentuk “Setelah A maka B”; “Jika A maka B”; “Jika A, B” (tiada maka); “Jika A nescaya B”; “Jikalau A maka B”; “Jikalau A, B” (tiada maka); “Jikalau A necaya B”; “Maka tatkala A maka B” (atau tiada “Maka” itu); dan “Apabila A maka B”. Contoh penggunaan “Setelah” ialah, “Setelah sudah negeri itu diperusaha oleh segala rakyat dengan kota paritnya serta dengan istana balairung, maka baginda pun duduklah dalam negeri itu dengan bersuka-suakan makan minum menjamu segala menteri dan hulubalang rakyat sekalian”. (HRP, hlm. 4 perenggan 2).

Contoh penggunaan “Jika” dan “Jikalau” ialah seperti berikut: “Jika rambut hamba sehelai itu dibantun oleh tuan hamba, alamat perceraian tuan hamba dengan hamba” . (HRP, hlm 7 para akhir). “Jikalau tuan hendak akan anak, baiklah hamba tunjukkan dia akan tuan.” (HRP, hlm. 5, baris ketiga terakhir. (Asalnya “jikakau”, yang hanya berupa ralat tipografi kerana teks Jawinya memang huruf “lam” bukannya “kap”); dan “Jikalau kumakan makanan ini nescaya matilah aku, jikalau tiada ku makan nescaya derhakalah aku,…” (hlm 53, prenggan 2).

Contoh yang bermula dengan “Apabila” ialah “Apabila sudah berhimpun sekaliannya datang mengadap Raja Ahmad, maka diceriterakannya….” (HRP hlm. 6 para 1). Contoh dengan “tatkala” (dipakai selepas “maka” sebagai kata mula sahaja itu) ialah, “Maka tatkala sudah berhimpun segala lasykarnya lengkap dengan segala senjatanyanya, maka pada ketika yang baik, maka berangkatlah Raja Ahmad itu…”.

Ungkapan yang setara dengan “jika” daripada segi menunjukkan premis kepada sesuatu implikasi juga sering menjadi unsur retorik yang popular dalam HRP, iaitu ungkapan “sebab itulah” (hlm 13, 16 dll), “dari karna itulah” (hlm 25); “oleh karna” (hlm 52), “sebab” (hlm 8 dll), “sebab karna” (hlm 8, 39 dll). Namun tiada ungkapan “oleh itu” atau “oleh sebab itu” di dalam HRP.

3. Adanya Pokok di Pascabima dalam Pertengahan Kedua Abad Ke-13M yang Belum Dikenali oleh Ahli Botani Dunia Kini?

HRP juga memberi maklumat beberapa spesies pokok (33 jenis semuanya) di Pascabima ini yang hampir semuanya pernah wujud dahulu hingga kini, dan ini sepatutnya menarik perhatian para ahli sains hayat (khususnya ahli botani) di Pascabima sekarang pun jika mereka ini perihatin kepada etnosainsnya. Oleh sebab pokok-pokok yang disebut dalam HRP itu banyak yang disebut ketika menceritakan zaman-zaman abad sebelum tarikh penulisannya, menjangkau hingga pertengahan kedua abad ke-13 M, maka bolehlah dianggap pokok-pokok ini ada dalam abad tersebut. Pokok-pokok yang disebut dalam HRP ialah, mengikut susunan abjadnya, beluru (hlm 55) , bengkudu (hlm 70), betung (hlm 3), buluh telang (hlm 69), cendana (hlm 66), cengkih (hlm 17), gaharu (hlm 17), jambu (hlm 19), kajang (hlm 66), kara (hlm 42), kapur barus (hlm 17), kayu manis (hlm 66), kejemas (hlm 41), kelambir (hlm 44, kelambir luluh lantak hlm 36), kemenyan (hlm 17), kesturi (hlm 66), khelembak (hlm 17), kulur (hlm 53), limau (hlm 41), mawar (hlm 40), mesui (hlm 66), padi (hlm 10), pala (hlm 17), pauh (hlm 64), pekan (hlm 36, 49), pinang (hlm 43), pisang (hlm 10), rotan (hlm 66), sabak (hlm 52), sebasani (hlm 55), sirih (hlm 67), dan tengkeras (hlm 17).

Yang lebih menarik lagi, apabila disemak pada Kamus Dewan (KD) dan Kamus Besar Bahasa Indonesia (KBI) yang memang terkenal (selepas ini dirujuk sebagai Kamus Muktabar (KM) sahaja) menyenaraikan nama-nama sains bagi pokok-pokok dan haiwan di Pascabima yang diketahui setakat penerbitan kamus-kamus itu, maka di dapati kapur barus (walaupun begitu terkenal), sebasani (malah tiada dalam KD tetapi dalam KBI ada dalam bentuk “sabasani”) dan beberapa jenis kesturi itu tiada nama sainsnya (Dalam KBI kasturi dibezakan dengan kesturi, iaitu yang pertama itu sejenis pokok khas di Kalimantan yang diketahui nama sainsnya dan yang kedua itu tumbuhan yang berbagai-bagai jenis yang tidak semuanya ada nama sainsnya itu). Dalam Catatan Teks (hlm 76) buku HRP, hanya “buluh telang” sahaja yang dijelaskan maknanya dan diberi nama sainsnya sekali, yang memang ada dalam kamus muktabar itu, sebagai Gigantochloa heterostachya. Perincian ini dilakukan mungkin kerana buluh telang berperanan besar mengalahkan Jawa dan munculnya Minangkabau itu yang diceritakan dengan panjang lebarnya dalam bab terakhir HRP itu. Berkenaan pokok sebasani atau lebih tepat lagi sabasani itu HRP mencatatkan bahawasanya pokok ini berupa seperti ular (seperti akar?), berdarah (mengeluarkan getah, jus atau air berwarna darah?) dan boleh mengeram kesakitan (apabila ditetak) seperti manusia, dan sesiapa yang bertemu dengan pohon ini akan “terkejut terketar-ketar rebah lalu mati” (hlm 55). Isu nama-nama sains bagi pokok-pokok di Pascabima ini pertama kali dibangkitkan oleh Shaharir (2003), dalam makalahnya, “Etnosains Melayu tertua setakat ini: Kajian kasus etnobotani Melayu daripada prasasti Talang Tuwo abad ke-7 Masehi dan peribahasa” yang terbit dalam Malaysian Jour. of Sc. And Technology Studies 1: 78-113. Perbincangan di atas menambahkan lagi senarai pokok yang perlu dikaji oleh ahli botani dan/atau ahli leksikografi kita.

4. Adanya Haiwan di Pascabima dalam Pertengahan Kedua Abad Ke-13M yang Belum Dikenali oleh Ahli Zoologi Dunia Kini?

Sepertilah juga dengan kehadiran pokok-pokok, kehadiran haiwan-haiwan yang disebut dalam HRP boleh dianggap haiwan yang ada pada pertengahan kedua abad ke-13M dahulu. HRP memberi maklumat adanya beberapa (berjumlah 28) spesies haiwan Pascabima yang juga patut diminati oleh ahli zoologi tempatan untuk memastikan yang haiwan itu sudah diketahui atau tidak (sebahagian besarnya memang sudah diketahui). Haiwan tersebut ialah anjing (hlm 13), badak (hlm 60), gajah (hlm 5), gelang-gelang (hlm 9), harimau (hlm 42), hayam (hlm 11), helang (hlm 45), ikan patin (hlm 47), itik (hlm 69), kambing (hlm 69), kara (hlm 42, dalam KM, segi sains hayat, “kara” boleh jadi pokok dan boleh jadi haiwan), kerbau (hlm 10), kertang (hlm 45), kesturi (hlm 66; selain drp sejenis pokok yang disebut di atas, mengikut KM itu, burung kesturi ialah burung seperti burung bayan atau serindit); ketam berdayung (hlm 47), kucing (hlm 13), kuda semberani (hlm 42), lembedak mengidam/ngidam (hlm 47), lembu (hlm 69), merak (hlm 43), naga (hlm 55), pelanduk (hlm 22), rama-rama bersil (hlm 47), saga (hlm 67), semut sebesar kucing (hlm 13), singa (hlm 68), udang sanggul (hlm 47), dan ular lembu (hlm 54).

Yang lebih menariknya, ada 11 jenis haiwan itu (selain daripada “naga” yang terkenal sebagai haiwan mitos itu) yang tiada catatan nama sainsnya dalam KM itu, iaitu gelang-gelang, kara, kertang, kesturi, ketam berdayung (tiada dalam KM pun), kuda semberani, lembedak mengidam (tiada dalam KM), rama-rama bersil (tiada dalam KM pun), semut sebesar kucing, udang sanggul (tiada dalam KM pun) dan ular lembu (tiada dalam KM pun). Berkenaan dengan ular lembu ini HRP memerihalkannya sebagai ular yang diam dalam lubuk yang dalam dan luas (Lubuk Turai namanya yang “terlalu amat dalam” dan luasnya “kira-kira sekunca benih”, hlm 54), boleh mengeluarkan cahaya, “merah seperti api bernyala-nyala” dan dagingnya amat bisa sehingga sesiapa yang menghidu asap daripada panggangan daging ular itu akan mati. Ini menambahkan lagi isu nama-nama sains kepada haiwan di alam Melayu yang pertama kali ditimbulkan oleh Shaharir (2005a).

5. Taraf Sains Kejasmanian (Fizis) Melayu Islam Yang Tertua (Pada Pertengahan Kedua Abad ke-13M)

HRP juga membayangkan ketinggian kebudayaan Melayu pada pertengahan kedua abad ke-13M itu dalam kehidupannya seperti yang terpancar daripada keadaan mereka yang berikut:

5. 1. Bilangan

Orang Melayu sejak pertengahan kedua abad ke-13M itu sudah tahu bilangan termasuk istilah untuk bilangan yang cukup besar yang diistilahkannya sebagai ratus (hlm 65), ribu (hlm 62), ribu-ribu (hlm 69), keti (= seratus ribu, hlm 65), “tiada tepermanai” (hlm 67), dan “tiada terhisabkan” (hlm 63) dan “tiada terkira-kira” (hlm 63). Tiga ungkapan amaun/banyaknya yang disenaraikan terakhir di atas itu nampaknya ada perbezaaan yang halus: “tiada tepermanai” ditujukan kepada perkara umum, “tiada terhisabkan” untuk perkara yang memang sukar ditaksirkan sahaja, dan “tiada terkira-kira” untuk harta benda atau barang bernilai. Ini seanalog dengan perbezaan matematik antara “uncountable” dengan “nondenumerable” dalam bahasa Inggeris itu. Berkenaan dengan unit “keti” itu memanglah bitara dalam kebudayaan Melayu sahaja kerana tiada unit ini di Eropah termasuk Inggeris. Sebenarnya banyak lagi unit-unit bilangan Melayu purba, hingga billion-bilion-an (yang terbesarnya bernama wisyilion), yang tidak sama dengan dalam tamadun-tamadun purba lain yang dipaparkan dalam Warkah Berita PERSAMA 2004. Menarik juga perkataan “hisab” yang bermaksud “hitung’ sudah meluas dipakai sejak abad ke-13M. Perkataan ini memang menjadi istilah “matematik” atau “aritmetik” sehingga tahun 1970-an di Malaysia.

Mereka juga ada ungkapan “tiada berbagai” yang bermaksud “tiada bandingan”. Mereka juga sudah biasa dengan matematik bahagi berpemberat atau dividen sekarang seperti yang diungkapkan dalam HRP itu, “… suruh bahagi tiga segala arta itu sebahagi akan Sang Nata dan sebahagi akan Senapati dengan segala menteri penggawa dan yang sebahagi lagi akan segala rakyat dan segala bala tenteranya.” (hlm 64), “Sang Nata pun memberi persilayan segala hulubalang dan rakyat sekalian masing-masing pada kadarnya”. (Dalm HRP ini, perkataan “persalinan” yang ditranskripsi daripada tulisan Jawi (faksimili hlm 129) yang tidak jelas ejaannya itu, yang kami transkripsikan sebagai “persilayan” (drp per+sila+ layan yang kami kira bermakna “habuan kebendaan” atau “keraian” sekarang) itu kerana kami fakir “persalinan” amat tidak sesuai dalam konteks ini).

5.2. Unit Sukatan

Selain itu, dalam HRP juga terdapat unit-unit untuk menyukat banyaknya atau amaun benda-benda yang umum dan yang khusus yang berikut:

Jarak/Panjang/Lilit: hari perjalanan (hlm 55), rantau (hlm 49, 52), jengkal (hlm 49), depa (hlm 36), hasta (hlm 36), pendakap (hlm 46), jambar (hlm 37)

Luas: kunca (hlm 54; sekunca benih). Unit ini juga digunakan untuk isi padu.

Isi padu (terutamanya makanan): kunca ( hlm 39, 54 ) yang masih dipakai sebagai sukatan padi terutamanya di Kedah hingga sekarang. Mengikut catatan penyusun HRP banyaknya “160 gantang” (satu lagi unit Melayu lama yang tidak memberi makna apa-apa pada generasi sekarang, sungguh dalam kitab-kitab fekah lama masih ada istilah ini dan dalam lagu P.Ramlee pun masih berkumandang di udara terutamanya di musim Raya Puasa. Satu gantang bersamaan dengan kira-kira 4.54 liter (mengikut kamus muktabar).

[Unit yang lebih kecil daripada kunca yang disebut dalam HRP ialah nalih (hlm 39) yang mengikut catatan penyusun HRP bersamaan dengan “16 gantang”.]

[Unit yang lebih umum ialah kampit (hlm 11) dan perkataan “sebu” digunakan untuk apa jua sukatan benda yang penuh dalam sesuatu benda.]

Masa: saat (hlm 5), jam (hlm 33), malam (hlm 58), hari (hlm 63), bulan (hlm 62), musim angin (hlm 66), ketika (ada di merata-rata halaman HRP), ketika selatan (hlm 40), netiasa (=sentiasa, hlm 28), penah (=pernah, hlm 22), datang sekarang (=hingga sekarang, hlm 32), sekali persetua (hlm 13), dan daur kecil yang contohnya dalam HRP ini dicatatkan pada akhir manuskripnya “Tamat hari Isnin, kepada hari dua pulu sa, kepada bulan Muharam, sanat zai Hijratul Nabi 1230.” Mengikut penyusun HRP yg disorot ini, tahun ini sama dgn “tahun Je” (iaitu tentunya maksudnya, huruf Jim), tahun keempat dalam Windu Jawa. Tetapi mengikut fahaman kami (lihat Warkah Berita PERSAMA 2004) tahun 1230H ini jika dibahagi dgn 4 berlebih 2 yang bersamaan dengan tahun kedua Windu Jawa, tahun Jim Awal kerana ada tahun Jim Akhir (tahun 5). Berkenaan dengan sanat zai (=tahun zai ) itu memang tepat dengan sistem penamaan tahun dalam “daur kecil” yang dipaparkan dalam Warkah Berita PERSAMA 2004 yang disebut di atas.

Rotan: galang (hlm 54 )

Emas: makdan ( hlm 21,sepatutnya mikdar/mikdarun atau makdur/ makdurun, dan bahara (hlm 17).

Kertas/Pakaian dsbnya: peti (hlm 57)

Dakwat: koci (hlm 57)

Kalam (Pensil sekarang): berkas (hlm 57)

Adanya unit kertas dan dakwat ini menunjukkan budaya menulis di kalangan orang Melayu pada abad ke-14 dahulu pun sudah agak menyeluruh. Penulis kira ini satu pengetahuan yang belum didedahkan kepada masyarakat sebelum ini. Menarik juga adanya beberapa unit di sini (iaitu peti, koci, galang, makdan, sebu, rantau dan tiada berbagai) yang tidak disenaraikan dalam kajian sukatan Melayu oleh Abdul Razak (2000), “Sukatan dalam Budaya Melayu sebelum Abad ke-20”, Kesturi 10(1&2): 1-40.

5.3.Arah kedudukan dan perjalanan

Orang Melayu sejak pertengahan abad ke-13 M itu sudah pun memerlukan istilah “mata angin” atau kompas sekarang bagi penjelajahannya dan perancangan kegiatan hidupannya sehingga mereka sudah ada istilah “timur” (hlm 66; dan tentunya “barat”?) , selatan (hlm 40; dan tentunya “utara”?) selain daripada istilah Jawa yang setaranya seperti “wetan” (hlm. 66) dan “kulon” (hlm 66) untuk kawasan Jawa dan lebih am lagi “bawah angin” (hlm 3) bagi timur, dan “atas angin” (hlm 36) bagi barat , ilir (52) dan mudik (hlm 49) atau hulu (hlm 48), dan kedudukan bintang dengan kewujudan “ahlul nujum” diraja (hlm 19). Mereka arif dalam penjelajahan dan ilmu bintang kerana Melayu terkenal dengan pengetahuan pelayarannya sehingga Magellan (abad ke-15M, yang sering dikatakan pengeliling dunia pertama itu yang perlu dipertikaikan itu; lihat kisah pelayaran Magellan yang kritis di internet, dengan menaip “henry the black” atau terus ke lubuk http//www. wikipedia.org/wiki./Henry_the_Black) dan ahli sejarah tabii Inggeris yang bernama Wallace (abad ke-18M, dalam catatan pengembaraan di “Kepulauan Melayu” dalam bukunya “The Malay Archipelego: The Land of Orang-Utan and the Bird of Paradise”, terbitan MacMillan 1868 dan diulang cetaknya pada 1970-an) kedua-duanya mengambil orang Melayu sebagai pembantunya. Magellan mengambil seorang Melayu yang diberi nama Sepanyol-nya, Enrique, yang diInggerikan oleh penulis Inggeris menjadi Henry, dan gelarannya Enrique Melaka atau Enrique Hitam (yang diInggeriskan sebagai “Henry the Black” yang menunjukkan nama sebenarnya Hitam), dan yang dijadikan sebuah bahan nobel sejarah oleh Harun Aminurrashid tahun 1960-an dahulu dengan judul “Penglima Hitam”; manakala Wallace mengaambil Ahmad yang gambarnya ada dilukis dalam buku beliau itu masing-masingnya sebagai pembantu utamanya dalam pelayaran dan kerja-kerja penjelajahan mereka. Dalam HRP ada disebut nama bintang yang terkenal iaitu “ketika” (hlm 40) yang juga dikenali “Bintang Tujuh’ seperti yang dicatat oleh penyusun HRP itu. Bintang ini juga dikenali sebagai “Kutika” dan “Kartika”; dan mengikut kamus Winstedt (1957/1972), padanan istilah Inggeris-Latin-nya ialah Pleiades. Jelaslah begitu aslinya istilah bintang ini dalam bahasa Melayu.

5.4. Orang Seri (Kimiawan Khusus)

Orang Melayu sejak abad ke-14M lagi sungguh hebat dalam membuat racun (iaitu hebat dalam kimia amali, kalau pun bukan teori) yang dicontohi oleh ciptaan racun oleh “orang seri” (yang diceritakan dalam HRP) yang dimasukkan ke dalam kuih yang bernama “peniaram” itu (kini namanya “Peneram”, “Memerang” atau “Telinga Keling” ) untuk membunuh seorang hulubalang gagah perkasa yang bernama Tun Beraim Bapa. Bagaimana kuatnya racun itu, bukan sahaja dua orang puteri raja, anjing dan ayam yang mati serta merta setelah makan sedikit sahaja kuih beracun itu tetapi juga dua orang yang menggaru belakang Tun Beraim Bapa, yang sedang menerima bahana racun tersebut, gugur kukunya dan mati; pokok bekas Tun Beraim Bapa menggaru belakangnya setelah beliau makan kuih beracun itu juga mati serta merta. Hanya daging “ular lembu” yang beracun lebih daripada racun buatan “orang seri” itu. Keracunan daging “ular lembu” itu begitu hebat sehingga sesiapa yang menghidu asap drp bakaran ular tersebut pun mati serta-merta. Malah Tun Beraim Bapa tidak mati kerana racun drp kuih “peniaram” tetapi drp racun “ular lembu” yang sengaja dimakannya itu.

5.5. Kedudukan ilmuwan

Pengiktirafan besar kepada perihal ilmu juga dapat dilihat bukan sahaja kepada “orang seri” dan “ahlul nujum” itu tetapi kepada pandangan tinggi masyarakat terhadap seorang putera raja Pasai, Tun Abu Fadil, kerana bertaraf pendeta itu. Ratu Majapahit, Raden Galuh Gemerenceng (RGG), digambarkan begitu berahi kepadanya kerana antara lainnya, kependetaannya itu, sehingga sanggup membunuh diri kerana cita-citanya untuk menjadi isteri Tun Abu Fadil itu tidak kesampaian, dan akibatnya Pasai dilanggar Majapahit.

6. Sains Sosial dan Kemanusiaan Melayu Islam Abad ke-14M

Kedudukan ilmuwan yang tinggi dari kaca mata masyarakat Melayu sekurang-kurang sejak abad ke-14M telah dibicarakan di bahagain akhir 5.3 di atas. HRP juga memberi gambaran tentang feudalisme dan amalan yang bertentangan sangat dengan Islam, status wanita rumpun Melayu pada abad ke-14M dan ilmu kepemimpinan Melayu ketika itu. Ini dihuraikan satu persatu di bawah ini

6.1 Ilmu Kepemimpinan Melayu Islam yang Tertua?

Paling menarik lagi, HRP ini ada unsur ilmu kepemimpinan yang menunjukkan tahap sivil atau madani masyarakat Melayu pada pertengahan kedua abad ke-13 M itu pun sudah agak tinggi. Ini boleh dianggap ilmu kepemimpinan Melayu Islam yang tertua, jauh lebih awal daripada ilmu kepemimpinan Melayu Islam yang dianggap tertua sebelum ini daripada buku Bukhari al-Jauhari, “Taj al-Salatin” 1603 itu, yang telah dikupas oleh Shaharir (2005b). Ilmu kepemimpinan Melayu sebelum Islam memang jauh lebih lama lagi, yang dikenali sebagai Cakravantin yang wujud sekurang-kurangnya sejak abad ke-6M lagi yang dibicarakan dalam makalah Shaharir itu dan lebih terperinci lagi dalam makalah Shaharir (2005c), “Teori kepemimpinan Melayu Campa” yang dibentangkan di Simposium Sehari Campa di UKM pada 30 Nov. 2005.

Ilmu kepemimpinan dalam HRP dapat dicungkil daripada kesah nasihat Sultan Malikul Saleh kepada dua orang Perdana Menterinya (hlm.24) dan nasihat baginda kepada cucundanya (bakal penggantinya), Malikul Mansur dan Malikul Mahmud (hlm.25), serta wasiat Sultan Malikul Mahmud kepada anaknya Sultan Ahmad (hlm. 33). Seperti biasa, kami memadankan Raja/Sultan Melayu dahulu setara dengan Perdana Menteri/Presiden, Pemimpin Politik atau Pemimpin (Ketua Pegawai Eksekutif) sesebuah syarikat/institusi/organisasi dsbnya; manakala Perdana Menteri dahulu dipadankan dengan Pengurus sekarang. Oleh itu mengikut HRP, seseorang Pengurus yang unggul ialah (1) yang setia kepada pemimpinnya, (2) yang tidak melakukan penganiayaan dalam apa bentuk sekalipun, (3) yang melakukan pengurusan mengikut lunas-lunas yang ditetapkan oleh Allah/al-Qur-aan.

HRP juga menggariskan pemimpin yang unggul yang sifatnya ialah (1) pemelihara makruf (amar/suruhan Allah dan Rasullah) dan penghindar mungkar (larangan Allah dan Rasul), (2) yang tidak tamak harta dunia, (3) yang tidak ingin segala yang tidak memberi manfaat kepada hari akhirat, (4) yang cakna/ikram kepada segala titah perintah Allah dan Rasul, (5) yang ikhlas dengan hal kebajikan, (6) yang meninggalkan segala kejahatan, (7) yang menyuruh orang berbuat kebajikan dan melarang segala orang berbuat kejahatan, (8) yang berlaku adil, (9) bermesyuarat, (10) penyabar, dan (11) yang tidak menganiaya. Dengan kaedah aksiom dalam Matematik senarai ini masih boleh disingkatkan hanya kepada tujuh : (1), (2), (3), (5), (8), (9) dan (10) kerana (1) mengimplikasikan (4), (6) dan (7); manakala (8) mengimplikasikan (11).

Teori kepemimpinan dalam HRP ini nampaknya kurang mencakupi dan mendalam (tiada kepentingan “berilmu” umpamanya) daripada yang terdapat dalam Tajus Salatin oleh Bukhari al-Jauhari tetapi kedua-duanya sama falsafahnya, iaitu walaupun tidak jelas berfalsafahkan kpd ‘kepemimpinan ulama’ tetapi jelas bersifat “kepemimpinan Islam”. Islam di sini bermaksud Islam Melayu, iaitu Islam mengikut perspektif Melayu yang tidak semestinya sama dengan Islam Arab, atau Islam Zaman Tamadun Islam dahulu. (Lihat Shaharir 2005c yang telah disebut di atas)

6.2. Feudalisme dan Pelbagai Amalan yang Amat Bertentangan dengan Islam

Amalan feudalisme begitu hebat digambarkan dalam HRP sehingga apa sahaja kehendak dan perintah raja, suka atau tidak, tetap dijunjung walaupun jelas bertentangan dengan Islam sekalipun. Contoh yang paling melampaunya ialah telatah raja Pasai terakhir yang Islam tetapi boleh cinta berahi kepada kedua-dua puterinya dan kemahuan nafsu serakahnya itu tetap disokong oleh pembesar-pembesarnya dengan pelbagai hujah yang menyukakan raja tersebut. Apabila anak lelakinya, Tun Beraim Bapa yang juga terkenal sebagai pahlawan perkasa Pasai melindungi kedua-dua puteri itu maka beliau berdendam kesumat mahu membunuh anaknya itu. Semua pembesar dan rakyat jelata tahu hakikat ini tetapi tetap tidak menegur kejahatan raja itu termasuklah juga anak lelaki yang hendak dibunuhnya Tun Beraim Bapa itu! Akhirnya, Tun Beraim Bapa juga melanggar hukum Islam yang besar dengan membunuh diri sahaja kerana tidak mahu menderhaka. Raja yang sama membunuh anak lelakinya yang satu lagi, Tun Abu Fadil yang telah disebut di atas, kerana tidak mahu anaknya yang terkenal tampan dan bertaraf pendeta serta amat popular di kalangan rakyatnya itu, menjadi suami seorang puteri raja Majapahit, Raden Galuh Gemerenceng yang telah disebut di atas.

6.3. Status Emansipasi Wanita Rumpun Melayu

Cerita RGG ini yang mengarahkan hulubalangnya Tun Perpatih Jena menjelajah seluruh pelusuk Pascabima ini untuk merakamkan paras rupa putera-putera raja “yang bijaksana dan perkasa” bagi dijadikan calon suaminya, dan kemudiannya tidak silu-silu lagi menyatakan cinta berahinya kepada calon yang keseratus, anak raja Pasai yang terkenal dengan rupawan dan bergelar pendeta itu, Tun Abu Fadil, lalu mengetuai belayar ke Pasai bagi mendapatkannya membayangkan taraf emansipasi wanita Jawa (atau Melayu amnya?) pada abad ke-14 itu. Begitu juga bagaimana raja Terakhir Pasai, Raja Ahmad, mempunyai “setiausaha peribadi” atau semacam “pegawai perhubungan awam” istana baginda (berpangkat Penghulu Gundik) bernama Dara Zulaikha Tingkap juga menunjukkan taraf emansipasi wanita yang dimaksudkan ini.

7. Kesimpulan

Sesungguhnya menerusi buku HRP yang dipercayai salinan manuskrip Jawi alam Melayu yang tertua itu memberi banyak juga gambaran dan bukti bentuk-bentuk dan status sains Melayu pada zaman awal Islam menapak di Pascabima (=Alam Melayu, Nusantara) ini, iaitu yang terawal setakat ini. Dalam bidang sains fizis (sukatan, bilangan, pelayaran dan kimia keracunan) pencapaiannya ketara agak kehadapan berbanding dengan tamadun bangsa-bangsa Eropah umpamanya, di sekitara abad yang sama itu. Dalam ilmu kepemimpinan orang Melayu memang terkenal mendahului bangsa-bangsa lain di dunia yang terbukti daripada batu bersurat Campa abad ke-6M tentang Cakravantin (Pemimpin Dunia) tu, dan HRP membuktikan tradisi ini diteruskan dengan penerapan nilai-nilai Islam sejak sekitara abad ke-15M lagi. Dalam perihal mantik, struktur mantik yang tersurat dalam bahasa Melayu sudah agak terkehadapan yang memberi justifikasi kekuatan pentaakulan sains orang-orang Melayu dapat menyaingi bahasa-bahasa sains dunia pada sekitar abad ke-15M itu, iaitu bahasa Latin, Perancis dan Arab. Kewujudan haiwan dan pokok pada abad ke-15 yang masih belum diketahui wujud atau tidaknya sekarang dan oleh belum diketahui nama sainsnya hingga kini menjadi cabaran besar kepada ahli sains hayat kita. Tiga konsep ketakterhinggaan Melayu sekitar abad ke-15M itu (“tiada tepermanai”, “tiada terhisabkan” dan “tiada terkira-kira”) mungkin boleh menjadi asas pembinaan teori ketaktepermanai Melayu yang berlainan daripada teori ketaktepermanai Jerman abad ke-19M yang ada dalam buku-buku teks matematik sekarang (yang diistilahkan sebagai “tak terhinga” atau “tak berhingga” sebagai padanan Inggeris “uncountable” yang dipadankan daripada istilah asalnya Jerman, ueberabzaehlbar).

Rujukan

Abdul Razak b.S. 2000. Sukatan dalam Budaya Melayu sebelum Abad ke-20. Kesturi 10(1&2): 1-40.
‘Aqa’id al-Nasafi 1590/1988. Lihat al-Attas M.N. 1988
al-Attas S.M.N. 1988. The Oldest Known Malay Manuscript: A 16th Century Malay Translation of the ‘Aqa’id of Al-Nasafi” terbitan Universiti Malaya 1998. Asalnya Jawi 1590.
Bukhari al-Jauhari 1603/1996. Taj us-Salatin . Di-Rumi-kan dan diterbitkan oleh DBP 1996 (snt ke-2, snt pertamanya 1966). Asalnya Jawi yang ditulis pada 1603 yang ada disimpan di DBP K.Lumpur, selain di Leiden.
HRP. t.t./1999. Hikayat Raja Pasai. Siri Karya Agung oleh Yayasaan Karyawan dan Penerbit Fajar Bakti Kuala Lumpur 1999. Ada disertakan faksimili salinan HRP Jawi. Asalnya, tanpa tahun (t.t)
Internet: http//www. wikipedia.org/wiki./Henry_the_Black. 12 Januari 2006
KBI. 1995. Kamus Besar Bahasa Indonesia. Snt ke-2, cet. ke-4. Jakarta: Balai Pustaka
KD. 1994. Kamus Dewan. Snt. ke-3. K.Lumpur: DBP
KM. Kamus Muktabar Melayu. Sama dgn KD dan KBI
Shaharir b.M.Z. 2003. Etnosains Melayu tertua setakat ini: Kajian kasus etnobotani Melayu. Malaysian Jour. of Sc. And Technology Studies 1: 78-113
-------------------. 2005a. Haiwan dalam peribahasa yang tanpa nama sains. Malaysian Jour. of Sc. And Technology Studies 3:
-------------------. 2005b. Sains matematik dan pengurusan. JPuQAM (Jurnal Pengurusan Qualiti dan Analisis Malaysia 1(1): 1-43
--------------------. 2005c. Teori kepemimpinan Melayu Campa. Simposium Antarabangsa Sehari Campa di UKM pada 30 Nov. 2005.
Wallace A. 1868/2004. The Malay Archipelago: The Land of Orang-Utan and the Bird of Paradise. Cetakan semula 2004 terbitan Routledge. Suntingan pertamanya oleh MacMillan 1868 dan diulang cetaknya oleh banyak penerbit (sekurang-kurannya 7 buah penerbit, dan banyak daripada penerbit ini yang membuat ulang cetaknya pula) selain daripada MacMillan yang mengulang cetaknya puluhan kali, umpamanya cetakan ke-10-nya ialah 1906.
Warkah Berita PERSAMA 2004
Winstedt R. O. 1957/1966. An Unabridged English-Malay Dictionary. K. Lumpur & Singapore: Marican & Sons (Malaysia) Sdn Bhd. 4th ed. Enlarged. 1966, reprinted 1972, 3rd ed. 1963 , 2nd ed. 1960, dan dianggarkan snt pertamanya 1957.
Zaini-Lajoubert M. 2005. Hikayat Raja Pasai. Diterjemah daripada Bahasa Melayu Ke Bahasa Perancis dengan Judul Histoire de rois de Pasey oleh Aristide Marre. Jawhar 2(3), Okt/Nov 2005: 19-30

HERBS IN HADITH

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sat, 14 Aug 2010 09:01:13 PDT

By Karima Burns (MH, ND)
http://www.islamonline.net

Black Seed

The Prophet (SAW) said, " If my community had only known what there is in fenugreek they would have paid its weight in gold."

When considering the value of herbs, it is not their cost or exotic quality that matters as much as their versatility. Many herbs have been used historically as "cure-alls" or potent "tonic herbs." Among these herbs are black seed, fenugreek and aloe vera, three of the Prophet's (SAW) favorite herbs.

Bukhari reports that the Prophet (SAW) recommended that we "use black seed regularly because it has a cure for every disease except death." The magazine Food Chemistry found black seed to be high in protein, carbohydrates, essential fatty acids, vitamins A, B1, B2, C and niacin as well as calcium, potassium and iron. These are the very nutrients that modern science has found that we most lack. We are encouraged to drink milk for calcium, to take supplements for EFA's (Essential Fatty Acids), and to consume niacin pills to lower our cholesterol; however, black seed can provide many of these same benefits. It also provides many of the same nutrients that the FDA recommends to help prevent disease and slow down the aging process.

Dr. Michael Tierra, author of Planetary Herbology, also found black seed to be high in the above nutrients. In addition, he found a remarkable number of sterols, especially beta-sitosterol, which is known to have anti-carcinogenic properties. The Journal of American Scientists reports that black seed has a number of useful properties such as antihistamine, antioxidant, antibiotic, antimycotic and broncho-dilating effects.

These findings possibly explain its long history as a lung tonic. Black seed has been used for almost 3,000 years to clear up blockages and phlegm in the lungs, asthma and asthma attacks, and stuffy or runny noses with colds. Allah's Messenger (SAW), in fact, used to soak 20 seeds wrapped in a linen cloth in water overnight, and place drops of this solution into his nostrils to relieve congestion and head colds the following morning (Al-Akili, Medicine of the Prophet).

Another famous use of black seed is for digestive problems - to "dry up" a soggy stomach, ease colic pain, expel intestinal worms, and remove wind and bloating in the intestines caused by eating wheat bread. The warmth of black seed also increases the flow of all fluids in the body including blood, urine, a nursing mother's milk and weak or halted menses.

Black seed ointment is also useful for all kinds of ailments where a topical application is indicated including warts, skin allergies, insect bites, baldness and gray hair. In fact, black seed has been classified by many modern scientists as a "tonic herb" or "cure all."

Dr. Peter Schleicher, an immunologist in Germany, has found that black seed contains the valuable unsaturated fatty acids, Linoleic (which stabilizes the cell membranes) and Gammalinolen. Also, the Prostaglandin in black seeds has the effect of inhibiting inflammation. This combination halts immune reactions and the start of many chronic illnesses like eczema, asthma and even cancer.

Fenugreek

Fenugreek is another herb that was favored by the Prophet (SAW) and herbalists for thousands of years. Qasim bin Abdur-Rahman narrated that the Prophet said, "Mix fenugreek in your medicines." It is also related in the collection of Hadith that the Prophet visited one of his blessed companions, Sa'ad bin Abi Waqqass, who had contracted an illness during his stay in Mecca, and then requested that a physician examine him. After a diagnosis was made, the Prophet (SAW) said, "He will be fine. Give him the soup of a concoction of dates and fenugreek."

Fenugreek seeds have been found by laboratory tests to be very high in a number of nutrients, most notably fixed oils, which are comparable to the beneficial cod liver oil and other therapeutic oils that contain high amounts of vitamin A and choline. For this reason, fenugreek is often used to lower blood cholesterol and provide strength to the body systems, particularly the heart, lungs and digestive system. These same ingredients oxidize to produce the distinctive smell one acquires when drinking fenugreek tea.

The trigonelline in the seeds has been proven to have a hypoglycemic effect on rats, and has long been a favorite for anyone suffering from hypoglycemia and diabetes as well as fatigue. Fenugreek also contains saponins and sapogenins, which are materials essential for the synthesis of steroid hormones and related drugs, giving it the same potential as wild yam has recently become popular for - as a natural estrogen replacement therapy. For this same reason, fenugreek has been used historically for a multitude of female complaints - from halting painful menses to promoting lactation in new mothers.

Fenugreek is also high in minerals and proteins, making it a valuable skin conditioner when the seeds are soaked and applied to the skin. The proteins in fenugreek are also high in lysine, tryptophan, fats, phosphorus and iron. For this reason, fenugreek is often used to combat anemia. The seeds also have a unique ability to bulk up when added to liquid so the tea is often drank unstrained as a remedy against constipation, urine retention and candida albicanas.

Aloe

Aloe vera is another very useful and favorite herb of the Prophet (SAW). Qays bin Rafi al-Qatsi narrates that God's messenger (SAW) said, "Aloes and watercress are a sure cure for illness." In fact, in some areas of the world such as South America, aloe vera is still used as an "all-purpose" cure. In some homes, it is the ONLY herb used - for all illnesses.

One of its unique qualities is that you do not have to cook or prepare it for internal or external applications, because it comes from the leaves as a ready-made gel that can be mixed with water and consumed OR applied directly to the skin from the cut leaves. In this sense, aloe vera is one of the most useful plants to have around the house. Its only drawbacks are that it is usually too strong for children, or pregnant or nursing women to take internally, and the taste is quite offensive. In some cases, people have had skin reactions to the plant as well, indicating that although it is useful, it should be used with caution.

Aloe vera is most famous in the Western world for its external uses, particularly in treating kitchen burns, acne and wounds from injuries or surgery. In fact, documented cases of radiation burn victims in Japan showed that aloe healed the burns more rapidly than any other method. The mucilage in aloe, which contains mucopolysaccharides, is largely responsible for aloe's healing action both on burns and wounds. In fact, these polysaccharides show similar action as hyaluronic acid in lab tests. Aloe works most effectively when it is taken directly from the growing plant as it is sterile and will not contaminate a burn or wound with bacteria.

Aloe also contains varying amounts of anthraquinone glucosides, which have bitter gripping cathartic principles. This explains its long history of internal uses as a colon cleanser and detoxification herb. It has also been used to open obstructions in internal organs, particularly the liver. In fact, aloe's mucilage provides a unique soothing effect to the digestive system along with a cleansing effect from the polysaccharides.

We are wise to use these herbs that Allah has provided, remembering that, "For every malady Allah created, He also created its cure (and he who) acquires such knowledge shall benefit from it and one who ignores it will forgo such benefit" (Sahih Bukhari).
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Ginger

Allah has provided us with not only many helpful exotic herbs, but also with a number of common cures that we can find in our kitchen cupboards. Ginger, a popular flavoring for most eastern dishes; thyme, a popular ingredient in pizza and spaghetti sauces; as well as basil, the main ingredient in the popular pesto of Italy, have all been used for centuries for a great number of illnesses.

The Qur’an (76:17) mentions ginger as one of the drinks of Jennah: “And in it, their drink is mixed with ginger.” In fact, the modern name, “ginger,” comes from the Arabic root, “zindshebil,” and its wide range of properties certainly qualifies it for the rank of “heavenly herbs.”

A study in the medical journal, The Lancet, showed that two gelatin capsules of ginger are more effective than 100mg of Dramamine, an over-the-counter motion sickness remedy. This is probably because the volatile oils in ginger, oleoresins and proteolytic enzymes, are stimulants that trigger the production of digestive fluids and ease stomach problems such as queasiness and improper digestion. In fact, since ginger was first recorded in history books in 400 B.C., it has been employed against all kinds of nausea experienced while traveling and while pregnant, as well as a digestive aid after dining.

Modern science has also discovered that ginger has hypo-cholesterolemic properties useful for reducing both serum cholesterol and cholesterol stored in the liver. This explains another folk usage of ginger as a blood purifier and a detoxification herb. Its volatile oils have highly stimulating properties and thus aid in circulation, delayed menses, circulation problems and even rheumatism. The phenolic oleoresins in ginger bark are highly anti-micorbial, making them a popular folk remedy for colds, flu and coughs.

Over the centuries, people have found they can benefit from ginger’s warming properties by taking a bath with a cup or two of the tea added to it. This is a popular remedy for soothing arthritis and fibromyalgia pain as well as pain related to bruised or pulled muscles. The fresh juice of ginger has been shown to reduce serum glucose levels in test animals; therefore, it may have use as a hypoglycemic agent for humans some day.

For now, the most popular way to take ginger is as a decoction. A decoction is made by simmering eight ounces of water per one ounce of an herb for twenty minutes. Then, the tea is strained and drank. Another popular way to use ginger is to make ginger syrup, which can then be used to make tea or “ginger ale,” by simmering two cups of fresh sliced and unpeeled ginger root in water for half an hour. The ginger is then strained out, an equal amount of honey is added, and the syrup can be stored in the refrigerator for up to six months.

Thyme

Thyme also has a long history of healing. Ibn al-Juzi transmitted the following Hadith: “They fumigated their houses with thyme and frankincense.” Although this refers to an external use for thyme, it adequately sums its antiseptic, anti-bacterial and anti-viral abilities.

Thyme is used in commercial preparations of many feminine hygiene douches, Vicks Vapo-rub, Listerine mouthwash, eardrops and anti-fungal creams. The antiseptic abilities found in the volatile phenolic compounds, thymol and carvacrol, in thyme make it ideal in combating bad breath, gum disease, gastric problems caused by viruses or bacteria, eczema, burns, ringworm, psoriasis, parasitic infections, fever, sore throats, and body odor. It can even be used as an insect repellent by putting a tea infusion in a bottle and spraying it on the skin or by hanging the dried leaves in an area.

However, although thyme is a strong soldier in the battle against viruses and bacteria, it can also act as a gentle nurse in relieving pain and relaxing an ill person. Its thymol, in this capacity, is effective against headaches, menstrual pain, abdominal cramps and stomachaches. However, thyme should not be used by pregnant women or by children as it can act as a uterine stimulant and is toxic in high doses.

Basil

Sweet Basil, also known as myrtle, holds a special place in the Hadith of the Prophet (SAW) too, and has a long healing tradition. Ibn Abbas narrates that, “When the Prophet Nuh (AS) disembarked from the ark, the first plant that he planted was myrtle.” He also narrated that, according to a Hadith related by Abu Nu’aim, “Adam departed from the garden with three things: myrtle, which is the queen of all sweet smelling shrubs in the world; compressed dates, which are queen of all the dates in the world; and stalk of corn, which is queen of all the food in the world.”

Most likely, basil is referred to as a queen because it combats many of man’s ailments. It is a warming herb, thus working on all problems related to circulation. It also contains estragol, lineol and camphor, which act as lung and stomach tonics. Camphor is a powerful pain reliever so basil is often used for headaches, insect bites and other painful ailments. Since it can stimulate the adrenal cortex, it is often used in anti-depressant formulas.

Basil also contains antibacterial compounds, which make it useful for a variety of ailments such as colds, flu and stomach problems. When combined with cloves, it has been found to leech the body of heavy metal pollutants – probably one reason it is considered among the superior detoxifying and tonic herbs.

According to Sahih Bukhari, Allah has certainly sent us a “cure for every disease except death” and, as a bonus, we do not have to go any further than our kitchens to find many of these “cures.”

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As Ramadan approaches, we inevitably think about all of the special meals that we will eat during this holy month. After a day of fasting and worship, the Muslim or Muslimah’s reward is not only the sense of peace that he or she has gained, but also the special iftar that waits.

In many areas of the world such as the Middle East, India, and African countries, iftar meals are filled with traditional foods that can be traced to the time of the prophet (SAW). In other countries, the food may take on the flavor of the country one is in, such as a pizza iftar in America or a taco iftar in Mexico.

However, there are traditional gifts from nature that we should remember wherever we live, gifts that were used by Prophet Mohammed (SAW) in his life, and gifts that assist the fasting Muslim during Ramadan. Among these bounties are the hibiscus flower, dates, rosewater essence, and miswak.

Hibiscus

In the Middle East and Africa, hibiscus is readily served to guests, especially during Ramadan. However, for so many Ramadan traditions like the kunafa (a Ramadan sweet) and the musaharati (the man who wakes people for suhur), few look beyond the tradition for its benefit.

Although the sweet richness of kunafa can claim to nourish the spirit of the believer, the hibiscus flower can lay claim to many physical benefits for the fasting body. Hibiscus is, first of all, a pleasant tasting drink with astringent and, thus, thirst-quenching properties that may it quite useful when consumed during Ramadan. Secondly, a cup of hibiscus tea is 17% citric acid, and contains half as much vitamin C as an orange so it helps to strengthen the immune system. Hibiscus also has similar uses as cranberry juice in treating urinary tract infections, and is also useful for the heart and blood flow. Other properties in the herb help maintain the blood sugar balance in the body, another challenge one must overcome during fasting.

The traditional way to prepare hibiscus is to make a cold infusion. Take a quarter-cup of the herb and soak it in a pitcher of cold water in the refrigerator overnight. In the morning, strain out the hibiscus flowers and add honey to taste. Many people use sugar to sweeten their hibiscus; however, sugar leeches vitamins B and C from the body, can encourage urinary tract infections and counteracts most of the other benefits of the hibiscus as well. The best choice of sweeteners is to use about a teaspoon or more of the herb stevia, a green leafy herb from Paraguay that is sweet and lacks calories much like Nutra-sweet, but with none of the synthetic dangers. Stevia also has blood-sugar balancing properties and, thus, is the safest herb for diabetics.

Dates

Dates are another traditional item to ingest during the iftar. Muslims around the world, following the example of the Prophet (SAW), usually break their fast with dates. The reason that they are so beneficial is that their natural sugar travels quickly to the liver, and is converted more quickly than any other nutrient into energy that the fasting body soaks up like a sponge. This is the healthiest way of breaking the fast as it eases the body into digesting. Dates contain protein, calcium, phosphorus, iron, potassium, vitamin A, and natural sodium. They also contain a high amount of dietary fiber, which makes them a good digestive aid. Dates are also said to protect the stomach and the intestines from parasites and bacterial infections, so they are an especially good beginning to a meal when traveling or eating at a restaurant.

Rosewater

After the evening meal is finished, Muslims often go straight to make the Tarawih prayers, to which they often like to wear a pure essence of some sort. Perfume is a food for the soul and the spirit, much like dates and hibiscus are foods for the body. During Ramadan, Muslims need many foods to keep them strong in their religious duties. In one of the best known Hadith of the Prophet Muhammad (SAW), he was quoted as saying, "There are three things in your world that are made to attract my affection: women, perfume, and then my ultimate fondness is securely fixed on prayers."

Rose essence or rosewater is one of the most popular essences for men and women to wear during this time. Besides the fact that it is one of the most heavenly scents, rose essence has a number of aromatherapy benefits as well. Valerie Worwood, in her book The Complete Book of Aromatherapy, notes that rose essence is a powerful anti-depressant, is uplifting, aids in digestion, and soothes frayed nerves during the stressful days of fasting. These benefits can all be enjoyed just by sprinkling some of the water or essence on your body, adding a few drops to your bathwater, or burning the scent in an incense burner in your home.

Miswak

Rosewater is also the preferred soak for miswak which, taken from the branches of a miswak tree, is an answer to every Muslim who has asked, "Is it okay to brush my teeth while fasting?"

This question often arises in modern times because of western tooth brushing methods that require a mouthful of water and often involve delicious tasting toothpaste. Miswak, on the other hand, is simply soaked until the brushing end is soft, and then gently stroked over the teeth. Imam Al-Bukhari narrated that Abdullah bin Omar brushed his teeth with a miswak morning and evening while fasting.

A fasting person, in fact, is in more need of tooth brushing than the non-fasting person since vapors from the empty stomach tend to bind to the teeth and gums. Miswak helps to keep the breath fresh and pure. Among the other benefits of using miswak are that it clears the brain, generates a sense of well-being, remedies the stomach for the next meal, embraces the prophetic tradition, adds to ones merit, pleases Allah, and delights the angels.

During this Ramadan, remember the gifts of nature for they are really gifts from Allah to us to ease us through our fasts. The verse Al-Asharh (Surah 94:5) that we recite during Tarawih prayers says, " So, verily with every difficulty there is relief."

ISAAC NEWTON – BY ALBERT EINSTEIN

noreply@blogger.com (GLOBAL ABJAD BLOG) — Thu, 22 Jul 2010 16:41:45 PDT

Newton's Dark Secrets (Source)

Editor's note: This article appeared in the Smithsonian Annual Report for 1927, the second centenary of Newton's death. It's somewhat dense, but then, what do you expect from the "greatest scientist who ever lived" talking about the accomplishments of the other "greatest scientist who ever lived?"

The 200th anniversary of the death of Newton falls at this time. One's thoughts cannot but turn to this shining spirit, who pointed out, as none before or after him did, the path of Western thought and research and practical construction. He was not only an inventor of genius in respect of particular guiding methods; he also showed a unique mastery of the empirical material known in his time, and he was marvelously inventive in special mathematical and physical demonstrations. For all these reasons he deserves our deep veneration. He is, however, a yet more significant figure than his own mastery makes him, since he was placed by fate at a turning point in the world's intellectual development. This is brought home vividly to us when we recall that before Newton there was no comprehensive system of physical causality which could in any way render the deeper characters of the world of concrete experience.

The great materialists of ancient Greek civilization had indeed postulated the reference of all material phenomena to a process of atomic movements controlled by rigid laws, without appealing to the will of living creatures as an independent cause. Descartes, in his own fashion, had revived this ultimate conception. But it remained a bold postulate, the problematic ideal of a school of philosophy. In the way of actual justification of our confidence in the existence of an entirely physical causality, virtually nothing had been achieved before Newton.

Newton's aim

Newton's aim was to find an answer to the question: Does there exist a simple rule by which the motion of the heavenly bodies of our planetary system can be completely calculated, if the state of motion of all these bodies at a single moment is known? Kepler's empirical laws of the motion of the planets, based on Tycho Brahe's observations, were already enunciated, and demanded an interpretation.* These laws gave a complete answer to the question of how the planets moved round the sun (elliptical orbit, equal areas described by the radius vector in equal periods, relation between semi-major axis and period of revolution). But these rules do not satisfy the requirement of causality. The three rules are logically independent of one another, and show no sign of any interconnection. The third law cannot be extended numerically as it stands, from the sun to another central body; there is, for instance, no relation between a planet's period of revolution round the sun and the period of revolution of a moon round its planet.

But the principal thing is that these laws have reference to motion as a whole, and not to the question of how there is developed from one condition of motion of a system that which immediately follows it in time. They are, in our phraseology of today, integral laws and not differential laws.

The differential law is the form which alone entirely satisfies the modern physicist's requirement of causality. The clear conception of the differential law is one of the greatest of Newton's intellectual achievements. What was needed was not only the idea but a formal mathematical method which was, indeed, extant in rudiment but had still to gain a systemic shape. This also Newton found in the differential and integral calculus. It is unnecessary to consider whether Leibniz arrived at these same mathematical methods independently of Newton or not; in any case, their development was a necessity for Newton, as they were required in order to give Newton the means of expressing his thought.

From Galileo to Newton

Galileo had already made a significant first step in the recognition of the law of motion. He discovered the law of inertia and the law of free falling in the Earth's field of gravitation: A mass (or, more accurately, a material point) uninfluenced by other masses moves uniformly in a straight line; the vertical velocity of a free body increases in the field of gravity in proportion to the time. It may seem to us today to be only a small step from Galileo's observations to Newton's laws of motion. But it has to be observed that the two propositions above, in the form in which they are given, relate to motion as a whole, while Newton's law of motion gives an answer to the question: How does the condition of motion of a point-mass change in an infinitely small period under the influence of an external force? Only after proceeding to consider the phenomenon during an infinitely short period (differential law) does Newton arrive at a formula which is applicable to all motions. He takes the conception of force from the already highly developed theory of statics. He is only able to connect force with acceleration by introducing the new conception of mass, which, indeed, is supported curiously enough by an apparent definition. Today we are so accustomed to forming conceptions which correspond to differential quotients that we can hardly realize any longer how great a capacity for abstraction was needed to pass across a double barrier to the general differential laws of motion, with the further need to evolve the conception of mass.

But this was still a long way from the causal comprehension of the phenomena of motion. For the motion was only determined by the equation of motion if the force was given. Newton had the idea, to which he was probably led by the laws of the planetary motions, that the force acting on a mass is determined by the position of all masses at a sufficiently small distance from the mass in question. Not until this connection was realized was a completely causal comprehension of the phenomena of motion obtained. How Newton, proceeding from Kepler's laws of the motion of planets, solved this problem for gravitation and so discovered the identity of the nature of gravity with the motive forces acting on the stars is common knowledge. It is only the combination of—

(Law of motion) + (Law of attraction)

through which is constituted that wonderful thought-structure which enables the earlier and later conditions of a system to be calculated from the conditions ruling at one particular time, insofar as the phenomena occur under the sole influence of the forces of gravitation. The logical completeness of Newton's system of ideas lay in the fact that the sole causes of the acceleration of the masses of a system prove to be the masses themselves.

On the basis sketched Newton succeeded in explaining the motions of the planets, moons, comets, down to fine details as well as the ebb and flow of the tides and the precessional movement of the Earth—this last a deductive achievement of particular brilliance. It was, no doubt, especially impressive to learn that the cause of the movements of the heavenly bodies is identical with the force of gravity so familiar to us from everyday experience.

Significance of Newton's achievement

The significance, however, of Newton's achievement lay not only in its provision of a serviceable and logically satisfactory basis for mechanics proper; up to the end of the 19th century it formed the program of all theoretical research. All physical phenomena were to be referred to as masses subject to Newton's law of motion. Only the law of force had to be amplified and adapted to the type of phenomena which were being considered. Newton himself tried to apply the program in optics, on the hypothesis that light consisted of inert corpuscles. The optics of the undulatory theory also made use of Newton's law of motion, the law being applied to continuously diffused masses. The kinetic theory of heat rested solely on Newton's formulae of motion; and this theory not only prepared people's minds for recognition of the law of the conservation of energy, but also supplied a theory of gases confirmed in its smallest details, and a deepened conception of the nature of the second law of thermodynamics. The theory of electricity and magnetism also developed down to modern times entirely under the guidance of Newton's basic ideas (electric and magnetic substance, forces at a distance). Even Faraday and Maxwell's revolution in electrodynamics and optics, which was the first great advance in the fundamental principles of theoretical physics since Newton, was still achieved entirely under the guidance of Newton's ideas. Maxwell, Boltzmann, and Lord Kelvin never tired of trying again and again to reduce electromagnetic fields and their dynamical reciprocal action to mechanical processes occurring in continuously distributed hypothetical masses. But owing to the barrenness, or at least the unfruitfulness, of these efforts there gradually occurred, after the end of the 19th century, a revulsion in fundamental conceptions; theoretical physics outgrew Newton's framework, which had for nearly two centuries provided fixity and intellectual guidance for science.

Newton on its limitations

Newton's basic principles were so satisfying from a logical standpoint that the impulse to fresh departures could only come from the pressure of the facts of experience. Before I enter into this I must emphasize that Newton himself was better aware of the weak sides of his thought-structure than the succeeding generations of students. This fact has always excited my reverent admiration; I should like, therefore, to dwell a little on it.

1. Although everyone has remarked how Newton strove to represent his thought-system as necessarily subject to the confirmation of experience, and to introduce the minimum of conceptions not directly referable to matters of experience, he makes use of the conceptions of absolute space and absolute time. In our own day he has often been criticized for this. But it is in this very point that Newton is particularly consistent. He had recognized that the observable geometrical magnitudes (distances of material points from one another) and their change in process of time do not completely determine movements in a physical sense. He shows this in the famous bucket experiment. There is, therefore, in addition to masses and their distances, varying with time, something else, which determines what happens; this "something" he conceives as the relation to "absolute space." He recognizes that space must possess a sort of physical reality if his laws of motion are to have a meaning, a reality of the same sort as the material points and their distances.

This clear recognition shows both Newton's wisdom and a weak side of his theory. For a logical construction of the theory would certainly be more satisfactory without this shadowy conception; only those objects (point-masses, distances) would then come into the laws whose relation to our perceptions is perfectly clear.

2. The introduction of direct instantaneously acting forces at a distance into the exposition of the effects of gravitation does not correspond to the character of most of the phenomena which are familiar to us in our daily experience. Newton meets this objection by pointing out that his law of reciprocal gravitation is not to be taken as an ultimate explanation, but as a rule induced from experience.

3. Newton's theory offered no explanation of the very remarkable fact that the weight and inertia of a body are determined by the same magnitude (the mass). The remarkable nature of this fact struck Newton also.

None of these three points can rank as a logical objection against the theory. They form, as it were, merely unsatisfied needs of the scientific spirit in its effort to penetrate the processes of nature by a complete and unified set of ideas.

The theory of the electromagnetic field

Newton's theory of motion, considered as a program for the whole field of theoretical physics, suffered its first shock from Maxwell's theory of electricity. It was found that the reciprocal action between bodies through electrical and magnetic bodies does not take place through instantaneously acting forces at a distance, but through processes which are transmitted with finite velocity through space. Alongside the point-mass and its movements there arose, in Faraday's conception, a new sort of physically real thing, the "field." It was first sought to conceive this, with the aid of mechanical modes of thought, as a mechanical condition (of movement or strain) of a hypothetical space-filling medium (the ether). When, however, in spite of the most obstinate efforts, this mechanical interpretation refused to work, students slowly accustomed themselves to the conception of the "electromagnetic field" as the ultimate irreducible foundation stone of physical reality. We owe to [Heinrich] Hertz the deliberate liberation of the conception of the field from all the scaffolding of the conceptions of mechanics, and to [Hendrik Antoon] Lorentz the liberation of the conception of the field from a material bearer; according to Lorentz the physical empty space (or ether) alone figured as bearer of the field; in Newton's mechanics, indeed, space had not been devoid of all physical functions. When this development had been completed, no one any longer believed in directly acting instantaneous forces at a distance, even in connection with gravitation, though a field theory for gravitation, for lack of sufficient known facts, was not unmistakably indicated. The development of the theory of the electromagnetic field also led, after Newton's hypothesis of action at a distance had been abandoned, to the attempt to find an electromagnetic explanation for Newton's law of motion, or to replace that law by a more accurate law based on the field theory. These efforts were not crowned with full success, but the mechanical basic conceptions ceased to be regarded as foundation stones of the physical conception of the universe.

The Maxwell-Lorentz theory led inevitably to the special theory of relativity, which, by destroying the conception of absolute simultaneity, negatived the existence of forces at a distance. Under this theory mass is not an unalterable magnitude, but a magnitude dependent on (and, indeed, identical with) the amount of energy. The theory also showed that Newton's law of motion can only be considered as a limiting law valid only for small velocities, and substituted for it a new law of motion, in which the velocity of light in a vacuum appears as the limiting velocity.

The general theory of relativity

The last step in the development of the program of the field theory was the general theory of relativity. Quantitatively it made little modification in Newton's theory, but qualitatively a deep-seated one. Inertia, gravitation, and the metrical behavior of bodies and clocks were reduced to the single quality of a field, and this field in turn was made dependent on the bodies (generalization of Newton's law of gravitation or of the corresponding field law, as formulated by Siméon Denis Poisson). Space and time were so divested, not of their reality, but of their causal absoluteness (absoluteness-influencing, that is, not -influenced), which Newton was compelled to attribute to them in order to be able to give expression to the laws then known. The generalized law of inertia takes over the role of Newton's law of motion. From this short characterization it will be clear how the elements of Newton's theory passed over into the general theory of relativity, the three defects above mentioned being at the same time overcome. It appears that within the framework of the general theory of relativity the law of motion can be deduced from the law of the field, which corresponds to Newton's law of force.

Newton's mechanics prepared the way for the theory of fields in a yet more formal sense. The application of Newton's mechanics to continuously distributed masses led necessarily to the discovery and application of partial differential equations, which in turn supplied the language in which alone the laws of the theory of fields could be expressed. In this formal connection also Newton's conception of the differential law forms the first decisive step to the subsequent development.

The whole development of our ideas concerning natural phenomena, which has been described above, may be conceived as an organic development of Newton's thought. But while the construction of the theory of fields was still actively in progress, the facts of heat radiation, spectra, radioactivity, and so on revealed a limit to the employment of the whole system of thought, which, in spite of gigantic successes in detail, seems to us today completely insurmountable. Many physicists maintain, not without weighty arguments, that in face of these facts not only the differential law but the law of causality itself—hitherto the ultimate basic postulate of all natural science—fails.

The very possibility of a spatio-temporal construction which can be clearly brought into consonance with physical experience is denied. That a mechanical system should permanently admit only discrete values of energy or discrete states—as experience, so to say, directly shows—seems at first hardly deducible from a theory of fields working with differential equations. The method of [Louis] De Broglie and [Erwin] Schrödinger, which has, in a certain sense, the character of a theory of fields, does deduce, on the basis of differential equations, from a sort of consideration of resonance the existence of purely discrete states and their transition into one another in amazing agreement with the facts of experience; but it has to dispense with a localization of the mass-particles and with strictly causal laws. Who would be so venturesome as to decide today the question whether causal law and differential law, these ultimate premises of Newton's treatment of nature, must definitely be abandoned?

*Everyone knows today what gigantic efforts were needed to discover these laws from the empirically ascertained orbits of the planets. But few reflect on the genius of the method by which Kepler ascertained the true orbits from the apparent ones, i.e., their directions as observed from the Earth.

MISCONCEPTION AND THE TRUTH ABOUT ISLAMIC BANKING

noreply@blogger.com (GLOBAL ABJAD BLOG) — Thu, 13 May 2010 01:17:06 PDT

Source :

Metadata Umbrella for Islamic Banking

Islamic Banking is a subset of the banking business that endorses, promotes and allows entrepreneurship, fairness, equality, risk aversion, risk pooling, service charges, and compensation for inflation. In addition, Islamic Banking prohibits without exception; exorbitant profits (usury), interest (riba) and financing of prohibited goods (haram) such as the production of alcohol, pork, etc.

Data Integrity Institute's Goal

Today, there are two very opposite, very radical and very wrong stereotypes about Islamic Banking.

First, there is widespread belief that Islamic capital is mostly kept outside of the flow of world financial markets and that it represents one of the main sources for financing global terrorism.

Second, it is widely believed by Islamic radicals that conventional banking, because of its reliance of interest income that is prohibited in Islam, is a major instrument for exploitation and depletion of the third world. Radical Islam view conventional banking as major source of global poverty and discrimination established and preserved by United States. Consequently, Radical Islam has reached a conclusion that an Islamic Banking is only possible in a society that is fully Islamic.

Data Integrity Institute Inc.'s research shows that both views are highly misguided:

First, Islamic Banking does not allow the financing of any prohibited goods and activities (haram). Terrorism and terrorist acts are strictly prohibited by Islam, so Islamic Banking, by definition, cannot be source for financing such harmful (haram) activities.

Second, if it is possible to sell halal meat in the many non-Islamic countries, such as Canada and the United States, where halal meat is widely available, there is no reason that Islamic Banking should not be offered to the same Islamic population that purchases that meat.

Lets examine the key conditions established for trading halal meat in mostly western, not fully Islamic countries such as Canada and the United States. Naturally, the essential requrement is the full separation of meat processing from the selection of animal for slaughter according to Islamic custom. Each step involved in the processing, packing and selling must be supervised by Islamic authorities. There is no point along the way where halal meat mixes with conventional meat. The Islamic community trusts that in the end it consumes completely halal meat. In addition, society as a whole is not harmed by the trade of halal meat. Even the non-Islamic population can, if it wants to, consume halal meat without any side effects, knowing that it can expect a product of above average quality.

There are many parallels between the trade of halal meat and Islamic Banking. A large Islamic population in non-Islamic countries, such as Canada and the United States, cannot participate in most financial transactions simply because the money flows are associated with interest (riba) or with investment into, by Islamic standards, prohibited activities (haram), such as financing the production of alcohol. In addition, in western countries a credit card if frequently used as an identification tool. For example, if you want to subscribe to phone or internet service, or make a hotel reservation, you are required to have a major credit card, even if you want to pay with cash. Just for the sake of the contract, you are required to have a credit card. If you want to practice Islam, you do not want to have a credit card, but to carry out everyday transaction you have to get one.

The solution is a banking card that is issued by the Islamic Banking sector. This sector that can be established in any major bank and the card can be recognized as every other major credit card. The same applies for any other banking instrument and transaction. The requirement for establishing Islamic Banking is to fully separate all financial flows, from beginning through to the end of the contract. There must be no mix in portfolio with conventional financing. Islamic Banking must provide full separation and such process (of course not personal banking information) has to by approved and monitored by an Islamic authority.

In order to fully separate financial flows for Islamic Banking, all Islamic Banking data must be separated from conventional banking data. This is where Data Integrity Institute's Metadata Umbrella for Islamic Banking comes into play. The technology behind the Metadata Umbrella was initially developed by Data Integrity Institute for Data Overexposure protection from the Sarbanes – Oxley legislation. This technology is the natural solution for implementing full separation of Islamic Banking data flows from conventional banking data.

Data Integrity Institute's Metadata Umbrella for Islamic Banking allows any major bank in any country to offer Islamic Banking to serve the financial needs of the Islamic population.

Data Integrity Institute's Metadata Umbrella for Islamic Banking is a sophisticated metadata application, built on top of the most advanced ASG Rochade metadata server technology. It enables the full separation of data models for Islamic Banking data transactions, data warehouse, data marts, data reporting and all other information from conventional banking data.

Metadata Umbrella

The Metadata Umbrella is Data Integrity Institute's metadata application that fully protects data allowing only controlled predefined access. By solving very complex business problems in an elegant way, the Metadata Umbrella by itself justifies investment into a metadata system.

Metadata Umbrella for Islamic Banking

The Metadata Umbrella for Islamic Banking is Data Integrity Institute's metadata application that allows the implementation of fair banking, Islamic Banking, according high Islamic standards and expectations, either in a separate banking system, or as a subsystem of conventional banking. With a Data Integrity Institute Metadata Umbrella for Islamic Banking it is possible to integrate fully compliant Islamic banking into a modern conventional banking systems and offer banking products and services to the Islamic population and businesses.

Subjects in Islamic Banking

Abstractly, Islamic Banking is a business between two active sides, a lender (rabul mal) and a borrower (mudarib), with the possible involvement of a third passive party, a safe keeper (al wadiah). The business purpose of Islamic Banking can be mainly commercial, merchant, and development serving public, corporate and individual aggregated sectors. Islamic Banking builds and keeps Reserve and Insurance Funds for loss absorption and loss compensation. Islamic Banking is regulated and monitored by the Treasury and Central Bank (baitul mal) and the Islamic Council.

Contracts in Islamic Banking

Islamic Banking can operate in Profit and Loss Sharing or Non–Profit Sharing mode.

Profit and Loss Sharing contracts could be:

Partnership (mudaraba)
Equity Participation (musharaka)
Farming Partnership (muzar’ah)
Orchard Equity Participation (musaqat)
Mudaraba Certificates
Government Certificates

Non-Profit Sharing contracts could be:

Cost plus Markup Purchase Sale (murabaha)
Deferred Payment (bai - mua’jjal)
Deferred Delivery (bai - salam)
Loan with Service Charges
Benevolent Loan (qard hasan)
Leasing (ijara)
Account Overdraft
Safekeeping (al wadiah)

Contact Data Integrity Institute Inc.

For further information on how Data Integrity Institute Inc. can help you to implement Islamic Banking or to implement, save or maintain a data integrity project, please send a detailed inquiry to: info@DataIntegrityInstitute.com

Geneva atom smasher sets collision record

noreply@blogger.com (GLOBAL ABJAD BLOG) — Wed, 31 Mar 2010 12:03:17 PDT

:
(SOURCE)

By ALEXANDER G. HIGGINS, Associated Press Writer Alexander G. Higgins, Associated Press Writer - Tue Mar 30, 1:53 pm ET

GENEVA – The world's largest atom smasher conducted its first experiments at conditions nearing those after the Big Bang, breaking its own record for high-energy collisions with proton beams crashing into each other Tuesday at three times more force than ever before.

In a milestone for the $10 billion Large Hadron Collider's ambitious bid to reveal details about theoretical particles and microforces, scientists at the European Organization for Nuclear Research, or CERN, took high-tech photographs so they could study the disintegrating protons after they collided at a combined energy level of 7 trillion electron volts.

The collisions herald a new era for researchers working on the machine in a 17-mile (27-kilometer) tunnel below the Swiss-French border at Geneva.

"That's it! They've had a collision," said Oliver Buchmueller from Imperial College in London as people closely watched monitors.

In a control room, scientists erupted with applause when the first successful collisions were confirmed. Their colleagues from around the world were tuning in by remote links to witness the new record, which surpasses the 2.36 TeV CERN recorded last year.

An event display shows the activity during a high-energy collision at the CMS control room of the European Organization for Nuclear Research, CERN, at their headquarter outside Geneva, Switzerland, Tuesday, March 30, 2010. The $10 billion Large Hadron Collider directed two proton beams into each other at three times more force than ever before, Tuesday, as part of its ambitious bid to reveal details about theoretical particles and microforces.

Dubbed the world's largest scientific experiment, researchers hope the machine can approach on a tiny scale what happened in the first split seconds after the Big Bang, which they theorize was the creation of the universe some 14 billion years ago.

The extra energy in Geneva is expected to reveal even more about the unanswered questions of particle physics, such as the existence of antimatter and the search for the Higgs boson, a hypothetical particle that scientists theorize gives mass to other particles and thus to other objects and creatures in the universe.

Tuesday's initial attempts at collisions were unsuccessful because problems developed with the beams, said scientists working on the massive machine. That meant the protons had to be "dumped" from the collider and new beams had to be injected.

The atmosphere at CERN was tense considering the collider's launch with great fanfare on Sept. 10, 2008. Nine days later, the project was sidetracked when a badly soldered electrical splice overheated, causing extensive damage to the massive magnets and other parts of the collider some 300 feet (100 meters) below the ground.

It cost $40 million to repair and improve the machine. Since its restart in November 2009, the collider has performed almost flawlessly and given scientists valuable data. It quickly eclipsed the next largest accelerator — the Tevatron at Fermilab near Chicago.

Two beams of protons began 10 days ago to speed at high energy in opposite directions around the tunnel, the coldest place in the universe, at a couple of degrees above absolute zero. CERN used powerful superconducting magnets to force the two beams to cross, creating collisions and showers of particles.

"Experiments are collecting their first physics data — historic moment here!" a scientist tweeted on CERN's official Twitter account.

"Nature does it all the time with cosmic rays (and with higher energy) but this is the first time this is done in Laboratory!" said another tweet.

When collisions become routine, the beams will be packed with hundreds of billions of protons, but the particles are so tiny that few will collide at each crossing.

The experiments will come over the objections of some people who fear they could eventually imperil Earth by creating micro black holes — subatomic versions of collapsed stars whose gravity is so strong they can suck in planets and other stars.

CERN and many scientists dismiss any threat to Earth or people on it, saying that any such holes would be so weak that they would vanish almost instantly without causing any damage.

Bivek Sharma, a professor at the University of California at San Diego, said the images of the first crashed proton beams were beautiful.

"It's taken us 25 years to build," he said. "This is what it's for. Finally the baby is delivered. Now it has to grow."
___

Associated Press Writer Frank Jordans contributed to this report.
--------------------------------

WHAT WE ARE AFRAID OF?

Inovasi Zull Design

noreply@blogger.com (GLOBAL ABJAD BLOG) — Thu, 04 Mar 2010 05:53:51 PST

Utusan Malaysia - 4 Mac 2010 / 18 Rabiul Awal 1431 - RENCANA

Zulfadzli Haron (duduk kanan) memberi penerangan kepada peserta yang menyertai bengkel reka cipta ZDA.
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Setelah berjaya menempa nama dalam bidang reka cipta di samping hasil inovasi selama hampir 20 tahun, syarikat Zull Design Autotronic (ZDA) kini beralih angin kepada usaha menyedarkan masyarakat dalam bidang kreativiti dan inovasi.

Berpegang kepada visi dan misi penubuhan syarikat, ZDA kini berusaha keras meluaskan program latihan terhadap anak muda tempatan.

ZDA turut menawarkan pelbagai kursus dan latihan yang lebih istimewa berbanding dengan kursus-kursus teknikal sebelum ini.

Kursus yang dibangunkan berdasarkan cara dan pemikiran masyarakat sesuai diikuti kerana konsep dan pendekatan yang telah dibuktikan berjaya berdasarkan kajian selama lebih 20 tahun.

Ia bukan sahaja bertujuan menanam minat dan menggalakkan mereka menceburkan diri dalam bidang perniagaan reka cipta malah mampu menjadikan bidang inovasi sebagai sebuah kerjaya.

Bercita-cita menjadi sebuah syarikat inovasi terulung negara, ZDA telah menghasilkan banyak ciptaan yang mampu diketengahkan ke peringkat antarabangsa.

Pada awal penubuhannya, syarikat tersebut memulakan perniagaan dengan kerja-kerja membekal penghawa dingin dan pendawaian bas serta bimbingan teknikal kepada mekanik-mekanik bas milik syarikat MARA Holdings Sdn. Bhd.

Aktiviti penciptaan dan reka cipta bermula pada tahun 1986 dengan ciptaan awal sebuah kereta yang dipasang dengan sistem automasi dan boleh bergerak sendiri tanpa pemandu.

Produk ZDA mendapat perhatian Kerajaan

ZDA mula dikenali ramai apabila berjaya menghasilkan "LOT 2020" iaitu sebuah rumah pintar berkuasa solar dan mesra alam, sempena Hari Alam Sekitar pada tahun 1990 dan telah dirasmikan oleh Yang di-Pertuan Agong pada masa itu, Sultan Azlan Shah.

Lanjutan daripada kejayaan tersebut, syarikat itu menerima permintaan dan tempahan menggalakkan daripada pelbagai sektor, baik daripada segi pembuatan mahupun khidmat nasihat.

Kini pelbagai syarikat swasta mula memberikan penumpuan kepada ZDA untuk menghasilkan peralatan yang sukar didapati di negara ini.

Kebolehan syarikat tersebut mencipta peralatan dan mesin mengikut keperluan pengguna dengan kos yang murah beserta alat ganti dan kos penyelenggaraan tempatan yang rendah menjadikannya kini pilihan utama.

Menurut Pengarah Latihan ZDA, Zulfadzli Haron, walaupun ia kini boleh dianggap berjaya sebenarnya ia tidak dapat menampung permintaan serta keperluan negara.

"Hasrat kami adalah mahu melihat rakyat negara ini mengikuti jejak langkah ZDA agar Malaysia suatu hari nanti mampu mencapai cita-cita menjadi negara pengeluar dan tidak lagi hanya menjadi pengguna yang terlalu bergantung kepada negara luar," katanya.

Zulfadzli merupakan bekas guru dan menamatkan perkhidmatan sebagai kakitangan awam dengan jawatan terakhir sebagai Pegawai Kurikulum di Kementerian Pelajaran pada tahun 1995.

Kini, beliau meneruskan kerjaya sebagai Pengarah Latihan di ZDA yang mana pada ketika ini sibuk menjalankan latihan kreativiti dan reka cipta untuk pensyarah dan tenaga pengajar di institusi pengajian tinggi awam (IPTA) dan swasta (IPTS).

Menurut Zulfadzli, rakyat negara ini sebenarnya amat kreatif dan mempunyai daya pemikiran yang tajam dalam mereka bentuk sesuatu.

"Contohnya ramai di kalangan belia kini yang suka mengubah suai kenderaan mereka baik motosikal mahupun kereta agar menjadi lebih menarik dan berkuasa tinggi.

"Ia juga tergolong dalam reka cipta dan inovasi tetapi kadang kala ia digunakan untuk tujuan yang tidak tepat seperti berlumba dan akhirnya kemahiran mereka terbiar begitu sahaja.

"Jika diberikan panduan serta saluran yang betul tidak mustahil ia akan menjadi sesuatu yang berguna untuk negara," jelasnya.

Bagi ZDA, kreativiti seseorang itu boleh berkembang sekiranya mereka dapat memahami asas seterusnya mampu memikirkan jalan penyelesaian secara logik untuk mencipta sesuatu.

"Kita pada hari ini banyak yang menjadi burung kakak tua, hanya mengikut tanpa mengetahui mengapa. Kita hanya menghafal tetapi tidak tahu sebab asas dan mengapa kita perlu mengetahuinya.

"Ramai yang tidak mampu berfikir secara kreatif dan fleksibel dalam menyelesaikan sesuatu permasalahan," katanya.

Sementara itu, ZDA turut menawarkan pelbagai perkhidmatan seperti mereka bentuk mesin untuk kegunaan Industri Kecil dan Sederhana (IKS), mereka bentuk sistem automasi, mencipta 'gimmick' untuk majlis-majlis perasmian dan menyediakan kursus elektrik dan elektronik.

Lebih menarik, penciptaan peralatan mahupun mesin di ZDA adalah berdasarkan bajet serta kemampuan pengguna.

Justeru, ia merupakan sebuah syarikat yang memberikan perkhidmatan untuk membantu para usahawan dan pengguna bukan hanya memikirkan keuntungan semata-mata.

Apabila pelanggan bersetuju mengenai sesebuah reka bentuk dan harga, maka barulah pihak ZDA memulakan kerja-kerja pembuatan dan menyiapkannya dalam jangka masa yang telah ditetapkan.

The Three who Stayed Behind

noreply@blogger.com (GLOBAL ABJAD BLOG) — Thu, 25 Feb 2010 11:26:53 PST

Source : al-islami.com

The story of the three who stayed behind is a very inspiring and moving story from the seerah. The story is referred to in the holy Qur'an in verses 117 and 118 of surat Al-Tawbah. The details of the story are told by Ka'ab ibn Malik, who was actually one of the three men. The story goes as follows.

When the Messenger of Allah decided to launch the Tabuk expedition, he asked all able bodied men to join him, except for those who have special circumstances that would prevent them from travelling and leaving their homes for a long time. Valid excuses would be an illness or elderly parents who need care. The companions rushed to obey the Messenger (pbuh) and they prepared themselves for the long trip.

The Tabuk expedition occured in a very inopportune time for most people. It was a very hot time of the year, and most people avoided long travels during this time. The distance from Al-Madinah to Tabuk was over 500 kilometers, a trip that would take many days by foot or on camels and horses. Also, it was the time of harvest for many owners of gardens around Al-Madinah. Travelling at this time would mean that they would not be able to harvest, and would incur large financial losses.

Yet, even with all of these difficulties, the vast majority of companions obeyed the Messenger (pbuh) without question. They took their provisions, prepared their belongings and were ready to join the Messenger. The holy Qur'an even mentions people whose tears would flow when they were told by the Messenger that he was not able to accomodate them in the expedition (Al-Tawbah, verse 92).

The hypocrites hated the idea of travelling at this time. They preferred to stay at their homes to avoid the heat and the hardship. They wanted to harvest their crops and gain the financial benefits. They thought that it is illogical to travel at this time, and that they must take care of their families and provide for them. So they started to look for any excuse to disobey the Messenger. They started to tell each other and the believers not to go out in this intense heat, and Allah (swt) answered them in the holy Qur'an by saying that the heat of the Hellfire is even more intense, if they would just undestand! (Al-Tawbah, verse 81).

We need to stop at this point for a moment and reflect upon the actions of the hyprocrites. Many of us today, when we are told to obey the commandments of Allah (swt) and the Messenger (pbuh), we also make excuses, some of them are very similar to those made by the hypocrites at the time of the Tabuk expedition. For example, some of our dear sisters who do not wear the hijab would say that it would be too hot in the summer. Some of our dear brothers, when asked why they do not attend the Friday prayer every week explain that they do not want to look bad in front of their boss by being away for an hour every Friday afternoon. Almost all of us have made such excuses at one point or another in our life. It makes one wonder, if the Messenger (pbuh) was among us today and the revelation was still coming down, how many verses would be revealed about us and the excuses that we make for not following the commandments of Allah (swt) and the Messenger (pbuh)? May Allah (swt) guide us all and make us follow the footsteps of the companions who obeyed Allah (swt) and the Messenger (pbuh) without question and without hesitation.

The Messenger (pbuh) left with a large number of the companions towards Tabuk. Some of the companions were late making last minute arrangements but they continued catching up and joining the Messenger (pbuh). Only the hyporcites and those with a valid excuse were left behind. After some time, the Messenger (pbuh) started asking about people whom he didn't see. He wanted to know who obeyed the orders and who rejected them. It is as if he knew that this was more than an expedition. This was a test of faith. Allah (swt) wanted to test the Muslims to see who are the true and sincere believers and who are the people who will make up any excuse to stay in their comfortable life and to avoid any hardship for the sake of Allah (swt).

Indeed, it was a test of faith. There was no battle. After arriving at Tabuk, the Muslims discovered that the army that the Messenger (pbuh) expected to meet retreated when they got news that the Muslims were coming. The only battle was that of the believers against the shaytan (devil) and against their own desires. Those who overcame their desires and decided to obey Allah (swt) and the Messenger (pbuh), even through intense hardship, passed the test.

When they arrived back in Al-Madinah, the hypocrites went to the Messenger (pbuh), and one by one they would tell him their excuse. They would lie and make up stories to justify why they refused to obey the order. The Messenger (pbuh) accepted their excuses, although Allah (swt) exposed them in the holy Qur'an (see verses 90 - 96 of surat Al-Tawbah).

Three of the companions, the three who stayed behind, were different. They were in good health, and had enough wealth and resources that they could have joined the expedition. But they did not. The shaytan was able to overcome them. They disobeyed Allah (swt) and the Messenger (pbuh) and followed their own personal desires.

Ka'ab ibn Malik was one of those three men, and he later told his story. He said that he was in his full health and strength at the time of this expedition. He was also finacially able to go. However, he did not prepare when the others prepared, and he told himself that he would delay his travel and catch up with the expedition after a day or two. The days passed, and he kept delaying the travel, until it was too late for him to catch up. So he stayed behind, and he noticed that the only men remaining in Al-Madinah were the hypocrites, the sick and the elderly, which greatly saddened him.

When he heard that the Messenger (pbuh) arrived back in Al-Madinah, he went to the masjid to welcome him back. He initially thought of any excuse or lie to tell the Messenger (pbuh) in order to avoid angering him. But then he remembered Allah (swt), and he knew that Allah (swt) knows the truth that is in his heart. He realized that he should be honest, and that lying will not help him. In fact, it will only add more sins to the one he has already committed by not joining the Messenger (pbuh).

He arrived at the masjid, and found the hypocrites making excuses and lying to the Messenger (pbuh). He saw the Messenger (pbuh) was accepting their excuses, forgiving them and even praying to Allah (swt) to forgive them. However, being a true sincere and honest believer, he could not lie. He was just not able to lie.

He went up to the Messenger (pbuh), and the Messenger (pbuh) smiled to him but was visibly angry, and he told him to come close and sit beside him. He then asked him: "What made you stay behind, didn't you prepare to come with us?" Ka'ab ibn Malik replied: "By Allah, I was never in better health or wealth than I was on the day you left, and I had no excuse and no reason for not joining". The Messenger (pbuh) told him to get up and leave until Allah (swt) reveals his judgement. Only two other men had the courage and moral character to do the same as Ka'ab ibn Malik, accepting full responsibility for their actions and refusing to lie or make up excuses like the hypocrites did.

The Messenger (pbuh) asked the Muslims to boycott the three men. No one was allowed to talk to them, not even return their salam. Even their own families would not talk to them. The boycott continued for fifty days.

We must again stop at this point of the story and try to learn a lesson from the honesty of Ka'ab ibn Malik. Even though he saw the Messenger (pbuh) accepting the excuses and forgiving anyone who made up any excuse, he simply refused to lie. As a Muslim and a believer, he knew that lying was forbidden. He knew that he could not correct one sin by adding another sin to it. He knew that even if he lied and got away with it in this life, that Allah (swt) knows the truth and will hold him accountable for this lie on the Day of Judgement. He knew how bad the consequences of saying the truth would be for him in this life. But he chose hardship and misery in this life over saying one lie and deserving the punishment from Allah (swt) for it on the Day of Judgement.

We really should learn a lesson from the honesty of this man. How many of us would do what he did? How many of us would just have lied and made up an excuse and then said to ourselves that it is just a small lie, and that we will ask Allah (swt) to forgive us later? How many of us would have passed this test of sincerity? He could not bring himself to lie. We should follow his example, because this is the example of true and sincere Muslims. In fact, Allah (swt) pointed to this beatiful moral character in these three men who stayed behind in verse 119 of surat Al-Tawbah, where Allah (swt) advises all believes: "Oh believers, fear Allah, and stand with the truthful ones". This verse came directly after the verse that mentioned the story of the three men, and although they committed a mistake by not adhereing to the order of the Messenger (pbuh) to go on the Tabuk expedition, Allah (swt) forgave them and accepted their repentance, and Allah (swt) mentioned them as "the truthful ones" in the Qur'an. Their truthfulness and high moral character saved them from their sins and ensured their forgiveness. On the other hand, the hypocrites who thought that they got away with their lies, they did not gain the forgiveness of Allah (swt) and they will face a severe punishment on the Day of Judgement.

The story has a happy ending of course. Allah (swt), after 50 days, revealed the verse 118 of surat Al-Tawbah: "And to the three who were left behind (at the Battle of Tabuk), until the earth became narrow with all its vastness, and their souls became narrow for them, they knew there was no shelter from Allah except in Him. Then He turned to them (in mercy) so that they might also turn (in repentance). Allah is the Turner, the Most Merciful."

Their forgiveness was revealed in the holy Qur'an, and it came down from above the seven heavens. It has been recited since that day, and will continue to be recited forever by millions of Muslims around the world. Allah (swt) replaced their hardship and misery with the honour of vindication and of being mentioned in the holy Qur'an. This was their reward for their sincerity and honesty, even though they committed a sin and made a mistake. But they were sincere in their hearts, and they truely loved Allah (swt) and the Messenger (pbuh).

From this we learn that it is never too late to seek forgiveness. It is never too late to turn a new page. Allah (swt) forgives all sins, as long as we are sincere. As long as we love Allah (swt) and the Messenger (pbuh) in our hearts, and we ask for forgiveness sincerely, insha' Allah we shall be granted forgiveness by the Most Gracious and the Most Merciful.

When these verses were revealed, the believers raced to the home of Ka'ab ibn Malik to give him the good news. One of them even got on top of a house and shouted out the news. Every believer wanted to be the first to tell the good news to their brother. They went to his home, hugged him and congratulated him on the forgiveness that he was granted from Allah (swt).

What a beautiful example of brotherhood. They loved their brother. Even though they had boycotted him for 50 days, but when Allah (swt) forgave him they raced to hug him again! Subhan Allah, they loved and hated based on whom Allah (swt) loved and hated, not based on their own personal choice and their own desires. Even though their brother was a sinner, and he made a terrible mistake, and he disobeyed Allah (swt) and the Messenger (pbuh), they still loved him and were hoping he would be forgiven.

We should implement this type of love and brotherhood today amongst ourselves. Unfortuantely, many times when a Muslim commits a sin, the others will treat him badly. Even if he repents, they will still suspect him and never forget his mistake. These are not the manners of true believers. We should follow this beautiful example of the companions. We should rush towards those who repent, and love for our brothers to repent. We should love them and work with them to help them stop committing sins, not accuse them and fight with them and against them. We are all in this together, and we must help each other or else we will all lose everything in this world and on the Day of Judgement.

May Allah (swt) guide us all to what pleases Him.

Does Physics Confirm the Qur'anic Worldview?

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sun, 17 Jan 2010 10:17:59 PST

A New World in This Generation - for the Next 7 Generations

The Planetization Structure, Blueprint and Plan Provides
the New Coordinates and Scaffold to Change the World

Quantum Islam:
Does Physics Confirm the Qur'anic Worldview? - By Dr Kevin J. Barrett

The Qur'an, it has been argued, is unique among the scriptures of the major world religions in its compatibility with the shifts in world-view that have accompanied major scientific discoveries.

When Copernicus argued that the earth was not the center of the universe, the Christian worldview was thrown into chaos. Christians, with their anthropocentric cosmology, believed that we human beings were the be-all and end-all of the entire cosmos, so our planet had to be at the exact center of everything. This error was the natural result of confusing God with one of His creatures, a human being. The humanist heirs to Christianity persist in the same error, though they, along with most Christians, have grudgingly accepted the Copernican revolution, at least in astronomy. Muslims, on the other hand, have always known Allah as rabb al-`alamin, the Lord of the Worlds. That means that there are many worlds, of which ours is just one. Copernicus's discovery was not particularly surprising or disturbing to Muslims.

The success of popularizations of quantum physics, especially the recent film What the Bleep do We Know, suggests that a new Copernican revolution is brewing. Once again Muslims will find that its consequences are in accordance with Qur'anic teachings, even as non-Muslims find their entire worldviews turned upside-down. And once again, at the heart of the change is a scientific discovery showing that our world is merely one of an almost infinite plethora of other worlds.

Quantum physics, the most successful mathematical model of physical reality, tells us that “deep reality” consists not of physical objects, but of probability waves. Each point on a probability wave corresponds to an actual state of physical reality as we experience and measure it. But along with the one that we perceive and measure are an almost infinitely large number of other realities—other worlds—that seem to exist in parallel universes to which our senses and instruments do not have access.

The Western scientists who developed quantum theory have had difficulty accepting its implications. Like the pre-Copernican popes, they are emotionally attached to the idea that their own little world is the center of everything. Could my physical universe really be just one of a huge number of parallel universes branching out to infinity? If there are so many worlds, why do I just perceive one of them?

Islam answers “Why not?” If quantum physics is correct, Allah is Lord of the Worlds not just in the sense of having created an enormous number of suns and planets, but also in unfolding a multiplicity of worlds (universes) as part of the very process of creation. The idea that these unfolding worlds exist in a realm hidden from us should not surprise readers of the Qur'an, which repeatedly speaks of `alam al-ghaib (the concealed dimension of reality). Nor should Muslims be dismayed by the almost infinite richness and mulitiplicity of Allah's creation. After all, Allah is the One who only has to say “Be” and it is. Nor should Muslims have difficulty accepting their humble place in this magnificent scheme. After all, our purpose and place is to submit to Allah, not boastfully insist that we and we alone must be the center of creation.

The new Copernican revolution of quantum physics inspired the recent movie sensation What the Bleep Do We Know, a lively, thought-provoking film that predictably takes a somewhat narcissistic approach to quantum reality. Whereas Islam orients us toward awed submission to the Lord of the Worlds, new age spirituality often emphasizes personal power and gratification. Rather than finding balance and inner peace, and marveling at the stunning richness and multiplicity of unfolding creation, the new age approach to the discovery of multiple universes is, “That means I can choose which universe I want to live in—I can control the very reality I perceive! Wow, I'm almost a god! Maybe I AM God!” This mistake is inevitable, given Western culture's drift from Christianity (which confuses a man with God) to humanism (which makes mankind into its God) to the current state of confusion as technology grasps for seemingly godlike powers.

Are there really multiple realities branching out all around us, and can we really choose between them? This question reduces a tremendous insight into the nature of reality into a pragmatic quest for power. Here are the stages the Western world is going through as it confronts the new Copernican revolution of quantum reality:

(1) Denial. From Einstein's “God does not play dice with the universe” to the ongoing attempts to explain how the many “unreal” quantum realities collapse into the single “one truly real” reality that I perceive, the egocentric consciousness desperately clings to the illusion that its reality is the only real one; all others are mere illusion that must be explained away.

(2) Egocentric, power-mongering acceptance of quantum reality. Exemplified by the film What the Bleep do We Know, this approach accepts the multiple realities implication of quantum physics, but views it mainly as a tool for personal empowerment: getting rid of negative emotions, experiencing more pleasure, and generally choosing to live a more enjoyable, less neurotic life. While there is nothing wrong with getting rid of addictions and negative emotions and experiencing pleasure, making this the central goal of existence is self-defeating.

(3) Experiencing the larger vision of reality quantum physics describes, and assuming an orientation of awed, grateful submission to the Creator of that amazing reality-process.

The third stage is the one recommended in no uncertain terms by the Qur'an. Allah, the Lord of the Worlds, Creator of all that exists, is the One who is All-Knowing and All-Seeing. The basic grounding and orientation of our existence should be awed submission to Allah, not a neurotic pursuit for power over the tiny corner of reality that we inhabit.

Of the popularizations of quantum physics that I am familiar with, perhaps the best—and certainly the most interesting from a Muslim perspective—is Science, Sense & Soul: The Mystical-Physical Nature of Human Existence by Casey Blood, Ph.D. (Los Angeles: Renaissance Books, 2001). The author, a physicist who has been heavily influenced by Islamic ideas, offers an amazingly lucid interpretation of quantum physics that closely fits the Qur'anic cosmology.

As Blood describes it, the quantum description of reality puts an end to the age of materialism, by requiring the existence of nonphysical Mind behind the physical brain. This nonphysical element is extremely rich and complex, and corresponds to the part of us that survives death—the ruh in traditional Islamic cosmology. During life, it makes choices between the quantum realities corresponding to our thoughts, and these choices have immense repercussions for our experience not only of life, but also after death. In fact, the choices we make in life will have their most immense repercussions after death, as Islam teaches us. Why? Because while we are alive, the physical universe modifies and structures our consciousness, rendering finite the repercussions of each thought-choice we make. When our non-physical Mind is cut off from the physical universe, as happens to a certain extent in sleep and with absolute finality at death, the thought-forms of Mind itself become the whole of consciousness. All the good and bad that we have done is eternalized, and we enter the form of eternity shaped by our own actions. In other words, we enter an eternal paradise or jahannum that is the fruit of our choices during life. Thus our choices are of immense importance, as the Qur'an repeatedly warns us.

Blood's quantum cosmology not only suggests the existence of Allah, creator and sustainer, Lord of the Words, it demands it. By assuming that quantum reality is physical reality, Blood shows that something else—a very big something else—is needed. At the level of our individual consciousness, that something else is the nonphysical Mind or soul. At the level of the cosmos as a whole, a unifying non-physical mind underlying and creating the quantum-governed physical dimension is equally necessary. Now what could we call such an all-creating, all-embracing, absolute-justice-dispensing, all-merciful non-material mind? Muslims would call it Allah.

Besides suggesting the reality of Allah, paradise, hellfire and judgment, based on the most straightforward interpretation of contemporary physics, Blood also demonstrates where angels and jnun fit into the scheme. The realm of angels, he writes, is an aspect of non-physical Mind that is relatively closer to Allah and further from quantum-governed material reality; while the realm of the jnun is a denser layer of non-physical Mind closer to material reality. Our own Mind (ruh) can and does experience both planes.

It is well known that certain passages in the Qur'an have prefigured later scientific discoveries. But until I read Blood's book, I had never heard anyone claim that the most straightforward interpretation of the most basic scientific approach to reality, physics, had confirmed the key principles of the Islamic worldview. This is quite an interesting bit of news. As the amazing implications of quantum physics slowly seep into global consciousness, perhaps the narcissistic “Wow! I create reality” phase will give way to a more mature understanding of the cosmos—an understanding rooted in an Islamic worldview confirmed by the ripening of scientific knowledge.

The Quran on the Origin of the Universe

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sun, 17 Jan 2010 09:49:06 PST

ORIGINAL SOURCE OF THIS ARTICLE

The science of modern cosmology, observational and theoretical, clearly indicates that, at one point in time, the whole universe was nothing but a cloud of ‘smoke’ (i.e. an opaque highly dense and hot gaseous composition).1 This is one of the undisputed principles of standard modern cosmology. Scientists now can observe new stars forming out of the remnants of that ‘smoke’

Figure 10: A new star forming out of a cloud of gas and dust (nebula), which is one of the remnants of the ‘smoke’ that was the origin of the whole universe. (The Space Atlas, Heather and Henbest, p. 50.)

Figure 11: The Lagoon nebula is a cloud of gas and dust, about 60 light years in diameter. It is excited by the ultraviolet radiation of the hot stars that have recently formed within its bulk. (Horizons, Exploring the Universe, Seeds, plate 9, from Association of Universities for Research in Astronomy, Inc.) (Click on the image to enlarge it.)

The illuminating stars we see at night were, just as was the whole universe, in that 'smoke’ material. God has said in the Quran:

Then He turned to the heaven when it was smoke... (Quran, 41:11)

Because the earth and the heavens above (the sun, the moon, stars, planets, galaxies, etc.) have been formed from this same ‘smoke,’ we conclude that the earth and the heavens were one connected entity. Then out of this homogeneous ‘smoke,’ they formed and separated from each other. God has said in the Quran:

Have not those who disbelieved known that the heavens and the earth were one connected entity, then We separated them?... (Quran, 21:30)

Dr. Alfred Kroner is one of the world’s renowned geologists. He is Professor of Geology and the Chairman of the Department of Geology at the Institute of Geosciences, Johannes Gutenberg University, Mainz, Germany. He said: “Thinking where Muhammad (pbuh) came from . . . I think it is almost impossible that he could have known about things like the common origin of the universe, because scientists have only found out within the last few years, with very complicated and advanced technological methods, that this is the case.”

Also he said: “Somebody who did not know something about nuclear physics fourteen hundred years ago could not, I think, be in a position to find out from his own mind, for instance, that the earth and the heavens had the same origin.”

DOA KUMAIL BIN ZIYAD

noreply@blogger.com (GLOBAL ABJAD BLOG) — Mon, 21 Dec 2009 11:32:33 PST

The Supplication of Imam Ali bin Abi Talib (a.s.)

PRESENTED BY IMAM ALI FOUNDATION - TRANSLATED BY SADIQ AL- MUSSAWI

بِسمِ اللهِ الرّحمنِ الرَّحيمِ

(Bismillahir Rahmanir Rahim)

In the name of Allah, the Beneficent, the merciful.

اللّهُمّّ إنِّي أسألك بِرَحمَتِكَ الّتي وَسِعَتْ كُلَّ شَيءٍ

(Allahomma inni as’aloka birahmatikal-lati wasi’at kolla shay’,)

O Allah! I beseech You; by Mercy, which embraces all things;

وَبِقُوَّتِكَ الَّتي قَهَرتَ بِها كُلَّ شيءٍ وخَضَعَ لَها كُلُّ شيءٍ وَذّلَّ لَها كُلُّ شيءٍ

(Wa biqowatikal-lati qaharta biha kolla shay’ wa khada’a laha kollo shay’, wa dhalla laha kollo shay’,)

And by Your Strength, through which You have overcome all things, submitted all things, and humbled all things to it;

وَبِجَبَروتِكَ الَّتي غَلَبتَ بِها كُلَّ شيءٍ

(Wa bijabaroutikal-lati ghalabta biha kolla shay’,)

And bay Your Invincibility, through which You have conquered all things;

وَبِعزَّتِكَ الَّتي لا يَقُومُ لَها شيءٍ

(Wa bi-izzatikal-lati la yaqomo laha shay’,)

And by Your Might, which nothing can resist;

وَبِعَظَمَتِكَ الّتي مَلأتْ كُلَّ شيءٍ

(Wa bi-adamatikal-lati mala’at kolla shay’,)

And by Your Greatness, which has filled all things,

وَبِسُلطانِكَ الّذي عَلا كُلَّ شيءٍ

(Wa bi-soltanikal-ladhi ‘ala kolla shay’,)

And by your Authority, which towered over all things,

وَبِوَجهِكَ الباقي بَعدَ فَناءِ كُلِّ شيءٍ

(Wa bi-wajhikal-baqi ba’ada fana’i kolli shay’,)

And by Your Self, which is abiding after all things are annihilated;

وَبِأسمائِكَ الَّتي مَلأَتْ أركانَ كُلِّ شيءٍ

(Wa bi-asma’ikal-lati mala’at arkana kolli shay’,)

And by Your Distinctions, which have occupied the beings of all things;

وَبِعِلمِكَ الَّذي أحاطَ بِكُلِّ شيءٍ

(Wa bi’ilmikal-ladhi ahata bikolli shay’,)

And by Your Cognition, which encompasses all things;

وَبِنُورِ وَجهِكَ الَّذي أضاءَ لَهُ كُلُّ شَيءٍ

(Wa binuri wajhikal-ladhi ada’a laho kollo shay’,)

And by the Light of Your Face, by which all things are illuminated.

يا نُورُ يا قُدُّس يا أوَّلَ الأوَّلينَ ويا آخِرَ الآخَرينَ

(Ya nuru ya qoddus ya awwalal-awwalin wa ya akhiral-akhirin,)

O Light! O All-Holy! O First of those who are the first and Last of those who are the last!

اللّهُمَّ اغْفِر لِيَ الذُّنُوبَ الّتي تَهتِكُ العِصَمَ

(Allahomma ighfir li-yal dhonoubal-lati tahtikol ‘isam,)

O Allah! Forgive me those sins which destroy the in fallibilities.

اللّهُمَّ اغْفِر لِيَ الذُّنوبَ الّتي تُنزِلُ النِّقَمَ

(Allahomma ighfir li-yal dhonoubal-lati tonzilol niqam,)

O Allah! Forgive me those guilts which bring down retributions.

اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تُغَيِّرُ النِّعَمَ

(Allahomma ighfir li-yel dhonoubul-llati toghayyrun ni’am,)

O Allah! Forgive me those guilts which restrain graces.

اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تَحبِسُ الدُّعاءَ

(Allahomma ighfir li-yal dhonoubal-lati tahbisul du’a,)

O Allah! Forgive me those guilts which restrain supplication.

اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تُنزِلُ البَلاءَ

(Allahomma ighfir li-yal dhonoubal-lati tonzilul bala’,)

O Allah! Forgive me those guilts which bring the woes.

اللَّهُمَّ اغْفِر لِيَ الذُّنوبَ الَّتي تَقطَعُ الرَّجاءَ

(Allahomma ighfir li-yal dhonoubal-lati taqtaorraja’,)

O Allah! Forgive me those sins which lessen the hope.

اللَّهُمَّ اغْفِر لِيَ كُلَّ ذَنْبٍ أذْنَبتُهُ وَكُلَّ خَطيئَةٍ أخْطَأتُها

(Allahomma ighfir li-yal kolla dhanbi adhnabtoho wa kolla khati’ati akht’atoha,)

O Allah! Forgive me every guilt I have committed and every error I have made.

اللَّهُمَّ إنَّي أَتَقَرَّبُ إلَيكَ بِذِكرِكَ وَأسْتَشْفِعُ بِكَ إلى نَفْسِكَ

(Allahomma inni ataqarrabo ilayka bidhikrika wa astashfi’o bika ila nafsik,)

O Allah! I approach You, through remembrance of You; and I seek intercession from You with Yourself;

وَأسْألُكَ بِجودِكَ أنْ تُدْنِيَني مِنْ قُربِكَ وَأنْ تُوزِعَني شُكْرَكَ وَأنْ تُلْهِمَني ذِكْرَكَ

(wa as’aloka bijoudika an tudniyani min qorbika wa an touzi’ani shukraka wa an tulhimani dhikrak,)

I beg You through Your Munificence, to bring me nearer to Your Proximity; and provide me with gratitude to You; and inspire me with Your Remembrance.

اللَّهُمَّ إنِّي أسْألُكَ سُؤالَ خاضِعٍ مُتَذَلِلٍ خاشِعٍ أن تُسامِحَني وَتَرحَمَني

(Allahomma inni as’aloka su’ala khad’i motadhallili khashi’i an tusamihani wa tarhamani,)

O Allah! Surely I beg You with the pleading of a submissive, humble and lowly man to show me forbearance and have apity on me;

وَتَجْعَلَني بِقِسْمِكَ راضِياً قانِعاً وفي جَميعِ الأحْوالِ مُتَواضِعاً

(Wa taj’alani biqasamika radi-yan qani’an wa fi jami’’l ahwali motawadi’an,)

To make me pleased and content with what You apportion me; and make me modest in all positions.

اللَّهُمَّ وَأسألُكَ سُؤالَ مَنْ اشْتَدَّت فاقَتهُُ

(Allahomma wa as’aloka so’ala man ish-taddat faqatoh,)

O Allah! I beg You with the pleading of one whose pauperism is aggravated;

وَأنْزَلَ بِكَ عِنْدَ الشَدائِدِ حاجَتَهُ وَعَظُمَ في ما عِنْدَكَ رَغْبَتُهُ

(Wa anzala bika’inda shada’id hajataho wa’adoma fima ‘indaka raghbatoho,)

And who has stated at You, in difficulties, his need; and whose desire for what have with you became great.

اللَّهُمَّ عَظُمَ سُلطانُكَ وَعَلا مَكانُكَ وَخَفِيَ مَكْرُكَ وَظَهَرَ أمرُكَ

(Allahomma ‘adoma soltanok wa ‘ala makanok wa khafiya makrok wa dahara ‘amrok,)

O Allah! Your Kingdom is magnificent, High is Your place; and Your Contrivance is hidden; and Your Command is over come;

وَغَلَبَ قَهْرُكَ وَجَرَتْ قُدْرَتُكَ وَلا يُمْكِنُ الفِرارُ مِنْ حُكُومَتِكَ

(Wa ghalaba qahrok wa jarat qotratak wa la yomkinol firaro min hokoumatika,)

Your Dominance is overwhelming and Your Power is overriding, so it is impossible to escape from Your Authority.

اللَّهُمَّ لا أجِدُ لِذُنُوبي غافِراً ولا لِقَبائِحي ساتِراً ولا لِشيءٍ مِنْ عَمَلِيَ القَبيحِ بالحَسَنِ مُبَدِّلاً غَيْرُكَ

(Allahomma la ‘ajido lidhonoubi ghafiran wala liqaba’ihi satiran wala lishay’in min ‘amaliyal qabih bilhasani mobaddilan ghayrak,)

O Lord! I find no forgiver of my guilts; and no concealer for my abominations; and no changer for any of my evil doings into good deeds except You.

لا إلهَ إلاّ أنْتَ سُبْحانَكَ وَبِحَمدِكَ ظَلَمْتُ نَفْسي وَتَجَرَّأتُ بِجَهلي

(La ilaha illa anta sobhanaka wa bihamdika dalamto nafsi wa tajarr’ato bijahli,)

There is no god but You! Glory to You, and in Your Prais! I have wronged myself; and I hazard in my ignorance;

وَسَكَنْتُ إلى قَدِيمِ ذِكرِكَ لِي وَمَنِّكَ عَلَيَّ

(Wa sakanto ila qadimi dhikrika li wa mannika ‘alayya,)

And I have relied on Your constant remembrance of me and Your grace towards me.

اللَّهُمَّ مَوْلايَ كَمْ مِن قَبيحٍ سَتَرتَهُ وَكَمْ مِنْ فادِحٍ مِنَ البَلاءِ أقَلْتَهُ

(Allahomma mowlay kam min qabihi satartah w kam min fadihi minal bala’i aqaltah,)

O Allah! My Lord! How many unpleasant things You have concealed! and How many tribulations You have warded off!

وَكَمْ مِنْ عِثارٍ وَقَيْتَهُ وَكَم مِنْ مَكْروهٍ دَفَعْتَهُ

(Wakam min ‘itharin waqaytah wakam min makrohin dafa’tah,)

How many stumbling blocks You have removed! and how many inconveniences You have staved it of!

وَكَم مِن ثَناءٍ جَميلٍ لَسْتُ أهْلاً لَهُ نَشَرتَهُ

(Wakam min thana’in jamilin lasto ahlan laho nashartah,)

And how many beautiful commendation for which I was unworthy, You have extended!

اللَّهُمَّ عَظُمَ بَلائي وَأفْرَطَ سُوءُ حالي وَقَصُرت بِي أعْمالي

(Allahomma ‘adoma bala’i wa afrata bi sou’hali wa qasorat bi ‘a’mali,)

O Allah! My tribulations are tremendous; and my badnees state is excessive; and my good deeds are inadequate;

وَقَعَدَتْ بي أغْلالِي وَحَبَسني عَن نَفْعي بُعْدُ آمالِي

(Wa qa’adat bi aghlali wa habasani ‘an nafi b’odo amali,)

My impediments have tied me down; and my expectations farness has held me from my welfare;

وَخَدَعَتْني الدٌُّنيا بِغُرورِها وِنَفْسي بِخِيانَتِها وَمِطَالِي

(Wa khada’atni ad donya bighorouriha wanafsi bikhyanatiha wa mitali,)

And the present life with its delusions; and my own soul with its temptations; and my delaying have mislead me.

يا سيِّدي فَأسألُكَ بِعِزَّتِكَ أن لا يَحجُبَ عَنْكَ دُعائِي سُوءُ عَمَلي وَفَعالِي

(Ya Sayydi fa as’aloka bi’izaatika an la yahjoba ‘anka du’a’i sou’ ‘amali wa fi’ali,)

my Master! So I ask You, by Your Majesty, do not let my evil deeds and acts veil my supplication of You;

وَلا تَفْضَحني بَخَفِيِّ ما اطَّلَعْتَ عَلَيهِ مِن سِرِّي

(Wala tafdahni bikhafiyi mat tal’ata ‘alaihi min sirri,)

Do not disclose me through the hidden things You know of my secrets;

ولا تُعاجِلْني بالعُقُوبَةِ على ما عَمِلتُهُ في خَلَواتي مِن سُوءِ فِعْلِي وإساءتي ودَوامِ تَفْريطِي وَجَهالَتي وَكَثْرةِ شَهَواتي وَغَفْلَتي

(Wala to’ajilni bil ‘oqoubati ‘ala ma ‘amiltoho fi khalawati, min sou’ f’ili wa isa’ati wadawam tafriti wajahalati wakathrat shahawati wa ghaflati,)

And do not hasten me by punishment for what I have done through my in privates; of my evil act, my misdeed, my continuous failing, my ignorance, and my excessive appetencies and negligence.

وَكُنِ اللَّهُمَّ بِعِزَّتِكَ لِي في الأحْوالِ كُلِّها رَؤوفاً وَعَلَيَّ في جَميعِ الأمُورِ عَطُوفاً

(Wa koni allahommah i’izzatika li fil ahwali koliha ra’ofan wa ‘alayya fi jami’il omouri ‘atoufa,)

And by Your Majesty, O Allah! be Kind to me in all circumstances; and be Compassionate to me through all matters.

إلهي وَرَبِّي مَنْ لِي غَيْرُكَ أسْألُهُ كَشفَ ضُرِّي وَالنَّظَرَ في أمْري

(Ilahi warabbi man li ghayroka as’aloho kashfa dorri wannadara fi amri,)

My Allah and my Lord! Who is the other than you I have to seek to dispelling my woe and deciding in my affairs?

إلهي وَمَولايَ أجْرَيتَ عَلَيَّ حُكْماً اتَّبَعْتَ فيه هَوى نَفْسي

(Ilahi wa mawlaya ajrata ‘alayya hokman ittab’ato fihi hawa nafsi,)

My Allah and my Lord! You put into effect, through me, a decree in which I followed the low desires of my own instincts;

وَلَمْ أحْتَرِس فِيهِ مِنْ تَزيينِ عَدُّي فَغَرَّني بِما أهْوى وَأسْعَدَهُ على ذلِكَ القَضاءُ

(Walam ahtaris fihi min tazyini ‘adowi fagharrani bima ahwa wa as'adaho ala dhalikal qada’,)

And I did not gurad of my enemies enticements in it who deluded me through my base desires and therein destiny succeeded.

فَتَجاوَزْتُ بِما جَرى عَلَيَّ مِن ذلِكَ بَعْضَ حُدودِكَ وَخالَفْتُ بَعْضَ أوامِرِكَ

(Fatajawaztu bima jara ‘alayya min dhalika b’ada hodoudika wa khalafto b’ada awamirik,)

So because of that I transgressed some of the limits You set for me and I broke some of Your orders.

فَلَكَ الحَمْدُ عَلَيَّ في جَميعِ ذلِكَ وَلا حُجَّةَ لي في ما جَرى عَلَيَّ فِيهِ قَضاؤُكَ وَألْزَمَني حُكْمُكَ وَبَلاؤُكَ

(Falakal hamdo ‘alayya jami’ dhalika wala hodjata li fima jara ‘alayya fihi qada’oka wa alzamani hokmoka wa bala’ok,)

Then the Paris is yours against me in all of that and I have no defence against what Your Destiny puts into effect for me; nor in what Your Judgement and Your Tribulation imposes upon me.

وَقَدْ أتَيْتُكَ يا إلهي بَعْدَ تَقْصيري وَإسْرافِي على نَفْسي مُعْتَذِراً نادِماً مُنْكَسِراً مُسْتَقيلاً مُسْتَغْفِراً مُنيباً مُقِرَّاً مُذْعِناً مُعتَرِفاً

(Wa qad ataytoka ya ilahi b’ada taqsiri wa israfi ‘ala nafsi m’otadhiran nadiman monkasiran mostaqilan mostaghfiran moniban moqirran, modh’inan m’otarifa,)

And I already returned to You, O Allah, after my dereliction and my excesses of my self, in apologetical, regretful, broken-hearted, resigning, asking forgiveness, repenting, recognising, obedient and confessing position.

لا أجدُ مَفَرَّاً مِمّا كانَ مِنَّي ولا مَفْزَعاً أتَوَجَّهُ إلَيهِ في أمْري غَيْرَ قُبُولِكَ عُذْري وإدْخالِكَ إيَّايَ في سَعَةِ مِنْ رَحْمَتِكَ

(La ajido mafarran mimma kana mini wala mafza’an atawajaho ilayhi fi amri ghayra qaboulika ‘odhri wa idkhalika iyyaya fi sa’ati rahmatik,)

I don’t find inescapable of what I have done and nor any shelter to which I may turn in my concerns other than Your Acceptance of my pretex and Your inclusing me into the scope of Your Mercy.

اللَّهُمَّ فَاقْبَلْ عُذْري وَارْحَمْ شِدَّةَ ضُرَّي وَفُكَّني مِنْ شَدَّ وَثاقِي

(Allahomma faqbal ‘odhri warham shiddata dorri wa fokkani min shaddi wathaqi,)

O Allah! Accept my pretense; and have mercy upon my woe intension; and release me from my bond.

يا رَبِّ ارْحَمْ ضَعْفَ بَدَني وَرِقَّةَ جِلْدِي وَدِقَّةَ عَظْمِي

(Ya rabbi irrham d’afa badani w riqqata jildi wa diqqata ‘admi,)

My Lord! Have mercy upon the weakness of my body; and the delicacy of my skin; and the tenuity of my bones.

يا مَنْ بَدَءَ خَلْقِي وَذِكْرِي وَتَرْبِيَتي وَبِرِّي وَتَغْذِيَتي

(Ya man bada’a khalqi wadhikri wa tarbiyati wa birri wa taghdhiyati,)

O! Who originated my creation; my remembering, my nurture; my charity; and my sustaining;

هَبْني لإِبْتِداءِ كَرَمِكَ وَسالِفِ بِرِّكَ بِي

(Habni libtida’i karamika wa salifi birrika bi,)

Bestow upon the continuum of Your Benevolence and Your previous goodness to me for the sake of Your creating me!

يا إلهي وَسَيِّدي وَرَبِّي أتُراكَ مَعَذِّبي بِنارِكَ بَعْدّ تَوْحيدِكَ

(Ya ilahi wa sayydi wa rabbi atoraka mo’adhibi binarika b’ada tawhidik,)

O May Allah! My Master and my Lord! Will You tormented me in Your hell after my monotheism of you?

وَبَعدَ ما انْطَوى عَلَيهِ قَلْبي مِنْ مَعْرِفَتِكَ وَلَهِجَ بِهِ لِسانِي مِنْ ذِكْرِكَ

(Wa b’ada mantawa ‘alayhi qalbi min ma’rifatika wa lahija bihi lisani min dhikrik,)

And after what has my heart implied the knowledge of You; and what has my tongue constantly mentioned the remembrance of You;

وَاعْتَقَدَهُ ضَميرِي مِنْ حُبِّكَ وَبَعدَ صِدْقِ اعْتِرافِي وَدُعائِي خاضِعاً لِرُبُوبِيَّتِكَ

(Wa ‘taqadaho damiri min hobbika wa b’ada sidqi ‘itirafi wa du’a’i khadi’an liroboubiyatik,)

And what my conscience has hold of Your Love; and after my sincere confession and my supplicating You find me humble before Your Lordship?

هَيْهات أنْتَ أكْرَمُ مِنْ أنْ تُضَيِّعَ مَنْ رَبَّيْتَهُ أو تُبْعِدَ مَنْ أدْنَيْتَهُ

(Hayhat anta akramo min an todayy’a man rabbayta aw toba’da man adnaytah,)

How far from You! You are more generous than that You should waste one whom You have nurtured; or banish one whom You have approximated;

أو تُشَرِّدَ مَنْ آوَيْتَهُ أو تُسَلِّمَ إلى البَلاءِ مَنْ كَفَيْتَهُ وَرَحِمْتَهُ

(Aw tosharrida man awayta aw tosallima ilal bala’ man kafaytah wa rahimtah,)

Or drive away one whom You have harboured; or submit to afflictions one whom You have protected and shown mercy.

وَلَيْتَ شِعْري يا سَيِّدي وإلهي ومَوْلايَ أتُسَلِّطُ النارَ على وُجُوهٍ خَرَّتْ لِعَظَمَتِكَ ساجِدَةً

(Wa layta sh’iri ya sayydi wa ilahi wa mawlay atusallito nara ‘ala woujouhin kharrat li’adamatika sajidah,)

O, My Master, My Allah My Lord! If I only knew whether You will give the Fire domination over the faces which have submissively bowed in prostration against Your Greatness.

وعلى ألْسُنٍ نَطَقَتْ بِتَوحِيدِكَ صادِقَةً وبِشُكْرِكَ مادِحَةً

(Wa ‘ala alsonin nataqat bitawhidika sadiqah wa bishokrika madiha,)

Or upon the tongues which have sincerely confirmed Your monotheism and with thanks to You in praise;

وعلى قُلُوبٍ اعْتَرَفَتْ بإلهِيَّتِكَ مُحَقِّقَةً

(Wa ‘ala qoloubin ‘itarafat bi ilahi-yatika mohaqqiqah,)

And upon the hearts which have acknowledged Your Divinity with conviction;

وعلى ضَمائِرَ حَوَتْ مِنَ العِلْمِ بكَ حَتّى صارَتْ خاشِعَةً

(Wa ‘ala dama’ira hawat minal ‘ilmi bika hatta sarat khashi’ah,)

And upon the minds which have gathered such knowledge of You until they have become godly;

وعلى جَوارِحَ سَعَتْ إلى أوطانِ تَعَبُّدِكَ طائِعَةً وَأشارَت بِاسْتِغْفارِكَ مُذْعِنَةً

(Wa ‘ala jawariha sa’at ila awtan ta’abbokida ta’i’ah wa asharat bistaghfarika modh’inah,)

And upon the obedient limbs which endeavoured to the places of Your worship and entreat Your Forgiveness submissively.

ما هكَذا الظُنُّ بِكَ ولا أُخْبِرْنا بِفَضْلِكَ عَنْكَ يا كَريمُ

(Ma hakadha danno bika wala okhbirna bifadlika ‘anka ya karim,)

Thus is not expected from You, nor we has such been recorded -thanks to Your Bounty- concerning You, O All- Generous!

يا رَبِّ وأنْتَ تَعْلَمُ ضَعْفي عَن قَليلٍ مِن بَلاءِ الدُّنْيا وَعُقُوباتِها

(Ya rabbi wa anta t’alam d’afi an qalili min bala’i donya wa ‘oqoubatiha,)

O my Lord! So You know my weakness in standing up to a little of this world’s affliction and it’s consequences;

وما يَجْري فيها مِنَ المَكارِهِ على أهْلِها

(Wama yajri fiha minal makarihi ‘ala ahliha,)

And what would happen of the difficulties up on it’s dwellers;

على أنَّ ذلِكَ بَلاءٌ وَمَكرُوهٌ قَليلٌ مَكْثُهُ يَسيرٌ بَقاؤُهُ قَصيرٌ مُدَّتُهُ

(Ala anna dhalika bala’o wa makrouho qalilon makthoho yasiron, baqa’oh, qasiron moddatoh,)

However it is an affliction and ordeal whose stay is momentary, -ransient and short- lived.

فَكَيفَ احتِمالِي لِبَلاءِ الآخِرَةِ وَجَليلِ وُقُوعِ المَكارِهِ فيها

(Fakayfa ihtimali libala’il akhirati wa jalili wouqou’il makarih fiha,)

So How can I endure the hereafters affliction and the great ordeals that occur within it?

وَهُوَ بَلاءٌ تَطُولُ مُدَّتُهُ وَيَدومُ مَقامُهُ وَلا يُخَفَّفُ عَن أهلِهِ

(Wahwa bala’o tatol moddatoh wa yadoum maqamoh wala yokhaffaf an ahlihi,)

Also it is an affliction whose period is prolonged; whose station lasts and which shall never be alleviated for off it’s deservings;

لأنَّهُ لا يَكُونُ إلاّ عَنْ غَضَبِكَ وَانْتِقامِكَ وَسَخَطِكَ وهذا ما لا تَقُومُ لَهُ السَمواتُ والأرضُ

(Li-annaho la yakounu illa ghadabika wa intiqamika wa sakhatika; wahadha mala taqoumo lahol samawato wal ard,)

Since it is only in fact as a result of Your Wrath, Vengeance and Anger which cannot be withstood by the heavens and the earth.

يا سَيِّدي فَكَيفَ بِي وأنا عَبْدُكَ الضَّعيفُ الذَّليلُ الحَقيرُ المِسكِينُ المُستَكينُ

(Ya sayydi fakayfa bi wa ana ‘abdukal da-’ifol dhalilol haqirol miskinol mostakin,)

O My Master! So what about me? For I am Your weak, lowly, base, wretched and miserable servant.

يا إلهي وَرَبِّي وسَيِّدي وَمَولايَ لأيِّ الأمُورِ إلَيْكَ أشْكُو ولِما مِنْها أضِجُّ وَأبْكي

(Ya ilahi wa rabbi wa sayydi wa mawlaya li-’ayyil ‘omouri ilayka ashka ashko wa lima minha adijjo wa abki,)

O My Allah! My Master! My Lord! Which matters shall I plead to You? For which of them shall I lament and weep?

لألِيمِ العَذابِ وشِدَّتِهِ أمْ لِطُولِ البَلاءِ ومُدَّتِهِ

(La alimil ‘adhabi wa shiddatih, am litoulil bala’i wa moddatih,)

For the agony of punishment and their severity? Or for the severity of affliction and its duration?

فَلَئِنْ صَيَّرتَني لِلْعُقوباتِ مَعَ أعْدائِكِ وَجَمَعْتَ بَينِي وَبَينَ أهْلِ بَلائِكِ

(Fala’i sayyartani lil-’oqoubati ma’a ‘ada’ika wa jama’ta bayni wabayna ahli bala’ik,)

Therefore if You subjected me to the punishments with Your enemies; and gathered me with the people of Your Afflictions;

وَفَرَّقْتَ بَيْني وَبَينَ أحِبَّائِكَ وأوْلِيائِكِ

(Wa farraqta bayni wabayna ahibba’ika wa awli-ya-’ik,)

And separated me from Your favourites and Your devouts;

فَهَبْني يا إلهي وسَيِّدي وَمَولاي وَرَبِّي صَبَرتُ علي عَذابِكَ فَكَيفَ أصْبِرُ علي فِراقِكَ

(Fahabni ya ilahi a sayydi wa mawlaya wa rabbi sabarto ‘ala ‘adhabika’ fakayfa asbiro ‘ala firaqik,)

Then suppose, my Allah, my Master, my Protector and my Lord, that I can patiently endure Your Chastisement; so how can I endure the separation from You?

وَهَبْني صَبَرْتُ علي حَرِّ نارِكَ فَكَيفَ أصْبِرُ عَنِ النَّظَرِ إلى كَرامَتِكَ

(Wahabni sabarto ‘ala harri narika fakayfa asbiro ani nadari ila karamatik,)

And suppose that I can patiently against the heat of Your hill, and how can I wait with out looking to Your Generosity?

أمْ كَيفَ أسْكُنُ في النّارِ وَرَجائِي عَفْوُكَ

(Am kayfa askono fin nari, wa raja’i afwik,)

Or how can I inhabit in the Fire while my hope is Your forgiveness?

فَبِعزَّتِكَ يا سَيَّدي وَمَولاي أقْسِمُ صادِقاً لَئِنْ تَرَكْتَني ناطِقاً لأضِجَّنَ إلَيكَ بَينَ أهْلِها ضَجيجَ الآمِلِينَ

(Fabi-’izzatika ya sayydi wa mawlaya, ‘oqsimo sadiqan, La’in taraktani natiqan la’adijjanna ilayka bayna ahliha dajijal amilin,)

So by Your Might, my Master and my Protector, I swear candidly, if You leave me articulately; I will roar before You, among the inmates of the Fire, with the lamentation of the hopeful;

ولأصْرُخَنَّ إلَيكَ صُراخَ المُسْتَصْرِخينَ ولأبْكِيَنَّ عَلَيْكَ بُكاءَ الفاقِدِينَ

(Wala asrokhanna ilayka sorakhal mostasrikhina wala ‘abkiyanna ‘alayka boka’al faqidin,)

I will cry to You with the callers crying for help; and I will weep before You with the weeping of the bereft;

ولاُنادِيَنَّكَ أيْنَ كُنْتَ يا وَلِيَّ المُؤْمِنِينَ

(Wala ‘onadi-yannaka ayna konta ya waliyyal m’ominin,)

I will call upon You: Where were You? O supporter of the believers!

يا غَايَةَ آمالِ العارِفِينَ يا غِياثَ المُسْتَغيثينَ يا حَبيبَ قُلُوبَ الصَّادِقِينَ

(Ya ghayata aamali arifin ya ghiyathal mostaghithin ya habiba qoloubil sadiqin,)

O the knowings of you goal hopes, O the help needy reliever O the truthful’s hearts endearing;

ويا إلهَ العالَمينَ أفَتُراكَ سُبْحانَكَ يا إلهي وَبِحَمدِكَ تَسْمَعُ فيها صَوْتَ عَبْدٍ سُجِنَ فيها بِمُخالَفَتِهِ

(Wa ilahal ‘alamin afatoraka sobhanaka ya ilahi wa bihamdik, tasma’o fiha sawta ‘abdin, moslimin sojina fiha bimokhala fatih,)

O the worlds’ God! Can You see Yourself -Glory be to You, my Allah, and with praise to you- hearing the servant’s voice within the fire who imprisoned in it because of his disobedience?

وذَاقَ طَعْمَ عَذابِها بِمَعْصِيَتِهِ وَحُبِسَ بَينَ أطْباقِها بِجُرمِهِ وجَريرَتِهِ

(Wa dhaqa t’ama ‘adhabiha bim’asi-yatik wa hobisa bayna atbaqiha bijormihi wa jariratih,)

And he had tasted it’s torment because of his in subordination? And blockaded in it’s levels for his sin and crime?

وَهُوَ يَضِجُّ إلَيكَ ضَجيجَ مُؤمِّلٍ لِرَحْمَتِكَ

(Wahwa yadijjo ilayka dajija mo’ammilin lirahmatika,)

While he laments before You with the hopeful crier for Your Mercy?

ويُنادِيكَ بِلِسانِ أهْلِ تَوحِيدِكَ وَيَتَوَسَّلُ إلَيْكَ بِرُبُوبِيَّكَ

(Wa yonadika bilisani ‘ahli tawhidika wa yatawassal ilayka birobobiyatik,)

Calling upon You with your monotheist’s tongue? And entreating You by Your Lordship?

يا مَولاي فَكَيفَ يَبْقى في العَذابِ وَهُوَ يَرْجُو ما سَلَفَ مِنْ حِلْمِكَ (ورَأْفَتِكَ وَرَحْمَتِكَ)

(Ya mawla fakayfa yabqa fil ‘adhbi wahwa yarjo ma salafa min hilmika “wa r’afatika wa rahmatik,”)

O my Lord! How can he remain in torment , while he has hoped for which is antacid of Your Clemency, Compassion and Mercy?

أمْ كَيفَ تُؤْلِمُهُ النّارُ وَهُوَ يَأمَلُ فَظْلَكَ وَرَحْمَتَكَ

(Am kayfa t’olimohon naro wahwa y’amalo fadlaka wa rahmatak,)

Or how can the Fire cause him pain, while one hope for Your favor?

أمْ كَيفَ يُحْرِقُهُ لَهيبُها وأنْتَ تَسْمَعُ صَوْتَهُ وتَرى مَكانَهُ

(Am kayfa yohriqoho lahiboha wa anta tasma’ sawtah watara makanah,)

Or how can it’s flames burn him while You hear his voice and see his place?

أمْ كَيفَ يَشْتَمِلُ عَليهِ زَفيرُها وأنْتَ تَعْلَمُ ضَعْفَهُ

(Am kayfa yashtamilo ‘alayhi zafiroha wa anta t’alamo d’afah,)

Or how can it’s flame encompass him while You know his weakness?

أمْ كَيفَ يَتَقَلْقَلُ بَينَ أطْباقِها وأنْتَ تَعْلَمُ صِدْقَهُ

(Am kayfa yataqalqalo bayna atbaqiha wa anta t’alamo sidaqah,)

Or how can he be convulsed among its layers while You know his true heartedness?

أمْ كَيفَ تَزْجَرُهُ زَبانِيَتُها وهُوَ يُناديكَ يا رَبَّه

(Am kayfa tazjoroho zabani-yatoha wahwa yonadika ya rabbah,)

Or how can its keepers reproach him while he calls out to You, “O Lord!”

أمْ كَيفَ يَرْجُوا فَضْلَكَ في عِتْقِهِ مِنْها فَتَتْرُكَهُ فيها

(Am kayfa yarjo fadlaka fi itqihi minha fatatrokaho fiha,)

Or how can he has hope for Your (grace in releasing him) from it [then you leave him in it]?

هَيْهاتَ ما ذلِكَ الظُّنُ بِكَ ولا المَعْروفُ مِنْ فَضْلِكَ

(Hayhat, ma dhalikal danno bika, walal m’aroufo min fadlik,)

How far from You! That isn’t the expected from You, nor the well-known of Your Bounty;

ولا مَشْبِهٌ لِما عامَلْتَ بِهِ المُوَحِّدينَ مِنْ بِرِّكَ وإحْسانِكَ

(Wala moshbiho lima ‘amalta bihil mowahhidina min birrika wa’ihsanik,)

And Nor is similer to what you deal withe the monotheists by your charity and philanthropy.

فبِاليَقينِ أقْطَعُ لَوْلا ما حَكَمْتَ بِهِ مِن تَعْذيبِ جاحِدِيكَ

(Fabil-yaqini ‘aqta’o lawla ma hakamta bihi min t’adhibi jahidik,)

So I declare by certainty that had You not ordained chastisement for Your deniers;

وَقَضَيْتَ بِهِ مِنْ إخْلادِ مُعانِديكَ لَجَعَلْتَ النّارَ كُلَّها بَرْداً وَسَلاماً وَما كَانَ لأحَدٍ فِيها مَقَرَّاً وَلا مُقاماً

(Wa qadayta bih min ‘ikhladi mo’anidika laja’altal nara kollaha bardan wa salaman, wama kana li’ahadin fiha maqarran wala moqama,)

And Had You not decreed Your inflexable people to remain in Hell; You would have made the Fire, in all its entirety, cool and safe; and there would never have been a position or place for anyone in it.

لكِنَّكَ تَقَدَّسَتْ أسْماؤُكَ أقْسَمْتَ أنْ تَمْلأها مِنَ الكافِرينَ

(Lakinnaka taqaddasa asma’oka aqsamta an tamla’aha minal kafirin,)

But Your Names be Sanctified! You have sworn to fill it with the atheists;

مِنَ الجِنَّةِ والنّاسِ أجْمَعينَ وأنْ تُخَلِّدَ فيها المُعانِدِينَ

(Minal jinnat wan nasi ajma’in wa an tokhallida fihal mo’anidin,)

From jinn and mankind together; and to place the inflexible people in it forever.

وأنْتَ جَلَّ ثَناؤُكَ قُلْتَ مَبْتَدِءاً وتَطَوَّلْتَ بالإنْعامِ مُتَكَرِّماً

(Wa anta jalla thana’oka qolta mobtadi’an watatawlta bilin’am motakarrima,)

And You! Your Eulogy be Exalted’ had said originally, out of Your Grace, Beneficence and Generosity,

أفَمَنْ كَانَ مُؤْمِناً كَمَنْ كَانَ فاسِقاً لا يَسْتَوونَ

(Afaman kana m’ominan kaman kan fasiqan la yastawon,)

“What? Is one who has been a believer like one who has been ungodly? They are not alike.”

إلهي وَسَيِّدي فَأسْألُكَ بالقُدْرَةِ الَّتي قَدَّرْتَها

(Ilahi wa sayydi fa as’aloka bilqodratil lati qaddarataha,)

My Allah and my Master! I ask You by the power which You have determined,

وبالقَضِيَّةِ الَّتي حَتَمْتَها وَحَكَمْتَها وَغَلَبْتَ مَنْ عَلَيهِ أجْرَيْتَها

(Wa bilqadiyatil lat hatamtaha wa hakamtaha wa ghalabta man alayhi ajraytaha,)

And by the decree which You have imposed and prescribed, and through which You have subdued those toward whom You have imposed,

أنْ تَهَبَ لي في هذِهِ الليلة وفي هذه السّاعَةِ كُلَّ جُرْمٍ أجْرَمْتُهُ

(An tahiba li fi hadhihil layla fi hadhihi sa’a kolla jormi ajramtoh,)

That You forgive me in this night, and at this hour, every crime that I have done,

وكُلَّ ذَنْبٍ أذْنَبْتُهُ وَكُلَّ قَبِيحٍ أسْرَرتُهُ وَكُلَّ جَهْلٍ عَمِلْتُهُ كَتَمْتُهُ أو أعْلَنْتُهُ أخْفَيْتُهُ أو أظْهَرتُهُ

(Wa kolla dhanbin adhnabtoho wa kolla qabihin asrartoho wa kolla jahlin amiltoho katamtoho aw ‘a’lantoh akhfaytoho aw adhhartoh,)

And every sin that I have committed, every abomination that I have concealed, every foolish thing that I have enacted; whether I have hidden it or declared it; whether I have concealed it or disclosed it;

وَكُلَّ سَيِّئَةٍ أمَرتَ بإثْباتِها الكِرامَ الكاتِبينَ الّذينَ وَكَّلْتَهُم بِحِفظِ ما يَكُونُ مِنّي

(Wa kolla sayyi’atin amarta bi ithbatihal kiramal katibin alladhina wakkaltahom bihifdi ma yakouno minni,)

And every fault which You have directed the Noble Writers to record; those whom You have appointed to watch every action of mine;

وَجَعَلْتَهُمْ شُهُوداً عَلَيَّ مَعَ جَوارِحي وَكُنْتَ أنْتَ الرَّقيبَ مِنْ وَرائِهِمْ والشّاهِدَ لِما خَفِيَ عَنْهُم وَبِرَحْمَتِكَ أخْفَيتَهُ وبِفَضْلِكَ سَتَرتَهُ

(Wa ja’altahom shohoudan ‘alayya ma’a jawrihi wa konta antar raqiba ‘alayya min wara’ihim wa sahida lima khafiya anhom wa birahmatika akhfaytaho wa bifadlika satartah,)

And whom You have made, along with my limbs, witnesses against me; and You are Yourself was the Watcher over me following them, and the Witness of what is hidden of them, but through Your Mercy You have concealed it and through Your Bounty You have veiled it.

وأنْ تُوَفِّرَ حَظِّي مِنْ كُلِّ خَيرٍ تُنْزِلُهُ أو إحْسانٍ تُفَضِّلُهُ

(Wa an towaffira haddi min kolli khayri tonziloh aw ihsanin tofaddiloh,)

And I ask You to bestow upon me an abundant share of all goodness You send down; or favor You prefer;

أو بِرٍ تَنْشُرُهُ أو رِزْقٍ تَبْسُطُهُ أو ذَنْبٍ تَغْفِرُهُ أو خَطأٍ تَسْتُرُهُ

(Aw birrin tanshoroh aw rizqin tabsotoho aw dhanbin taghfiroho aw khata’in tastoroh,)

Or benefits You spread out; or provisions You extend; or sins You forgive; or error You screen.

يا رَبِّ يا رَبِّ يا رَبِّ يا إلهي وسَيِّدي ومَوْلايَ

(Ya rabb’ ya rabbi ya rabbi, ya ilahi wa sayydi wa mawlay,)

O’ my Lord! My Lord! My Lord! O my Allah! My Master! My Protector!

ومَالِكَ رِقِّي يا مَنْ بِيَدِهِ ناصِيَتي

(Wa malika riqqi ya man bi-yadihi nasi-yati,)

And my bondage owner! O he who has my destiny!

يا عَليماً بِضُرِّي ومَسْكَنَتي يا خَبيراً بِفَقْري وَفاقَتي

(Ya ‘aliman bidorri wa maskanati ya khabiran bifaqri wa faqati,)

O He Who knows my affliction and my wretchedness! O, He Who is my deprivation and indigence aware!

يا رَبِّ يا رَبِّ يا رَبِّ أسألُكَ بِحَقِّكَ وقُدْسِكَ وأعْظَمِ صِفاتِكَ وأسْمائِكَ

(Ya rabbi ya rabbi ya rab as’aloka bihaqqika wa qodsika wa ‘a’dami sifatika wa asma’ik,)

O’ my Lord! My Lord! My Lord! I beseech You by Your Truth, Your Holiness and the greatest of Your Attributes and Titles;

أنْ تَجْعَلَ أوْقاتِي في اللَّيلِ والنَّهارِ بِذِكْرِكَ مَعْمُورَةً وبِخِدْمَتِكَ مَوصُولَةً

(An taj’ala awqati fil-layli wa nahari bidhikrika ma’mourah wa bikhidmatika mawsoulah,)

To make my periods of time night and the day filled by Your Remembrance and to Your serices persistent;

وأعْمالِي عِنْدَكَ مَقْبُولَةً حَتّى تَكُونَ أعْمالِي وَأوْرادِي كُلُّها وِرْداً واحِداً

(Wa a’mali ‘indaka maqboulah hatta takouna a’mal wa awradi kolloha wirdan wahida,)

And my actions are acceptable to You, so that they and my offerings may all be a single litany;

وَحالِي في خِدْمَتِكَ سَرْمَدا

(Wa hali fi khidmatika sarmada,)

And may occupation with Your service everlasting.

يا سَيِّدي يا مَنْ عَلَيهِ مُعَوَّلي يا مَنْ شَكَوْتُ إليهِ أحْوالي

(Ya sayyidi ya man ‘alayhi mo’awwali ya man ilayhi shakawto ahwali,)

O my Master! O, whom upon him is my dependence! O, He to Whom I protest to him about my situations;

يا رَبِّ يا رَبِّ يا رَبِّ قَوِّ على خِدْمَتِكَ جَوارِحي

(Ya rabbi ya rabbi ya rab; qawwi ‘ala khidmatika jawarihi,)

O’ my Lord! My Lord! My Lord! Strengthen my limbs for Your service.

واشْدُدْ على العَزيمَةِ جَوانِحِي

(Wa shdod ‘ala ‘azimati jawanihi,)

And fortify my bosom by determination;

وَهَبْ لِيَ الجِدَّ في خَشْيَتِكَ وَالدَّوامَ في الإتِّصالِ بِخِدْمَتِكَ

(Wahab li-yal jidda fi khash-yatika wad-dawama fil ittisal bikhidmatik,)

And bestow me solemnity in my fear of You, and continuity in my being united to Your service;

حَتَّى أسْرَحَ إلَيكَ في مَيادينِ السَّابِقينَ

(Hatta asraha ilayka fi mayadinis sabiqin,)

So that I may move easily towards You in the battle fields of the victors;

وَأُسْرِعَ إلَيكَ في المُبادِرينَ وأشْتاقَ إلى قُرْبِكَ في المُشْتاقِينَ

(Wa ‘osri’a ilayka fil mobadirina wa ashtaqa ila qorbika fil moshtaqin,)

And hurry to You among the under takers and I desire to your proximity through the yearning;

وأدْنُوَ مِنْكَ دُنُوَّ المُخْلِصينَ وَأخافَكَ مَخافَةَ المُوقِنِينَ وأجْتَمِعَ في جَوارِكَ مَعَ المُؤْمِنينَ

(Wa adnowa minka donowwa mokhlisin wa akhafaka makhafatal mouqinin, wa ajtami’a fi jiwarika ma’al m’ominin,)

And approach to You as the faithful’s approach; and fear You with the believer’s fear; an united with the faithfuls in Your closness.

اللَّهُمَّ وَمَنْ أرادَني بِسُوءٍ فأرِدْهُ وَمَنْ كادَنِي فَكِدْهُ

(Allahomma wa man aradani bisou-in fa aridhho, wa man kadani fakid ho,)

O Allah! Whoever desires me with the evil; desire him with it! And whoever deceives me; deceive him!

واجْعَلْني مِنْ أحْسَنِ عَبِيدِكَ نَصيباً عِنْدَكَ وأقْرَبِهِمْ مَنْزِلَةً مِنكَ وأخَصِّهِمْ زُلْفَةً لَدَيكَ

(Waj’alni min ahsani ‘abidika nasiban ‘indaka wa aqrabihim manzilatan minka, wa akhassihim zolfatan ladayk,)

And make me one of the best luck of Your servants at You; and the closest position of them to You; and the most special rank of them to You;

فإنَّهُ لا يُنالُ ذلِكَ إلاّ بِفَضلِكَ

(Fa innaho la yonalo dhalika illa bifadlik,)

For that cannot be attained except by Your Bounty.

وَجُدْ لِي بِجُودِكَ واعْطِف عَلَيَّ بِمَجْدِكَ واحْفَظني بِرَحْمَتِكَ

(Wajud li bijoudika, wa i’tif alayya bimajdika, wahfadni birahmatik,)

Grant me generously through Your Magnificence; and become passionate up on me; and protect me with Your Mercy!

واجْعَلْ لِسانِي بِذِكْرِكَ لَهِجاً وَقَلْبي بِحُبِّكَ مُتَيَّماً

(Waj-al lisani bidhikrika lahija, waqalbi bihubbika motayyama,)

And make my tongue mention continually with your Remembrance and my heart enthralled with Your love.

وَمُنَّ عَلَيَّ بِحُسْنِ إجابَتِكَ وأقِلْنِي عَثْرَتي واغْفِرْ لِي زَلَّتي

(Wa monna alayya bihosni ijabatika wa aqilni athrati waghfir li zallati,)

And be bestow up on me by answering me favorably, and nullify my transgressions and forgive my lapses.

فإنَّكَ قَضَيْتَ على عِبادِكَ بِعِبادَتِكَ وأمَرْتَهُمْ بِدُعائِكَ وَضَمِنْتَ لَهُمُ الإجابَةَ

(Fa-innaka qadayta ‘ala ‘ibadika bi-’ibadatika wa amartahom bidu’ai’ka, wa daminta lahomol ijabah,)

For surely, You have ordained Your worship for Your bondsmen; and ordered them to supplicate to You; and assured them of Your answer.

فَإلَيْكَ يا رَبِّ نَصَبْتُ وَجْهِي وَإلَيْكَ يا رَبِّ مَدَدْتُ يَدِي

(Fa-ilayka ya rabbi nasabto wajhi wa-ilayka ya rabbi madadto yadi,)

So towards You, my Lord, I have turned my face; and towards You, my Lord; I have stretched my hand out.

فَبِعِزَّتِكَ اسْتَجِبْ لي دُعائِي وبَلِّغْني مُناي

(Fabi-izzatika astajib li du’a’i wa ballighni munay,)

So by Your Might, respond to my supplication, and let me attain my wishes.

ولا تَقْطَعْ مِنْ فَضْلِكَ رَجائِي واكْفِنِي شَرَّ الجِنِّ والإنْسِ مِنْ أعْدائِي

(Wala taqta’ min fadlika raja’i wakfini sharral jinni wal insi min a’da’i,)

And by Your Bounty do not frustrate my hope; and protect me from the evil of my enemies of the jinn and mankind!

يا سَريعَ الرِّضا إغْفِر لِمَنْ لا يَمْلِكُ إلاّ الدُّعاءَ فَإنَّكَ فَعَّالٌ لِمَا تَشاءُ

(Ya sari’ar rida ighfir liman la yamliko illa du’a fa-innaka fa’allon lima tasha,)

O He! Whose pleasure is quickly achieved! Forgive one who has nothing but invocation, for You do what You will.

يا مَنْ اسْمُهُ دَوَاءٌ وَذِكْرُهُ شِفاءٌ وطاعَتُهُ غِنَىً

(Ya man ismoho dawa’ wa dhikruho shifa’ wa ta’atoho ghinan,)

O He! Whose Name is a Cure; and Whose Remembrance is a recuperation; and Whose Obedience is a wealth!

ارْحَمْ مَنْ رَأسُ مَالِهِ الرَّجاءُ وَسِلاحُهُ البُكاءُ

(Irham man ra’so malihir raja’ wa silahohol boka’,)

Have mercy on one whose capital is only the hope, and whose instrument is the weeping.

يا سابِغَ النِّعَمِ يا دافِعَ النِّقَمِ يا نُورَ المُستَوحِشِينَ في الظُّلَمِ

(Ya sabighan ni’am ya dafi’an niqam ya noura mustawhishina fi dolam,)

O the blessings plentiful! O the adversities repellenter O the horrifieds light in the dimpnesses!

يا عَالِماً لا يُعَلَّمْ صَلِّ على مُحَمَّدٍ وآلِ مُحَمَّدٍ وافْعَلْ بِي ما أنْتَ أهْلُهُ

(Ya aliman la yo-’allamo salli ala Muhammadin wa’ala Muhammad waf’al bi ma anta ahloh,)

O Knower Who was never taught! Bless Muhammad and his descendants; and do with me what is worthy of You!

وَصَلَّى اللَّهُ على رَسُولِهِ والأئِمَّةِ المَيَامِينَ مِنْ آلِهِ وَسَلَّمَ تَسْليماً كَثيراً

(Wa sallal-laho ala rasoulihi wal a’immatil mayamina min alihi wasallam tasliman kathira.)

And God blessing up on his Messenger and the Holy Imams of his descendants and give them abundant peace!
----------------
ANOTHER VERSION (IN BAHASA MALAYSIA)

Doa Kumail bin Ziyad

Bismillaahirrahmaanirrahiim
Yaa daa imal fadhli 'alal bariyyah
Yaa baa sithal yadaini bil 'athiyyah
Yaa shaahibal mawaahibissaniyyah
Shalla 'alaa Muhammadiwwa aalihi khoiril wa raa sajiyyah

Wahai yang Karunia-Nya senantiasa pada semesta alam
Wahai yang Maha Pemurah dengan pemberian-pemberian
Wahai yang Maha Pemurah dengan pemberian-pemberian
Wahai Pemberi segala bantuan dan pertolongan
Cucurkanlah Shalawat serta Rahmat-Mu kepada Nabi Muhammad dan keluarganya
(karena mereka adalah) ciptaan-Mu yang memiliki budi terluhur

Allaahumma innii as aluka birahmatikallatii wa si'at kulla syay'
Wa biqawwatikallatii qaharta bihaa kulla syay'
Wa khodha'a lahaa kullu syay'
Wa dzalla lahaa kullu syay'
Wa bijabaruw tikallatii ghalabta bi haa kulla syay'
Wa bi'izzatikallatii laa yaquumulahaa syay'

Ya Allah, aku bermohon kepada-Mu dengan rahmat-Mu yang meliputi segala
sesuatu
Dan dengan kekuatan-Mu yang dengannya Engkau taklukkan segala sesuatu
Dan yang dengannya merunduk segala sesuatu
Dan yang dengannya merendah segala sesuatu
Dan dengan keagungan-Mu yang mengalahkan segala sesuatu
Dan dengan kemuliaan-Mu yang tak tertahankan oleh segala sesuatu

Wa bi 'azhoomatika llatii mala at kulla syay'
Wa bisulthaanika lladzii 'alaa kulla syay'
Wa biwajhikal baaqii ba'da fanaa i kulla syay'
Wa bi asmaa ikallatii mala at arkaana kulla syay'
Wa bi'ilmiki lladzii ahatha bi kulla syay'
Wa binuuri wajhika ladzii dhaa alahuu kullu syay'

Dan dengan kebesaran-Mu yang memenuhi segala sesuatu
Dan dengan kekuasaan-Mu yang mengatasi segala sesuatu
Dan dengan wajah-Mu yang kekal setelah fana segala sesuatu
Dan dengan asma-Mu yang memenuhi tonggak segala sesuatu
Dan dengan ilmu-Mu yang mencakup segala sesuatu
Dan dengan cahaya wajah-Mu yang menyinari segala sesuatu

Ya Nuuru ya Qudduus
Yaa awwalal awwaliin wa yaa aakhiral aakhiriin
Allaahummaghfirli yadzdzunuuba llatii tahtikul 'ishom
Allaahummaghfirli yadzdzunuuba llatii tunzilunnaqam
Allaahummaghfirli yadzdzunuuba llatii tughayyarunna'am
Allaahummaghfirli yadzdzunuuba llatii tahbisuddu'aa
Allaahummaghfirli yadzdzunuuba llatii tunzilul balaa
Allaahummaghfirlii kulla dzambin adznabtuh wa kulla khotii atin akhthaa
tuhaa

Wahai Nur, Wahai Yang Maha Suci
Wahai Yang awal dari segala yang awal dan wahai yang akhir dari segala yang
akhir
Ya Allah, ampunilah dosa-dosaku yang meruntuhkan penjagaan
Ya Allah, ampunilah dosa-dosaku yang mendatangkan bencana
Ya Allah, ampunilah dosa-dosaku yang merusak nikmat
Ya Allah, ampunilah dosa-dosaku yang merintangi doa
Ya Allah, ampunilah dosa-dosaku yang menurunkan bencana
Ya Allah ampunilah segala dosa yang telah kulakukan dan segala kejahatan
yang telah kukerjakan

RASULULLAH SAW

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sat, 17 Oct 2009 02:01:17 PDT

http://www.inter-islam.org/Biographies/Rasulullah-as.html

Rasulullah Sallallahu Alaihi Wasallam........

' O Muhammad! We have sent you to be a real blessing for the people of the world' (21:107)
'He brings them out of the depths of darkness into the light.'
(2:257)

This publication takes the liberty, by the grace of the Almighty to portray the unique and exemplary roles of the beloved Prophet Sallallahu Alaihi Wasallam:

As An Orphan

"Your Lord shall give you, and you shall be satisfied. Did He not find you an orphan and shelter you ? .... Did He not find you needy and suffice you? As for the orphan, do not oppress him, and as for the beggar, scold him not" (Al- Duha: 94.5-6,8-10)

The Prophet Muhammed Sallallahu Alaihi Wasallam was, from his birth, brought up in the sight and under the care of Allah Ta'aalaa. He was deprived of his father whilst still in his mother's womb. With the death of his father, Allah deprived him of all human support and directed him to the realization that `there is no diety save Allah; He has no partners whatsoever'.

Resultantly, he was to be called the "Matchless Orphan Pearl." According to the noble families of Makkah, he was taken by a foster mother Halimah, who was from the tribe of Hawazin and the family of Banu Sa'ad to her village. The Holy Prophet Sallallahu Alaihi Wasallam lived for six years in the care of his foster parents, among the Banu Sa'ad, during which time he developed the purest dialect of Arabic. He used to respect and revere Halimah just like a real mother.

Abu - Tufayl reported that a woman met the Prophet at Ji'raanah. When he found her, he spread out his sheet for her where on she sat. Abu Tufayl enquired who the woman was. They replied, "She is his mother who suckled him."

When he was six years old Rasulullah Sallallahu Alaihi Wasallam returned to Makkah. The noble Aaminah was very pleased to receive him; her only child. Even at such a young age Rasulullah Sallallahu Alaihi Wasallam was unlike his playful peers, but quite serene and scrupulous. He never wasted his time in wild games like the other children.

The Matchless Orphan Pearl not only lost his father, he lost also his mother, Aaminah at an early age. At the vulnerable age of only six years the Holy Prophet Sallallahu Alaihi Wasallam experienced the pain of being left without father and mother. Indeed, there would be nothing he would not learn and no suffering he would not have to bear, since his very coming to the world was to be an open example for man.

After the demise of his mother, his grandfather, Abdul Muttalib took custody of the child, who brought him up with love and affection. However, his guardianship did not last too long as he died when the Holy Prophet Sallallahu Alaihi Wasallam was merely eight years of age. The honourable grandfather of Muhammad Sallallahu Alaihi Wasallam, whom even the great army of Abraha could not bring to tears, wept bitterly when he took to his death bed. His son, Abu Talib, came to him and asked why he was weeping. He replied, "I am weeping because I will no longer be able to embrace Muhammad." He added, "I am afraid something might happen to my Matchless Pearl I entrust him to you for safe keeping."

Abu Talib, the Holy Prophet's Sallallahu Alaihi Wasallam uncle took great care of him and became his guardian. He faithfully and kindly dicharged his duties.
The Holy Prophet Sallallahu Alaihi Wasallam continued to develop into a well cultured youth. He was never perverse or stubborn in his ways. The Prophets were especially brought up by Allah Ta'aalaa. To cite an example, at the time when Ka'abah was rebuilt in the Prophet's Sallallahu Alaihi Wasallam childhood, he fell unconscious when he lifted his lower garment in order to collect the stones in it.

The Prophet of Allah Sallallahu Alaihi Wasallam endured so much in life. In his very childhood his parents died, a few years later the sad demise of his grandfather also occurred. He spent his boyhood tending the flocks of sheep and goats in the company of the bedouin boys. Education did not even scathe him; he was completely unlettered and unschooled. Never did he acquire the chance to sit in the company of the learned.

Even so, the tribulations and trials that befell the Holy Prophet Sallallahu Alaihi Wasallam did not in any way blemish the infallibility of the blessed Prophet. The Holy Prophet Sallallahu Alaihi Wasallam also remembers: `During the restoration of the Ka'abah, prior to my Prophethood, I was carrying stones and as everyone else I lifted the bottom of my clothes over my shoulder to avoid injury, which left some part of my thighs uncovered. All of a sudden, the angel that I had seen several times in my childhood appeared to me in all his majesty. I fell down and fainted. That was the first and last time I uncovered any part of my body which Allah has ordered to be covered." (Bukhari)

The Almighty protected the Prophet Sallallahu Alaihi Wasallam from falling even for a twinkle of the eye, since his going astray even an inch may have resulted in almost complete deviation of mankind.

Muhammad Sallallahu Alaihi Wasallam who is the King of all Kings, and who is our Lord's beloved is the very embodiment of modesty in the midst of a society which is immodest to the core.......

As A Trader

The commercial life of the Arabs is a known fact of history. In particular the real means of livelihood of the inhabitants of the towns of those areas where the land was dry and sandy, or of rocky dry mountains was 'trade.' Naturally, the Holy Prophet Sallallahu Alaihi Wasallam adopted the profession of his elders seeking merely to make "both ends meet".

The Holy Prophet Sallallahu Alaihi Wasallam has advised, " Take to trade, because out of ten divisions of livehoods, nine are in trade." The Holy Prophet Sallallahu Alaihi Wasallam was not sent to mankind as a trader. Referring to this the Holy Prophet Sallallahu Alaihi Wasallam has stated, " I have not been given Revelation to hoard up wealth or to be one of the tradesman."

The Almighty Allah intended that his Messenger Sallallahu Alaihi Wasallam should serve as a true example of mans 'life amongst man. Thus, in order to achieve this, the blessed Prophet Sallallahu Alaihi Wasallam undertook all roles and their relating works. His life was an open book to be read by all.

It is a fact of history that the Holy Prophet Sallallahu Alaihi Wasallam not only did his trading justly but laid the fundamental principles for just and fair trading. And the honesty, fairness and straight forwardness with which he did his business dealings with these people has become an eternal example for all business.

The Holy Prophet's Sallallahu Alaihi Wasallam reputation as an honest and truthful trader was well established while he was still a youth. He always showed a great sense of responsibility and integrity in dealing with people. His benevolence and strength of his word is prominently learnt from the following example:

Hadhrat Abdullah Ibn Abi Hamza (R.A) has reported that he entered into a transaction with Muhammad Sallallahu Alaihi Wasallam but, without finalizing the details, suddenly had to leave for urgent work, promising that he would soon return to settle the terms. Hadhrat Abdullah (R.A) forgot the unfinished transaction, remembering after three days he returned to the original place of transaction to find the Holy Prophet Sallallahu Alaihi Wasallam still awaiting his return. No sign of annoyance could be learnt from the blessed Prophet's Sallallahu Alaihi Wasallam face. The Prophet Sallallahu Alaihi Wasallam said softly, "You have caused me much pain. I have been waiting for you since three days."

During the youth and manhood of the Holy Prophet's Sallallahu Alaihi Wasallam life, much stringency was placed upon trading which procured decent and lawful earnings. It is reported that the Holy Prophet Sallallahu Alaihi Wasallam has stated, " No one has ever eaten better food than he who eats as a result of the labour of his hands....." ( Part narration : Bukhari )
Hadhrat Aisha ( R.A.) reported Allah's Messenger Sallallahu Alaihi Wasallam as saying, " The most desirable of things you eat come from what you earn, and your children come from what you earn." ( Tirmizi )

Lawful earnings can only be wholly accomplished through honest and faithful practices.

The Holy Prophet Sallallahu Alaihi Wasallam was commonly known amongst the people of Makkah as "Al- Sadiq" (truthful) and "Al- Amin" ( faithful ). His truthful and faithful traits are found readily in numerous ahaadith.

There are many virtues for a truthful merchant. In a hadith it has been said, " The truthful and trusty merchant is associated with the Prophets, the truthful and the martyrs." ( Tirmizi )
" God shows mercy to a man whom is kind when he sells, when he buys and when he makes a claim." ( Bukhari )

Similarly, the Prophet Sallallahu Alaihi Wasallam was very particular about refraining from unlawful earnings. He forbade business in many things which themselves are unlawful and also in many forms of business because of the presence of unlawful elements.

Accordingly, to Abu Dhar (R.A), the Prophet Sallallahu Alaihi Wasallam said, " There are three to whom Allah will not speak on the Day of Resurrection, at whom He will not look and whom He will not purify, and they will have a punishment." Abu Dhar (R.A) said, " They are the losers and disappointed.... who are they, Messenger of Allah ?" He replied that one of them would be " he who produces a ready sale of a commodity by false swearing of Allah's name." ( Muslim)
He also said, " The merchants will be raised up on the day of Resurrection as evildoers, except those who fear Allah, are honest and speak the truth."( Tirmizi and Ibn Majah )

Many sayings of the Prophet Sallallahu Alaihi Wasallam openly condemn all the parties involved in interest transactions : Hadhrat Jabir ( R.A.) said, "Allah's Messenger cursed the one who accepted interest, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike." (Muslim)

Pages upon pages could be filled with the astounding conducts of the blessed Prophet Sallallahu Alaihi Wasallam. Conclusively, study the following incident which highlights the Prophet's (Sallallahu Alaihi Wasallam) patience and acceptance of a trying situation :

Hadhrat Ali ( R.A.) told that Allah's Messenger Sallallahu Alaihi Wasallam owed some dinars to so-and-so, a Jewish doctor, who demanded payment from the Prophet Sallallahu Alaihi Wasallam. When he told him, "I have nothing to give you, O Jew,". He replied, "I will not leave you, Muhammad, till you pay me."

Allah's Messenger said, " I shall sit with you, then," and did so. Allah's Messenger prayed the noon, afternoon, sunset, night and morning prayers, and his Companions were threatening and menacing the man, Allah's Messenger Sallallahu Alaihi Wasallam being aware of what they were doing.

Then they said, " Messenger of Allah, is a Jew keeping you in restraint ?" To which he replied, " My Lord has prevented me from practising injustice with one whom a covenant has been made, or anyone else." Then when the day was advanced, the Jew said, "I testify that there is no diety but Allah; I testify that you are Allah's Messenger; and half of my property will be devoted to Allah's path. I swear by Allah that my only purpose in treating you as I have done was that I might consider the description of you given in the Taurah : Muhammad Ibn Abdullah, whose birth place is in Makkah, whose place of migration is in Taiba, and whose kingdom is in Syria; he is not harsh or rough, or loud voiced in the streets, and he is not characterized by coarseness or lewd speech. "I testify that there is no diety but Allah, and I testify that you are Allah's Messenger. Give a decision about this property of mine according to what Allah has shown you."

History fails to present an example of such integrity, honesty, and justice......

As A Husband

The Messenger Sallallahu Alaihi Wasallam was the perfect head of family. Managing many wives with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation nor compromised his duties. This is a clear proof of his prophethood. If this were the only proof, it would have been enough.

Such was the eminence of our blessed Prophet Sallallahu Alaihi Wasallam that he managed to live a life of great happiness with wives of different ages, temperaments, family backgrounds and differing levels of intellect. All his wives but Hadhrat Aa'ishah ( R.A.) were widows, taking this into account all had very good mutual relations and endured an extremely contented life as members of his auspicious household.

The Holy Prophet Sallallahu Alaihi Wasallam treated his wives equally and they in return loved him infinitely; each wife doing her utmost to please him. This was a household who lived in happiness with the others.

The blessed Prophet Sallallahu Alaihi Wasallam was scrupulous in maintaining perfect equality amongst his wives as far as it was in his power. He visited them on their appointed turns, as far as possible with absolute justice and integrity. He made no distinction concerning the matters of worldly provision and needs. As far as human emotions and feelings of love and affection are concerned even the greatest man, the Holy Prophet Sallallahu Alaihi Wasallam had no control over them, and so the Prophet clearly loved Hadhrat Aa'ishah ( R.A.) more than his other wives. This exceeding love of one wife did not lead to the neglect or lack of love for the remaining wives. The Almighty has mentioned this weakness of man in the following words :

" It is not within your power to be perfectly equitable in your treatment with all your wives, even if you wish to be so; therefore, do not lean wholly towards one wife so as to leave the others in a state of suspense. If you behave righteously and fear Allah, you will find Allah Forgiving and Merciful."
( 4 : 129 )
From the above it is made clear that a husband cannot wholly and literally maintain his affections equally amongst his wives, even if it is his greatest wish to do so, as the wives themselves cannot be equal in respect of the qualities they possess. Thus, the Holy Prophet Sallallahu Alaihi Wasallam would seek Allah's pardoning for any unintentional leanings. He would make this prayer : " I may have unintentionally shown more love to one of them than the others and this would have been injustice. So, "Oh Lord, I take refuge in your grace for those things which are beyond my power." Even so, each of his wives, because of his generosity and kindness, felt she was his most beloved.

There are many incidents in the books of ahadith and seerah which mark the sweetness, love and nobility of their mutual relationship. It has been reported that once Hadhrat Safiyyah (R.A) was weeping as the Holy Prophet Sallallahu Alaihi Wasallam happened to pass by. Hadhrat Safiyyah ( R.A.) was of Jewish origin and on this occasion she was dismayed when her origin was reminded to her sarcastically. She informed the Messenger Sallallahu Alaihi Wasallam, expressing her sadness. Our Prophet Sallallahu Alaihi Wasallam comforted her saying, " If they repeat it, give them this response : My father is the Prophet Haroon, my uncle is the Prophet Musa and my husband is, as you see, the Prophet Muhammad, the chosen one. What do you have more than me to be proud of ?"

The above incident gives a clear indication towards the excellent management undertaken by the Holy Prophet Sallallahu Alaihi Wasallam in minor, delicate happenings that would take place between his wives. It is reported by Hadhrat Aa'ishah ( R.A.) that whenever Allah's Messenger intended to embark on a journey, he cast lots amongst his wives to establish whom would accompany him. This way no one would have cause to complain.

When speaking to his Companions the blessed Prophet Sallallahu Alaihi Wasallam used to say, " The best among you is he who treats his wife the best."
On another occasion, the Prophet Sallallahu Alaihi Wasallam said, "Whatever you spend on yourself, your children, your wife, and your servant is charity on your part." ( Muslim, Abu Dawood, Nasai )
According to Hadhrat Sa'ad ( R.A.) " The Prophet visited me at Makkah while I was ill. I said to him : I have property; may I bequeath all my property in Allah's cause?"

He said, " No."
I said, "Half of it ?"
He said, "No."
I said, "One third of it ?"
He said, "One third is alright, yet it is still too much, for you would do better to leave your inheritors wealthy than leave them poor, begging of others. Whatever you spend will be considered a charity for you, even a morsel of food you put in the mouth of your wife !". ( Bukhari )

Seerah kitaabs and alike compilations are filled with the duties and tasks undertaken by the Holy Prophet Sallallahu Alaihi Wasallam. These duties were not restricted to his blessed life outside his homelife, but were very much a part of this aspect of his blessed life too. After the morning prayer, the Holy Prophet Sallallahu Alaihi Wasallam used to come to talk to Hadhrat Aa'ishah ( R.A.) if she was awake, otherwise lay down on his side and rested for a while. When he came into the house during the day, he did normal work like any ordinary man.

Hadhrat Aswad reported that he asked Hadhrat Aa'ishah ( R.A.) what the Prophet Sallallahu Alaihi Wasallam used to do in his house. She replied, " He keeps himself busy in the service of his family and when the time for prayer comes he goes out to prayer. " ( Bukhari ) She also said, " Allah's Messenger patches his sandals, sews his garments, and conducts himself at home as anyone of you does in his house. He is a human being, milking his sheep and doing his own daily work."( Tirmizi )

We learn from the above of the very normality of the Prophet's Sallallahu Alaihi Wasallam homelife. It can not be said for an instant that he shunned away his duties as a husband due to his external roles. The Holy Prophet Sallallahu Alaihi Wasallam took every incident as it came and enjoyed the natural instinct of his wives. In spite of heavy state responsibilities he, in his capacity as a husband, treated all his wives quite normally enjoying their occasional feminine delicacies without any pressures.

Counsel and consultation, like every good deed, were both practised by the Holy Prophet Sallallahu Alaihi Wasallam first in the context of his own family and then in the wider community.

Women are secondary beings in the minds of many, including those who claim they are defending women's rights. For us, a woman is a part of a whole, a part which renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist.

The following highlights an occasion when the blessed Prophet Sallallahu Alaihi Wasallam consults Hadhrat Umme Salama ( R.A.) upon a very important moment of indecision.

In the treaty of Hudaibiyyah the Sahaabaa (R.A) wanted to reject the treaty and go on to Makkah and face the possible consequences. The Messenger Sallallahu Alaihi Wasallam ordered those with him to slaughter their sacrificial animals and leave their pilgrim attire. Some of the Companions were hesitant. They had hoped for a change in his decision but he repeated his order. It did not change their reluctance. They did not oppose him, but still hoped he might change his mind as they had set out with the intention of pilgrimage and did not want to stop half way. Noticing the reluctance of some of the Companions, the Ruler of the two worlds Sallallahu Alaihi Wasallam returned to his tent and asked the opinion of his wife, Umme Salama

( R.A.). This great lady explained her opinion, fully aware that the Messenger Sallallahu Alaihi Wasallam did not need her advice. We should learn that there is nothing wrong in exchanging ideas with the womenfolk of our families.

She said, " Oh Messenger of God ! Do not repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they recognize the certainty of your order." Immediately he took a knife in his hand, went out and began to slaughter his sheep. The Companions began to do the same. Everybody understood that there would be no change in his decision.

Ultimately, the Holy Prophet Sallallahu Alaihi Wasallam introduced new dimensions into the relationship between man and woman, enriching the family with love, pleasure and comfort. She was guaranteed her marital, social, economic and legal rights.

There is a treasury of lessons to be learnt from the marital relations of the Holy Prophet Sallallahu Alaihi Wasallam with his wives for married people whom are in search of a real and lasting peace and happiness.

As A Father

A person's genuine moral conduct and demeanour is reflected within the privacy of his home, and his behaviour with his family members. One who appears to have maintained a lofty status of good characteristics cannot possibly uphold a mere pretence of honesty and good character from his immediate family. That is why, we see the example to mankind; Bearer of excellence; Illustrator of the ideal lifestyle : the Holy Prophet of Allah Sallallahu Alaihi Wasallam has, by setting an example of the perfect father, introduced new dimensions into the human relationship, implementing a new philosophy of life and enriched his family with love, comfort, mercy and security. These priceless gifts he distributed during his role as a father enabled his children to gain spiritual excellence and benefit profusely from this unique relationship.

The Holy Prophet's Sallallahu Alaihi Wasallam relationship with his children was not based on mere physical and temporary emotions. However, it was the fruitful consequence of sound judgement, genuine concern and deep-rooted affection. His teachings for his forthcoming younger generation encompassed all fields and discipline, bequeathing everything from the eternal values of piety, aloofness from this world and faith to the social etiquette's of labour, livelihood and economic justice. He left behind him universal principles of education and guidance in order that they may attain success in both worlds and from the tender stages of infancy be able to distinguish right from wrong, evil from good.

Common people prefer to leave hoards of gold and property as legacy for their issues, but the Holy Prophet Sallallahu Alaihi Wasallam imparted by his uniquely effective way of teaching that no amount of material wealth could ever equal to piety and virtuous conduct.

The Holy Prophet Sallallahu Alaihi Wasallam is reported to have said in a hadith narrated by Saeed Ibn Anas (R.A.), "No father has bestowed upon his child a gift more splendid than good manners." (Tirmizi).

Undoubtedly, no human has practised on his own preachings more precisely than the beloved Prophet Sallallahu Alaihi Wasallam.

The Holy Prophet Sallallahu Alaihi Wasallam had in total three sons and four daughters, born to Hadhrat Khadija (R.A.) with the exception of Ibrahim who was born to Hadhrat Maariah (R.A).

Qaasim was born before Prophethood but unfortunately died at the tender age of two. The Holy Prophet Sallallahu Alaihi Wasallam was later recognised amongst his companions as "Abul Qaasim". Thereafter, Abdullah was born after Prophethood and hence was given the appellation" Tayyib" and "Taahir" meaning clean \ pure. Abdullah died in infancy.

The Prophet's eldest daughter was called Hadhrat Zainab (R.A), born ten years preceding Prophethood. She was, under the influence of her father, a pillar of faith and patience. The second daughter was Hadhrat Ruqaiyyah (R.A) who died within the Holy Prophet's Sallallahu Alaihi Wasallam lifetime. The Prophet Sallallahu Alaihi Wasallam was much grieved at her death, as was the case with his third daughter Hadhrat Umme Kulthum (R.A) , whose death also caused the eyes of the Holy Prophet Sallallahu Alaihi Wasallam to weep unrestrainedly.

Finally, was his youngest daughter Fatimah ( R.A.), and what can be said for the Holy Prophet's Sallallahu Alaihi Wasallam unconditional love for Hadhrat Fatimah ( R.A.) ? He lavished her and her family with such adoration and warmth and taught her to run her household without any domestic help or large income. He also taught her the virtue of contentment and the art of a frugal living.

Hadhrat Aa'ishah (R.A) reports "I have not seen any person who resembles the Prophet Sallallahu Alaihi Wasallam of Allah more accurately than Fatimah in manner of speech, sitting posture and dialect. Whenever she entered he would rise to greet her, kiss her and seat her in his position. Likewise, when ever the Holy Prophet Sallallahu Alaihi Wasallam entered Hadhrat Fatimah's home, she would rise to greet him, kiss him and seat him in her place."( Part narration, Tirmizi \ Bukhari)

All the Holy Prophet's Sallallahu Alaihi Wasallam children were a mirrored reflection of the teachings of their father. He served as an ideal example for other parents and was a thorough combination of all the qualities of understanding and discipline expected from a father. It has been stated regarding Fatimah ( R.A.) that she herself accomplished all the household chores single-handed. This included making the food, baking the bread, sweeping the house and drawing water from the well. This hard work caused her hands to blister, her clothes to wear away and corns to form on her chest. Once she requested the aid of a servant from the Holy Prophet Sallallahu Alaihi Wasallam to which he replied, "The orphans of the Battle of Badr are more needy than you," he then alternatively advised the recital of a numbered tasbih.

Subhaanallah, this portrays that although the Holy Prophet Sallallahu Alaihi Wasallam cared for his family dearly, never did he sacrifice integrity, nor did he wield excess leniency in exercising the law of Allah. His mission as a just ruler was not effected by his devotion to his children, although his companions would willingly give preference to the Holy Prophet's Sallallahu Alaihi Wasallam household as a gesture of self sacrifice, devotion and respect. He behaved and lived like the average human being with his children and experienced all the emotional and physical strains and sufferings of a father, yet, accepted them with patience and preservance and never lost temper on any worldly account.

According to Hadhrat Anas (R.A.) at the time of Hadhrat Ibrahim's death, tears began to fall gently from the Holy Prophet's Sallallahu Alaihi Wasallam eyes. Hadhrat Abdur Rahman Ibn Auf (R.A) proclaimed, "You too, (are weeping) Oh, Messenger of Allah?" The Blessed Prophet Sallallahu Alaihi Wasallam replied, "The eyes weep and the heart grieves, yet we only utter what pleases the Lord, and we are grieved by your separation, Oh Ibrahim !"

He lived with his children, loved them, and played with them. He enjoyed with them moments of rejoicing and mourned at their pain and affliction, showing he was a man of flesh and blood and experienced bereavement at the loss of his dear ones. The Holy Prophet Sallallahu Alaihi Wasallam never hesitated in showing ardour and affection upon his children. Each child was singled out individually and treated with a unique manner of care and concern. He raised the status of all children, particularly female children in both worlds, by abolishing the inhuman custom of burying daughters alive due to fear of poverty and misfortune. He declared the innocence of infants and bequeathed ideal instructions and guidances towards the upbringing of children, from the day they enter the world till they attain the stage of maturity and beyond.

Hadhrat Anas and Hadhrat Abdullah (R.A) have reported the Holy Prophet Sallallahu Alaihi Wasallam to have declared, "Those dearest to Allah are the ones who treat their children kindly." (Bayhaqi)

The Prophet's Sallallahu Alaihi Wasallam high distinguishment as a Prophet and head of state did not restrict him from accomplishing everyday activities with children and household. This fact of his simplistic lifestyle has excelled him as an eternal example for all fathers and husbands.

Hadhrat Buraidah (R.A) recalls an incident while the Holy Prophet Sallallahu Alaihi Wasallam was addressing the people, Hadhrat Hasan and Hussain (R.A) came running along in red shirts, stumbling as they walked. Upon seeing them Allah's Messenger descended from his pulpit, and lifted them and commented, "Allah has spoken the truth in saying your property and children are just a temptation, when I glanced at these two I could not resist from interrupting my speech." Despite his multifarious duties as a Messenger of Allah, the Prophet Sallallahu Alaihi Wasallam still found time to spend and play with his children. He was never a distant or neglecting father.

On another occasion Hasan or Hussain was standing on the Holy Prophet's Sallallahu Alaihi Wasallam foot. The Holy Prophet Sallallahu Alaihi Wasallam asked him to remove it after which he playfully placed it on the Prophet's Sallallahu Alaihi Wasallam blessed chest. The Prophet Sallallahu Alaihi Wasallam kissed him and remarked "Oh Allah I love him, you also love him." (Bukhari)

The atmosphere of the Prophet's Sallallahu Alaihi Wasallam home was full of piety, affection and concern for each others welfare. Through his love for his family he would not tolerate a temporary termination of bonds within close relationships.

The following incident portrays this aspect beautifully :

Whenever Hadhrat Ali and Fatimah ( R.A.) disagreed upon a matter, the Prophet Sallallahu Alaihi Wasallam would resolve the problem justly and ease the friction. Once the Holy Prophet Sallallahu Alaihi Wasallam entered their home and settled their arguments and reunited them. He left the house in high spirits. When the people enquired the reason to his cheerfulness he proclaimed," I have just reconciled between two people I love dearly." Such an extensive example of the perfect lifestyle to mankind. The Holy Prophet Sallallahu Alaihi Wasallam successfully attempted with most equitable laws to build family relationships and to cement them with mutual love, kindness and discipline. He took into consideration the natural instincts of paternal love, at the same time reaching the child and guiding him towards the laws ordained by Allah. He laid down tremendous stress on not only their education but also for early formation of the child's character and conduct, according to the lines of faith.

For this reason he is the greatest of those who advocated the cause of children, and this is where the greatness lies.

As A Teacher

From awakening in the morning, walking, talking, etiquette's of eating, when answering the call of nature, behavioural conduct with fellow humans, what to pray when, how to cope with different circumstances, to retiring to sleep at night, how ones every act can be worship; our Prophet Sallallahu Alaihi Wasallam taught us.

If it was a simple lesson on morality or theology, an angel could have easily delivered it to the people. But the message of Allah contains a complete code of life for solving the practical problems of life. Therefore, it was necessary for a man to show us by his own practical example.

The Holy Prophet Sallallahu Alaihi Wasallam was an educator not only for Muslims but the whole of mankind. The Prophet Sallallahu Alaihi Wasallam placed emphasis upon teaching the practical deeds and works. Thus, his every act spoke volumes. Meaning, the whole life of Muhammad Sallallahu Alaihi Wasallam is a lesson for man. As our teacher, he did not say or preach anything which he did not practice himself.

When Hadhrat Aa'ishah (R. A.) was asked regarding the Holy Prophet's Sallallahu Alaihi Wasallam morals and character she replied, "His morals and character are the Qur'an."

The blessed Prophet Sallallahu Alaihi Wasallam taught with great wisdom and good admonition, imparting good news to those people who accepted his call, and warned others of the consequences for those who did not listen.

Hadhrat Aa'ishah (R. A.) narrates that the Holy Prophet Sallallahu Alaihi Wasallam used to be very clear in his talk so that his associates could easily memorize his words. Very often Rasulullah Sallallahu Alaihi Wasallam used to be quiet and would not talk unless very necessary. His speech was well articulated, concise and free from absurdities or humiliation.

While teaching in a gathering, the Prophet Sallallahu Alaihi Wasallam refrained from mentioning anyone's name, avoiding disrespect to anyone, but used general terms, usually in the plural sense. The Holy Prophet Sallallahu Alaihi Wasallam used his whole hand to point towards something; often people with pride point with their fingers.

The Prophet Sallallahu Alaihi Wasallam made sure, whilst preaching to the people, that it did not become a burden on the listeners. For this, the blessed Prophet Sallallahu Alaihi Wasallam did not speak to the people on consecutive days but after intervals. The Holy Prophet Sallallahu Alaihi Wasallam was well aware of the innate nature of his fellow men.

Hadhrat Anas (R. A.) reported that the Prophet Sallallahu Alaihi Wasallam said, "Create ease for people and not difficulty. Give them good tidings of Allah's mercy; don't make them disappointed or hateful." The Prophet Sallallahu Alaihi Wasallam took great care not to disgrace or humble his opponent.

Once the Holy Prophet Sallallahu Alaihi Wasallam was sitting with his Companions (R. A.) when he Sallallahu Alaihi Wasallam drew a diagram, as a means of learning, on the ground with a stick. The Holy Prophet Muhammed Sallallahu Alaihi Wasallam then asked his Companions, "Do you know what it means?"

They replied, "Only Allah and his Rasul knows best". The diagram was made up of a square, through the middle ran a line which protruded outside the square, and inside the square, attached to the lower edge were drawn vertical (small) lines.

The diagram was drawn to gain the attention of the Ummah towards Imaan, Yaqeen and preparation for the after life. Explaining the meaning of the diagram the Holy Prophet Sallallahu Alaihi Wasallam said, " The square is death, surrounding and encompassing `life'.(The space inside the square is life).No one can step outside the life or do anything after death. The long line protruding from the square represents our plans and thoughts, schemes and dreams and the things we accumulate (which exceed the time of death). And the lines on the side represent the good and adverse conditions which come upon you in this life, success and failure, happiness and regret. " This act of the Holy Prophet Sallallahu Alaihi Wasallam highlights an original and intellectual rnethod of teaching, furthermore, it creates realisation towards the plain truth that we plan too far ahead.

In the 23 years of prophethood, Muhammad Sallallahu Alaihi Wasallam with Allah's power achieved great heights. He raised the dignity of human beings, stressed the importance of universal brotherhood and the equality of all mankind. At the time of the Holy Prophet's Sallallahu Alaihi Wasallam departure from this world it was more than evident that a great revolution had occurred.

Ultimately, through his teaching the blessed Prophet of Allah Sallallahu Alaihi Wasallam faithfully delivered the message entrusted to him, in turn, to this Ummah he entrusted the charge of spreading the message of Islam.

As A Grandfather

The Holy Prophet Muhammad Sallallahu Alaihi Wasallam is truly the pride of humanity. Humanity has never witnessed and never will witness a person like him. We have but captured a glimpse of this remarkable Prophet's Sallallahu Alaihi Wasallam extraordinary perfections as a father, we move now to learn of his unique role as a cherishing grandfather.

He loved all children. He loved Umaamah, his granddaughter, just as he loved Hadhrat Hasan and Hussain ( R.A.). He often went out with her on his shoulders. He even placed her on his back whilst praying. When he went to prostrate, he took her aside and when he had finished he got her on his back again. He showed this degree of love to Umaamah, so as teach how to treat girls to a society that used to bury their daughters alive only a decade previously. Among these people, the Messenger's Sallallahu Alaihi Wasallam care for his granddaughter was novel and had never been seen before.

There is no discrimination between son and daughter in Islam. The Messenger Sallallahu Alaihi Wasallam himself showed this. How can there be?

One of them is the Holy Prophet Muhammed Sallallahu Alaihi Wasallam, the other is Hadhrat Khadija ( R.A.); one is Hadhrat Adam ( A.S.), the other is Hadhrat Hawwa ( A.S.); one is Hadhrat Ali ( R.A.), the other is Hadhrat Fatima ( R.A.). For every great man there is a great woman.

One day, when Hadhrat Hasan and Hussain ( R.A.) were on the Holy Prophet's Sallallahu Alaihi Wasallam back, Hadhrat Umar ( R.A.) came into the Prophet's Sallallahu Alaihi Wasallam house. When he saw them on such an honoured place he said, " What a beautiful mount you have !" The Messenger Sallallahu Alaihi Wasallam added immediately, " What beautiful riders they are !" They may not even have been aware of the way the Messenger Sallallahu Alaihi Wasallam had honoured them. This special compliment was because of their position as future leaders and family heads of the household of the Prophet. From them were to come the 'seeds' of honour and dignity. Hadhrat Anas (R.A.) reports that when the Prophet Sallallahu Alaihi Wasallam was asked which member of his family was dearest to him he replied, " Hasan and Hussain." (Tirmizi). On numerous occasions he used to put them on his knee and embrace them and he was often reported as saying, " These are my sons and daughter's sons."

He was not only kind, caring and devoted only to his children and grandchildren but his treatment of the young children of others was also the most affectionate. Whenever he passed by any number of children he used to pass his hand over them with affection and sometimes he would join in their innocent plays. He never forgot to exchange with them most endearing and loving words. His love for his grandchildren, especially his grandchildren Hadhrat Hasan and Hussain ( R.A.) was beyond measure. The Holy Prophet Sallallahu Alaihi Wasallam was reported to have said, "Bring my bouquets." And upon being brought to him he would embrace and kiss them.

Hadhrat Jaabir (R.A.) reported that he accompanied the Prophet Sallallahu Alaihi Wasallam on a party and he met Hadhrat Hussain ( R.A.) playing on the way with his friends. The Prophet Sallallahu Alaihi Wasallam extended his hands. Hadhrat Hussain ( R.A.) began to run here and there and he was making them laugh till he took hold of him. He put his hands on his chin and the other between his head and ears and embraced him. (Tabraani)

The intensity of his love for his family can be reflected in many incidents however, his devotion for his children and grandchildren was most exemplary.

Once again, another incident in which he showed his love for his grandchildren was when he was observing prayers in the mosque. One of the sons of Fatimah ( R.A.) : Hadhrat Hasan or Hussain ( R.A.) came and got on his blessed back. He prolonged in prostration and only lifted his head when the boy got down on his own. This showed how he placed their happiness and pleasure before his own. Hadhrat Anas (R.A.) reported that he had not seen anyone more kind to his children than Muhammad Sallallahu Alaihi Wasallam.

A gentle, affectionate and loving nature.....
The warm `qualities' of a truely `grand' personality.

As A Military Leader

The Prophet Sallallahu Aliahi Wasallam historically is noted to be a proficient and sublime figure in military leadership, adored by his Companions and furthermore humane towards the defeated. His intelligence, skill and determination are proven, having held 28 major and minor expeditions himself and fifty expeditions under the command of his Companions, all were victorious in aim. Establishing law and order, completely destroying the strength and fighting ability of his enemies with the sacrifice of just over 1 000 lives, peace was achieved for the first time in history in the entire Peninsula of Arabia in less than a decade.

His, (Sallallahu Alaihi Wasallam) sole purpose being the establishment of Islam sacrificing family ties and home strove to defend and preserve his religion. In effect he (Sallallahu Alaihi Wasallam) had to subdue rising oppression and the obstacles shadowing his path to maintain peace, so circumstantially became a military leader, warrior and conqueror.

The Prophet Sallallahu Alaihi Wasallam tolerated the abuses of the unbelievers, he never became disheartened or impatient. Their abuse grew into raids, plunders and war against his people. The Holy Prophet Sallallahu Alaihi Wasallam stood steadfast and patiently alone amongst the polytheism, their offences failed against his high degree of patience and perseverance resulting in victory.

Hadhrat Baraa Ibn Aazib (R.A.) was once questioned, "Oh, Abu Ammarah did you ever flee from the battle when fighting aside the Prophet Sallallahu Alaihi Wasallam ?" He replied, "I swear by the Almighty Allah, the Prophet Sallallahu Alaihi Wasallam never turned away although others did." The Prophet Sallallahu Alaihi Wasallam attacked them with arrows upon his mount. Abu Sufyan Ibn Harith held the reins of the Prophet's Sallallahu Alaihi Wasallam mount whilst the Prophet Sallallahu Alaihi Wasallam went on proclaiming,

"I am a Prophet and it is no falsification, And I am the son of Abdul Muttalib." (Tirmizi Sharif)

The Prophet Sallallahu Alaihi Wasallam was regarded as a courageous warrior showing no signs of timidity or weakness, his approach was admirable upon the battlefield when facing a multitude of dangers and severe tasks. He fought steadfastly amongst the first lines nearest to the enemy, his determination and valour were exemplary. Hadhrat Ali (R.A.) states, "When the battle grew fierce there was none nearest to the enemy lines than the Prophet Sallallahu Alaihi Wasallam." Hadhrat Baraa (R.A.) also narrates regarding the Battle of Hunain, " There was no one as courageous as the Prophet Sallallahu Alaihi Wasallam that day."

The Prophet Sallallahu Alaihi Wasallam inspired men with the truth. In a hadith it has been stated, "Never desire fighting but pray to Allah for peace and security. And when you have to fight the enemy, fight with steadfastness and know that Paradise is under the shadow of the sword. (Riyadhus Saaliheen). Giving realistic and logical explanation he created confidence and will power to such an extent that his Companions were willing to sacrifice all possessions and their lives for its cause. He disciplined his Companions spiritually to strive to the utmost with all their resources. As Allah Ta'aalaa states in the Qur'an, "And hold fast, all of you together to the rope of Allah and do not let anything divide you. ( Aali- Imraan ). The Companions co-operated fully and worked in unity to achieve their aim. Thus, in unison despite his position during the Battle of the Trench he took equal share in digging the trench and helped others with their load.

He instilled hope in his Companions and instructed them to turn to Allah in difficult circumstances as at the time of the battle of Badr. Although they were of small number, Allah sent Angels of numerical strength as divine aid. Preparing his men to meet all situations he managed to emerge with flying colours on occasions of extremity by his ingenious skill, its right application in due course helped him achieve total victory at the time of nearing defeat, as in the Battle of Uhud. The Prophet Sallallahu Alaihi Wasallam exercised self control when many Companions panicked and ran back midst the confusion, he composedly brought the situation under control, as many a time; changing the picture of the entire battle.

The Prophet Sallallahu Alaihi Wasallam was fully conscious of his lack of manpower and material compared to the enemy strength. He used all possible means of defeating them, approaching them physically, psychologically and spiritually. During war, all is dependant upon the quality, character and morale of the leadership. The Prophet's Sallallahu Alaihi Wasallam tactics and strategical moves proved effective, showing positive results. His military strategies included urgency, secrecy,speed and mobility. At the time of the Battle of Uhud and Hudaibiyah he organised such tactics that the enemy was completely surprised by the speed of the operation and were caught unprepared.

The Prophet Sallallahu Alaihi Wasallam ordered military training for his army thus giving sufficient practise on and off the battlefield. This enabled efficiency and ruled the importance of preparation and precaution, organising internal and external defences. His precautions included patrolling systems, secret signs and codes establishing a strong system of communication, Hadhrat Ka'ab Ibn Malik (R.A) narrates, "Whenever the Prophet Sallallahu Alaihi Wasallam intended to go into the Battle he used secret codes. (Bukhari Shareef). The Holy Prophet Sallallahu Alaihi Wasallam kept himself well informed of all events occurring in surrounding tribes and the border area of Madina. As a result of his principles within a period of eight years they became the most powerful striking force in the region; his intelligence and ability attested.

The Prophet Sallallahu Alaihi Wasallam dealt with arising problems wisely not to endanger the objective assessing the present problems, defining solutions in accordance to human capacity. Relevantly he always discussed important matters with colleagues to reach best of solutions.

The Holy Prophet's Sallallahu Alaihi Wasallam policies reproached the barbaric and uncivil war customs replacing them with humane and just laws. Hadhrat Abdullah Ibn Jahash (R.A) was once sent on a mission, he captured prisoners and their property without the permission of the Prophet Sallallahu Alaihi Wasallam. When the Prophet Sallallahu Alaihi Wasallam heard of this happening he condemned it and declared his action illegal. The Prophet Sallallahu Alaihi Wasallam never shed innocent blood and neither of women nor children.
Hadhrat Abdullah Ibn Masood (R.A) relates, " The Prophet Sallallahu Alaihi Wasallam expressed disapproval upon the killing of womenfolk and children." (Bukhari Shareef).

Furthermore, despite the conflicts, the Prophet Sallallahu Alaihi Wasallam negotiated peace with them (as in Hudaiybiya) but was short lived by the opposition party, this relatively paved way for the conquest of Makkah. Gathering a large force of 10,000 men the Prophet Sallallahu Alaihi Wasallam entered the Holy city which completely destroyed their morale, turning his entry into a peaceful one; without blood shead. Abu Sufyaan exclaimed on this occasion rushing into the city and calling to the people at the top of his voice,

" O men of Quraish ! Muhammad Sallallahu Alaihi Wasallam has come with an army such as you've never seen before. Put up no resistance." Even at such a triumphant moment, having become the conqueror of Makkah the Holy Prophet Sallallahu Alaihi Wasallam rode in on a white mule, his head lowered with humility to Allah Ta'aalaa.

The Prophet Sallallahu Alaihi Wasallam was never taught the art of war and neither proposed to become a military leader, being forced into this struggle he fought against the combined strengths of all his enemies with utmost skill and determination, and defeated them on all fronts. The Prophet Sallallahu Alaihi Wasallam in comparison with other military leaders in history is found to be towering above all, both in war strategy, strength and skill, proving greatness and malignantly, changing the course of human history and influencing human culture and activities in every area of life.

A moving hero in every field.

As A Ruler

Bosworth Smith has written in ' Muhammed and Muhammedism,

" Head of the state as well as of the church, he was Caesar and Pope in one; but he was Pope without the Pope's pretensions, Caesar without the legions of Caesar. Without a standing army, without a fixed revenue; if ever any man had the right to say that he ruled by a right divine, it was Muhammed, for he had all the power without its instruments and without its supports."

For centuries the Arabian Peninsula was without any government and the neighbouring empires and Persia to the East and Rome to the West dominated the whole region. Although these empires did not rule directly over the Arabs, they had tremendous influence over them.

The Arabs were very much divided into differing clans and tribes through which feuds ran high and wild. These tribal feuds gave rise to much bloodshed which continued for years. The division of the groups was one factor, another was the immorality of these groups which the Holy Prophet Sallallahu Alaihi Wasallam was to confront as a ruler. During the divine Prophethood unity was restored amongst these divided people, giving them a strong central government which established law and order for the first time in this part of the world.

Another feature of his rule was that he established a system of virtue, goodness and justice in society and guaranteed justice and fairness for all, irrespective of colour, creed or race. The Holy Prophet Sallallahu Alaihi Wasallam emphasized the importance of just ruling through personal example : " The one who will be dearest to Allah and nearest to Him in station on the Day of Resurrection will be a just ruler." Furthermore, Hadhrat Aa'ishah ( R.A.) relates a hadith that the people were concerned about a woman who was to have her hands cut off as a punishment for stealing. The people hoped that the Holy Prophet Sallallahu Alaihi Wasallam would reconsider her plight. Thus, Hadhrat Usaamah ( R.A.), known to be the Prophet's Sallallahu Alaihi Wasallam beloved, was sent to forward the request.

The Holy Prophet Sallallahu Alaihi Wasallam rose and delivered a sermon in which he said that the people of earlier days were ruined due to their inability to prosecute the rich and reputed, and their promptness to prosecute the poor. He said, " I swear by Allah even if Fatimah, the daughter of Muhammad stole I would cut her hands off ." ( Mishkaat ) The above is an evident example of the Prophet's Sallallahu Alaihi Wasallam just and unbiased nature of rule.

The Prophet Sallallahu Alaihi Wasallam would participate in work with his people, such that in the Battle of the Trench, the Prophet Sallallahu Alaihi Wasallam helped dig the trench amongst his people. By Allah, what kindness! In spite of all his power and authority, no one could ever distinguish him from other people while he was working with them. He never liked people to make any distinction between the ruler and the ruled.

Muhammad Sallallahu Alaihi Wasallam left his hometown, Makkah, and migrated to Madonna where he found himself the Head of State. Although, he was Head of State he lived like an ordinary citizen and lead a very simple life. He was available to his people all the time and there were no barriers between him and the people.

The Prophet Sallallahu Alaihi Wasallam lead a life of poverty in plenty and humility in authority. He was far above the desires of the crown and sceptre, or the need of the pomp and glory of a ruler. A narration of Hadhrat Umar ( R.A.) states, "When I entered the Holy Prophet's Sallallahu Alaihi Wasallam home, I noticed the state of the furniture in it. The Holy Prophet's Sallallahu Alaihi Wasallam had only one sheet of cloth around him to cover the lower part of his body. There was one simple bed with one pillow filled with nut fibre; on one side of the room was some barley and in one corner was an animal skin. There were some water bags made of skin hanging beside his bed."

Hadhrat Umar ( R.A.) said that on seeing this tears came into his eyes. Allah's Messenger asked the reason for his tears. He replied, "Oh Allah's Messenger ! Why shouldn't I cry ! The strings of the bed have left marks on your body. This is a small room with all your furniture; I can see what there is. The Qaiser of Rome and Kisra of Persia enjoyed luxurious living, while you, Allah's Messenger, the chosen one, live like this. The Prophet Sallallahu Alaihi Wasallam said, " Ibn Khattaab, don't you appreciate that they choose this world and we choose the Hereafter ?"

There was no administrative or clerical staff to assist the Prophet in his work ( as there is today ), which was conducted from the mosque or his house.

It is stated in the Holy Qur'an : "It was by the Mercy of Allah that you were gentle and kind to them ( Oh Muhammad) for if you had been stern and fierce of heart they would have dispersed from round about you." ( 3 : 159 )

The rulers today set an impression of concern but in reality no such concern exists. While, the Prophet Sallallahu Alaihi Wasallam was kind to his people; he was a ruler of their hearts.

The Holy Prophet Sallallahu Alaihi Wasallam really succeeded in establishing the kingdom of Allah on the earth by recognising a right to a livelihood of every citizen of the state. The rights of the poor, the orphans and the destitute were fully looked after and cared for by his government and no one was left to beg or starve. He made it clear to his companions that the poor and destitute had a due right in the wealth of the rich members of the community. It was the result of their labour and that it must be returned to them as a right and not a charity. The Qur'an mentions this as a quality of true believers : " And in their wealth and possession ( was remembered ) the right of the needy, him who asked, and him who was prevented from asking." ( 51 : 19 )

Practically, another great contribution to political philosophy was the Holy Prophet's Sallallahu Alaihi Wasallam concept of consultation .The Holy Prophet Sallallahu Alaihi Wasallam established a government which was conducted on the principle of consultation on all levels. It was the real and effective basis of a popular government of the people and by the people. Administrative decisions and decisions of policy on all levels were taken after proper consultation with the representatives of the people. The Holy Prophet Sallallahu Alaihi Wasallam said, "No one will rule ten people or more without coming to Allah who is Great and Glorious on the Day of Resurrection with his hands chained to his neck, being set free by his goodness or brought to destruction by his sin." He also said, "Anyone who is asked by Allah to take charge of subjects and does not protect them with good counsel will not smell the fragrance of Paradise." ( Mishkaat )

The Holy Prophet Sallallahu Alaihi Wasallam was the first man to introduce the concept of a written constitution into the political history of mankind and gave his people a most comprehensive constitution, covering every aspect of human life from the cradle to the grave. It contained all the fundamental principles of good constitution, laying down the nature, scope and objects of the Islamic state, the powers and functions of the organs of government, the duties and rights of its citizens and its relations with foreign governments in war and peace. The primary source of this constitution is the Qur'an which contains instructions and directives governing every field of human activity. The second source of the constitution is the Sunnah, which gave practical shape to the philosophy of the Qur'an and evolved a political system which covered the entire life of man in light of the Revelation of Allah. The third important factor which helped in building the structure of the Islamic state was the principle of referring disputes to a consensus of high ranking jurists.

Conclusively, the Prophet Sallallahu Alaihi Wasallam gave a clear indication of the kind of society he wanted to achieve, a society wherein no poor and destitute would be left to die. Instead there would be an efficient system of social justice and security on an individual as well as a state level which would fully meet the economic needs of all its less fortunate members. This was the kind of society the Holy Prophet Sallallahu Alaihi Wasallam dreamed of and bequeathed to his successors. All this he achieved in less than a quarter of a century. He first tamed his people into submission to the law of Allah through noble teaching, argument and reasoning; developed the concept of virtue and justice in them and brought political and religious unity with his skilful and shrewd judgement and efforts; established law and order and then introduced major social changes which completely changed their whole concept of life.

All this was the result of the Holy Prophet's Sallallahu Alaihi Wasallam just and benevolent administration.

As A Companion

Friendship is a befriender of loyalty, of faith, of compassion, of understanding, of ...

The Holy Prophet Sallallahu Alaihi Wasallam: befriender of the young, of the old, of the poor, of the townsman, of the bedouin, of the noble, of the unranked of ...

Imaam Muslim and Bukhari, Imaam Ahmed and Tirmizi (R.A) have related Hadhrat Saeed Khudri's (R.A) narration that the Holy Prophet Sallallahu Alaihi Wasallam has stated, "Upon me there is no greater favour of self sacrifice and possession as that of Hadhrat Abu Bakr's. (R.A) Excepting Allah, if I were to befriend anybody it would surely have been Hadhrat Abu Bakr, however, Islamic brotherhood and companionship is sufficient."

The Holy Prophet Sallallahu Alaihi Wasallam educates man to befriend another for the purposes of Islamic bondage. Worldly friendships hold no more than worldly pleasures which do not necessarily reap goodness for the concerned in the Hereafter.

Numerous ahadith can be studied in order that one may learn of the Holy Prophet Sallallahu Alaihi Wasallam as a companion. The following hadith serves as a sound piece of advice for all when choosing the right companion.

Hadhrat Abu Huraira (R.A.) has narrated in Abu Dawood that the Holy Prophet Sallallahu Alaihi Wasallam said, 'A man follows the religion of his friend, so each one should consider whom he makes his friend.'

A righteous friend is one whom will, through compassion, act defensively and yet at all times be just and bear the importance of equality in mind. The Holy Prophet Sallallahu Alaihi Wasallam was an immaculate example to man of these righteous traits of friendship ...

It has been stated in Sahih Bukhari that Hadhrat Abu Dardaa (R.A) relates that he was sitting with the Holy Prophet Sallallahu Alaihi Wasallam, when suddenly Hadhrat Abu Bakr (R.A) came holding the edges of his clothing. He had lifted his garment to the extent that his knees were uncovered. The Holy Prophet Sallallahu Alaihi Wasallam stated, " Your companion has just returned from fighting with another." Hadhrat Abu Bakr (R.A) voiced his salaam after which he said, "Oh Rasulullah! An argument has taken place between Umar Ibn Khattaab and myself. In haste I have spoken improperly and now I am regretful. I have asked for forgiveness from Hadhrat Umar, however, he has refused to pardon me and so I have come to you." The Holy Prophet Sallallahu Alaihi Wasallam repeated thrice, "Abu Bakr! May Allah pardon you."

Later, Hadhrat Umar (R.A.) was most ashamed of his deed and so went to Hadhrat Abu Bakr's house, where he enquired, " Is Abu Bakr there?" He was told that he wasn't. Thus, Hadhrat Umar (R.A.) went to the Holy Prophet Sallallahu Alaihi Wasallam. Hadhrat Umar (R.A.) greeted the Prophet with 'Salaam' upon which the Holy Prophet's blessed face became flushed with anger, to the extent that Hadhrat Umar ( R.A.) became apprehensive. Hadhrat Umar (R.A.) lowered himself onto his knees and said, "Oh Rasulullah Sallallahu Alaihi Wasallam I have been extreme."

The Holy Prophet Sallallahu Alaihi Wasallam stated, "Allah has sent me, and you people have said that I have spoken false. However, Hadhrat Abu Bakr ( R.A.) said that I have spoken the truth. He continued to aid me through his self sacrifice and possessions. Will you not pardon my companion for my sake? " Hadhrat Abu Bakr (R.A) was never troubled again.

In contrast, we learn of the Holy Prophet's Sallallahu Alaihi Wasallam just character which yields equality and Prophetic conduct. ' Once Allah's Messenger Sallallahu Alaihi Wasallam visited us in this house of ours and asked for something to drink. We milked one of our sheep and mixed it with water from this well of ours and gave it to him. Abu Bakr was sitting on his left side and Umar in front of him and a bedouin on his right side. When Allah's Messenger Sallallahu Alaihi Wasallam finished, Umar (R.A) said to him, "Here is Abu Bakr." But Allah's Messenger gave the remaining milk to the bedouin and said thrice, " The ( person on the ) right side ! So, start from the right side."
Hadhrat Anas ( R.A.) added, " It is a Sunnah, " and repeated it thrice. ( Sahih Al Bukhari )

Every act and role of the Holy Prophet's Sallallahu Alaihi Wasallam was one of morality and a source of learning. How many times have we displaced our values or Islamic conducts for the sake of a friend, for whom we feel all should be lost? It is well known that Hadhrat Abu Bakr ( R.A.) was a very close and fortunate companion of the Holy Prophet Sallallahu Alaihi Wasallam , this did not cloud the Prophet's Sallallahu Alaihi Wasallam conduct in any sense. The Holy Prophet's Sallallahu Alaihi Wasallam compassion for Hadhrat Abu Bakr (R.A) is evident by the following :

It has been narrated in Tirmizi and Ibn Majah that Hadhrat Anas (R.A) has reported that the people asked, " Oh Prophet of Allah! Who is your most beloved ?" The Holy Prophet Sallallahu Alaihi Wasallam replied that it was Aa'ishah. The people further asked, " Oh Prophet of Allah! We are asking from amongst the menfolk". The Holy Prophet Sallallahu Alaihi Wasallam replied ,"Aa'ishah's father."

Furthermore, the Holy Prophet Sallallahu Alaihi Wasallam said, " Whoever gives two kinds (of things or property) in charity for Allah's cause, will be called from the gates of Paradise and will be addressed, "Oh Slaves of Allah! Here is prosperity." So, whoever was among the people who used to offer their prayers will be called from the gate of the prayer. Whoever was among the people who used to participate in Jihad will be called from the gate of Jihad. Whoever was among those who used to give in charity will be called from the gate of charity.'

Hadhrat Abu Bakr (R.A) said, " My parents be sacrificed for you, O Allah's Messenger Sallallahu Alaihi Wasallam! No distress or need will befall him who will be called from these gates. Will there be anyone who will be called from all these gates?" The Prophet Sallallahu Alaihi Wasallam replied, " Yes, and I hope you will be one of them." (Narration of Abu Hurayrah R.A).

All friendships are based upon a concrete foundation of faith and trustworthiness. The Holy Prophet Sallallahu Alaihi Wasallam placed much trust in his immediate companions. For example, once Allah's Messenger Sallallahu Alaihi Wasallam offered the morning prayer then faced the people and said, " While a man was driving a cow he suddenly mounted it and beat it. The cow said, ' We have not been created for this. We have been created for ploughing." Upon hearing this, the people said in astonishment, "Glory be to Allah! A cow speaks!" The Prophet Sallallahu Alaihi Wasallam said, " I believe this, Abu Bakr and Umar too believe it." although neither of them were present there." (Sahih-Al-Bukhari).

Volumes upon volumes could be written upon the nature of the beloved Prophet Sallallahu Alaihi Wasallam as a companion. Conclusively, read of the humorous, benevolent and light hearted aspects of the Holy Prophet Sallallahu Alaihi Wasallam from this example.

A bedouin entered the mops and presented himself before the Holy Prophet Sallallahu Alaihi Wasallam having left his camel outside the mosque. The Holy Prophet's companions said to Hadhrat Nu'ayman, "It is he who is known as Nu'aymaan. How we wish that you would sacrifice this camel, so that we can eat it, how we are desirous to eat meat. The Holy Prophet will see to its payment". The narrator has reported that accordingly Nu'aymaan sacrificed the camel. After which, when the bedouin left the mosque and saw the state of his camel, he exclaimed, "O Holy Prophet Sallallahu Alaihi Wasallam! someone has sacrificed my camel." Having heard this, the The Holy Prophet Sallallahu Alaihi Wasallam stepped outside the mosque and asked who was responsible. The people stated that it was Nu'aymaan. Thus the The Holy Prophet Sallallahu Alaihi Wasallam went in pursuit of Nu'aymaan to find him hidden in the basement of Hadhrat Zubair's [R.A.] daughter's home. He had concealed himself with dry branches and dry skins. A knowing person pointed to Nu'aymaan's whereabouts, yet voicing loudly, " I haven't seen him".

The Holy Prophet Sallallahu Alaihi Wasallam uncovered Nu'aymaan's face to find his face somewhat changed due to the debris from the dry skins and branches. The Holy Prophet Sallallahu Alaihi Wasallam questioned, " Who told you to do it?" He replied, " Those who have shown you of my whereabouts." The Holy Prophet dusted Nu'aymaan's face and laughed.

The narrator reports that the Holy Prophet Sallallahu Alaihi Wasallam saw to the payment due for the camel The blessed Prophet Sallallahu Alaihi Wasallam addressed all humanitarian needs through his companionship. It is time that we all assessed how ethical and true our friendships are so that each and every friendship is a source of goodness both on this world and for the Hereafter.

Many have stated that a man is judged by his acqaintances, contemplates what can be said about whose strong bond and acquaintance was no other than the Almighty.

As A Servant Of Allah

Before time existed, when no man or being had yet been created Allah Subhanahu Wa Ta'aalaa created the divine noor of the Holy Prophet SallallahuAlaihi Wasallam to remain in attendance before Him for thousands of years. There, in the presence of the Almighty, Allah's miraculous splendour was gradually revealed unto him. Undoubtedly, an increase in the recognition of Allah Ta'aalaa's miraculous splendour and a deeper perception of Allah's majestic sovereignty, inevitably generates within the psyche and physical conduct an extreme degree of servitude and unrestrained full bondage. With servitude comes total submission to worship, and who could possibly claim to have discerned this recognition more effectively than Allah's beloved Messenger Sallallahu Alaihi Wasallam himself? For in the same manner Allah's chosen messenger was immaculate in all relationships with mankind, he also excelled in his relationship with Allah.

Despite being the chosen one and possessing clear cut superiority over the entire world put together, Allah's sincere Messenger was a spectacle of humbleness before Allah. Never did he appear to be even slightly deficient in compliance to Allah's ordained laws and restrictions, nor did he ever claim ascendency on account of his lofty calibre. Moreover, the Holy Prophet Sallallahu Alaihi Wasallam would repeatedly beseech Allah for refuge from His chastisement and protection from His wrath.

From the initial stages of prophethood, in the era when the custom of ignorance was still expansively prevalent amongst the Makkans, the Holy Prophet Sallallahu Alaihi Wasallam would frequently take refuge in the cave of Hira where he would fully devote himself to the ibaadat of one Allah with whom he associated no partner. Later on in life when old age paved way to weakness the Holy Prophet Sallallahu Alaihi Wasallam would still rise in the middle portion of the night and busy himself with Salaah.

To encompass all the forms of worship offered by the Holy Prophet Sallallahu Alaihi Wasallam would be beyond the bounds of possibility. Every breath and every blink of an eye was an act of worship, whether it be in explicit forms such as salaah and recitation of the Qur'an or abstruse forms such as walking, sleeping or eating etc.. No matter what state the Holy Prophet Sallallahu Alaihi Wasallam was in, the remembrance of Allah would effortlessly be flowing from his lips and firmly be embodied in his heart. Hadhrat Aa'ishah (RA.) has stated, " The Prophet Sallallahu Alaihi Wasallam would continuously be engrossed in the remembrance of Allah (Abu Dawood). This is why numerous supplications have been narrated for various occasions.

Once Hadhrat Aa'ishah (R.A.) was questioned," Inform us of an unusual aspect of the Prophet Sallallahu Alaihi Wasallarn." She replied, "Which aspect of the Holy Prophet Sallallahu Alaihi Wasallam was unusual! One night he arrived home and lay down beside me. After a short while he rose and exclaimed, `Leave me to worship my Lord.' He then performed ablution, began salaah, and began to weep. He continued to weep to such an extent that his blessed tears rolled on to his chest. In ruku' he also wept profusely and when he prostrated his blessed tears were still flowing. He remained in this position until dawn when Hadhrat Bilal ( R. A.) arrived and seeing him in this pitiful condition remarked,' Oh Prophet of Allah, why do you weep excessively when Allah has forgiven all your past and future sins?' Upon this the Holy Prophet Sallallahu Alaihi Wasallam remarked, ' Should I not be a grateful servant then?' (Shamaa'ile Tirmizi)

Despite being totally safeguarded from even the touch of corruption, Allah's beloved Messenger Sallallahu Alaihi Wasallam remained motionless in the servitude of the Almighty until his blessed feet were sore and swollen.

Hadhrat Aa'ishah (R. A) comments, " Whenever the Holy Prophet Sallallahu Alaihi Wasallam would recite an aayah of chastisement and wrath he would beg Allah for refuge, and when mentioning Allah's clemency and mercy he would beseech Allah for a share." (Shamaa'il) Not only did he surpass all in salaah, the Holy Prophet Sallallahu Alaihi Wasallam is also reported to have fasted until his companions assumed he would never respite. From the little wealth he did possess he would generously spend in the path of Allah until he had not a single dirham to his name.

Even at times of war when both forces would clash and the atmosphere on the battle field intensified, the Holy Prophet Sallallahu Alaihi Wasallam would be found in prostration with his forehead pressed against the ground pleading Allah for his assistance. When Allah's divine attributes of beauty and majesty were exposed to the Holy Prophet Sallallahu Alaihi Wasallam simultaneously, he would become so overwhelmed by weeping that his companions would describe the sounds as those of an over boiling pot of water.

On the occasion of a solar eclipse the Holy Prophet Sallallahu Alaihi Wasallam would perform extremely lengthy rakaats and inhale deep breaths whilst sobbing, "Oh Allah did you not vow not to punish them whilst I was amongst them and whilst they begged for forgiveness? "Oh Allah we beseech you for forgiveness!"
( Shamaa'il)

We see, it is typical of man's disposition to be inclined to spend the night engrossed in an act that delights him the most, as we see the gambler spends it in gambling, and the student in his studies. Likewise, Allah's beloved Prophet Sallallahu Alaihi Wasallam would dedicate the night to worship, fully relishing the opportunity to converse with his Creator and present himself humbly before the Clement Lord. This is the genuine active illustration of total submission to worship, which is the sole purpose of mans existence, unearthed most effectively by the Holy Prophet Sallallahu Alaihi Wasallam.

Regardless of his numerous responsibilities and social priorities as head of the Muslim nation, the Holy Prophet Sallallahu Alaihi Wasallam never disregarded the most eminent of them all; the worship of Allah. According to Allah's words: 'So when thou art relieved, still toil ( in worship ).' ( Al Inshiraah: 7) he diligently applied him self to all obligations.

The above is merely a minute representation of the Holy Prophet's Sallallahu Alaihi Wasallam example as a servant of Allah. In reality, the truth is that every aspect of the Holy Prophet's Sallallahu Alaihi Wasallam lifestyle was adorned with servitude and unlimited devotion (ibaadah.)

A Persian couplet beautifully describes the Holy Prophet's Sallallahu Alaihi Wasallam characteristics :

`How many of your graces can be adored,
The limits of sight are narrow and the flowers of your charms infinite.'

One can only ponder over the magnitude of his devotion and worship and then shamefully compare them with his own feeble attempts, which in comparison would fail to level to even an iota of the sincerity and earnest with which the Holy Prophet Sallallahu Alaihi Wasallam performed each prostration and uttered each word of praise.

As An Adviser

The Holy Prophet's Sallallahu Alaihi Wasallam contribution to advice and counsel for mankind holds no parallel in history. Despite being an uneducated orphan himself, his advice was the answer to all of life's mysteries and confusions regarding every principle of morality, ethos and religion, revealing to man the wealth of eternal values and standards. Collectively, these pearls of wisdom formed the basis of culture in all its many dimensions, including religion, psychology, commerce, agriculture, medicine, general sociology and scores of other fields of knowledge and human activity man was devious to.

Not only was this advice comprehensive, but was also delivered in the most influential way imaginable and never failed to leave a lasting impact on the listener as intended. Each word, example and suggestion of the Blessed Prophet Sallallahu Alaihi Wasallam was enriched with love, consideration, ease and justice, often calling his companions with affectionate nicknames such as Aba Hir (Abu Huraira), Aa'ish and Ya Bunayya (0 dear son). This outstanding feature of genuine care and concern made it impossible for the listener to turn down and ignore.

Even prior to the advent of his prophethood, the Holy Prophet's Sallallahu Alaihi Wasallam advice was of great importance to the Makkans. During the time when the ka'bah's structure was undergoing renovation, a conflict arose regarding who should be honoured with positioning the black stone. Finally, when the Holy Prophet Sallallahu Alaihi Wasallam was blessed with this honour he suggested the stone be placed in a sheet with a member of each clan holding a corner so every individual was satisfied and could participate in positioning the stone.

Later on as Islam progressed gradually, he began to advise in all religious affairs and offered knowledge in place of ignorance, reason in place of custom and tradition, and freedom of research in place of blind conformance. Throughout every guidance he never swayed from the intended goal of life - the pleasure of Allah, and every word of advice was a token for the Hereafter.

Hadhrat Abu Najih (R. A) narrates that we requested, "Oh Prophet of Allah advise us." He responded `I advise you to fear Allah and to be absolutely obedient even if a slave is given authority over you. Verily, he among you who survives will witness great controversy, so cling to my sunnah and the sunnah of the rightly guided Caliphs - grasp them firmly. Beware of new inventions, for every new invention is an innovation, and every innovation is going astray and every astray is in Hellfire! (Abu Dawood, Tirmizi).

In another sermon he spoke the concise words that form the root of religion and advised, "I am leaving behind two things. The Qur'an and my example; the sunnah. If you follow these you will not go astray."

The Holy Prophet Sallallahu Alaihi Wasallam would always consider his companions' opinion when discussing how to approach certain problems. Before the Battle of Uhud, the Holy Prophet Sallallahu Alaihi Wasallam discussed what action to take against the opposition. Many companions overwhelmed by their powerful zeal for Jihaad suggested the Muslim army should march forth and confront the enemy. Although this was contrary to what the Prophet Sallallahu Alaihi Wasallam had planned, he acted accordingly and subdued his own opinion.

Thereafter, when the non-Muslim gained the upper hand momentarily, the Companions (R.A) realised that the Prophet's Sallallahu Alaihi Wasallam advice was full of wisdom and betterment in every situation. Anything besides it could lead to negative consequences as is evident by Hadhrat Abdullah Ibn Umar Ibn Aas's ( R.A) experience when he was advised to fast only three days per month. Hadhrat Abdullah requested permission for more to which he was advised to fast a day and rest two days. When he requested more, still he was advised to fast on alternate days. (Muslim). In another narration he is reported to have added ," In the latter part of my life (due to weakness and old age) I wished I had accepted the Holy Prophet's Sallallahu Alaihi Wasallam counsel!

It should be understood here that it is necessary to act according to any order the Holy Prophet Sallallahu Alaihi Wasallam gives as part of his message by the command of Allah in religious affairs. However, advice and intercession given in worldly matters is not compulsory to comply to and is optional. Although acting accordingly holds fruitful consequences in both worlds as portrayed in the following two incidents.

When Hadhrat Bareera (R.A.) was liberated from slavery, she divorced Hadhrat Mugeeth (R. A). As a result Mugeeth (R. A.) who loved Bareera unconditionally was heartbroken and would roam the alleyways of Madinah, weeping with his tears rolling down his beard. The Holy Prophet Sallallahu Alaihi Wasallam took great pity upon this sorrowful state and remarked, "Are you not amazed by Mugeeth's love for Bareera and Bareera's love for Mugeeth?" Thereafter, he interceded on behalf of Mugeeth to which Bareera replied, "0 Prophet of Allah, if this is an order I will oblige, but if it is intercession then I have no need for Mugeeth."

On another occasion Hadhrat Fatimah bint Quais (R.A) requested the Holy Prophet's Sallallahu Alaihi Wasallam counsel regarding marriage proposals to which he advised, " Mu'aawiyah (R. A) does not possess much and Abu Jahm does not remove the case from his shoulder but Usaamah should be considered." (Abu Dawood).
Although reluctant at first Fatimah (R. A) obeyed and wed Usaamah (R. A) later, she was envied by many due to the benefits she achieved from this marriage.

Occasionally, the Holy Prophet Sallallahu Alaihi Wasallam would display anger and sternness to emphasize the importance of a situation. In such cases the companions were overcome with fear and the message set firmly in their minds. In every case he would advise according to what was better for the ummah and not give preference to himself.

The Holy Prophet's Sallallahu Alaihi Wasallam advice was not limited here, but during his short lifetime he also initiated a method of discovering order to achieve benefit from the natural faculties Allah has bestowed. The entire human civilisation received a tremendous boost from his cultural heritage, especially in the development and progress of sciences. Many complications regarding medicine, economics and other sciences were unearthed within his advice.

When Hadhrat Asma (RA) complained of excessive blood loss, in order to treat herself, she was advised to sit in a tub of water to ease the flow. Similarly, on other occasions the Holy Prophet Sallallahu Alaihi Wasallam would prescribe various methods of overcoming illness by using honey, herbs, olive, oil, milk and other easily obtainable natural substances. He also advised the Ansaar farmers on how to handle their fields and crops.

If pondered over, one would inevitably reach the conclusion that every advice given by the Holy Prophet Sallallahu Alaihi Wasallam is a tree of direction for mankind and opens many closed doors. Following his advice would be the path to salvation, a step towards morality and the ultimate key to the pleasure of Allah; bringing to life the abandoned valleys of knowledge. The Holy Prophet's Sallallahu Alaihi Wasallam advice and counsel kindled the light of morality amongst his companions until it gradually enlightened the entire world with it's illumination. No other person's advice could influence the shape of the future quite as dramatically.

THERE IS NO GOD OTHER THAN ALLAH

noreply@blogger.com (GLOBAL ABJAD BLOG) — Mon, 14 Sep 2009 05:59:59 PDT

SOURCE

Contents: A statement that suggests radical change in the approach to science; the science which substitutes its gods instead of The One God; relevant mental experiments...
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WHAT IS ISLAM:

Islam is the youngest and oldest monotheistic religion. Youngest; because Muhammed is the last prophet. Oldest, because all real prophets originally gave the message of Islam: "There is no god other than Allah"; and Muhammed was simply a reminder of this message, though with newer and more efficient evidences and methods. Monotheism is the most stressed feature of this religion.

The essence of this religion is summarized in this sentence; which is sufficient to make one be moslem if it is accepted by him:

THERE IS NO GOD - (other than Allah).

Thus, islamic belief is firstly a revolt, a refusal. This is seen in the above mentioned basic statement of Islam.

According to Islam, all numerous gods that are believed and that the senses make somewhat probable in the first sight must be refused; and then in the search of the uncomparable/real/one source of the existence - and after a process of reasoning, we conclude:

(There is no god) OTHER THAN ALLAH.

This continuous aspect of Islamic belief, is also seen in the practical life of the prophets and of moslems; and in their souls. Most of prophets came to communities where there was generally many gods, which were to be destroyed by them:

Below is an example from Abraham as told in the Qur'an (Ch.37v.88-96):

"Then did he cast a glance at the Stars.

Then he said: Surely I am sick (of your worshipping these).

So they turned away from him, and departed.

Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?... What aileth you that ye speak not?

Then did he turn upon them, striking (them) with the right hand. And (his people) came toward him, hastening.

He said: "Worship ye that which ye have (yourselves) carved?

And Allah has created you and what you make."

Yes, as real prophets crashed the idols; the discrete idols of our age are to be crashed and refused. (Well, discreteness is not an important difference between contemporary and anscient idols, because most of the idolators suggest/ed that they were in fact believing in the spirits that exist within the idols.)

Human products do not make this universe and the events exist.

Statements/accepted facts as:

E=(1/2)m*v2 or E=m*c2 are not what causes physical events; nor any relation that will be discovered later.

Energy=f(mass, velocity);

mass= f(velocity, energy);

velocity= f(energy, mass)= f (time, space)

time=f(velocity, space)

space=f(velocity, time)

location (a)= f (location[b]); location(b)= f (location[a])

or

the length of x is y meters; x meters is the length of y

are NOT the source of any thing. (f represents different functions for each statement)

Rather, as these relations are real while they are tautologies - determining each other by a vicious circle; they must not be causes, especially not the causes of reality; but results of one reality of higher (better adjective: undeterminable/uncomparable; because if determined, or compared, there remains no difference between the idols we reject and One God we accept) order.

Why it is said "One" reality? Because they (the man christened-created relations or better: Names of relations) are the unifying things (or proof of the unity of real things) while there is no reason for such a unity; and they do not constitute such a reason, for they are only RESULTS (TEMPORARY ONES); they are not real-executive entities/things.

Today, every fact X, is known in Ys; and every fact Y is defined in Xs. Every fact (for example matter) is formed of constituents; constituents that have no limit in infinitesimally small levels. For example, today, can we see any nuclear physicists who suggest certainly that there is not a sub level of the smallest particle we know today? Can anybody say; an explanation of gravity based on spacetime curvature and/or gravitons is complete and ultimate? No, because every entity is constituted of two halves, or three 1/3s, or four 1/4s, ... And this infinitesimality makes any ultimately exact and full knowledge even theoretically impossible. As this is so, no known thing can be eternal, because of this multiple and comparable aspect.
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SCIENCE WITHOUT ISLAMIC TOOLS, IS DEADLY LAME; AND CEASES TO BE REALLY SCIENCE

However, one should not conclude from above written statements, that Islam is against science or that there is a trade-off between science and Islam. It is clear that the reality is otherwise. Islam supports the science; but a full and continuous science, which does not include conjectures, a science which does not stop to take responsibility for explaining some facts after a point, a science able to explain itself too. Islam being the Ultra-Science, gives us tools to understand everything including science; and bestows upon science the place it deserves; while in the present mentality, science is something that makes us understand physical, chemical, biological, ... events; but does not provide us with any tool to understand itself. When the latter is the situation, how can one say that science is able to explain us anything, even the simplest thing convincingly?
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ACCORDING TO ISLAM, TODAY, SCIENCE IS ALSO AN ALTERNATIVE RELIGION AMONG OTHERS (IN GENERAL).

COMPARISON OF ISLAM AND SCIENCE AS RELIGIONS:

1.The basic statement of Islam is: "There is no god other than Allah" (Qur'an:Ch.37 v.35).

2. Everything is created, that is to say given its qualifications, and directed according to these qualifications by Allah and while He wants.

"And Who makes (things) according to a measure, then directs" (ch87/v3)

"He said who is your Lord, Moses? He answered, Our Lord is He who giveth all things their qualifications and directed them." (ch20/v.49,50)

"Unto Him do all creatures in heaven and earth make petition; every day is He in work." (ch.55/ v.29)

"Then let man look to his food: How We pour water in showers. Then split the earth in clefts. And cause the grain to grow therein. And grapes and green fodder. And the olive and the palm..."(ch.80/ v.25-29)

"Say: He is Allah, the One! Allah is He on Whom all depend. He begetteth not nor was begotten. And there is none comparable unto Him." (ch.112)

"They said, burn him, and avenge your gods: If ye do this it will be well. We said O fire, be thou cold, and a preservation unto Abraham. And they sought to lay a plot against him: but we caused them to be the sufferers." (ch.21/v.68-70)

3. So, according to Qur'an, nothing can be explained fully when Allah is not taken into account. In other words everything needs Allah for existing. If you say that anything does not need Allah, or that you can explain something ONLY by a factor which is not Allah, you will have assigned this factor to some extent a property of Allah, which in fact it has not. And anything which does not need Allah, is assigned a status similar to Allah, a divine status.

Mankind have often made the assignment I mentioned above. To gods such as god of sun, god of water, god of love and so on.These were thought as having partial authority on some parts of the world.

Today the same is true for some mathematical, geometrical, physical concepts and relations. A simple atheist is probably to say:Everything is explained or will be explained by sciences; so there is no need for a god. The first part of this argument is good and strong and Qur'an also favours this kind of reasoning. But there is a difference as to the second part: According to Qur'an, science (-or causal thinking) needs Allah in order to explain the existence. Again, as you need Allah to explain the existence, if He is not taken into account; then there must be godlike things that are assigned the post.

Many of our atheist friends suggest that we create our gods in our minds. But is it not interesting that some prophets say also the same to their people concerning their gods, according to the Qur'an: "Hud answered, now shall there suddenly fall upon you from your Lord vengeance and indignation. Will ye dispute with me concerning the names which ye have named, and your fathers; as to which God hath not revealed unto you any authority?" (ch. 7/ v. 70) and that the atheists also may have given some things (as matter and its parts) the posts of god?

So, the critical question is: "Whether Allah excludes godlike properties ( as unity, coordination, execution, knowledge, predictability, absoluteness, creation of new entities and so on) of: Scientific entities (as matter and energy), the media where these exist (dimensions), their states (as order, chaos), relations between all these (as of matter relating to space or energy; relevant formulaes and so on) or whether these latter things leave no place for the existence of an active god.

These really constitute good subjects for debate, especially if you consider verses as "And (He is) Who makes (things) according to a measure, then guides (them to their goal)" (ch87/v3) "He said who is your Lord, Moses? He answered, Our Lord is he who giveth all things their properties, and directed them." (ch20/v.49,50)

The difference between the two approaches may be resumed so:

The muslim says:"The creatures (includes everything) are given by God, their qualifications (including the physical laws, equations, formulaes [we may be unknowing everything, the real is known by Allah]) and they are executed and may be changed by Allah when(r)ever He wants.".

The (atheist)scientist says "The properties (including above mentioned laws and so on) of everything are intrinsic to them and absolute and not subject to change except for any specific conditions"

And therefore, there is no trade-off between Islam and Real-Science, both support each other. Let us discuss this issue in the next part in more detail.
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OUR SCIENCE SUBMITS TO ISLAM AND ALLAH -THE ONE.(SOME MENTAL EXPERIMENTS)

In general, those who try to philosophize, begin by philosophizing tons of materials while they have/could not philosophize(d) a single point; and they are overcome, the natural result of this, being basic mistakes; because of the small quantity of energy per material, due to the lack of concentration.

Therefore, let us use a different method here for understanding things without being indoctrinated; and questioning everything:

Let us create in our mind a universe consisting of three simple objects: M, L, A. The nature of these objects does not matter. I did, did you? If yes, let us go on:

What are there in this universe? There is: M, there is:L, there is:A; what else? There is: MA, there is: ML, there is: LA and the combinations summed up, there is MLA. What else? There is the frame where MLA, or M, L, A or the combinations exist. Is there anything else? Time? Yes, however, we may consider our universe as a three dimensioned one, and add time later.

Now let us begin by an individual consideration: As M, L, A are comparable, let us take one of them (M) and consider it: In this universe, what are its properties?

MY SUGGESTIONS:

Article 1. INFINITESIMALITY: The object is a positive thing: A sum of parts, that we may divide (to some extent really and) theoretically infinitesimally.

Article 2. LIMITATION: It is a limited thing. It ends somewhere in the frame wherein it exists; at least where L, or A begins.Whether your frame is two or ten dimensional it is so. You may argue perhaps: I imagined it in order to extend towards infinities; if so, you must add another dimension, in order to make L and A easily existable, and limit M according to this dimension.

Article 3. THE UNITY BETWEEN FRAME AND OBJECT: As this is an essentially limited thing, it needs the frame and can not be understood without the frame. So, anything can not be thought without a frame. The frame is the part of the object. They are not apart. Therefore, it is wrong in fact to consider them as different things. Here we see unity and apartness that coexist.

Article 4. THE RELATIVITY BETWEEN FRAME AND OBJECT: It can not be defined by the frame except by the line that separates it from the frame, because, otherwise there would be a tautology; for the frame is defined by the object itself.

Up to now, I dealed with the unity relating to M; internal unity: That exists between the parts of M; The unity between M and the frame: That they are not separable and none can be understood/is meaningfull without other. The existence of frame without object is impossible, as the existence of the object without the frame.

Article 5.THE EXTERNAL UNITY(The unity between M, L and A): As we have seen above, M and its frame is one. The same is true for L and A. Now, we ask: OK, M, L and A exist separately, what about MLA then? Let us consider only geometrical relation between them (one could suggest that there could be exactly no relation between them. Even if there is no geometrical relation, there would be a relation, a common point: The special existence).

Where does the relation between M, L and A exist then? In M? In L? Or in A? Your answer is probably: No, it exists only in my mind. Well, what about real things then? Which do not exist in your mind and in none's mind? Where does the totality of numerous things exist? In space? What is space? Only a part of each one of the objects; and nearly a theoretical one. It has by no means the ability of being the source of such a unity. In other words, every object has its own frame, so each frame is itself different from other frames, therefore the objects of question must be conceived as including each its own frame.

Article 6. THE INTERNAL UNITY:In the article 5, we have taken M, L, A as different parts; there we saw the external unity. If you consider article 1, where we state that each object is in fact constituted of parts, which may be named and considered exactly as Mx, Lx and Ax; you will see that the external unity mentioned above is also true internally, for the same reasons.

Article 7. COMPARABILITY: At least some properties of the imaginative objects are comparable; as length, height, color, mass, ... This requires/is the result of similarity and difference(if they are identical in many properties, at least their identities are different)

-7.1 SIMILARITY: This property gains big importance when the 1st article is taken into account. Because, the infinite numbers of the parts make the probability of a random constitution of two (or three) similar (even not totally) things: P= x/infinite= 0. And therefore, we look for something that may serve as a common source between things that are comparable (including in the things are also frames).

One could say: In the big bang, everything was one, so the similarity comes from there. However, if we consider the relativity of the 8th article, the infinitesimality of the 1st article, the difference mentioned in the 7.2nd article, the dimension +1 of the 9th article; that the dimensions appeared at one time! becomes absurd; they are already relative, and dependent on the body, whatever it is.

-7.2 DIFFERENCE:(REALITY:) From the above judgments one may conclude that where nothing exists there will be no need for such a common source; so everything may be an illusion; well this is not the case, neither our imaginations, nor the real universe are illusions. Here the difference of things come on scene: We can test anything; if you want in a laboratory, or in the daily events. Everything has a quantity, everything has an identity, difference, marginality. Because/Therefore everything is REAL.

Article 8.RELATIVITY: How big is M that you created? Answer: It is bigger than L, or as big as A or something like this. How big is L? Smaller than M? Well, these answers are in fact no answers. Just tautologies. Do you argue against this? "Yes." You say perhaps, "Why anything should have an intrinsic value, relative values are quite sufficient; value is in fact something relative." OK. I would like that you concentrate your attention on the equation below:

lM (length of M)= 2*lA(lenth of A)

Here, is there something that saves us from tautology?

Yes. There is: It is the ratio: 2.

Now another question: Where is this "2"? Is it inside M or inside A or inside M and A, or outside all these? I do not know your answer; but mine is none of them. Because I do not want to fall in the same tautology by giving an answer that is comparable to M or A or their in/outside.

Article 9.DIMENSION "+1": In the latter article, you see also that for your M, L and A, that when two or more things are real, there is a need for a unifying continuous platform. This is true also for dimensions.

The fact that we can not even logically disprove the probable multiplicity of the frame where our spacetime exists and that another dimension "+1" besides our universe's does not exist, is a solid proof of the unabsoluteness of things. Therefore, we can not base any scientific explanation ultimately upon spacetime, nor upon anything measured according to any physical object. They are not absolute, they have no superiority or more central meaning. By contrast, the fact that everything is according to a measure, requires an ABSOLUTE.

Think of a two two dimensional planes: If they are real, there must be an at least three dimensional frame. Think of two three dimensional planes; if they are real, then there must be a four dimensional frame. If there are two four dimensional frames, then there must be a five dimensional frame. This is the result of comparability of different dimensioned bodies. So, if some things are comparable, we can not know at which step of the pyramide we are located, but we can know that there is an upper step. And we can conclude that there is an absolute single existence atop the pyramide; atop ALL. In this sense, this ALL is equal.

Dimension "+1" is the dimension wherefrom you have chosen the special shape of your universe (better I should say, of the simplest part of your universe.)

The "2" (it is merely a number, it is the real/special relation between LX and LY) , we mentioned above, is a special value; and I call the dimension where it exists, Dimension "+1". Wherefrom comes +1? It comes from the fact that, how many be the number of any real n dimensions set, this is a very special set, stemming from a larger frame; of n+1 dimensions.

EXAMPLE 1: Let the distance between M and A, be 3*lM. If our universe is three dimensional one (without time), then we will be unable to imagine this distance to be 2*lM for instance. But when we accept the dimension +1 frame, it becomes possible; because we have now taken into account the fact that 3, is a special value for that relation; and we changed our geometrical frame according to this fact.

EXAMPLE 2: If we conceive the universe we live in, as a four dimension -with the time- set, then there is a need for an at least 5 dimension frame; so that four dimensional units may be comparable without tautology. You can argue the dimension +1 concept to be only a mathematical one (in terms of probability); however, the relativity and the unabsoluteness of things, which we can not escape, constitute a sufficient and solid proof in favor of the reality of the "dimension +1".

EXAMPLE 3: The fall or motion of any body is related to other bodies movements: For instance a watch, or the movement of the earth or the moon: The pen, that falls from a given height, reaches earth (all conditions being same) in a given time, that is, while the earth rotates a determined angle, or the second hand moves to another determined position. The relation and its constituents that exist in the dimension +1, may be anything, and therefore, the relation we do see is a special one.

In the present conditions of our universe where time exists, your (timeless) LMA, becomes LMA(tx..tz); with all of its parts. As LMA (tx) is a special form of its dimension "+1", in the same way, the whole of LMA(tx..ty) is a special form of its dimension "+1"; as if LMA(tx) stands for M, LMA(ty) stands for L, and LMA(tz) stands for A. Because, the continuousness or the changing values of them according to this dimension, and the resulting set LMA(tx..tz) is a special one. (The relation you chose for Ltx and Lty, is a special one between its dimension "+1").

Where begins the dimension +1? It begins where real relations end; and makes these relations special/exceptional:

Think one of the current laws used as a relation for determining X(t1) and X(t2): the conservation of energy. Thanks to this law!, we can calculate the X(t2) (it may be speed, coordinates, acceleration, ...) if we know X(t1).

This law could be different; dE(total)/dt could be negative or positive, instead of being 0. As if I am hearing your protests: What Could Diminish The Speed of a Smoothly Moving Body??? A counter question: What can increase the space it traverses?

Do you ask: Did not you yourself say that space is a tautological concept? Yes, it is so according to your belief system, for me it has a sound base. But if you go a step further, you will see that my question holds reasonable, because, your or mine belief system effect both sides: Both the body and the space. Therefore, it is obvious that the conservation of energy is a special one, out of its relevant dimension +1.

Thus, all relations that serve as bridges between tx and ty; are special and relative ones, and it can not be said that they constitute any base for the difference of tx and ty; as the situations tx and ty can not be responsible for the relations.

Article 10.DYNAMIC UNITY:

"And we have sent down from the rainy clouds abundant water,
THEREBY to produce GRAIN and PLANT,

And GARDENS dense and luxuriant.

(Quran:Ch.78v.14-16)"

Most people argue that no physical event has a purpose. Namely, the formation of the solar system; or the creation of species; or the industrial developments were neither foreseen nor programmed. Physical events occurring billions of years ago were not shaped as to produce us or any future thing. First a physical event occurs; then relevant results appear.

In other words, LMA(t2) is not shaped according to LMA(t3); but, is shaped according to LMA(t1); there is no relation between them except the physical causal one. The conditions prevailing respectively at t1 and t2 are the sole determinants of the situations at t2(=>t3) and t3.

However, a very simple fact shows that before these relations, there is a purposeful relation between [all these] [and] [a set of purposes]: This fact is that LMA(tx) we consider, which is defined by a time point, is an illusion and we can not have it in reality; but we can only have LMA(tx-ty). Namely, we can not take LMA and (tx-ty) as distinct things: Whatever small be the difference between tx and ty; there will be a tx and a ty that determine LMA altogether. Therefore, the real situation where y is not the result of x exists and such situations dominate and constitute our universe. Whatever is the case, LMA has a vector in relation with time (however is time's definition); and this means in the same time that whatever is the situation, LMA is determined by at least two time coordinates.

We may now conclude there is at the microscopic/theoretical level a situation where LMA(tx) is not the essential cause of situation LMA(ty); where LMA(ty) is not secondary as compared with LMA(tx). Both of them are the result of a purposeful process/existance under which they are united.

You may argue: Even if they are united, LMA(tx) is the cause of a LMA(ty'). Answer:This approach is useful only for practical purposes; and nobody can reach a REAL LMA which is defined solely by a time point (without an interval); without a time vector; without at least two (two here is used only for making the issue more understandable) different "Moments".

Now we must consider some other relevant facts which show that ALL is purposeful:

a. The relativeness of the size of time intervals

b. The relations LMA(tx-ty) and LMA(ty-tz) are identical and linked in this perspective.

Arguments in this article show clearly that an absolute superiority or inferiority assigned to causally first or second events have no sound base. And in this perspective, the absurdity of explaining all events only with the same level causes is obvious.

"And all things We have kept in a clear Register."
(Quran:Ch.36/v.12)
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LET ME MAKE SOME CONCLUSIONS FROM THE ABOVE QUALIFICATIONS THAT HOLD TRUE FOR OUR UNIVERSE:

1. The existence of infinite similar things shows clearly a common source; and this common source can not be comparable to these things; otherwise, this thing also would be subject to such a common source. When the first article considered, the similarity is better understood; for, it is a similarity which comes up from infinitesimally law levels.

2.This similarity is not an illusion, because things are real, and are different in a control, and can be tested in or outside laboratories.

3.Things; and the frames wherein they exist are one and defined in the terms of each other. So, these frames are not the unifying things that can serve the ongoing relations, and reciprocal determination. Adding the first article, we may conclude that, everything in the formation step; and after it, is the result of this basic unity. Everything having a multiplicity, that is formed by the unities of the constituents, which constitute always a unity. For we can test whatever we see by each other.

4. What unifies/defines the things is not themselves, or what they are compared with, because, then there would be a tautology.

5. The identity of a set of numerous things is different from its constituents. And it exists. But not in the constituents. Nor in the frame where they exist: As told before, all parts have their own frames and can not be conceived without them; also, the frames must be unified somehow; they need at least an upper frame wherein they can exist and be related to this frame. Where do these things exist?

6. The overwhelming probability that covers everything and the issuing specialty of everything, in the dimensions +1 concept, shows another work of the unity and prettiness of things that are formed and sustained by this unity and that are gathered together being brought from irrelevant probable positions.

7. This unity exists, works, is not the existence or any part of it, is not comparable with the existence.
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SAY: HE IS ALLAH, THE ONE! ALLAH IS HE ON WHOM ALL DEPEND. HE BEGETS NOT, NOR IS HE BEGOTTEN. AND THERE IS NONE COMPARABLE UNTO HIM. (Qur'an: Ch.112)

THERE IS NO COMPULSION IN RELIGION; TRULY THE RIGHT WAY HAS BECOME CLEARLY DISTINCT FROM ERROR; THEREFORE, WHOEVER DISBELIEVES IN THE SHAITAN AND BELIEVES IN ALLAH HE INDEED HAS LAID HOLD ON THE FIRMEST HANDLE, WHICH SHALL NOT BREAK OFF, AND ALLAH IS HEARING, KNOWING (Qur'an:Ch.2v.256).

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ISLAMIC VIEW - STEM CELL RESEARCH

noreply@blogger.com (GLOBAL ABJAD BLOG) — Tue, 28 Jul 2009 12:53:44 PDT

Article 1

An Islamic Perspective on Stem Cells Research
by Dr. Muzammil Siddiqi

Q: What is the position of Shari’ah on stem cells research according to majority of our scholars? (Aamer Mahmoud)

A: Let us first understand what is this research and what are the issues involved in it. Following is a brief explanation written by my son Dr. Imran Siddiqi, a Ph.D. in Genetics. He says:

“The human body consists of many kinds of cells. These cells are very diverse in their structure and function. For example, neurons that make up the brain are very different from cells that make up our liver, cells that allow our heart to pump blood look nothing like the cells that make up our skin. In spite of their vast differences, however, all cells in the human body contain the same DNA. DNA provides the information, in the form of genes, which is necessary to make all these various cell types. Put simply, liver cells are liver cells because only a small set of genes are turned on in these cells while the rest are shut off. In the same way, cells in the brain or skin have their own set of genes activated, and other sets turned off. However, because all cells contain the entire set of DNA, they possess the information needed to make any kind of cell, though most of this information is not being used.

“How do cells become specialized to form the different organs in the body? Human development begins when a sperm cell fuses with an egg cell. This initial fertilized egg, although it is only a single cell, is able to form an entire human being. This cell starts to divide into additional cells, which at this early stage are all able to produce a complete organism. These cells are therefore called totipotent, meaning they have total potential to produce all cell types present in a living human. As development proceeds and an embryo forms, these cells become pluripotent, meaning they have potential to become many different kinds of cells but can no longer give rise to a complete embryo. Later in development, through a process called cell differentiation, these pluripotent cells eventually give rise to the different and more specialized kinds of cells in the body and the different organs begin to form.

“What are stem cells? Stem cells are cells that have not gone through the process of cell differentiation and therefore have the potential to give rise to many different kinds of specialized cells. For instance a stem cell could be used to produce liver cells, brain cells, heart muscle cells, blood cells, etc. The current sources of stem cells include embryos (which, as explained above, consist of pluripotent cells) and fetal tissue. In addition, some recent evidence suggests that even adults have a small number of mulitpotent cells that can be isolated and can later differentiate into various cell types.

“One source of stem cells is from embryos that were formed from a process called in vitro fertilization. This is a technique that has been used by doctors for some time, where eggs are removed from a woman after stimulation of the ovaries, and the isolated eggs are then fertilized by sperm cells in the laboratory. The fertilized eggs are allowed to divide for a few cycles and are then implanted into the woman’s uterus, where a normal pregnancy can then take place. The purpose of this technique is to allow couples who cannot normally have children to be able to reproduce. The technique is not that efficient, however, and so doctors usually produce several embryos, hoping that at least one will be able to implant correctly in the uterus and start growing. The remaining embryos are either frozen for later use or are destroyed. Recently, scientists found that they can take these embryos at the stage before they are implanted into the uterus (within 1-5 days after fertilization), and remove pluripotent cells from them. These cells can then be grown and divided on dishes in the laboratory, and then theoretically used to produce all kinds of tissues, from liver cells to heart muscle cells to brain cells.

“Why are stem cells important? Research on stem cells has much value both for scientific understanding of human development and for its potential to treat human disease. Many experiments on the effectiveness and safety of new drugs or treatments could be done on cell lines made from stem cells, instead of having to experiment on humans. In addition, stem cells might be used to produce liver cells that can then be formed into a functioning liver and transplanted into patients with liver failure. This would solve the current problem of organ shortage and could also solve the problem of immune rejection of organs. Stem cells might be used to create cells that produce insulin, which can then be transplanted into patients with type I diabetes. In short, stem cells have the potential to cure many diseases from liver disease, to diabetes, to Alzheimer’s and Parkinson’s disease, to heart disease, to spinal cord injury, and the list can go on and on.

“To make this potential of stem cells a reality, much research needs to be done in the next few years. To do this research, scientists need an ample supply of stem cells. Controversy arises because the main source stem cells are embryos used for in vitro fertilization. By removing cells from these embryos, scientists are essentially destroying the embryo, which could have otherwise gone on to develop into a child. However, as explained above, these embryos were developed initially in the laboratory solely for the sake of reproduction and, due to limitations of the in vitro fertilization technique, they were produced in excess of what was required for this purpose. As a result, the remaining embryos would have either been frozen indefinitely or destroyed. Perhaps if research was limited to using only these already existing embryos, it would be more acceptable than if embryos were created and destroyed specifically for the sake of acquiring stem cells.

“Are there any other alternatives? What about stem cells from adults? Some research has shown that even adult humans have a small number of cells that are multipotent, meaning they have the potential to become several different types of specialized cells. The best example of this is cells from the bone marrow. These cells have long been known to be able to produce the different types of blood cells, from white blood cells to red blood cells to platelets involved in blood clotting. Just this past year, a group of researchers showed that some rare bone marrow cells can also be triggered to form fat, cartilage, bone, and muscle. Additional research can theoretically be done on ways to make these multipotent cells become pluripotent; in other words to somehow trigger these cells to go in reverse and become less specialized, and then allow them to differentiate into many kinds of cells. In spite of this interesting research on adult stem cells, it appears that stem cells derived from adults will not be as versatile as stem cells from embryos. Adult stem cells may not be able to provide cells for all kinds of tissues, and in addition they are difficult to isolate because they are so rare in the body. Thus, adult stem cells do not hold as much promise as do stem cells from embryos.”

Now let us look at some of the moral issues involved in this research from an Islamic perspective.

Shari’ah Perspective on Stem Cells Research:

Married couples who cannot have pregnancy in a normal way are allowed to have in vitro fertilization as long as the fertilized ovum is placed in the womb of the woman from whom the egg the was taken (not a surrogate mother). The fertilization has to be with the sperm of her lawful husband during their married life, not after divorce or after the death of the husband. This is the general conclusion of various Muslim jurists’ meetings that discussed this subject.

Having recognized that in vitro fertilization is permissible in Islam, now the first question that we should ask is that should an embryo, which is formed within a few days after an artificial fertilization and is not yet in the womb of its mother, be considered a human being, with all the rights of a human being?

According to the Shari’ah we should make a distinction between actual life and potential life. Also we should make a clear distinction between the fertilized ovum in the dish and the fertilized ovum in the womb of its mother. Indeed an embryo is valuable. It has the potential to grow into a human being, but it is not yet a human being. Similarly there is big difference in having something in a test tube or dish or something in the body of a human being. As mentioned above these embryos were developed initially in the laboratory solely for the sake of reproduction and, due to limitations of the in vitro fertilization technique, they were produced in excess of what was required for this purpose. As a result, the remaining embryos would have either been frozen indefinitely or destroyed. If these embryos were treated as full human, it would have been forbidden to produce them in excess and to destroy them later. No one treats them as humans. Destroying such embryos is not called and cannot be called abortion. We disagree with the Catholic position that this is “equivalent to infanticide”.

Muslim jurists have made a clear distinction between the early stages of pregnancy (first 40 days) and its later stages. It is mentioned that if someone attacks a pregnant woman and aborts her baby in the early stages of her pregnancy, that person’s punishment will be less than that of the person who does that during full pregnancy. And if he kills the child after the birth, then he is liable to be punished for homicide.

The second question is whether according to the Shari’ah it is acceptable to destroy an embryo for the sake of research, even if this research can potentially cure many otherwise fatal diseases?

Our answer is that the embryo in this stage is not human. It is not in its natural environment, the womb. If it is not placed in the womb it will not survive and it will not become a human being. So there is nothing wrong in doing this research, especially if this research has a potential to cure diseases. However, it is important that we establish strict rules against the misuse of embryos. Research on embryos has the potential for misuse, for instance in regards to the donors of these cells, and we should anticipate what these misuses might be and establish safeguards against them. (For example, doctors might have infertility patient go through extra cycles of ovulation just so they can obtain more embryos, or they might pay women to produce embryos, or embryos might be obtained without the consent of the donors). In making rules the authorities should also clarify that there is a difference between the use of “spare” embryos from in vitro fertilization procedures which would be destroyed regardless, as compared to the deliberate production of embryos for stem cell research. Each year thousands of embryos are wasted in fertility clinics around the world. Such embryos should not be wasted, they should be used for research.

It is also good to encourage the research on the alternative: to use adult stem cells instead of embryonic or fetal stem cells.. This would be much less controversial. However, it seems from the discussion of the experts in the field that adult stem cells are not nearly as useful as embryonic stem cells in their ability to differentiate into different cell types and would therefore not be as applicable in treating many diseases.

Until more research is done on this subject and Muslim scholars deliberate in detail on various aspects of this research, humbly following recommendations are in order:

It is claimed by the experts in the field that the research on stem cells has great potential to relieve human disease and suffering. If this is the case then it is not only allowed but it is obligatory (fard kifayah) to pursue this research.

The use of embryonic stem cells should be very heavily limited. Only allow isolation of stem cells from frozen embryos that were created for the purpose of in vitro fertilization and would otherwise have been destroyed. Obtain full consent from the donors. Provide safeguards against monetary compensation to embryo donors and against the creation of embryos in excess of what is required for in vitro fertilization.

Perhaps research using stem cells derived from adults will eventually prove to be most promising. We should encourage further research on the use of adult stem cells, to the point where it will be unnecessary to use embryos for this purpose. Specifically, we should find better ways to isolate existing stem cells in the human body.

taken from: http://www.pakistanlink.com/religion/2001/0803.html

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Article 2

THE ISLAMIC VIEW ON STEM CELL RESEARCH - by Michele Weckerly

Abstract: Islam’s obligation towards knowledge coupled with its tradition towards not allowing surrogate parenting or embryo adoption, leads many Islamic scholars to believe that the Qur’an can be used to support stem cell research.

Islam has a theology based legal system that dictates law based upon divine and immutable revelation. The main authority of Islam, the Qur’an, is not an encyclopedia of how to live one’s life. There are several other sources of truth in Islam but it is the Shari’ah that contains the body of legal literature. Muslims believe that the Shari’ah teaches Muslims how to worship according to the Qur’an and the ways of the Prophet Muhammad. 4 However, Islamic law is flexible and is supposed to be analyzed under current times to deal with new problems.

To analyze Islam’s stance towards stem cell research, once again the status of the embryo must be determined. In Chapter 23, verse 12-14 the Qur’an teaches:

We created (khalaqna) man of an extraction of clay, then we sent him, a drop in a safe lodging, then We created of the drop a clot, then we created of the clot a tissue, then We created of the tissue bones, then we covered the bones in flesh; thereafter We produced it as another creature. So blessed be God, the best of creators (klaliqin)!

This passage has been interpreted to indicate that a fetus is perceived as a human life, only later on in the biological development because of the Qur’an’s use of the words “thereafter We produced him as another creature. Additionally, many scholars indicate that ensoulment of the fetus does not occur until the end of the fourth month of pregnancy (120 days). However, tradition states:

Each of you possesses his own formation within his mother’s womb, first as a drop of matter for forty days, then as a blood clot for forty days, then as a blob for forty days, and then the angel is sent to breathe life into him.

Additionally, the Shari’ah makes a distinction between actual life and potential life, determining that actual life should be afforded more protection than potential life. 10 Thus, under most interpretations of Islamic law, the embryo is not considered a person and the use of it for stem cell research does not violate Islamic law.11 Also, under this same line of analysis, stem cells from aborted fetuses would also be permitted if the abortion was performed before the fourth month of pregnancy.

Additionally, Islamic law prohibits surrogate parenting, adoption and the adoption of human embryos due to the importance of determining a child’s true parentage and inheritance rights.12 This would free up any excess embryos for research purposes since under Islamic law, they could not be used by anyone but the couple who created them. The Washington based Islamic Institute stated, ”Under Islamic principle of the ‘purposes and higher causes of the Shari’ah (Islamic law), we believe it is a societal obligation to perform research on these extra embryos instead of discarding them.” Several Islamic scholars have also pointed out that cloning embryos for therapeutic uses would also be permitted.

Many Islamic scholars also point to the belief that all knowledge emanates from God and that as such, human beings have an obligation to use that knowledge to serve human society.15 Like Judaism, Islam places an obligation on its followers to seek out knowledge, scientific knowledge in particular, since it is a part of human nature as created by God. As stated by Dr. Abdulaziz Sachedina:

”The will of God” in the Koran has often been interpreted as the processes of nature uninterfered with by human action. Hence, in Islam, research on stem cells made possible by biotechnical intervention in the early stages of life is regarded as an act of faith in the ultimate will of God as the Giver of all life, as long as such an intervention is undertaken with the purpose of improving human health.

Thus, Islam’s obligation towards knowledge coupled with its tradition towards not allowing surrogate parenting or embryo adoption, leads many Islamic scholars to believe that the Qur’an can be used to support stem cell research.

CONCLUSION

Looking at the religious perspectives on religion, it is interesting to note that the religions that have strong traditions of legal and religious law, namely Judaism and Islam, support most forms of stem cell research. These two religions also support their beliefs on when life begins and stem cell research by interpreting specific religious texts. While the Catholic Church has put the issue of stem cell research on the forefront of its agenda, Pope John Paul II does not point to any specific biblical text that supports the Catholic Church’s concept of when life begins.

While science may never answer the question of when life begins, Catholicism, Judaism and Islam have answered the question in some ways that support and in other ways that prohibit the use of stem cells, even for therapeutic means. In America, it is the politicians who will decide whether or not stem cell research is allowed. However, those politicians will undoubtedly be influenced not only by their own religion but other religions that are vocal on the subject. Due to the influence religion can exert over the public and politicians, specifically, when it comes to moral arguments, religions such as Judaism and Islam need to be more vocal in their support of stem cell research to balance out Catholicism’s almost blanket prohibition of the medical advance.

Qur'aanic code of Life

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sat, 11 Apr 2009 11:07:24 PDT

ORIGINAL SOURCE : http://www.islaam.org

IT IS A MATTER OF FAITH WITH EVERY MUSLIM that the Qur'aan is a complete code of life. One can attain the highest purpose in this life as well as the Hereafter, and also enjoy the benefits of peace and tranquillity by following the Qur'aan faithfully. This is a claim which needs to be explained in great detail. Voluminous books have been written on this subject. The purpose of this article is to discuss briefly only the more important aspects of this code.

The glorious Qur'aan itself epitomised in four brief words the code of life which it enjoins upon mankind for its salvation. It says, The decision belongs to none but Allah. (6:57)

This is the first, yet the most vital as well as the most comprehensive clause of the Qur'aanic code of life, and ipso facto encompasses Qur'aanic teachings and precepts concerning each and every aspect of human life. It follows, therefore, that whosoever wishes to be guided by the way of life shown by the Qur'aan will have to accept as a matter of faith the concept that sovereignty and supreme authority of the universe belongs only to Allah, and all his votaries should bow their heads in submission to all His Commands. Allah's Sovereignty is so supreme, pervasive and eternal that the authority and power of worldly rulers can bear no comparison to it. For instance, the worldly rulers govern only the visible actions of human beings, and have no control over their secret lives. Therefore there is no man-made law anywhere in the world which can regulate a man's secret life, and conduct his behaviour and the working of his mind. On the other hand Allah's Sovereignty omniscience encompasses all aspects of human life, from his open and visible action to his conduct and behaviour as well as what passes in the remote recesses of his heart and mind. Not a breath of human life is out of His Reach. In consequence, it is expected that an individual, whether in power or in public life, whether in the company of his family members or in solitude should regard himself subject to the Will of Allah in all aspects of his life, whether they be in his words and deeds or in thinking and views. One should have total faith in the verse,

"Verily one will be answerable for everything-the ears, the eyes and the heart." (17:36)

Therefore, the command given by Allah through the Qur'aan and His Prophet sallallahu alayhi wasallam maybe divided into five major headings as follows:

- Belief
- Worship / Rituals
- Dealings
- Social Obligations
- Morality

Under the heading 'Beliefs', Allah has taught some fundamental truths, and their understanding and acceptance for a proper comprehension of the purpose of man's creation. For instance, Unity of Allah (Tawheed), Prophethood (Risaalat), the Hereafter (Aakhirat), Predestination (Taqdeer), Angels (Malaa'ikah) and such other basic Islaamic beliefs not only constitute acceptance of the metaphysical truths but also lead to the serene and contended worldly life. Once these beliefs take roots in one's heart, and one starts believing that the real power in the universe belong only to Allah the Almighty, and that he is constantly and incessantly watching all our utterances and deeds, and that one will be answerable for each and every act before Him, then automatically one feels revulsion for evil and gets drawn closer towards good deeds gradually.

The second heading is 'Worship', which includes Salaat, Sawm, Hajj, Zakaat and sacrifice of animals. The purpose of all these rituals is to develop a special relationship and tie with Allah, the Almighty. Through 'beliefs' man accepts certain things as eternal truths and 'worship' enable them to take such a firm root in his heart and soul that in time they lead to total faith in, and adoration of Allah. Human nature craves that man should love adore his Creator and Master, bow before Him, call him in his miseries and sufferings and surrender himself completely to His Will. These 'worships( then, by satisfying his natural instinct, give him a spiritual joy. As a result of this he does not accept Allah's Supreme Authority as something forced upon him but voluntarily with eager love and devotion. And in a state of extreme love and devotion he calls out,

"My prayer, my offering, my life and my death are for Allah the Lord of al the worlds " (6:162) '

The third heading of the Qur'aanic code of life is 'Dealings' i.e. such dealing which a man carries out with other men in his daily life. These dealings include trading, employment., industrial and agricultural transactions as well as day to day sales and purchases. Under this heading Islaam has prescribed very elaborate and comprehensive rules. The source of all these rules is the following verse from the noble Qur'aan,

"O those who believe, do not eat up each others property by false means, unless it be trade with your mutual consent." (4:29)

In this verse, Allah has discredited for all times the materialistic mentality, which justifies for material advantage anything whether right or wrong. This type of thinking regards money making (by any means) as the right of an individual. Allah has ordained that earning a living is not only permitted for men but also obligatory, but its parameters have to be prescribed by Allah. You are permitted to strive for your economic betterment while remaining in the parameter set out by Allah, which he has declared lawful (halaal). Any other means of earning a living outside the prescribed limits are wrong and unlawful. If you have accepted the Sovereignty of Allah then you must abstain from adapting those means, no matter how much material gain they might bring. Allah ta'aalaa has given, through Qur'aanic injunctions and the sayings of Rasoolullah sallallahu alayhi wasallam, complete details of permitted and prohibited means of earning livelihood. All such means and methods have been declared unlawful and are banned which might even remotely deceive others or where there is chance of injustice, or which may benefit only a section of society at the cost of others. In consequence, in a society which faithfully follows the injunctions of the Qur'aan and Sunnah in its dealings with others there would neither be exploitation of man by man as in the capitalist system, nor would there be any deprivation of one's lawful and natural rights, as in the case of socialist / communist system. Without going in to detail, yet to provide an idea, it will suffice to point out that only one-fourth of the injunctions of Qur'aan and Sunnah which the Fuqahaa have compiled in the form of science of Fiqh (jurisprudence) comprises of ‘worship' and the other three-fourths cover 'dealings’.

The fourth heading of Qur'aanic code of life is 'Social Obligations' which deals with man's activities in his daily life as an individual, such as eating, drinking, dressing, sleeping, etc. At the same time his behaviour and obligations towards others, e.g. parents, wife, children, brothers, sisters, relations, friends, acquaintances and others are also defined. This is a very vast subject in itself on which considerable literature is available. However, the basic principle governing this aspect is elucidated by Rasoolullah sallallahu alayhi wasallam in his saying,

"A Muslim is he whose tongue and hand do not harm another Muslim."

The gist of this saying is that no one should cause any harm to others by any deeds, action or utterance. All social obligations preached by Islaam revolve round this basic principle. As such Qur'aan and Sunnah have forbidden all such deeds and actions which might cause harm to other fellow beings. According to Qur'aanic verse, harming an individual is like harming the entire humanity. The Qur'aan says,

"Whoever kills a person, not (to retaliate) for a person killed nor (to punish) for spreading disorder in the earth, is as if he has killed the whole mankind." (5:32 )

Soorah Hujuraat of the noble Qur'aan specially emphasises the injunctions on social obligations, which prohibits in very strong terms backbiting, violence, derision and ridicule.

The fifth and the last heading of the Qur'aanic code of life is 'Morality’. Under this heading some very sensitive issues of human nature have been touched upon, which despite being very delicate make a deep impact on human life. Fact of the matter is that whatever one does in one's outward life is a reflection of his inner character. Therefore the noble Qur'aan has provided injunctions related to inner character in great detail. It has been made incumbent upon man to practice humility, sacrifice, manliness, generosity, courage, forbearance and other noble attributes, and keep away from evil habits of arrogance, egotism, anger, jealousy, hatred, animosity, miserliness, cowardice, haste etc. It is not an easy thing to mould one's life so as to conform fully with the precepts prescribed by Allah, and people cannot be expected to follow them merely by teaching. Hence, as the noble Qur'aan has explained, Allah sent His Messengers in this world to demonstrate and teach morality to people by personal example. After the Messengers, the task was taken up by their true followers. Therefore it is the duty of every Muslim to seek company of the genuine followers of the Messengers in order to receive practical training in Islaamic morality The glorious Qur'aan commands,

"O you who believe, fear Allah, and be in the company of the truthful." (9:119)

Therefore the best way to get practical training in morality is that one should seek and adopt the company of those who are already trained and adorned with a high degree of morality.

May Allah grant His Divine Help so as to enable us to follow and practice the Qur'aanic code of conduct as it calls for, and may He bestow on us its benefits fully, both in this world and in the Hereafter. Aameen.

THE LEGAL MAXIMS OF ISLAMIC LAW

noreply@blogger.com (GLOBAL ABJAD BLOG) — Mon, 09 Feb 2009 04:14:25 PST

ORIGINAL SOURCE

The Association of Muslim Lawyers -
QAWA‘ID AL-FIQH:THE LEGAL MAXIMS OF ISLAMIC LAW - Mohammad Hashim Kamali

This essay provides a brief introduction to legal maxims, an evidently important chapter of the juristic literature of Islam, that is particularly useful in depicting a general picture of the nature, goals and objectives of the Shari‘ah. Yet, for reasons that will presently be explained, legal maxims represent a latent development in the history of Islamic legal thought. A brief explanation of the background history of legal maxims will be followed by a discussion of developments in three other related areas. We will discuss briefly the dawabit (lit. controlling rules), which are abstractions of the rules of fiqh (Islamic jurisprudence) on specific themes. We will then move onto a discussion of the nazariyyah al-fiqhiyyah, or the general theories of fiqh, which attempt to embrace a wider scope. The final area of interest in this connection is the furuq, or the distinctions and contrasts, which may be said to be a comparative study of the similarities and differences of the legal maxims and the substantive themes with which they are concerned. Legal maxims (qawa‘id al-kulliyah al-fiqhiyyah) are theoretical abstractions, usually in the form of short epithetical statements, that are expressive, often in a few words, of the goals and objectives of the Shari‘ah. This is so much so that many ‘ulama (scholars) have treated them as a branch of the maqasid (goals and objectives)
literature. The legal maxims of fiqh are statements of principles that are derived from the detailed reading of the rules of fiqh on various themes. The fiqh has generally been developed by individual jurists in relation to particular themes and issues in the course of history and differs, in this sense, from modern statutory rules which are concise and devoid of detail. The detailed expositions of fiqh enabled the jurists, at a later stage of development, to reduce them into abstract statements of principles. Legal maxims represent, in many ways, the apex of cumulative progress, which could not have been expected to take place at the formative stages of the development of fiqh. The actual wordings of the maxims are occasionally taken from the Qur’an or Ahadith but are more often the work of leading jurists and mujtahids that have subsequently been refined by others throughout the ages. It has often been a matter of currency and usage that the wordings of certain maxims are taken to greater refinement and perfection. The science of legal maxims is different from the science of usul al-fiqh (methodology in Islamic jurisprudence)
in that the maxims are based on the fiqh itself. Usul al-fiqh is concerned with the methodology of legal reasoning and the rules of interpretation, the meaning and implication of commands and prohibitions, and so forth. A maxim is defined as “a general rule which applies to all of its related particulars”.

1. A legal maxim is reflective of a consolidated reading of the fiqh and it is in this sense different from what is known as ad-dabitah (a controller) which is somewhat limited in scope and controls the particulars of a single theme or chapter of fiqh. Dabitah is thus confined to individual topics such as cleanliness (taharah), maintenance (nafaqh), paternity and fosterage (arridaa’), and as such does not apply to other subjects. An example of a dabitah is the statement: “Marriage does not carry suspension”; and with reference to cleanliness: “When the water reaches two feet, it does not carry
dirt”.

2. An example of a legal maxim is the statement: “The affairs of the imam concerning his people are judged by reference to maslahah” (Amr al-Imami fi shu’un ar-ra iyyati manutun bil-maslahah). The theme here is more general without any specification of the affairs of the people or the activities of the imam. Having drawn a distinction between dabitah and qa‘idah, we note, however, that legal maxims also vary concerning the level of abstraction and the scope that they cover. Some legal maxims are of general application, whereas others might apply to a particular area of fiqh, such as ‘ibadah (worship), mu‘amalah (transactions), contracts, litigation and court proceedings. Some of the more specific maxims may qualify as a dabitah rather than as a maxim proper, as the distinction between them is not always clear and regularly observed. Ibn Juzay al-Maliki’s, Al-Qawanin al-Fiqhiyyah has identified and discussed a large number of dawabit in relation to particular themes and chapters of fiqh.

The most comprehensive and broadly based of all maxims are known as “al-qawa‘id al-fiqhiyyah al-asliyyah”, or the normative legal maxims, and they apply to the entire range of fiqh without any specification. The madhahib are generally in agreement over them. Maxims such as “Harm must be eliminated” (Ad-dararu yuzal) and “Acts are judged by the intention behind them” (Al-umuru bi-maqasidiha) belong to this category of maxims.

The early ‘ulama have singled out about five of these to say that they grasp between them the essence of the Shari‘ah as a whole, and the rest are simply an elaboration of these. The other three of the normative legal maxims are:

- “Certainty is not overruled by doubt” (Al-yaqinu la yazulu bish-shakk).
- “Hardship begets facility” (Al-mashaqqatu tujlab at-taysir).
- “Custom is the basis of judgement” (Al-‘addatu muhakkamatun)

The first of these has been supplemented by a number of other maxims such as “The norm (of Shari‘ah) is that of non-liability” (Al-aslu baraa’ah ad-dhimmah). This is an equivalent to what is generally known as the presumption of innocence, although the maxim is perhaps more general. The primary expression implies that it
relates principally to criminal procedure, whereas the non-liability maxim extends to civil litigation and to religious matters generally. The normative state, or the state of certainty for that matter, is that people are not liable, unless it is proven that they are, and until this proof is forthcoming, to attribute guilt to anyone is treated as doubtful. Certainty can, in other words, only be overruled by certainty, not by doubt. Another supplementary maxim here is the norm that presumes the continued validity of the status quo ante, until we know there is a change. “The norm is that the status quo remains as it was before” (Al-aslu baqaa’u ma kaana ‘alama kaana) unless it is proven to have changed. An example of this is the wife’s right to maintenance that the Shari‘ah has determined; when she claims that her husband failed to maintain her, her claim will command credibility. For the norm here is her continued entitlement to maintenance for as long as she remains married to him. Similarly when one of the contracting parties claims that the contract was concluded under duress and the other denies this, this later claim will be upheld because the absence of duress is the normal state or status quo, which can only be rebutted by evidence.

3. According to yet another maxim, “The norm in regard to things is that of permissibility” (Al-aslu fil-ashyaa’ al-Ibahah). Permissibility in other words is the natural state and will therefore prevail until there is evidence to warrant a departure from that position. This maxim is based on a general reading of the relevant evidence in the Qur’an and Sunnah. Thus when we read in the Qur’an that God “has created all that is in the earth for your benefit” (2:29), and also the hadith that states: “whatever God has made halal is halal and whatever He has rendered as haram is haram, and all that over which He has remained silent is
forgiven”, the conclusion is drawn that we are allowed to utilise the resources of the earth for our benefit, and that unless something is specifically declared forbidden, it is presumed to be permissible. It is stated in the Mejelle that legal maxims are designed to facilitate a better understanding of the Shari‘ah and the judge may not base his judgement on them unless the maxim in question is derived from the Qur’an or Ahadith or supported by other evidence.

4. This is in contrast, however, with the view of Shihab al-Din al-Qarafi who held that a judicial decision is reversible if it violates a generally accepted maxim.

5. The ‘ulama have generally considered the maxims of fiqh to be significantly conducive to ijtihad, and they may naturally be utilised by the mujtahid and judge as persuasive evidence. It is just that they are broad guidelines, whereas judicial orders need to be founded in specific evidence that is directly relevant to the subject of adjudication. Since most of the legal maxims are expounded in the form of generalised statements, they hardly apply in an exclusive sense and often admit exceptions and particularisation. Instances of this had often been noted by the jurists, especially in cases when a particular legal maxim had failed to apply to a situation that evidently fell within its ambit. They then attempted to formulate a subsidiary maxim to cover that particular case. Legal maxims were developed gradually and the history of their development in a general sense is parallel with
that of the fiqh itself. More specifically, however, these were developed mainly during the era of imitation (taqlid), as they are in the nature of extraction (takhrij) of guidelines from the detailed literature of fiqh that were contributed during the first three centuries of Islamic scholarship, known as the era of ijtihad.

6. Some of the most important of the maxims are basically a reiteration of either the Qur’an or the Ahadith. One of the five maxims noted above has been derived from the hadith that “harm may neither be inflicted nor reciprocated in Islam” (la darara wa la dirara fil-Islam). Some of the variant renderings of the maxim Ad-araru yuzal read as follows: “Harm must be eliminated but not by means of another harm” (Ad-dararu yuzalu wa lakin la bi-darar); and “Harm is not eliminated by another harm” (Ad-dararu la yuzalu bid-darar). The hadith under discussion has provided the basis of numerous other maxims on the subject of darar, including for example, “A specific harm is tolerated in order to prevent a more general one” (Yutahammal ad-darar al-khaas li-daf’al-darar al ‘aam), “Harm is eliminated to the extent that is possible”(Ad-dararu yudfa‘u bi-qadr al-imkaan) and “A greater harm is eliminated by means of a lesser harm” (Yuzal ad-darar al-ashaddu bid-darar al-akhaff).

7. A practical manifestation of the maxim “Harm must be eliminated” is the validation of the option of defect (khiyar al-‘ayb) in Islamic law, which is designed to protect the buyer against harm. Thus when A buys a car and then discovers that it is substantially defective, he has the option to revoke the contract. For there is a legal presumption under the Shari‘ah that the buyer concluded the contract on condition that the object of sale was not defective.
The hadith under discussion has also been used as a basic authority for a number of legal maxims on the subject of necessity (darurah), and I refer here to only two. The first of these proclaims: “Necessity makes the unlawful lawful”(Ad-daruratu tubiyh al-mahzurah). It is on this basis that the jurists validate demolition of an intervening house to prevent the spread of fire to adjacent buildings, just as they validate dumping of the cargo of an overloaded ship to prevent the danger (or darar) to the life of its passengers. The second maxim on necessity declares: “Necessity is measured in accordance with its true proportions” (Ad-daruratu tuqdaru bi-qadriha). Thus, if the court orders the sale of assets of a negligent debtor to pay his creditors, it must begin with the sale of his movable goods if this would suffice to clear the debt, before selling his real property.

8. The maxim “Hardship begets facility” is, in turn, a rewording of the Qur’anic verses that state: “God intends for you ease and He does not intend to put you in hardship” (2:185), and “God does not intend to inflict hardship on you” (5:6), purporting to a theme that also occurs in a number of ahadith. The jurists have used this evidence in support of the many concessions that are granted to the disabled and the sick in the sphere of religious duties as well as civil transactions. With reference to the option of stipulation (khiyaar ash-shart), for example, there is a hadith that validates such an option for three days, that is, if the buyer wishes to reserve for himself this amount of time before ratifying a sale. The jurists have then reasoned that this period may be extended to weeks or even months depending on the type of goods that are bought and the need of the buyer who may need a longer
period for investigation. The maxim “Acts are judged by the intention behind them” is also a rephrasing of the renowned hadith that states: “Acts are valued in accordance with their underlying intention” (Innama al-a‘maalu bin-niyyah). This is a comprehensive maxim that has implications that the ‘ulama have discussed in various areas, including devotional matters, commercial transactions and crimes. The element of intent often plays a crucial role in differentiating, for example, a murder from erroneous killing, theft from inculpable appropriation of property, and the figurative words that a husband may utter to conclude the occurrence or otherwise of a divorce. The maxim “Custom is the basis of judgement” is again based on a statement of the Companion, Abdullah ibn Mas‘ud, that “what the Muslims deem to be good is good in the eyes of God”. The court is accordingly authorised to base its judgement on custom in matters that are not regulated by the text, provided that the custom at issue is current, predominant among people, and is not in conflict with the principles of the Shari‘ah. Several other subsidiary maxims have been derived from this, including the one that proclaims: “What is determined by custom is tantamount to a contractual stipulation” (Al-ma‘rufu ‘urfan kal-mashrutu shartan). Thus, when the contract does not regulate a matter that is otherwise regulated by custom, the customary rule would be presumed to apply. Similarly when someone rents a car, he should use it according to what is customary and familiar, a condition that is presumed to apply even if not stated in the contract. The maxim “Profit follows responsibility” (Al-kharaju bid-daman) is a direct rendering of a hadith in identical words. Thus, the yields of trees, animals, etc., belong to those who are responsible for their upkeep and maintenance. Suppose that A buys a machine which yields profit, where A then returns the machine to the seller, does A have to return the profit he made with that machine to the seller? By applying the legal maxim before us, we say that A may keep the profit as the machine was his responsibility during the interval just as he would have been responsible for its destruction and loss before returning it to the seller. The maxim “(A ruling of) Ijtihad is not reversed by its equivalent” (Al-ijtihadu la yunqadu bi-mithlih) has, in turn, been attributed to a statement of the Caliph ‘Umar ibn al-Khattab which is also upheld by the consensus of the Companions. Suppose that a judge has adjudicated a dispute on the basis of his own ijtihad, in the absence of a clear text to determine the issue, and then he retires. If another judge, whether of the same rank or at the appellate level, looks into the case and his ijtihad leads him to a different conclusion on the same issue, then provided that the initial decision does not violate any of the rules that govern the propriety of ijtihad, a mere difference of opinion on the part of the new judge, or a similar ijtihad that he might have attempted, does not affect the authority of the initial ijtihad. This is so because one ruling of ijtihad is not reversible by another ruling of ijtihad. Historically, the Hanafi jurists were the first to formulate legal maxims. An early Iraqi jurist, Sufyan ibn Tahir ad-Dabbas, collated the first seventeen maxims, and Abul Hassan al-Karkhi (d.340) increased this to thirty-nine. Some of the early maxims that were compiled include the following: “The norm is that the affairs of the Muslims are presumed to be upright and good unless the opposite emerges to be the case”. This means that acts, transactions and relations among people should not be given a negative interpretation that verges on suspicion and mistrust, unless there is evidence to suggest the opposite. Another maxim states: “Question and answer proceed on that which is widespread and common and not on what is unfamiliar and rare”. Again, if we were to interpret a speech and enquire into its implications, we should proceed on what would be commonly understood as opposed to what might be said to be a rare understanding and interpretation. We read in another maxim: “Prevention of evil takes priority over the attraction of benefit” (Dur’ al-masaalihi awla min jalb almanaafi‘). The earliest collections of maxims also included the five leading maxims that were discussed above.

9. One of the early collections was that of al-Karkhi, which was not very highly refined as it included statements that were expressive of an idea but not necessarily in the eloquent style that is typically associated with maxims.

10. Many scholars from various schools added to these over time and the total number of qawa‘id and dawabit eventually exceeded twelve hundred. After the Hanafis, the Shafi‘is, then the Hanbalis, and following them the Malikis - as az-Zarqa has noted - added their contributions to the literature on legal maxims. The leading Shafi‘i scholar, ‘Izz ad-Din ‘Abd as-Salam’s (d. 660H), Qawa‘id al-Ahkam fi Masalih al-Anam is noted as one of the salient contributions to this field, as is ‘Abd ar-Rahman ibn Rajab al-Hanbali’s (d.795) work Al-Qawa‘id. Both have been highly acclaimed. Yet in terms of conciseness and style, the Mejelle collection, written
in the 1870s, represents the most advanced stage in the compilation of legal maxims.

11. The development of this branch of fiqh is in many ways related to the general awareness of the ‘ulama that the fiqh literature is of a piecemeal and fragmented style, which, somewhat like Roman juristic writings, is on the whole issue-oriented and short of theoretical exposition of the governing principles. This is, in turn, attributed to the history of the development of fiqh, where private jurists made their contributions independent of any government and institutions that might have exerted an unifying influence. They often wrote in response to issues as and when encountered, and we consequently note that theoretical abstraction was not a well-developed feature of their work. The legal maxims filled that gap to some extent and provided a set of general guidelines for an otherwise diverse discipline that combined an impressive variety of schools and influences into its fold. Islamic jurisprudence is also textualist, in that it is guided by the textual injunctions of the Qur’an and Sunnah. In developing the law, the jurists have shown a tendency to confine the range of their expectations to the given terms of the text. Theoretical generalisations of ideas were viewed with caution vis-à-vis the overriding authority
of the text and attention was focused on the correct interpretation of the text rather than developing general theories.

Questions are being asked to this day whether Islamic law has a constitutional theory, a theory of contract, or a theory of ownership. It is only in recent times that Muslim scholars began to write concise and self-contained expositions of the law in these areas, as I shall presently explain. A genre of literature known as al-ashbah wan-naza’ir (similitude and resemblance), that was devoted to legal maxims, emerged in the writings of the ‘ulama well after the formation of the madhahib. The term evidently originated in the famous letter of the Caliph ‘Umar al-Khattab, addressed to a judge, Abu Musa al-Ash‘ari of Basrah, in which he was instructed to “ascertain similitudes and resemblances and adduce matters analogous in giving judgement”. Later, Taj ad-Din as-Subki, who wrote a most important work on legal maxims, chose the term ‘al-ashbah wan-naza’ir’ as the title of his book. Jalal ad-Din as-Suyuti (d.911) and Zayn al-‘Abidin Ibn Nujayam al-Hanafi (d.972) also wrote works that closely resemble one another, both bearing the title Al-Ashbah wan-Naza’ir. They relied mainly on as-Subki’s writings, with certain modifications that were reflective, perhaps, of their respective scholastic orientations. As-Suyuti often identified the source evidence from which maxims were derived and added illustrations and analysis. Some of the leading maxims that As-Suyuti recorded were:
“Private authority is stronger than public authority” (Al-wilayah al-khaasah aqwa min al-wilaayah al-‘aammah), which means that the authority, for example, of the parent and guardian over the child, is stronger than that of the ruler and the judge; “No speech is attributed to one who has remained silent” (La yunsabu lis-saakiti qawl); and “The attachment follows the principal” (At-taabi‘u taabi‘), which obviously means, in reference to, for example, contracts and transactions, that things that belong to one another may not be separated. Thus, for example, one should not sell a yet-to-be-born animal separately from it’s mother, or a living room separate from the house.

Ibn Nujaym divided the legal maxims into two normative categories: leading maxims and subsidiary maxims. He only placed six under the former and seventeen under the latter, but discussed a number of others in his detailed elaboration and analysis. The sixth leading maxim of Ibn Nujaym, that he added to the familiar five, as noted above, states: “No spiritual reward accrues without intention” (La thawaaba illa bin-niyyah), which is why the ritual prayer, and most other acts of devotion, are preceded by a statement of intention (niyyah). The twelfth century author, Abu Sa‘id al-Khadimi compiled 154 maxims in his work entitled Majma‘ al-Haqaa’iq.

12. Despite the general tendency in legal maxims to be inter-scholastic, jurists and schools are not unanimous on all of the maxims and there are some on which the madhahib have disagreed.

13 The difference between the schools in this area is, however, not very wide. The Ja‘fari School of the Shi‘ah have their own collections of legal maxims, but apart from some differences in style, the thematic arrangement in their collections closely
resembles those of their Sunni counterparts. The first Shi‘i work on maxims was that of ‘Allamah al-Hilli (d.726H) entitled Al-Qawa‘id, followed by ash-Shahid al-Awwal Jamal al-Din al-‘Amili's (d. 786) Al-Qawa‘id wal-Fawa’id that contained over three hundred maxims, and many more works that elaborated and enhanced the earlier ones. The more recent work of Muhammad al-Husayn Kashif al-Ghita’, bearing the title Tahrir al-Mujalla, is an abridgement and commentary of the first ninety-nine articles of the Ottoman Mejelle. He selected fortyfive as being the most important in the range, and the rest he found to be overlapping and convergent or obscure, but he added eighty-two others to make up a total of one hundred and twenty-seven maxims of current application and relevance, especially to transactions and contracts. However, al-Ghita’ went on to say that “if we were to recount all the maxims that are referred to in the various chapters of fiqh, we can add up to five hundred more”.

14. Two other related developments that are of interest have taken two different directions. One of these is the furuq literature, which as the word indicates, highlights differences between similar concepts or those that have an aspect in common. The attempt to highlight the differences also extended to the maxims themselves, in that the furuq literature specified the differences between some of the maxims that resembled one another but could be subtly distinguished in some respect. The Maliki jurist Shihab ad-Din al-Qarafi’s Kitab al-Furuq (in four volumes) discusses five hundred and forty-eight maxims, and two hundred and seventy-four distinctions and differences (furuq) between similar themes and ideas. Occasionally the word qa‘idah is used in reference to what is a dabitah or even a specific ruling of fiqh. Examples of the furuq include the distinctions between hire (ijara’) and sale, between custody (hadanah) and guardianship (wilayah), between testimony (shahadah) and narration (riwayah), and between verbal custom (al-‘urf al-qawali) and actual custom (al-‘urf al-fi‘li). These are often expressed in rule-like statements that generally resemble dabitah in their application to specific themes only, but are named al-furuq as they usually compare similar themes and highlight the differences between them. Al-Qarafi’s approach represented a new development in the qawa‘id literature. He also discussed legal maxims in his other works, narnely, Ad-Dhakhirah and (more specifically) Al-Ihkamu fi Tamyiz al-Fatawa ‘anil-Ahkam. The title itself is, it may be noted, a furuq oriented title referring to differences between fatawa and judicial decisions.15 Ibn ash-Shat Qasim bin ‘Abd Allah al-Ansari’s (d.723) work, Idrar ash-Shuruq ‘ala Anwar al-Furuq is also a work on furuq, and smaller works of a similar kind were also written by some Shafi‘i scholars.

16. The next development that may briefly be explained is relatively recent and appears in the modern writings of fiqh under the general designation of an-azariyyah al-fiqhiyyah, or legal theories of fiqh. Nazariyyah in this context implies a self-contained and comprehensive treatment of an important area of law, such as nazariyyah al-‘aqd (theory of contract), nazariyyah al-milkiyyah (theory of ownership), nazariyyah ad-darurah (theory of necessity) and so forth. This level of theoretical development marks a departure from the earlier style of juristic writing in fiqh literature where topics are poorly classified and themes pertaining to a particular area are scattered in different places. The nazariyyah literature seeks to overcome that and offers systematic treatment of its subject matter that aims to be self-contained and convenient to use.

The nazariyyah literature draws upon the combined resources of fiqh in all areas, including the qawa‘id, the dawabit and the furuq. Yet the nazariyyah are usually not expected to reproduce the detailed formulation of these related branches, as theory oriented works generally seek to be concise, clear of repetition and unnecessary detail. The nazariyyah also incorporate new methods of research and writing, which are more effective and less time-consuming.

The nazariyyah literature is not merely confined to improved methods and forms of writing but often seeks to advance some of the substantive aspects of the fiqh doctrines. With regard to the law of contract for example, ‘Abd ar-Razzaq as-Sanhuri has observed that the fiqh literature in this area is focused on the detailed exposition of a number of nominate contracts and treats each contract separately. The Hanafi jurist, al-Kasani, has thus dealt with nineteen nominate contracts, many of which have aspects in common and, of course, they also differ in other respects. A perusal of the relevant literature on fiqh contracts, As-Sanhuri notes, leaves the reader askance as to: (a) whether these could all be consolidated in order to highlight the features they all have in common; (b) whether the fiqh validates contracts other than these; and (c) whether the fiqh recognises the basic freedom of contract, merely on the basis of an agreement that does not violate morality and public interest?

17. Questions of this nature are likely to receive a better response from the nazariyyah literature, which is better consolidated and expressive of the common aspects of contracts. The nazariyyah literature is not entirely without precedent in the world of fiqh. With reference to the theory of contract, for example, we may note that significant progress had been made by the Hanbali ‘ulama, Ibn Taymiyyah (d.728H) and his disciple, Ibn al-Qayyim al-Jawziyyah, whose contributions are widely acknowledged. Ibn Taymiyyah effectively departed from the earlier strictures over the nominate contracts and advanced a convincing discourse, through his own reading of the source evidence, that contracts need not be confined to a particular prototype or number. The essence of all contracts is manifested in the agreement of the contracting parties, who may create new contracts, within or outside the ones that are already known, provided that they serve to realise a lawful benefit and do not violate public policy and morals. It may be noted, however, that Ibn Taymiyyah’s contribution to the theory of contract represented a rather latent development and a
departure in many ways from the majority position on this theme. This is why As-Sanhuri’s critique may still be considered relevant. Considerable progress has also been made, in the sphere of nazariyyah literature, not only in As-Sanhuri’s own writings, but by numerous other scholars, both Arab and non-Arab, who have written widely on contracts and other major themes of fiqh.

We also note in this context, the emergence of the encyclopaedias of fiqh in the latter part of the twentieth century. This marks a milestone of development and succeeds in producing consolidated and reliable works of reference on fiqh, and these efforts are still continuing. Yet, as a distinctive genre of fiqh literature, legal maxims are likely to remain an influential area of the legacy of fiqh. This is perhaps borne out by the fact that the Turkish ‘ulama who drafted the Ottoman Mejelle articles in 1850, decided to begin their impressive and, in many ways, original work on the Islamic law of transactions with a collection of the most important of these maxims.

Mohammad Hashim Kamali is Professor of Law at the International Islamic University, Malaysia. He is author of numerous articles published in learned journals and many works, including Principles of Islamic Jurisprudence, Punishment in Islamic Law and Freedom of Expression in Islam.

References

1 Cf. Mahmassani, Subhi, Falasafat at-Tashri‘ fil-Islam: The Philosophy of Jurisprudence in Islam, Eng. Trans. Farhat I. Ziadeh, E.J. Brill, Lieden 1961, p. 151; Az-Zarqa’, Shaykh Muhammad, Sharh al-Qawa‘id al-Fiqhiyyah, 3rd ed., Dar al-Qalam, Damascus 1414/1993, p. 33.

2 Cf. As-Sabuni, ‘Abd ar-Rahman, et al, Al-Madkhal al-Fiqhi wa Tarik at-Tashri’ al-Islami, Maktabah Wahbah, Cairo 1402/1982, p. 389.

3 Ibid., p. 407.

4 Cf. Mahmassani, ibid, p. 152; Az-Zarqa’, ibid, p. 34.

5 Al-Qarafi, Shihab ad-Din, Kitab al-Furuq, Matha’ah Dar al-Ihya al-Kutub al-‘Arabiyyah, Cairo 1346H, Vol. IV, p. 40; see also ‘Atiyyah, Jamal ad-Din, At-Tanzir al-Fiqhi, Doha 1407/1987, p. 208.

6 Cf. As-Sabuni, ibid., p. 398.

7 Ibid., p. 380.

8 Ibid., p. 400.

9 Cf. ‘Attiyah, ibid., p. 81; As-Sabuni, ibid., p. 387

10 See for details Az-Zarqa’, ibid., pp. 38-39.

11 Ibid., p. 43.

12 Cf. Az-Zarqa’, ibid., pp. 39-40.

13 Cf. Abu Sulayman, ‘Abd al-Wahhab, “An-Nazariyyah wal-Qawa‘id fil-Fiqh al-Islami” in Mujallah Jamai‘ah al-Malik ‘Abdal-‘Aziz, No.2, May 1978, p. 53.
The Association of Muslim Lawyers

14 Kashif al-Ghita’, Muhammad al-Hussain, Tahrir al-Mujallah, p. 63; ‘Attiyah, ibid., p. 75; As-Sabuni, ibid., p. 395.

15 Cf. Az-Zarqa’, ibid., pp. 42-43; As-Sabuni, ibid., p. 393.

16 See for further details ‘Attiyah, ibid., pp. 131-132.

17 As-Sanhuri, ‘Abd ar-Razzaq, Masadir al-Haqq fil-Fiqh al-Islami, Ma‘had al-Buhuth wad-Dirasah al-‘Arabivyah, Cairo 1967, Vol. I, p. 78; see also As-Sabuni, ibid., p. 380.

IMPORTANCE OF A GOOD SYAYKH - BY SYAYKH (MUHYIDDIN) ABD'AL-QADIR JILANI

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sun, 01 Feb 2009 05:55:03 PST

ORIGINAL SOURCE

Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].

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'O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.

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From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.

The Treaty of Hudaybiyah

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sun, 01 Feb 2009 05:28:31 PST

ORIGINAL SOURCE

Six years had passed since the emigration of the Prophet and his companions from Makkah to Madinah. During that time, they were constantly occupied with war and conflict, now with the Quraysh, now with the Jews. All along, Islam was gaining converts as well as power. From the first year of the Hijrah, Muhammad changed his orientation in prayer from al Aqsa Mosque to the Mosque of Makkah. The Muslims turned toward the house of God which Ibrahim had built in Makkah and which was renewed and reconstructed during Muhammad's youth. The reader will remember that it was Muhammad who lifted and placed the Black Stone in its position in the wall of that house, long before he could have ever thought that he was to become the recipient of a revelation from God on High.

Proscription of the Sanctuary to Muslim Entry

For hundreds of years, this Mosque had been the center toward which the Arabs turned in their worship and to which they went in pilgrimage during the holy month of every year. Everybody entering the area of the Mosque was to be safe and secure. The most hostile enemies met on its grounds without anyone ever drawing his sword or shedding the blood of his enemy. Ever since Muhammad had emigrated with the Muslims to Madinah, the Quraysh resolved to prevent them from entering the Mosque. This prohibition applied only to the Muslims among all the Arabs of the Peninsula. To this effect, God said in the Qur'anic verses revealed during the first year of the Hijrah

"They challenge you regarding the sacred month, that there should be no fighting whatsoever during its whole course. Answer, that fighting in the holy month is a great transgression. But to hinder men in their pursuit of God's path, to be blasphemous to Him and to the Holy Mosque, to force the worshippers out of the Mosque-all these are greater transgressions in the eye of God."[Qur'an, 2:217]

Likewise, the following verse was revealed after the Battle of Badr : "And why should they not be punished by God when they prevent men from entering the Holy Mosque for worship? Surely, they are not its guardians. The guardians of the Holy Mosque are only the pious and righteous. But most of them are utterly ignorant. As for their worship in the House of God, it is nothing but whistling and clapping and garbling. They should then be punished for their ungodliness. The unbelievers spend of their wealth for the purpose of hindering men from the path of God. Their expenditure is wasted and will bring about their own ruin. For it is to Hell that they shall finally be assigned [Qur'an, 8:34-36]. During these six years many other verses were revealed centering on the Mosque of Makkah which God had declared to be a place of repentance and of security for mankind. But the Quraysh never saw in Muhammad and his companions who turned their backs on the idols of that house-namely, Hubal, Isaf, Na'ilah and the others-anything but men who ought to be fought and combatted and denied the privilege of pilgrimage to the Ka'bah until they repented and returned to the gods of their ancestors.

Muslim Yearning for Makkah

During the whole time the Muslims were kept from fulfilling their religious duty, they suffered deeply. The Muhajirun especially felt this privation more strongly as it was combined with banishment from their own hometown and people. All the Muslims, however, were convinced that God would soon give victory to His Prophet and to them and would raise Islam high above all other religions. They firmly believed that the day would soon come when God would unlock for them the gates of Makkah that they might perform their pilgrimage to the ancient house and thus fulfill the duty which God had imposed upon all men. If so far the years had passed one after another with frequent campaigns and battles, beginning with Badr, Uhud, the Ditch and others, so too the day of victory which they believed to be necessary must soon come. How strong was their longing for this day! And how intensely did Muhammad himself share their very faith in the proximity of that day of victory!

The Arabs and the Ka'bah

The truth is that the Quraysh had done a great injustice to Muhammad and his companions by forbidding them to `visit the Ka'bah and to perform the duties of pilgrimage and 'umrah. [Pilgrimage to the Sanctuary of Makkah at a time other than that prescribed for it by custom and the Qur'an. -Tr.] The ancient sanctuary of Makkah was not a property of the Quraysh but of all the Arabs together. The Quraysh enjoyed only the services attached to the Ka'bah such as the sidanah, siqayah, and other functions pertinent to the sanctuary or to the care for its visitors. The fact that one tribe worshiped one idol rather than another never permitted the Quraysh to forbid any tribe from visiting the Ka'bah, from circumambulating it, or from filling any religious duties or acts of worship demanded by the tribe's loyalty to that god. If Muhammad came to call men to repudiate idol worship, to purify themselves from paganism and associationism, to raise themselves to the worship of God alone, devoid of associates, to conduct themselves for the sake of God in a manner free of all moral flaws, to elevate their spirit to consciousness of the unity of being and the unity of God, and if the new faith imposed on its adherents the duty of pilgrimage and 'umrah to the sanctuary of Makkah, it would be sheer aggression and injustice to prevent the followers of that faith from fulfilling their religious duty. The Quraysh, however, feared that were Muhammad and his Makkan companions to visit Makkah, they might persuade the majority to follow them, especially since they were related to the Makkans with bonds of blood and family and had been separated from them long enough to arouse in them the strongest longing. Such a development would start a civil war in Makkah which the Quraysh wanted to avoid. Moreover, Makkan leaders and noblemen had not forgotten that Muhammad and his companions had destroyed their faith, cut off their trade route to al Sham, and antagonized them so deeply that no common loyalty to the sanctuary and no common feeling that it belonged to God and to all the Arabs could compose their differences. The Quraysh could not be convinced that their relationship to the house was merely one of taking care of it and of its visitors.

The Muslims and the Ka'bah

Six whole years had passed since the Hijrah, during which the Muslims longed to visit the Ka'bah and perform the pilgrimage and `umrah. One day, while they congregated in the mosque in the morning, the Prophet informed them of a vision he had seen that they should enter the holy sanctuary of Makkah secure, shaven, and unarmed, and without fear for their safety. As soon as the Muslims heard of the news, they praised God for His grace and spread the tidings all over Madinah. No one, however, could imagine how this was going to be accomplished. Would they fight and enter Makkah after battle? Would they force the evacuation of Quraysh and pull down its guardianship of the Ka'bah? Or would Quraysh open the road to them in humiliation and acquiescence?

Muhammad's Proclamation Concerning Pilgrimage

No! There was to be neither war nor fighting. Muhammad proclaimed to the people that pilgrimage to Makkah would take place in the holy month of Dhu al Qi'dah. He had sent his messengers to the tribes, whether Muslim or otherwise, inviting them to participate with the Muslims in a visit to the sanctuary of God in security and peace. Apparently, he sought to make the group performing the pilgrimage the largest possible. His objective was to let the whole Peninsula know that this expedition of his during the holy month was intended purely for pilgrimage and not for conquest, as well as to proclaim the fact that Islam had imposed pilgrimage to Makkah just as preIslamic Arab religion had done and, finally, that he had actually invited even the Arabs who were not Muslims to join in the performance of this sacred duty. If, despite all this, the Quraysh insisted on fighting him during the holy month and preventing him from the performance of a duty commonly held by all Arabs regardless of their personal faith, the Quraysh would surely find themselves isolated and condemned by all. In that eventuality, the Quraysh would find the Arabs unwilling to help them in fighting the Muslims. In the eyes of all the tribes, the Quraysh would have indicted themselves. They would have to appear as stopping men from visiting the sanctuary, as combating the religion of Isma'il and of his father, Ibrahim. By this means, the Muslims would guarantee that the Arab tribes would not rally against them under Makkan leadership as they did hitherto in the campaign of the Ditch, and their religion would itself gain some credit among the tribes who had not yet been converted to it. What would the Quraysh say to a people who came to their doors armless except for their undrawn swords, and in a state of ritualistic purity, accompanied by the cattle which they planned to sacrifice near the Ka'bah and whose every care was simply to circumambulate the House, the duty common to all the tribes of the Peninsula?

Muhammad publicly proclaimed that the pilgrimage had started and asked the tribes, including the non-Muslim, to accompany him on that holy mission. Some of the tribes rejected his invitation and others accepted. His procession set forth on the first of Dhu al Qi'dah, one of the holy months; and it included al Muhajirun, al Ansar, and a number of other tribes. He led the procession riding on his she-camel, al Qaswa'. Their total number was about one thousand four hundred men. They took with them seventy camels and donned the garb demanded by the ritual of `umrah that the people might know that this was no military campaign but a pilgrimage to the holy sanctuary and a fulfillment of religious duty. When he reached Dhu al Hulayfah, the pilgrims shaved their heads, purified themselves as the ritual demanded, and isolated their sacrificial cattle by placing them to their left. The sacrificial cattle included the camels of Abu Jahl which were seized in the Battle of Badr. No man in the whole group carried any arms except the undrawn sword usually worn by all travelers. Umm Salamah, the wife of the Prophet, accompanied him on this trip.

Quraysh and Muslim Pilgrimage

When the Quraysh learned that Muhammad and his companions were approaching Makkah for purposes of pilgrimage, they were filled with fear and pondered whether or not Muhammad was now playing a war game against them in order to enter Makkah after they and their allies had failed to enter Madinah. Their fear was not dissipated when they learned that the pilgrims had actually donned the ritual garb demanded by 'umrah, nor by Muslim proclamation across the Peninsula that they were coming solely to fulfill a religious duty approved and accepted by all the Arabs. None of this prevented them from resolving to stop Muhammad from entering Makkah at whatever cost. Quickly, they mobilized an army, including a cavalry force of two hundred. They gave the command to Khalid ibn al Walid and 'Ikrimah ibn Abu Jahl. This army advanced to Dhu Tuwa and took up position to prevent the Muslims' religious march to Makkah.

Encounter

Muhammad and the Muslims continued their march. At 'Usfan, they met a tribesman of Banu Ka'b whom the Prophet questioned regarding the Quraysh. The man answered: "They heard about your march; so they marched too. But they wore their tiger skins, their traditional war apparel, pledging that they will never let you enter Makkah. Their general, Khalid ibn al Walid, set up camp for his cavalry at Kara' al Ghamim." Upon learning this, Muhammad said: "Woe to Quraysh ! Their hostility is undoing them. Why should they object to letting me settle this affair with all the tribes without intervention? If the Arab tribes destroy me, that will be the realization of their objective. If, on the other hand, God gives me victory, then they can enter into Islam with dignity; and if they resist, they can then fight with good cause. What does the Quraysh think? By God, I shall continue to serve that for which God has commissioned me until the divine message has become supreme or I lose my neck in the process." Pondering over the issue, he thought that, whereas he did not come thither as a conquerer but as a Muslim pilgrim seeking the sanctuary as a religious duty, he might be compelled to fight and perhaps lose unless he should take the precaution of arming his people. Should he lose in such an engagement, the Quraysh would parade their victory throughout the Peninsula and thus deal a tragic blow to the Muslim position. Indeed, it is perhaps for that reason that the Quraysh delegated the command of their army to Khalid ibn al Walid and 'Ikrimah, their most illustrious generals, that they might attain this very objective, knowing that Muhammad was not prepared to fight on this occasion.

Muhammad's Caution to Safeguard the Peace

While Muhammad pondered these issues, Makkan cavalry was looming on the horizon. The presence of the enemy prepared for war showed the Muslims that it was impossible for them to reach their objective without going through these lines and engaging in a battle in which the Quraysh had come prepared to repulse the threat to their dignity, honor, and homeland. Such would have been a battle undesired and uncalled for by Muhammad and forced upon him. The Muslims were not afraid of battle. With the high morale they enjoyed, their swords alone would be sufficient to stop this new aggression of the Makkans. But if they did fight the Makkans, the peaceful purpose of the whole affair would not be realized. On the contrary, the Quraysh would use such fighting as proof of Muhammad's guilt before the tribes. Muhammad was too farsighted to allow such a course to be followed. He therefore asked his party to find someone who could show them a road to Makkah other than the main one which was blocked by the Quraysh. Apparently, he was still of the same mind as before he started out from Madinah. A man was found to lead the procession by a different route which was yet more desolate and full of hardships. That road led them to a valley at the end of which a turn by al Murar brought them to the locality of al Hudaybiyah, south of Makkah. When the Quraysh discovered the movement of Muhammad and his companions, they returned quickly to Makkah in order to defend it against what they thought to be a Muslim invasion from the south. Upon arrival at the plain of al Hudaybiyah, al Qaswa', she-camel of the Prophet, stopped. The Muslims thought the she-camel was exhausted; but the Prophet explained that it was stopped by the same power which stopped the elephant from entering Makkah. He continued, "If only the Quraysh would ask us for guarantees of Muslim intentions based upon our blood relationship to them, we should be happy to give them the same." He then called upon the Muslims to encamp. When they complained that the place was waterless, he sent a man with a stick to one of the wells of the area and asked him to verify the existence of water. When the man plunged his stick into the bottom of the well, water sprang up; the people felt reassured, and they put up camp.

Quraysh's Delegates to the Muslims

The Muslims encamped and the Quraysh observed their moves. The Makkans had resolved to prevent the Muslims by force from entering their city. To them, this was a clear and final commitment. The Muslims, on the other hand, did not know whether or not they were heading for an all-out war with the Quraysh which would decide the matter between them once and for all. Undoubtedly, some people on both sides preferred a settlement by the sword. The Muslims who approved of this course thought their victory would bring about a final destruction of the Quraysh. The Quraysh's reputation throughout the Peninsula as well as their sidanah and Siqayah functions in pilgrimage-indeed, their pride and religious distinction-would be eliminated. The two camps were poised seeking an answer. Muhammad did not change his original plan to perform the `umrah in peace and to avoid war unless attacked. In case of attack, there would be no escape from recourse to the sword. As for the Quraysh, while hesitant, they decided to send some delegates to the Muslim camp, partly to reconnoiter Muslim strength and partly to dissuade Muhammad from executing his plan. For this purpose, Budayl ibn Warqa' arrived at the Muslim camp, together with some tribesmen from Khuza`ah. Inquiry into Muhammad's objectives convinced them that he did not come to fight but to honor the sanctuary and pay to it the homage due. The delegation returned to the Quraysh and counseled that the Muslims be permitted to fulfill their religious wish. The Quraysh, however, remained unconvinced. Indeed, they accused their own delegates of conniving with Muhammad. They argued that even though Muhammad might not have come to make war, he should not be allowed to enter Makkah against their will and with such preponderant numbers. Otherwise, the Quraysh would become the mockery of Arabia. In order to make sure that their first delegates told them the truth, the Quraysh sent another delegation which returned with exactly the same reports, which the Quraysh now believed. The Quraysh were depending for their war against Muhammad upon their Ahabish allies. [A group of strong bowmen from Arabia-i.e. Abyssinians-so called for their dark complexion. Another possible explanation for their name is that it refers to Hubshi, a mountain south of Makkah.] They thought of sending the Ahabish leader to talk to Muhammad with the hope that the two leaders would misunderstand each other and the Quraysh ally would become increasingly committed to fight on Makkah's side against Muhammad. A1 Hulays, as the leader of the Ahabish was called, went to the Muslim camp to see for himself. When the Prophet saw him arriving, he ordered the sacrificial cattle paraded in front of him as material proof of Muslim intention to perform the pilgrimage and to honor the sanctuary. A1 Hulays saw the seventy sacrificial camels shaved and readied for sacrifice and was moved by the view of this display of Arab religiosity. He soon became convinced that the Quraysh were doing an injustice to those people who had come neither for war nor for hostility. Without bothering to meet Muhammad and converse with him, he returned to Makkah and told the Quraysh of his opinion. Full of resentment, the Quraysh slighted al Hulays as a Bedouin and neglected his advice as that of one uninstructed. Al Hulays was naturally angered, and he threatened them that he had not allied himself with them in order to stop pilgrims from performing their religious duties. He even threatened that unless they allowed Muhammad and his party into the sanctuary, he would remove himself and his tribe from Makkah. The Quraysh feared the consequences of such a move and begged him to give them time to reconsider.

The Delegation of `Urwah ibn Mas'ud al Thaqafi

The Quraysh then thought of sending somebody whom they could trust and whose judgment stood beyond suspicion. They approached `Urwah ibn Mas'ud al Thaqafi and apologized to him for having slighted the delegate whom they had sent before him to negotiate with Muhammad. When they assured him of their respect and pledged their compliance with his advice, he agreed to meet with Muhammad. He proposed to the latter that since Makkah was his own hometown whose honor it was his duty to safeguard, it would be opprobrious for him to prefer the commonplace people he brought with him to the noblemen of Quraysh who were none other than his own people. `Urwah stressed the point that such opprobrium would attach to Muhammad as well as to the Quraysh even though the two had been at war with each other. On hearing this, Abu Bakr objected loudly to `Urwah's request that the Prophet of God separate himself from the people. While talking to Muhammad, `Urwah touched Muhammad's beard in supplication, and al Mughirah ibn Shu'bah, standing on the side of the Prophet, struck the hand of `Urwah every time it was stretched toward Muhammad's beard despite the fact that `Urwah had ransomed al Mughirah by paying the bloodwit of the thirteen men whom all Mughirah had killed prior to his conversion to Islam. Accordingly, `Urwah returned to Makkah after convincing himself that Muhammad had not come to wage war but to honor the holy sanctuary in fulfillment of a divine imperative. Upon return to the Quraysh, he said to them: "O Men of Quraysh, I have visited Chosroes, Caesar, and the Negus in their respective courts. By God, I have never seen a king attaching himself to his people as Muhammad does. His companions love him and honor him and revere him so much that they carefully lift every hair that falls off his body, and they save the water with which he performs his ablutions. They will never allow any hand to fall on him. Judge then accordingly."

Muhammad's Delegation to Quraysh

In this way, negotiations between Muhammad and the Quraysh lasted a long time. Muhammad wondered whether or not the delegates of Quraysh had enough courage and initiative to convince the Quraysh with the facts which they had noted. He therefore sent a delegate from his own camp to inform the Quraysh of the Muslim view. The Makkans slew the camel of Muhammad's delegate and were about to kill him when the Ahabish intervened and let him go free. This conduct of the Makkans only confirmed their hostile spirit and, consequently, the Muslims began to lose patience and think of fighting their way through. While still considering what to do, some plebeians from Makkah went out under the cover of night to throw stones at the tents of the Muslims. The latter sent out forty or fifty men who encircled the attackers, captured them and brought them to the Prophet for judgment. To the surprise of everyone, Muhammad forgave the attackers and allowed them to go free in accordance with his general plan for peace and in deference to the holy month in which no blood was to be shed in al Hudaybiyah, an area falling within the holy ground of Makkah. The Quraysh for their part were stupefied by this conduct of Muhammad and lost every argument they had that Muhammad wanted war. It had become absolutely certain that any attack on the part of the Quraysh against Muhammad would be regarded by all Arabs as a sneaking, treacherous act of aggression which Muhammad would be perfectly entitled to repel with all power at his disposal.

The Prophet of God-May God's blessing be upon him-tested the patience of the Quraysh once more by sending a delegate from his camp to negotiate with them. He called 'Umar ibn al Khattab for the job of conveying his message to the noblemen of Quraysh. 'Umar, however, pleaded with the Prophet of God that since none of his people, the Banu 'Adiyy ibn Ka'b, were left in Quraysh, he would be unprotected prey for them to pounce upon in revenge for his many offenses against them. He counselled the Prophet to send another man, 'Uthman ibn 'Affan, who was far more protected among the Quraysh than he. The Prophet called 'Uthman ibn 'Affan, his son-in-law, and sent him to Abu Sufyan and the noblemen of Quraysh. 'Uthman proceeded to Makkah, and on its outskirts was met by Aban ibn Said who extended to him his protection for the duration of time that it would take him to convey his message. 'Uthman approached the noblemen of Quraysh and handed over the Prophet's message. They suggested to him that he might circumambulate the sanctuary if he wished. But he declined, saying, "I shall never do so until the Prophet of God had done so himself." He continued to insist that the Muslims had come to Makkah simply in order to visit the holy shrine and to glorify it and to perform the religious duty of pilgrimage. He pointed out that the Muslims had brought with them their sacrificial animals and pleaded that if they were allowed to sacrifice them, they would return in peace. The Quraysh pleaded that they had already sworn defiantly that Muhammad would not be allowed to enter Makkah this year. The negotiations lasted a long time during which 'Uthman was forced to stay in Makkah. Soon the Muslims began to suspect that he had been treacherously put to death. Perhaps during this time the noblemen of Quraysh were busy conversing with 'Uthman in an attempt to find a common form in which their pledge not to allow Muhammad to enter Makkah this year, and the Muslim's desire to visit the Holy House and to fulfill their religious duty, could be composed. Perhaps, too, they appreciated 'Uthman's frankness and sincerity and were seriously engaged in discussing with him how best to reorganize the relations with Muhammad in the future.

The Covenant of al Ridwan

Whatever the reason, 'Uthman's failure to return quickly caused the Muslims at Hudaybiyah no little anxiety. They began to give vent to their imagination by picturing the Quraysh treacherously attacking them in the holy month despite the sanctity of the occasion and of the purpose for which they came. They feared that the Quraysh would violate the religious conscience of all Arabia with impudence, even within the holy sanctuary or on the holy grounds of Makkah. With tension rising in the Muslim camp, and everybody reaching for his sword, Muhammad assured them that he would not allow them to return without challenging their enemies. He called his companions to him under a large tree in the middle of that valley, and there they covenanted with him to fight to the last man. Their faith was certain, their conviction was strong, and their will was determined to avenge the blood of `Uthman whom they thought the Quraysh had murdered in Makkah. This covenant was called the Covenant of al Ridwan ; and in its regard, the following verse was revealed: "God is pleased with the believers who have covenanted with you under the tree. God knows what is in their hearts and, therefore, He has granted them His peace and will soon give them great victory. [Qur'an, 48:18], When the Muslims concluded their covenant, Muhammad-May God's peace and blessing be upon him-pledged the same covenant on behalf of `Uthman, and the latter was regarded as if he were present. Thereupon, swords shook in their scabbards and the Muslims realized that war was now inevitable. Everybody looked forward to the day of victory or martyrdom with a mind convinced and satisfied, and a heart reassured and at peace. While in this state, the news reached them that `Uthman had not been murdered, and soon the man himself returned safe and sound. The Covenant of al Ridwan, however, like the great Covenant of al `Aqabah, remained a great landmark in Muslim history. Muhammad was particularly pleased with this covenant for the evidence it furnished of the strength of the bonds which tied him and his companions together, and for the readiness of the Muslims to face the greatest dangers without fear. For whoever is willing to face death will find that death itself shies away from him, life itself surrenders to him, and victory is always his own to reach.

The Quraysh's Response

Upon return, `Uthman conveyed to Muhammad the message of the Quraysh. They entertained no more doubt that the Muslims had come to Makkah for anything but the religious purpose of pilgrimage to the Holy House, and they realized that they had no right to prevent any Arab from performing his pilgrimage or `umrah during the holy month. Nonetheless, they had mobilized their army under the leadership of Khalid ibn al Walid to prevent Muhammad and his companions from entering Makkah, and some skirmishes had taken place between the two parties. After all this had happened, to let Muhammad enter Makkah would allow the tribes to conclude that the Quraysh had been defeated and, as a result, their position in the Peninsula would suffer greatly. Therefore, the Quraysh argued, they must insist on maintaining this decision of theirs in order to preserve their reputation and prestige. They invited Muhammad to think out with them both his and their position that together they might find an outlet from this difficulty. By themselves they saw no escape from a war which they would have to wage whether they wanted to or not. Rather, they wished they might not have to fight during the holy months because of their religious sanctity and out of fear that should those months be violated, then the tribes would never feel secure that they would not be violated again in the future. The result of a present conflict would be that the security of passage to Makkah and to its market, of the religious rites and of the prosperity of the Makkans and Arabs alike would all go aground.

Negotiations

Another round of negotiations between the two parties followed. The Quraysh sent Suhayl ibn `Amr to reconcile Muhammad and to ask him to return for the same purpose the following year. They argued that in such an arrangement the tribes would not claim that Muhammad had entered Makkah in defiance of the Quraysh. Suhayl began his negotiations with the Prophet, and these lasted a long time during which they were interrupted and resumed again by both parties, anxious as they were for the negotiations to succeed. In the Muslim camp the Muslims listened in on these negotiations and often lost patience at their involvement and length, the obstinacy with which Suhayl refused to make any concessions, and the leniency with which the Prophet made his. Were it not for the absolute conf dence the Muslims had in their Prophet, they would have never accepted the terms reached by those negotiations. They would have fought with the Makkans and either entered Makkah victorious or perished in the process. Even such a great man as `Umar ibn al Khattab lost patience and said to Abu Bakr, "O Abu Bakr, isn't Muhammad the Prophet of God and aren't we Muslims?" Abu Bakr answered in the affirmative. 'Umar then said, "Why then should we give in to the unbelievers in a matter vital to our faith?" Abu Bakr replied, "O 'Umar, do not trespass one inch where you ought not to go. Remember that I witness that our leader is the Prophet of God." Angrily, 'Umar acquiesced by replying: "I, too, witness that our leader is the Prophet of God."

Conclusion of the Treaty (March, 628 C.E.)

'Umar turned to Muhammad and complained to him with the same anger and resentment, but could not alter the Prophet's determination and patience. Their talk was concluded with the Prophet's statement that he was the servant of God and His Prophet and that he would not deviate from the divine commandment nor entertain any doubt of divine support. So patient was Muhammad in these negotiations that many Muslims remembered anecdotes which speak most eloquently to this effect. It is reported, for instance; that Muhammad called 'Ali ibn Abu Talib and said to him: "Write, 'In the name of God, the Merciful, the Compassionate.'" Suhayl, the non-Muslim delegate of Quraysh interrupted. "Stop," he said, "I do not know either 'the Merciful' or 'the Compassionate.' Write, 'In your name, 0 God.'" The Prophet of God instructed 'Ali to write accordingly and continued: "Write, 'Following is the text of a pact reached by Muhammad, the Prophet of God and Suhayl ibn 'Amr.' " Suhayl again interrupted. "Stop it. If I accepted you as a Prophet of God I would not have been hostile to you. You should write only your name and the name of your father." The Prophet of God instructed 'Ali to write accordingly, referring to himself as Muhammad ibn 'Abdullah. The text of the treaty was redacted and agreed upon. In the opinion of most biographers, the treaty specified that the peace was to last for ten years. According to al Waqidi, the peace was stipulated for only two years. The pact also specified that any person from Quraysh emigrating to Muhammad's camp without permission from his guardian would have to be returned to Makkah, whereas any Muslim emigrating from Muhammad's camp to Makkah would not have to be returned. It also specified that any tribe was free to ally itself to Muhammad without incurring any guilt or censure from Quraysh, and likewise, any tribe seeking an alliance with Quraysh could do so without let or hindrance from the Muslims. The pact stipulated that Muhammad and his companions would leave the area of Makkah that year without fulfilling their religious function but that they might return the next year, enter the city and stay therein three days for this purpose while carrying no more than swords in their scabbards.

Promulgation of the Treaty

As soon as this pact was solemnly concluded by the parties concerned, the tribe of Khuza`ah entered into an alliance with Muhammad and that of Band Bakr with Quraysh. Soon after, Abu Jandal ibn Suhayl ibn 'Amr left Makkah forever and came to the Muslim camp seeking to join the Muslims. When Suhayl, the delegate of Quraysh to the Muslim camp, saw his son change loyalties in his presence, he struck him in the face and pulled him by the hair to return to the Quraysh. Abu Jandal was calling upon the Muslims to save him from the fate of being returned to the unbelievers who would persecute him for his faith. This greatly increased the Muslims' resentment and their dissatisfaction with the pact the Prophet had just concluded with Suhayl. But Muhammad spoke to Abu Jandal. "0 Abu Jandal," he said, "have patience and be disciplined; for God will soon provide for you and your other persecuted colleagues a way out of your suffering. We have entered with the Quraysh into a treaty of peace and we have exchanged with them a solemn pledge that none will cheat the other." Abu Jandal returned to Quraysh in compliance with the demand of this treaty and Suhayl returned to Makkah. Muhammad, too, was disconcerted with the resentment and dissatisfaction of the Muslims around him. After reciting his prayers he felt reassured, sought his sacrificial animal, and slaughtered it. Then, he sat down and shaved his head, thus declaring the `umrah, or lesser pilgrimage, complete. His soul was satisfied and his heart full of contentment, as if the peace of God had come upon him. When the people saw what he did and observed the peace of soul shining through his face, they began to slaughter their animals and to shave off their hair. Some of them shaved off their hair completely and others only in part. Muhammad said, "God Bless those who shaved their heads." The people asked him about those who only cut their hair short, and Muhammad repeated his blessing for the benefit of those who shaved their heads. After the people asked him three times and he repeated the same blessing three times, he was asked: "Why, 0 Prophet of God, do you exclude those who cut off their hair short from your blessing?" He answered, "Because the shavers did not doubt, whereas the others did." [It was customary for the pilgrim in pre-Islamic Arabia to shave his head as evidence of desacralization after a complete performance of the religious function of pilgrimage. When the performance of the religious function had been interrupted or any one of its rituals for some reason missed, the pilgrim would only cut his hair short rather than shave it. He thereby gave evidence of his awareness that his religious function had not been completely fulfilled and of the need to repeat the same function in the following season. -Tr.]

The Treaty of Hudaybiyah: A Genuine Victor

Nothing remained for the Muslims to do except to return to Madinah and there await the arrival of the coming season for another trip to Makkah, Most of them accepted this idea grudgingly, and consoled themselves purely on the grounds that the unwelcome compliance therewith was only the command of the Prophet himself. They were not accustomed to acquiesce in a defeat or to surrender without a fight. Moreover, in their faith in God and in the timely assistance that God would grant to His Prophet, his religion and themselves, they could entertain no shadow of a doubt of their ability to storm Makkah if only Muhammad had commanded it. They stayed in al Hudaybiyah a few days questioning one another regarding the wisdom of this pact which the Prophet had concluded. Some of them were inclined to doubt its wisdom. But they bore in patience and then returned home. On their way home between Makkah and Madinah, the surah "al Fath" was revealed to the Prophet, and he recited it to his companions.

"We have granted to you a clear victory that God may forgive you your past and future shortcomings, grant you His blessings, and guide you to the straight path." [Qur'an, 48:1-30]

There was hence no reason to doubt that the Hudaybiyah Treaty was a victory for the Muslims. History has shown that this pact was the product of profound political wisdom and farsightedness and that it brought about consequences of great advantage to Islam and indeed to Arabia as a whole. It was the first time that Quraysh acknowledged that Muhammad was an equal rather than a mere rebel and runaway tribesman. It was the first time that Makkah acknowledged the Islamic state that was rising in Arabia. Makkan acquiescence in the right of the Muslims to visit the sanctuary and to perform the pilgrimage was equally a recognition on her part that Islam was an established and approved religion in the Peninsula. Furthermore, the peace of the following two or ten years gave the Muslims the peace and security they needed on their southern flank without fear of an invasion from Quraysh. The peace also contributed to the spread of Islam. Even Quraysh, the most determined enemy of Islam and its greatest antagonist, had by this pact come to recognize Islam and its community, and to acquiesce in that in which it had never acquiesced before. Indeed, Islam spread after this treaty more widely and quickly than it had ever spread before. While those who accompanied Muhammad to Hudaybiyah counted one thousand and four hundred, those who accompanied him on his conquest of Makkah two years later counted well over ten thousand. The greatest objection to those who doubted the wisdom of the Hudaybiyah pact was directed to the provision that any Quraysh member joining the Muslims without the permission of his guardian would have to be returned to Quraysh, and that any apostate from Islam would not have to be returned to Madinah. Muhammad's opinion in this matter centered on the consideration that the apostate from Islam who seeks the shelter of Quraysh is not really worthy of readmission to the Muslim community; that for the convert who wished to join that community but who was not allowed to at present, God would soon find an outlet. Events have confirmed this judgment of Muhammad far more quickly than his companions anticipated, and given evidence that Islam had actually drawn great advantages. Indeed, the treaty even made it possible two months later for Muhammad to begin to address himself to the kings and chiefs of foreign states and invite them to join Islam.

The Story of Abu Basir

Events succeeded one another very rapidly, all of which confirmed Muhammad's judgment and wisdom. Abu Basir became a Muslim and escaped from Makkah to Madinah. Obviously, the provisions of the Hudaybiyah Treaty applied to him and demanded his return to the Quraysh, for he had not obtained the permission of his master. Azhar ibn `Awf and al Akhnas ibn Shariq wrote to the Prophet to this effect and sent their letter with a tribesman of Banu `Amir and a slave of theirs. When the demand was made, the Prophet called Abu Basir and said to him: "We have covenanted with the Quraysh to honor the Treaty of Hudaybiyah which you well know. In our religion, we are not permitted to cheat. You should therefore return to your people. God will grant to you and to the other persecuted Muslims a means of emancipation in His good time." Abu Basir objected to the Prophet that the unbelievers would force him to apostatize. The Prophet, however, repeated the same judgment to him. Abu Basir had, therefore, to give himself up to the two messengers and accompany them back to Makkah. Once they arrived at Dhu al Hulayfah, Abu Basir asked the Banu `Amir tribesman to show him his sword, and as soon as he laid his hand upon it, he struck the tribesman with it and killed him. The Makkan slave ran toward Madinalf and into the Prophet's presence with obvious signs of fear and panic on his face. When interrogated, the slave told the Prophet that Abu Basir had killed his master. Soon, Abu Basir himself arrived brandishing his sword and addressing Muhammad: "0 Prophet of God, you have fulfilled your duty under the Treaty and God has relieved you of your obligation, for you have in fact surrendered me to my people as the treaty prescribed. But I was not willing to allow myself to be persecuted, enticed away, or forced to abjure my religion." The Prophet did not hide his admiration for him and wished that he had many companions. Later on, Abu Basir went to al `Is on the sea coast, on the road which the Quraysh followed to al Sham and which the Treaty of Hudaybiyah prescribed to keep open for Makkan trade. When his story and that of Muhammad's admiration of him reached Makkah, the Muslims still residing there were elated, and about seventy of them ran away to al `Is to follow him as their chief. Abu Basir and his companions began to cut off the trade route on their own initiative, killing any unbeliever they caught and seizing any camels belonging to Quraysh. Only then did it dawn on the Quraysh what a loss they had incurred by insisting as they did on keeping their Muslim members or slaves in forced residence in Makkah. They realized that the man who is truly committed to Islam was a greater handicap to them than the loss of him altogether to the Muslim camp. Such a man would escape at the first opportunity without entering into the camp of Muhammad and, hence, without becoming an outlaw under the prescriptions of the Hudaybiyah Treaty. He would then wage a terrible war against the Makkans in which the Makkans had everything to lose and nothing to gain. Remembering too well that Muhammad had cut off the caravan road after his emigration to Madinah, the Quraysh feared that Abu Basir would do likewise. They therefore wrote to the Prophet asking him, in violation of the Hudaybiyah Treaty, to accept their fugitives into his camp, in order to keep the caravan route open. In the consequent negotiation, the Quraysh relinquished the privilege emphasized by Suhayl ibn'Amr so strongly, namely, that the Muslims of Quraysh who escape therefrom without approval of their masters or guardians be returned to Quraysh. Thus, the concession criticized by 'Umar ibn al Khattab and for the sake of which he revolted against Abu Bakr was dropped by request of the Quraysh. Muhammad then invited all the Muslims to enter Madinah, and the caravan route to al Sham became once more secure.

Muslim Women Emigrants

As for the Muslim women of Quraysh who escaped to Madinah, Muhammad had a different opinion. Umm Kulthum, daughter of 'Uqbah ibn abu Mu'ayt, escaped from Makkah to Madinah after the Hudaybiyah Treaty, and her two brothers 'Umarah and al Walid came to the Prophet demanding her return under terms of the Treaty. The Prophet refused, judging that the treaty did not apply to women and that if women called for assistance and shelter, their request could not be turned down. Furthermore, when a woman becomes a Muslim, she is no more legally tied to her husband who is an unbeliever. Dissolution of the bond of marriage is then automatic. On this point, the revelation is clear: "O Men who believe, if the women believers come to you for shelter, examine them, remembering that God knows the nature of their faith better than anyone. If you find them to be true believers, do not return them to the polytheists to whom they are no longer legitimate. Return to them that which they have spent and marry them if you wish; for there is no blame upon you if you do so, provided you give them their dowries. Do not hold to your matrimonial ties with women unbelievers, but ask them to return what you have spent and return to them what they have spent and separate yourselves from each other. That is the judgment of God and He wishes to see it observed among you. God is All-Knowing and All-Wise." [Qur'an, 60:10] Thus events confirmed Muhammad's wisdom, foresight, and deep political insight. History has indeed proved that the Treaty of al Hudaybiyah actually laid down a very important foundation for Islam's political career as well as for its spread throughout the world. That is the meaning of the clear victory God had promised.

Relations between Quraysh and Muhammad became quite peaceful and settled after the Treaty of al Hudaybiyah. Both parties felt secure. The Quraysh embarked on enlarging trade, hoping to recapture the losses which had resulted from the war with the Muslims in which the road to al Sham was cut. As for Muhammad, he embarked on a wider policy of mission, seeking to bring his message to all men in all corners of the earth and to lay down the foundations for the happiness and success of the Muslims throughout the Peninsula now that their security was guaranteed. Both these considerations enabled him to send his messengers to the kings in the surrounding empires and, especially after the Battle of Khaybar, to expel the Jews from the Arabian Peninsula altogether.

The Quran on Human Embryonic Development

noreply@blogger.com (GLOBAL ABJAD BLOG) — Sat, 17 Jan 2009 08:28:35 PST

SOURCE

In the Holy Quran, God speaks about the stages of man’s embryonic development:

We created man from an extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into an alaqah (leech, suspended thing, and blood clot), then We made the alaqah into a mudghah (chewed substance)... 1 (Quran, 23:12-14)

Literally, the Arabic word alaqah has three meanings: (1) leech, (2) suspended thing, and (3) blood clot.

In comparing a leech to an embryo in the alaqah stage, we find similarity between the two as we can see in figure 1. Also, the embryo at this stage obtains nourishment from the blood of the mother, similar to the leech, which feeds on the blood of others.

Figure 1: Drawings illustrating the similarities in appearance between a leech and a human embryo at the alaqah stage. (Leech drawing from Human Development as Described in the Quran and Sunnah, Moore and others, p. 37, modified from Integrated Principles of Zoology, Hickman and others. Embryo drawing from The Developing Human, Moore and Persaud, 5th ed., p. 73.)

The second meaning of the word alaqah is “suspended thing.” This is what we can see in figures 2 and 3, the suspension of the embryo, during the alaqah stage, in the womb of the mother.

Figure 2: We can see in this diagram the suspension of an embryo during the alaqah stage in the womb (uterus) of the mother. (The Developing Human, Moore and Persaud, 5th ed., p. 66.)

Figure 3: In this photomicrograph, we can see the suspension of an embryo (marked B) during the alaqah stage (about 15 days old) in the womb of the mother. The actual size of the embryo is about 0.6 mm. (The Developing Human, Moore, 3rd ed., p. 66, from Histology, Leeson and Leeson.)

The third meaning of the word alaqah is “blood clot.” We find that the external appearance of the embryo and its sacs during the alaqah stage is similar to that of a blood clot. This is due to the presence of relatively large amounts of blood present in the embryo during this stage4 (see figure 4). Also during this stage, the blood in the embryo does not circulate until the end of the third week. Thus, the embryo at this stage is like a clot of blood.

Figure 4: Diagram of the primitive cardiovascular system in an embryo during the alaqah stage. The external appearance of the embryo and its sacs is similar to that of a blood clot, due to the presence of relatively large amounts of blood present in the embryo. (The Developing Human, Moore, 5th ed., p. 65.)

So the three meanings of the word alaqah correspond accurately to the descriptions of the embryo at the alaqah stage.

The next stage mentioned in the verse is the mudghah stage. The Arabic word mudghah means “chewed substance.” If one were to take a piece of gum and chew it in his or her mouth and then compare it with an embryo at the mudghah stage, we would conclude that the embryo at the mudghah stage acquires the appearance of a chewed substance. This is because of the somites at the back of the embryo that “somewhat resemble teethmarks in a chewed substance.” (see figures 5 and 6).

Figure 5: Photograph of an embryo at the mudghah stage (28 days old). The embryo at this stage acquires the appearance of a chewed substance, because the somites at the back of the embryo somewhat resemble teeth marks in a chewed substance. The actual size of the embryo is 4 mm. (The Developing Human, Moore and Persaud, 5th ed., p. 82, from Professor Hideo Nishimura, Kyoto University, Kyoto, Japan.)

Figure 6: When comparing the appearance of an embryo at the mudghah stage with a piece of gum that has been chewed, we find similarity between the two.
A) Drawing of an embryo at the mudghah stage. We can see here the somites at the back of the embryo that look like teeth marks. (The Developing Human, Moore and Persaud, 5th ed., p. 79.)
B) Photograph of a piece of gum that has been chewed.

How could (Prophet) Muhammad have possibly known all this 1400 years ago, when scientists have only recently discovered this using advanced equipment and powerful microscopes which did not exist at that time? Hamm and Leeuwenhoek were the first scientists to observe human sperm cells (spermatozoa) using an improved microscope in 1677 (more than 1000 years after Muhammad

). They mistakenly thought that the sperm cell contained a miniature preformed human being that grew when it was deposited in the female genital tract. Professor Emeritus Keith L. Moore is one of the world’s most prominent scientists in the fields of anatomy and embryology and is the author of the book entitled The Developing Human, which has been translated into eight languages. This book is a scientific reference work and was chosen by a special committee in the United States as the best book authored by one person. Dr. Keith Moore is Professor Emeritus of Anatomy and Cell Biology at the University of Toronto, Toronto, Canada. There, he was Associate Dean of Basic Sciences at the Faculty of Medicine and for 8 years was the Chairman of the Department of Anatomy. In 1984, he received the most distinguished award presented in the field of anatomy in Canada, the J.C.B. Grant Award from the Canadian Association of Anatomists. He has directed many international associations, such as the Canadian and American Association of Anatomists and the Council of the Union of Biological Sciences.

In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Professor Moore said: “It has been a great pleasure for me to help clarify statements in the Quran about human development. It is clear to me that these statements must have come to Muhammad from God (Allah S.W.T.), because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God. (Allah S.W.T.)

Consequently, Professor Moore was asked the following question: “Does this mean that you believe that the Quran is the word of God? (Allah S.W.T.)” He replied: “I find no difficulty in accepting this.”

During one conference, Professor Moore stated: “....Because the staging of human embryos is complex, owing to the continuous process of change during development, it is proposed that a new system of classification could be developed using the terms mentioned in the Quran and Sunnah (what Muhammad said, did, or approved of). The proposed system is simple, comprehensive, and conforms with present embryological knowledge. The intensive studies of the Quran and hadeeth (reliably transmitted reports by the Prophet Muhammad’s companions of what he said, did, or approved of) in the last four years have revealed a system for classifying human embryos that is amazing since it was recorded in the seventh century A.D. Although Aristotle, the founder of the science of embryology, realized that chick embryos developed in stages from his studies of hen’s eggs in the fourth century B.C., he did not give any details about these stages. As far as it is known from the history of embryology, little was known about the staging and classification of human embryos until the twentieth century. For this reason, the descriptions of the human embryo in the Quran cannot be based on scientific knowledge in the seventh century. The only reasonable conclusion is: these descriptions were revealed to Muhammad from God (Allah SWT). He could not have known such details because he was an illiterate man with absolutely no scientific training.”
____________________________

Footnotes:

(1) Please note that what is between these special brackets (...) in this web site is only a translation of the meaning of the Quran. It is not the Quran itself, which is in Arabic.

(2) The Developing Human, Moore and Persaud, 5th ed., p. 8.

(3) Human Development as Described in the Quran and Sunnah, Moore and others, p. 36.

(4) Human Development as Described in the Quran and Sunnah, Moore and others, pp. 37-38.

(5) The Developing Human, Moore and Persaud, 5th ed., p. 65.

(6) The Developing Human, Moore and Persaud, 5th ed., p. 8.

(7) The Developing Human, Moore and Persaud, 5th ed., p. 9.

(8) Note: The occupations of all the scientists mentioned in this web site were last updated in 1997.

(9) The reference for this saying is This is the Truth (videotape). For a copy of this videotape, please visit this page.

(10) This is the Truth (videotape).

(11) This is the Truth (videotape). For a copy, see footnote no. 9.

Can a Machine Issue Islamic Fatwas?

noreply@blogger.com (GLOBAL ABJAD BLOG) — Fri, 16 Jan 2009 03:27:34 PST

http://www.aawsat.com/english/news.asp?section=7&id=11493

17/01/2008
By Mona Madkour

Cairo, Asharq Al-Awsat- A controversial new electronic device could revolutionize the field of Islamic jurisprudence and allegedly issue more accurate Shariah fatwas [religious edicts]. The device, currently in production in France, will be known as the 'Electronic Mufti' and will depend on Artificial Intelligence (AI) to issue opinions on contemporary Muslim affairs and matters.

Asharq Al-Awsat met with the only Arab participating in the production of this machine, Engineer Dr. Anas Fawzi, who hails from Egypt and is a communications expert who is part of the team based in France.

He describes the device as "a very large capacity computer on which all the information that is relevant to a given [historical] figure is uploaded; everything that has been mentioned in history books or chronicled documents that indicate his/her responses and attitudes towards all positions adopted in his/her life. Through a process that relies on AI, the computer then simulates responses based on the available data so that the answers are the expected response that the person in question would give if they were alive," said Dr. Fawzi.

"The device deduces the expected response through consulting thousands of examples that have been uploaded on to the machine, pertaining to that person whilst taking into account their reactions so that it may relate the expected response in accordance with their personality as created by the Artificial Intelligence apparatus," explained Dr. Fawzi.

Regarding the team working to implement this project, Dr. Fawzi said that the creation of this machine is undertaken by a group of French scientists and that it is not available to the public.

He added, "Despite the success of research over the past decades, [AI] is still incapable of fully knowing and familiarizing itself with the human mind's operations. There are also considerable attempts being made to make AI machines 'translate' human emotions and reactions from sadness to joy and compassion, among other human feelings."

In terms of the nationalities of the scientists and their fields of specialization, Dr. Fawzi said, "Scientists who have invented this device [electronic mufti] hail from various different nations. I am honoured to be part of this unprecedented scientific achievement. Through my work and residence in France for many long years, I am proud to be working with an exemplary large team where dozens of specializations abound."

In terms of implementing this technology and benefitting from it in the realm of Islam and fatwas, Dr. Fawzi said, "Although a team has assembled and uploaded all the information that is available about the Prophet Mohammed in [canonical] Islamic history books, the holy Quran and what is known about his life through Sunnah," he acknowledges that it would be highly controversial – if not downright contentious – to implement this.

Notwithstanding, he revealed, "I have consulted with several Islamic scholars and clerics in elevated positions – there is no need to mention their names so as to avoid stirring up public opinion – however, they have assured me that such a device is not 'haram' [prohibited by Islam]. But there are fears and scepticism regarding misuse and causing any misrepresentation or defamation to the figure of the Prophet. There are also fears in terms of Arab and Islamic public opinion and their acceptance of a machine such as this."

Dr. Fawzi expressed his aspiration to supervise over a team that could be headed by a group of Islamic clerics who would be directly responsible for all the religious edicts that can be sent to anyone anywhere in the world via email or through mobile phones or even using telephones so that questions may be posed directly.

Regarding the views of various Islamic scholars and clerics about this device, the Egyptian Awqaf [Religious Endowments] Ministry's First Undersecretary for Preaching Affairs, Dr. Shawqi Abdel Latif said with regards to the concept of 'simulating' the figure of the Prophet of Islam to serve the Islamic religion in accordance with special conditions: "the idea is a noble one if indeed it calls for Muslim unity in matters of religion in light of the satellite [channel] wars that the Muslim endure, in addition to the incapability of the relevant bodies of formulating and setting forth ideas in the interest of Muslims. However, I strongly stress that there is no machine or human mind capable of simulating the figure of the Prophet regardless of their knowledge or immensely advanced technological capabilities."

He also added that, "God Almighty blessed the Prophet and chose him and you cannot transcend over the rest of the creatures to be like him; the true differentiating factor here is Revelation. The incorrect interpretation of the Quranic verse 'Say: I am only a mortal like you' (Surat al Kahf 18:110) does not in any way mean that there is any similitude between us and the Prophet or between him and any famous figure that the machine can simulate."

Dr. Abdel Latif continued to say that, "If they wanted to apply this machine's capabilities to Islam then the sole condition would be that it serve the implementation of Islamic Shariah and unite the religions fatwas [religious edicts] and ijtihad [independent Islamic interpretation]. This can be achieved through the formation of an Al-Azhar religious committee that could attribute what has been issued by the machine to be in accordance with Islamic Shariah – not according to what the Prophet has said."

As for Dr. Mustafa al Swahili, professor at Al-Azhar University, he totally rejects the concept behind this machine and said, "I am in complete agreement that Islam is a glorious science and that it invites interpretation – so long as it does not violate the religion. I believe a device such as this will create confusion among the people since no matter how advanced science is; it will still have limitations because simulation is limited and does not yield full answers."

However, Dr. al Swahili stressed the importance of seeking knowledge and confirmed that it is an Islamic duty to always seek and further knowledge.