Islamic Memorial

Islam in South Africa

2010-12-03T21:04:00.000-08:00

Islam in South Africa pre-dates the colonial period, and consisted of isolated contact with Arab andEast Africa traders. Many South African Muslims are described as Coloureds, notably in the Western Cape, including those whose ancestors came as slaves from the Indonesian archipelago (the Cape Malays). Others are described as Indians, notably in Kwazulu-Natal, including those whose ancestors came as traders and indentured servants from South Asia; they have been joined by others from other parts of Africa as well as white or black South African converts. However, the current Muslim tradition in the country dates from the arrival of Sheikh Abdurahman Matebe Shah, a Malay sheikh from Sumatra, in 1668.

Soofie Mosque - KwaZulu-Natal

History:

Sheikh Abdurahman Matebe Shah was exiled to Constantia, Cape Town in the Cape by the Dutch East India Company (VOC) following his resistance to the Dutch occupation of the East Indies. The sheikh used his exile to consolidate the teaching of Islam among slaves in the Cape, many of whom came from Muslim backgrounds in Malaysia and Bengal.

The VOC period

During the late seventeenth and early eighteenth century the Dutch continued to exile Muslim leaders from Batavia to the Cape: they includedSheikh Yusuf of Bantam, who lived at Faure in Cape Town. Probably the first imam to live in Cape Town was Said Alochie of Mocha inYemen, who was sentenced to work on Robben Island for ten years in 1747. Said Alochie later moved to Cape Town where he worked as a police constable - an occupation which gave him ample opportunities for visiting slave quarters at night to teach. In 1767 Prince Abdullah Kadi Abu Salaam of Tidore was exiled to the Cape. He wrote a copy of the Quran from memory, and the volume is still preserved in Cape Town; Abdullah assumed leadership of the community in Cape Town and became known as "Tuan Guru". In 1799 the growth of the community encouraged Cape Town's Muslims to petition the VOC for permission to build a mosque. Islam was a popular religion among the slaves - its tradition of teaching enabled literate slaves to gain better positions in their masters' households, and the religion taught its followers to treat their own slaves well.

Arrival of Indian Muslims

In 1800's there were two waves of Muslims that emigrated to South Africa from India. The first began with a wave of immigration by indentured labourers from South India in 1860's. These labourers were brought to South Africa by the British. 7-10% of these labourers were Muslim. The second wave of immigrants were merchants or traders that arrived from North India and settled in Natal, the Transvaal and the Cape. The first mosque in Natal, Juma Masjid, was built in Grey Street in Durban in 1884. It is now the largest mosque in the Southern Hemisphere.

After apartheid

Since South Africa became a democracy in 1994, there has been a growing number of Muslim migrants from South Asia and North Africa; however, their numbers are fairly low.^{[citation needed]} Most of the Muslims are urban dwellers and thus live in or near Cape Town, Durban, Port Elizabeth, East London, Kimberley, Pretoria or Johannesburg.

New rise in conversions

According to the Christian Science Monitor, the biggest reason for the dramatic rise in Islam is that the religion is a refuge from sex, AIDS, alcoholism, and domestic violence that is rampant in the black townships, where the greatest rates of conversions are seen. It is estimated that Islam is the largest religion of conversion in South Africa. Islam grew by six fold in thirteen years, during the time from 1991 to 2004. Even though organizations such as IPCI, the Islamic Dawah Movement of South Africa, and the Africa Muslim Agency have been eager to proselytize in the region, there have been other civic organizations such as the MYMSA and the Call of Islam who considered other approaches to weave Islam into the social fabric of South Africa as a more significant way of making the Muslims' presence conspicuous.

According Michael Mumisa, a researcher and writer on African Islam, there has been an increase in the number of black South Africans converting to Islam particularly among the women and the youth. He believes that for some of the youth and women who were schooled in the politics of South African resistance and confrontation with the security forces of the former Apartheid state, the acceptance of Islam has become part of a radical rejection of a society based on Christian principles which are seen as having been responsible for establishing and promoting the Apartheid doctrine through the Dutch Reformed Church in South Africa. The influence of the radical ideas espoused by Malcolm X is very evident among South African Muslims of all races. Branches of the Nation of Islam are already established in South Africa. Louis Farrakhan paid a visit to South Africa and was received by President Nelson Mandela and African Muslim communities.

Another Reason has been the presence of a growing Number of Sufi Orders and Groups. Amongst these is the Murabitun, a group that has a strong following in Spain. Many young Afrikaners find themselves attracted to its economic radicalism as well as its emphasis on a Western Expression of Islam.

Prominent Muslims:

Prominent Muslims are found in many spheres of South African life, notably in politics where they are represented at all levels of government.

Members of the Cabinet have included Naledi Pandor, former Minister of Education, and current Minister of Science and Technology, as well as Enver Surty. Essop Pahad and his brother Aziz Pahad. Other former Ministers include Kader Asmal (Education) and Dullah Omar[Justice,Transport].

In addition to Cabinet ministers, there are a number of Members of Parliament as well as councillors in the various provinces.^[who?] The formerWestern Cape premier, Ebrahim Rasool, is Muslim.

Ismail Mahomed was the first post-apartheid Chief Justice of South Africa.

In sport, the most prominent South African Muslim is Test cricketer Hashim Amla. In rugby, the new talent of Ismaeel Dollie has come to the fore.

Hazrat Sheikh Ahmed Badsha Peer was a highly respected Sufi. He arrived in South Africa in 1860 as an indentured labourer and was given an honourable discharge by the colonial British authorities when he was discovered to be mystic. . His tomb is at the Badsha Peer Square/Brook Street Cemetery in Durban.^[8]

Abu Bakr Effendi was a Osmanli qadi who was sent in 1862 by the Ottoman sultan Abdülmecid I at the request of the British Queen Victoriato the Cape of Good Hope, in order to teach and assist the Muslim community of the Cape Malays.

Riaadh Moosa is a popular comedian.

South African school of Islam:

Most South African Muslims are members of the Sunni branch of Islam; there are however a small number of individuals who had converted to the Shi'a school. Although they were vocal in the late 1980s and early 1990s, they seem to have become part of the silent Muslim minority at the turn of the 21st century. This could be attributed to the fact that South Africa's large Sunni oriented community have not adopted a favourable and accommodating attitude towards the Shi'is, and that Iran's influence had dwindled in the 1990s. Organizations such as theJamiat ul-Ulama of the Transvaal (est. 1923), The Muslim Judicial Council (est. 1945)The jamaa of nepali Muslims whose leader is today Dr Jigme Rai and Muslim Youth Movement of South Africa (est. 1970) enjoyed a fair amount of moral and financial support from the Muslim community for their social welfare activities. The once strong Muslim Students Association of South Africa (est. 1974), which had branches on many tertiary campuses, became less vocal and thus lost its grip on student activities; the MSA was thus replaced by Islamic societies that were either independent or affiliates of other Muslim organizations outside these institutions. The Muslim Students Association of South Africa has recently been very active once again. The first National Muslim Students Association of South Africa Conference (first in the last 10 years) was held in Durban in January 2004. MSA representatives from all over the country met here. This was hoped to be a new future of student work in the country. There is also a recent presence of the Ahmadiyya Muslim Community who established in the country in 1946,^[9]and a small community of Qur'an Alone Muslims.^[10]^[11] There is also a Sufi community.^[12]^[13]

Theology

Sunni's make up the majority of South African Muslims.

Madhab

Most of the Indian community follow the Hanafi Madhab, while the Malay, Kokni Indian & East African Communities usually follow the Sha'afimadhab, which predominates in the Western Cape. There is also an increasingly large number of adherents to the Malikimadhab, composed mostly of recent West African and Maghribi Migrants.

Theological differences between Sunni and Salafi Muslims is noted.

Scholarship

The Dominant traditions of scholarship are the rival South Asian Deobandi/Barelvi schools within the Indian Community.

The Malay Community has a much more varied tradition with graduates of Al-Azhar in Egypt, Umm-al Qurra in Mecca & other universities in Saudi Arabia & South Asia. Most of the Indian scholars are graduates from Deobandi affiliated Madrassahs.

Source: http://en.wikipedia.org/wiki/Islam_in_South_Africa

Islam in Spain

2010-12-03T20:55:00.000-08:00

Islam in Spain has had a fundamental presence in the culture and history of the nation. The religion was present in modern Spanish soil from 711 until 1492 under the rule of the Arabs and Moors of al-Andalus. For key historical dates, see Timeline of the Muslim presence in the Iberian peninsula. As of 2007, an estimated over 1 million Muslims live in Spain, most of them recent immigrants from North Africa, Middle East, and South Asia; although there is a sizable number of converts numbering at 20,000. The first Mosque in modern Spain was built after approximately 700 years.

The Great Mosque of Córdoba turned church after the Reconquista.

History:

Conquest

Main article: Umayyad conquest of Hispania

Hispania was the Latin name given to the whole Iberian Peninsula (covering the territories of present day Spain and Portugal), and after the fall of the Western Roman Empire (476 AD) the Teutonic tribe of Visigoths ended up ruling the whole peninsula until the Islamic conquest (during that time they pushed another Teutonic tribe out—the Vandals – and conquered another one—the Suevi). It is frequently stated in historical sources that Spain was one of the former Roman provinces where the Latin language and culture grew deep roots. After the fall of the Empire the Visigoths continued the tradition by becoming probably the most Romanized of all Teutonic tribes.

On April 30 of 711, Berber leader Tariq ibn-Ziyad landed at Gibraltar and by the end of the campaign most of the Iberian Peninsula (except for small areas in the north-west such as Asturias and the Basque territory) were brought under Islamic rule. This campaign's turning point was the battle of Guadalete, where the last Visigothic king Roderick was defeated and killed on the battlefield. After this eight year campaign, Muslim forces attempted to move north-east across the Pyrenees Mountains toward France, but were defeated by the Frankish Catholic Charles Martel at the Battle of Tours in 732.

It is commonly held that the relative ease that the Arab/Berber armies conquered the Iberian Peninsula with was due to the centralized nature of government under the rule of the Visigoths. After the defeat of Roderick, the Visigoth dominion over the Iberian peninsula folded and fell apart from the Northern coast of Spain, and the province of Septimania (an area of France going from the Pyrenees to Provence), all areas previously under the rule of the Visigoths were under Islamic rule.

Several historical sources state that the Islamic caliphate had not actually targeted Spain for conquest, but that political divisions within the Visigothic kingdom created an opportunity that Tariq and his army exploited successfully. For example, King Roderick was not considered a legitimate ruler by all the inhabitants of the Kingdom, and some Visigothic nobles actually aided the Islamic conquest. One name frequently mentioned is Count Julian of Ceuta in North Africa (this version calls him a Gothic noble), who according to some stories invited Tariq to invade because his daughter had been raped by King Roderick. Other sources instead consider Count Julian to be the last representative of the Byzantine Empire in North Africa.

Islamic rule in the Iberian peninsula lasted for varying periods ranging from only 28 years in the extreme northwest (Galicia) to 781 years in the area surrounding the city of Granada in the southeast.

Rule

The majority of the Army as well as commander Tariq himself were not Arab but Islamic Berbers, and in time Islamic migrants from places as diverse as North Africa to Yemen and Syria came to live in the Iberian peninsula. The Islamic rulers called the Iberian peninsula "Al-Andalus", which some say means "Paradise." That was the root for the name of the present-day region ofAndalusia, the southernmost region of Spain and Portugal.

For a time, the area that is today Spain and Portugal was one of the great Muslim civilizations, reaching its summit with the Umayyad Caliphate in the 10th century. Muslim Spain had the following chronological phases:

The Emirate directly dependent on the Caliph in Damascus (711–756)

The Independent Emirate (756-929)

The Caliphate of Córdoba (929-1031)

The first Taifas (1031-c. 1091)

The Almoravid rule (c.1091-c. 1145)

The second Taifas (c.1145-c. 1151)

The Almohad rule (c.1031–1212)

The Kingdom of Granada (1212–1492)

The late Alpujarras revolt (1568–1571), with two monarchs appointed successively by theMorisco rebels (Note: the dates when the different taifa kingdoms were annexed by Almoravids and Almohads vary)

The status of Christians and Jews who lived in Spain during the period of Islamic rule has been a subject of controversy. Islamic religious doctrine from the onset clearly state that other monotheistic faiths had to be tolerated. In this period of history, tolerance was rare and invaders normally expelled or murdered existing populations without question. Even though some Islamic rulers did not always follow the dictates of their own religion, there is plenty of evidence to prove that overall the majority in the Iberian peninsula did so, the strongest is the persistence of large Jewish and Christian communities throughout the era of Islamic rule.

The Islamic rulers imposed restrictions on building new churches and synagogues, and there was discrimination regarding giving evidence against Muslims in judicial proceedings^{[citation needed]}. In addition, the Christian and Jewish population had to pay a special tax, and non-Muslim males were not subject to military service. There was a brief period of Christian persecution in the 8th century. Regardless, compared to the treatment of minorities in European kingdoms during that time period, the Muslims were generally much more tolerant^{[citation needed]}. It was only by the end of the fourth century after Tariq's conquest that a majority of the population practiced Islam (including descendants of Visigoths and Romans).

The Madrasah of Granada was the first university in Granada, Andalusia. It was founded by the Nasrid dynasty monarch Yusuf I, Sultan of Granada in 1349.

'The Basharat Mosque' First Mosque in Spain after 700 years, run by the Ahmadiyya Muslim Community

Reconquista

Main article: Reconquista

After the disintegration of the Caliphate, Islamic control of Spain was gradually eroded by the Spanish Reconquista. The Reconquista (Reconquest) was the process by which the Catholic Kingdoms of northern Spain eventually managed to succeed in defeating and conquering the southern Muslim states of the Iberian Peninsula. The first major city to fall to Catholic powers was Toledo in 1085, what prompted the intervention of Almoravids. After the battle of Las Navas de Tolosa in 1212, most of Al-Andalus fell under control of the Catholic kingdoms, the only exception being the Nasrid dynasty Emirate of Granada.

The Granada War (Guerra de Granada or First Rebellion of Alpujarras) of the Reconquista began in 1482 against the Emirate of Granada. It was not until 1492 that the Emirate of Granada with city of Granada and the Alhambra and Generalife Palaces, the last remaining Muslim territory in al-Andalus, fell in the Battle of Granada to forces of the Catholic Monarchs (los Reyes Catolicos), Queen Isabella I of Castile and her husband King Ferdinand II of Aragon.^[6] The conquest was accompanied by the Treaty of Granada signed by Emir Muhammad XII of Granada, allowing the Spanish crown's new Muslim subjects a large measure of religious toleration. They were also allowed the continuing use of their own language, schools, laws and customs. But the interpretation of the royal edict was largely left to the local Catholic authorities. Hernando de Talavera, the first Archbishop of Granada after its Catholic conquest, took a fairly tolerant view.

However 1492 started the monarchy's reversal of freedoms beginning with the Alhambra Decree. This continued when Archbishop Talavera was replaced by Cardinal Cisneros, who immediately organised a drive for mass forced conversions and burned thousands of texts in Arabic. Outraged by this breach of faith, in 1499 the Mudéjar rose in the Second Rebellion of Alpujarras, which only had the effect of giving Ferdinand and Isabella the excuse to revoke the promise of toleration. That same year the Muslim leaders of Granada were ordered to hand over almost all of the remaining books in Arabic, most of which were burned. Beginning in Valencia in 1502, Muslims were offered the choice of baptism or exile. The majority decided to accept the former, becoming 'New Catholics', of very great interest to the newly established Spanish Inquisition, authorised by Pope Sixtus IV in 1478.

The Morisco conversos (converts), though outwardly Catholic, continued to adhere to their old beliefs in private as crypto-Muslims in a practice known as taqiyyah or precaution, conduct allowed for by some Islamic authorities when the faithful are under duress or threat of life. Responding to a plea from his co-religionists in Spain, in 1504 the Grand Mufti of Oran issued a decree saying that Muslims may drink wine, eat pork and other forbidden things, if they were under compulsion to conform or persecution. There were good reasons for this; for abstinence from wine or pork could, and did, cause people to be denounced to the Spanish Inquisition. But no matter how closely they observed all of the correct forms, the Morisco or Little Moors, a term of disparagement, were little better than second-class citizens, tainted, it might be said, by blood rather than by actions.

Despite all of these pressures some people continued to observe Moorish forms, and practice as Muslims, well into the sixteenth century. In 1567 King Philip II finally made the use of the Arabic language illegal, and forbade the Islamic religion, dress, and customs, a step which led to the Second Rebellion of Alpujarras and the Morisco Revolt. This was suppressed with considerable brutality. In one incident, troops commanded by Don John of Austria destroyed the town of Galera east of Granada, after slaughtering the entire population. The Moriscos of Granada were rounded up and dispersed across Spain. 'Edicts of Expulsion' for the expulsion of the Moriscos were finally issued by Philip IIIin 1609 against the remaining Muslims in Spain, who by that time were concentrated in the Kingdom of Aragon in the north, and areas around Valencia where they made up 33% of the population. The corresponding expulsion of Muslims from the Kingdom of Castille was officially completed in 1614, although it is believed that up to 10,000 Moriscos remained in Spain.

The decline in revenue, and loss of technical skills, from the expulsion of Muslims from Aragon precipitated the downfall of Aragon, and the prominence of Castille – a reality which remains until today. Further, the loss of revenue and skills from Valencia lead to a shift of Catalan power from Valencia, to regions around Barcelona, which had far fewer Muslims and were thus less-affected. Present day cultural survivals of Islamic influence in Spain and Portugal include expressions such as Spanish "ojalá" and Portuguese "oxalá", meaning "may God will it" or "I hope" which is a close adaptation from an Arabic equivalent "inshallah" evoking Allah.

Recent Immigration and conversion:

In recent decades, immigration has resulted in a resurgence in the presence of Islam, with over one million Muslims currently residing in Spain, of which the majority areMoroccans and Spaniards represented by the Islamic Commission of Spain. Many Muslims include those from other neighboring African countries (Mostly Morocco), Syrians, Lebanese, Iraqis, Iranians, Indians and Pakistanis.

There is a sizable number of converts to Islam numbering at 20,000. Many converts to Islam reside in the southernAndalusia region and have opened Muslim learning centers drawing visitors from across Europe, Canada and the United States.

Mosque of Madrid, inaugurated in 1992.

source: http://en.wikipedia.org/wiki/Islam_in_Spain

Islam in Brazil

2010-12-01T20:11:00.000-08:00

Islam in Brazil was first practiced by African slaves. The early Brazilian Muslims led the largest slave revolt in Brazil, which then had the largest slave population of the world. The next significant migration of Muslims was by Arabs from Syria and Lebanon. The number of Muslims in Brazil according to the 2000 Brazilian census was 27,239^[1], or 0.00016% of the total population. According to the Pew Forum on Religion and Public Life's 2009 report, that number had grown to 191,000, or 0.096% of the total population.

Mosque in Foz do Iguaçu.

History:

African Immigration

[edit]The history of Muslims in Brazil begins with the importation of African slave labor to the country. Brazil obtained 37% of all African slaves traded, and more than 3 million slaves were sent to this one country. Starting around 1550, the Portuguese began to trade African slaves to work the sugar plantations once the native Tupi people deteriorated. Scholars claim that Brazil received more enslaved Muslims than anywhere else in the Americas.

Malê Revolt

Main article: Malê Revolt

The Muslim uprising of 1835 in Bahia illustrates the condition and legacy of resistance among the community of Malês, as African Muslims were known in 19th century Bahia. The majority of the participants were Nago, the local designation for ethnic Yoruba. Many of the "Malês" had been soldiers and captives in the wars betweenOyo, Ilorin and other Yoruba city-states in the early part of the 19th Century. Other participants included Hausa and Nupe clerics, along withJeje or Dahomean soldiers who had converted to Islam or fought in alliance with Muslims.."

Beginning on the night of January 24, 1835, and continuing the following morning, a group of African born slaves occupied the streets ofSalvador and for more than three hours they confronted soldiers and armed civilians.

Even though it was short lived, the revolt was the largest slave revolt in Brazil and the largest urban slave revolt in the Americas. About 300 Africans took part and the estimated death toll ranges from fifty to a hundred, although exact numbers are unknown. This number increases even more if the wounded who died in prisons or hospitals are included. Many participants were sentenced to death, prison, whippings, or deportation. The rebellion had nationwide repercussions. Fearing the example might be followed, the Brazilian authorities began to watch themalês very carefully and in subsequent years intensive efforts were made to force conversions to Catholicism and erase the popular memory of and affection towards Islam. However, the African Muslim community was not erased overnight, and as late as 1910 it is estimated there were still some 100,000 African Muslims living in Brazil.

Muslim immigrants in Brazil

Following the assimilation of the Afro-Brazilian Muslim community, the next period of Islam in the country was primarily the result of Muslim immigration from the Middle East and South East Asia. Some 11 million Syrian and Lebanese (mostly Christians) immigrants live throughout Brazil.^[10] The biggest concentration of Muslims is found in the greater São Paulo region.

Architecture and cuisine also bear the trademarks of the culture brought to the hemisphere by the Arabs. Not even fast food has escaped the immigrant influence, as the second largest fast food chain in Brazil is Habib's, which serves Arab food. And the diversity of influence stretches to businesses such as the textile industry, which is dominated by merchants of Syrian-Lebanese origin(mainly of Christian faith). The São Paulo city council even has a Muslim Councillor by the name of Mohammad Murad, who is a lawyer by profession.^[11] A number of mosques dot the greater São Paulo area. The oldest and most popular of these is found on Av. Do Estado. Since its establishment over seventy years ago, the mosque has added a Quranic school, library, kitchen and meeting hall for various functions.

Today:

Population

According to the Brazilian census of 2000 there were 27,239 Muslims living in the country, primarily concentrated in the states of São Paulo and Paraná. Muslim community leaders in Brazil estimated that there were between 700,000 and three million Muslims, with the lower figure representing those who actively practiced their religion, while the higher estimate would include also nominal members. There are significant Muslim communities in the industrial suburbs of the city of São Paulo and in the port city of Santos, as well as in smaller communities in Paraná Statein the coastal region and in Curitiba and Foz do Iguazu in the Argentina-Brazil-Paraguay triborder area. The community is overwhelmingly Sunni; the Sunnis are almost completely assimilated into broader society. The recent Shi'ite immigrants gravitate to small insular communities in São Paulo, Curitiba, and Foz do Iguazu. There are approximately 60 mosques, Islamic religious centers, and Islamic associations, however the history of the Ahmadiyya community only began in the late 20th century, when the community was established in Brazil in 1986.

A recent trend has been the increase in conversions to Islam among non-Arab citizens. A recent Muslim source estimated that there are close to 10,000 Muslim converts living in Brazil.^[10]Brazil may have become a hub for Islam in Latin America. During the past 30 years, Islam has become increasingly noticeable in Brazilian society by building not only mosques, but alsolibraries, arts centres, and schools and also by funding newspapers. The growth of Islam within Brazil is demonstrated in the fact that 2 of the 3 existing Portuguese translations of the Qur'an were created by Muslim translators in São Paulo.

Infrastructure

As has been the case in many of the larger metropolitan mosques in South America, foreign assistance and individual effort have played major roles in the sustainability of the mosques in the greater São Paulo area. For example the Imam of the Av. Do Estado Mosque is from the Middle East and often Imams are chosen jointly by the Mosques' management committees and the Arab governments that pay for the Imam's services. Ismail Hatia, a South African who came to Brazil in 1956, built a mosque in Campinas two years ago. Hatia, who also runs a language school, felt that the approximately 50 Muslim families in Campinas were in dire need of some community organization to help provide cohesion and direction for the Muslims. The Campinas mosque now holds regular Friday juma prayers and is in the process of establishing regular night prayers on Monday, Tuesday, Friday.

Source: http://en.wikipedia.org/wiki/Islam_in_Brazil

Islamic in Australia

2010-12-01T20:01:00.000-08:00

Islam in Australia is a small minority religious grouping, but fourth largest after all forms of Christianity (64%), irreligion (18.7%) and Buddhism (2.1%), excluding 11.2% who failed to answer at the last census. According to the 2006 census, approximately 340,392 people, or 1.71% of the total Australian population were Muslims.

While the Australian Muslim community is defined largely by religious belonging, the Muslim community is fragmented further by being the most racially, ethnically, culturallyand linguistically diverse religious grouping in Australia, with members from every ethnic and racial background, including Anglo-Celtic Australian Muslims. Members of the Australian Muslim community thus also espouse parallel non-religious ethnic identities with related non-Muslim counterparts, either within Australia or abroad.

Although Islam's presence in Australia is often perceived to be recent by Australian non-Muslims, adherents of Islam from what is today Indonesia had in fact been visiting the Great southern land prior to colonial era settlement of European Christians. For several centuries these Muslims had traded with coastal Aboriginal peoples of the north. The common misconception among Australian non-Muslims that Islam is new to Australia is due mostly to knowledge of Islam and Muslims limited only to the recent migratory waves from the Middle East and North Africa, South East Asia, the Balkans of Europe, Indian sub continent, and most recently from Sub-Saharan Africa.

Although the recent migratory waves of Muslims to Australia brought awareness of Muslims and Islam, it also encouraged a distorted perception of the history of the religion and the proportion of Muslims in the country. Not all of the peoples from the migratory wave from these regions — or their Australian-born descendants — were Muslims. In fact, most were non-Muslims. Thus, for instance, most Lebanese Australians, and as a result most Middle Eastern Australians, are in fact Christians, and most Australians with origins in the Indian sub continent are Hindu, Christian, or Sikh, while most African Australians are Christian.

A Mosque in Auburn.

History:

Pre-European Australia

The first Muslims in Australia were traders from ethnic groups indigenous to the Indonesian archipelago. The Macassan and Bugis traders from Indonesia may have had a relationship with the Indigenous people of northern Australia, and their language influenced Indigenous Australiansof different tribes.

Macassan trepangers and Bugis traders from Sulawesi (formerly Celebes) visited the coast of northern Australia for hundreds of years prior to arrival of Europeans in Australia to fish for trepang (also known as sea cucumber or "sandfish"), a marine invertebrate prized for its culinary and medicinal values in Chinese markets.

During the voyages the Macassans left their mark on the people of northern Australia — in language, art, economy and even genetics in the descendants of both Macassan and Indigenous Australian ancestors that are now found on both sides of the Arafura and Banda Seas.

First Fleet

The early fleets of settlers used Muslims from coastal Africa and the islands and territories under the British Empire, for labour and as navigators.

19th Century

Cameleers settled in the areas near Alice Springs and other areas of the Northern Territory and inter-married with the Indigenous population. The Adelaide to Darwinrailway is named The Ghan (short for The Afghan) in their memory.^[6]Between 1860 and the 1890s a number of Central Asians came to Australia to work as "Afghan" camel drivers. Camels were first imported into Australia in 1840, initially for exploring the arid interior (see Australian camel), and later for the camel trainsthat were uniquely suited to the demands of Australia's vast deserts. The first camel drivers arrived in Melbourne in June 1860, when eight Muslims and Hindus arrived with the camels for the Burke and Wills expedition. The next arrival of camel drivers was in 1866 when 31 men from Rajasthan and Baluchistan arrived in South Australiawith camels for Thomas Elder. Although they came from several countries, they were usually known in Australia as 'Afghans' and they brought with them the first formal establishment of Islam in Australia.

The first mosque in Australia was built in 1882 at Marree in South Australia. TheGreat Mosque of Adelaide was built in 1890 by the descendants of the cameleers.

During the 1870s, Muslim Malay divers were recruited through an agreement with the Dutch to work on Western Australian and Northern Territory pearling grounds. By 1875, there were 1800 Malay divers working in Western Australia. Most returned to their home countries.

Early 20th Century

In the early twentieth century, Muslims of non-European descent experienced many difficulties in emigrating to Australia because of a government policy which limited immigration on the basis of links with Great Britain and Ireland. Known as the White Australia Policy, politicians of the era claimed that non-white immigrants would cause social disharmony.

However, some Muslims still managed to come to Australia. In the 1920s and 1930s Albanian Muslims were accepted along with BosnianMuslims, whose European heritage made them more compatible with the White Australia Policy. Albanian Muslims built the first mosque in Victoria in Shepparton in 1960 and the first mosque in Melbourne in 1963.

Post World War II

The perceived need for population growth and economic development in Australia led to the broadening of Australia’s immigration policy in the post-World War II period. This allowed for the acceptance of a number of displaced Muslims who began to arrive from Europe.

Moreover, between 1967 and 1971, approximately 10,000 Turks settled in Australia under an agreement between Australia and Turkey. This was the first Muslim community of Middle Eastern origin to settle in Australia. Almost all of these people went to Melbourne and Sydney.

From the 1970s onwards, there was a significant shift in the government’s attitude towards immigration. Instead of trying to make newer foreign nationals assimilate and forgo their heritage, the government became more accommodating and tolerant of differences by adopting a policy of multiculturalism.

By the beginning of the twenty-first century, Muslims from more than sixty countries had settled in Australia. While a very large number of them come from Bosnia, Turkey, and Lebanon, there are Muslims from Indonesia, Iran, Fiji, Albania, Sudan, Egypt, the Palestinian territories,Iraq, Afghanistan, Pakistan and India, among others.

Late 20th century

Lebanese Muslims form the core of Australia's Muslim Arab population, which also includes many Iraqis, particularly in Sydney where most Arabs in Australia live. Approximately 3.4% of Sydney's population are Muslim. Adherents of the Sunni denomination of Islam are concentrated in the suburb of Lakemba and surrounding areas such as Punchbowl, Wiley Park, Bankstown and Auburn. Adherents of the Shi'a denomination of Islam is centred in the St George region of Sydney, ccampbelltown and liverpool, with the al-Zahra Mosque being built at Arncliffe in 1983,^[10] However there are also a small number of adherents to the Ahmadiyya sect.^[11]Larger-scale Muslim migration began in 1975 with the migration of Lebanese Muslims, which rapidly increased during the Lebanese Civil War. Lebanese Muslims are still the largest and highest-profile Muslim group in Australia, although Lebanese Christians form a majority of Lebanese Australians, outnumbering their Muslim counterparts at a 6 to 4 ratio.

There are also Somali populations scattered throughout Australia who fled their country from the start of the Somali civil war in 1991. In 2005, tensions between Lebanese Australian Muslims and Anglo-Celtic Australian non-Muslims caused the 2005 Cronulla riots.

Many Muslims living in Melbourne are Bosnian Muslims and Turkish Muslims. Melbourne's Australian Muslims live primarily in the northern suburbs surrounding Broadmeadows (mostly Turkish) and a few in the outer southern suburbs such as Noble Park and Dandenong (mainlyBosnian Muslim).

Very few Muslims (mainly iraqi) live in regional areas with the exceptions of the sizeable Turkish and Albanian community in Shepparton, Victoria and Malays in Katanning, Western Australia. Men in both communities work in the local meat-packing industries. A community ofIraqis have settled in Cobram on the Murray River in Victoria.

Perth also has a Muslim community focussed in and around the suburb of Thornlie, where there is a Mosque. Perth's Australian Islamic School has around 2000 students on three campuses.

Mirrabooka and neighbouring Girrawheen contain predominantly Bosnian Muslim communities. There are a number of Halal restaurants in Perth. The oldest mosque in Perth is the Perth Mosque on William Street in Northbridge. It has undergone many renovations although the original section still remains. Other mosques in Perth are located in Rivervale, Mirrabooka, Beechboro and Hepburn.

There are also communities of Muslims from Turkey, the Indian subcontinent (Pakistan, India and Bangladesh) and South-East Asia, in Sydney and Melbourne (the Turkish communities around Auburn, New South Wales and Meadow Heights and Roxburgh Park and the South Asian communities around Parramatta and Dandenong. Indonesian Muslims, are more widely distributed in Darwin.

Australia also attracts Muslim students from Malaysia, Indonesia, Bangladesh and increasingly from the Persian Gulf region.

There is a deep split within the Australian Muslim community. Many of the Muslims in New South Wales are Arabs but there are also Turkish and Bosnian Muslim communities, while Victoria has Bosnian, Turkish or Albanian Muslims. There are also Pakistani and BangladeshiMuslim communities in both cities, numbering roughly 10-12 thousand.

The mainly moderate Bosnian Australian community refused to accept the fundamentalist Taj El-Din Hilaly (an Arab born in Egypt) as Australia's mufti. Victorian Imams do not recognise Hilaly. Hilaly, who was criticised by Australian politicians for allegedly broaching Holocaust denial, is no longer recognised as a mufti.

The Fisherman

2010-11-23T20:03:00.000-08:00

An investment banker was at the pier of a small coastal village when a small boat with just one fisherman docked. Inside the small boat were several large yellow fin tuna. The investment banker complimented the fisherman on the quality of his fish and asked how long it took to catch them.

The fisherman replied, "Only a little while."

The investment banker then asked, "Why didn't you stay out longer and catch more fish?"

The fisherman said, "With this I have more than enough to support my family's needs."

The investment banker then asked, "But what do you do with the rest of your time?"

The fisherman said, "I sleep late, fish a little, play with my children, take siesta with my wife, stroll into the village each evening and spend time with my family, I have a full and busy life."

The investment banker scoffed, "I am a Harvard MBA and could help you. You should spend more time fishing; and with the proceeds, buy a bigger boat: With the proceeds from the bigger boat you could buy several boats. Eventually you would have a fleet of fishing boats. Instead of selling your catch to a middleman you would sell directly to the processor; eventually opening your own cannery. You would control the product, processing and distribution. You would need to leave this small coastal fishing village and move to a big town and eventually to the the city where you will run your ever-expanding enterprise."

The fisherman asked, "But, how long will this all take?"

To which the investment banker replied, "15 to 20 years."

"But what then?" asked the fisherman.

The investment banker laughed and said that's the best part. "When the time is right you would announce an IPO and sell your company stock to the public and become very rich, you would make millions."

"Millions?...Then what?"

The investment banker said, "Then you would retire. Move to a small coastal fishing village where you would sleep late, fish a little, play with your kids, take siesta with your wife, stroll to the village in the evenings and spend time with your family."

A Sheet for the Prophet

2010-11-23T20:01:00.001-08:00

Narrated Abu Hazim: I heard Sahl bin Saad saying, "A woman brought a Burda (i.e. a square piece of cloth having edging). I asked, 'Do you know what a Burda is?' They replied in the affirmative and said, "It is a cloth sheet with woven margins." Sahl went on, "She addressed the Prophet and said, 'I have woven it with my hands for you to wear.' The Prophet took it as he was in need of it, and came to us wearing it as a waist sheet. One of us said, 'O Allah's Apostle! Give it to me to wear.' The Prophet agreed to give it to him. The Prophet sat with the people for a while and then returned (home), wrapped that waist sheet and sent it to him. The people said to that man, 'You haven't done well by asking him for it when you know that he never turns down anybody's request.' The man replied, 'By Allah, I have not asked him for it except to use it as my shroud when I die." Sahl added; "Later it (i.e. that sheet) was his shroud."

Source: Sahih Al Bukhari (Volume 3, Hadith# 306)

The person wanted to have the sheet for his shroud because he hoped that Allah will show mercy towards him after death as he is covered in a sheet that was worn by the Prophet. We can also hope for the same by dressing ourselves with the lifestyle of the Prophet (peace be upon him) as his simple lifestyle is the most beloved to Allah.

The Righteous Beggar

2010-11-23T20:00:00.003-08:00

The following incident took place in Dhaka which is the capital city of Bangladesh.

There was a beggar in the city who used to beg beside a Masjid on Fridays after Jumah prayer. Begging was permissible for him due to his adverse condition. Though he was a beggar, he would pay attention to the sermons that were delivered during the Khutbah. One such sermons was about the importance of earning halal income. He learnt that supplications (dua) will not be accepted from those people whose income are from forbidden sources. He immediately decided to accept money from only those individuals that he knew had halal income. His daily earnings decreased as a result but he was committed to his decision.

Then came a day when the beggar died. Eventhough he lived as a beggar, his funeral was like that of a king. Many dignitaries of the area attended his funeral because they knew of that great sacrifice he used to make daily in order to keep up with the commandment of Almighty Allah.

Dear readers, we too should sincerely adopt the commandments of Allah in our lives regardless of our social status. In this way, Allah will elevate us in this world and in the hereafter.

Prayer of a Sick Person

2010-11-23T20:00:00.001-08:00

Imam Baihaqi has stated on the authority of Hadhrat Ali (ra) who stated: "Once, I was present with the Prophet (peace be upon him). At that time, I had fallen so much sick that I prayed to Allah Almighty to grant me death if I am destined to die so that I may get relief from the sickness, otherwise, I may be restored to normal health from the sickness if I have to live for sometime. I, also, prayed for being granted patience if this sickness is a test for me from Allah Almighty." Hearing that, the Prophet beat Ali with his foot and observed: "Oh Ali! repeat what you were saying." Ali (ra) repeated his prayer. Then the Prophet prayed to Allah Almighty: "O Allah! Heal him from the sickness." Ali (ra) stated that he became healthy the same day and the pain never appeared again.

Source: From the book "The Miracles of the Prophet Muhammad" by Shaikh Ahmed Saeed Dehalvi.

Reward for Helping Others

2010-11-23T19:59:00.003-08:00

Ibn Abbas narrated, Once I was in a state of itikaaf in the Prophet's Mosque (Medina). A certain person came to me and sat down. I said to him, 'O so and so, you look sad'. He said, 'Yes of course, o fraternal brother of the Prophet. So-and-so has his due on me, and by the one who lies in eternal peace in the grave (i.e. Prophet Muhammad), I am not able to pay the debt' I said, 'Should I not talk to him about your debt?' He said, 'You can do so if you like' There upon I put my shoes on and went out of the mosque. The person asked him, 'Have you forgotten the state you were in (i.e. itikaaf)?' I replied, 'Not at all, but I have heard rom the one who lies in eternal peace in the grave [saying this his eyes became filled with tears], said:

"One who moves to fulfill any need of his brother, and makes effort for it, will find it better than itikaaf of ten years; and one who performs itikaaf for one day for the pleasure of Allah, he will create a distance of three ditches between him and the hell - and each ditch has a width which lies between East and West, or between the heaven and earth."

Source: Al Targhib Vol II p 272.

By the blessings of Allah, we are approaching another Ramadan. For most of us, we feel a little taste of hunger during this month only. But there are billions for whom it is a matter of daily life. Let us get immense rewards by helping our needy brothers and sisters around the world during this month of generosity.

Army of Elephants

2010-11-23T19:59:00.001-08:00

The following incident is mentioned in Surah Feel of the Holy Quran and it happened during the period of the birth-year of Prophet Muhammad (peace be upon him). Abraha Al-Ashram was the governor of Yemen on behalf of the king of Ethiopia. He (Abrahah) thought to build a house (like the Kabah at Makkah) in Sana (the capital of Yemen) and call the Arabs to perform the pilgrimage there in Sana instead of the Kabah in Makkah, with the intention of diverting the trade and benefits from Makkah to Yemen. He presented his idea to the king of Ethiopia who agreed to it. So the house (church) was built and he named it Al-Qullais; there was no church of its like at that time. Then a man from the Quraish tribe of Makkah came there and was infuriated by it, so he relieved his nature (stools and urine) in it, soiled its walls and went away. When Abrahah Al-Ashram saw that, he could not control his anger and raised an army to invade Makkah and demolish the Kabah. He had in that army thirteen elephants and amongst them was an elephant called Mahmud which was the biggest of them. So that army proceeded and none amongst the Arab tribes that faced them (fought against them) but was killed and defeated, till it approached near Makkah. Then there took place negotiations between Abrahah Al-Ashram and the chief of Makkah (Abdul Muttalib bin Hashim, the grandfather of the Prophet), and it was concluded that Abrahah would restore the camels of Abdul Muttalib which he had taken away, and then he (Abrahah) would decide himself as regards the Kabah. Abdul Muttalib ordered the men of Makkah to evacuate the city and go to the top of the mountains along with their wives and children in case some harm should come to them from the invading oppressors. Then that army moved towards Makkah till they reached valley Muhassir. While the army was marching towards Makkah, in the middle of the valley, suddenly it was overtaken by flocks of birds, flocks after flocks, air-raiding that army with small stones slightly bigger than a lentil seed. There never fell a stone on a soldier except it dissolved his flesh and burst it into pieces. So they perished with a total destruction. Abrahah Al-Ashram fled away while his flesh was bursting into pieces till he died on the way (back to Yemen). Such was the victory bestowed by Allah, (the All-Majestic, All-Powerful) to the people of Makkah and such was the protection provided by Him for His House (Kabah in Makkah).

Source: Extracted from Tafsir of Surah Feel (Surah 105) by Ibn Kathir as found in Translation of the Noble Quran by Muhammad Muhsin Khan.

Thirst for Learning

2010-11-23T19:58:00.002-08:00

Hadhrat Abdullah bin Abbas (may Allah be pleased with him) says:

"After the passing away of the Prophet (peace be upon him), I said to an Ansari friend of mine: 'The Prophet is not now with us. But a large number of Sahabah are still among us. Let us go to them and get knowledge of the Islamic practices.' He said: ' Who is going to approach you for learning a regulation in the presence of these eminent Sahabah?' I was not discouraged. I kept up my quest for knowledge and approached every person who was supposed to have heard something from the Prophet. I managed to gather substantial information from the Ansar. If on my visit to someone of the Sahabah, I found him asleep, I spread my shawl at the gate and sat waiting. Sometimes my face and body would get covered with dust, but I kept sitting till they woke and I was able to contact them. Some of them said: 'Abdullah you are the cousin of the Prophet; you could have sent for us. Why did you take the trouble of coming to our places?' I said to them: 'I must come to you, for I am a student and you are my teachers.' Some people for whom I had waited said: 'Since when have you been waiting for us?' I informed them that I had been sitting there for a pretty long time. They said: 'What a pity! You could have awakened us from our sleep.' I said: 'I did not like to disturb you for my own sake.' I thus carried on my pursuits, till there came a time when people began to flock to me for learning. My Ansari friend realized this at that time and remarked: 'This boy has surely proved himself more sensible than us.'"

Source: From the book "Stories of the Sahabah" by Shaikh Muhammad Zakariyya Kaandhlawi.

Besides our quest for knowledge to earn a livelihood in this world, we must as well gain sufficient knowledge of Islam. No matter what age group we belong to at this moment, we should atleast have that much Islamic knowledge with which we can turn our 24 hours life into worship. Those with knowledge and practice will be exalted in this world and in the hereafter.

Better to Give

2010-11-23T19:58:00.000-08:00

A young man, a student in one of the universities, was one day taking a walk with a Professor, who was commonly called the student's friend, from his kindness to those who waited on his instructions.

As they went along,they saw lying in the path a pair of old shoes, which they supposed to belong to a poor man who was employed in a field close by,and who had nearly finished his day's work.

The student turned to the professor, saying: "Let us play the man a trick: we will hide his shoes, and conceal ourselves behind those bushes, and wait to see his perplexity when he cannot find them."

"My young friend," answered the professor, "we should never amuse ourselves at the expense of the poor. But you are rich, and may give yourself a much greater pleasure by means of this poor man. Put a coin in each shoe, and then we will hide ourselves and watch how this affects him."

The student did so and they both placed themselves behind the bushes close by. The poor man soon finished his work, and came across the field to the path where he had left his coat and shoes.

While putting on his coat he slipped his foot into one of his shoes, but feeling something hard, he stooped down to feel what it was, and found the coin. Astonishment and wonder were seen upon his countenance. He gazed upon the coin, turned it around, and looked at it again and again.

He then looked around him on all sides, but no person was to be seen. He now put the money into his pocket, and proceeded to put on the other shoe; but his surprise was doubled on finding the other coin.

His feelings overcame him; he fell upon his knees, looked up to the heavens and uttered aloud a fervent thanksgiving in which he spoke of his wife who was sick and helpless, and his children without bread, whom this timely bounty, from some unknown hand,would save from perishing.

The student stood there deeply affected, and his eyes filled with tears. "Now," said the professor, are you not much better pleased than if you had played your intended trick?"

The youth replied, "You have taught me a lesson which I will never forget. I feel now the truth of these words, which I never understood before: "It's more blessed to give than to receive."

Abdullah bin Abbas (radi Allahu anhu) reported that the Prophet (sallAllahu alaiyhi wassallam) said that encouraging good, prohibiting evil, lifting the burden of the weak person and removing an offensive thing from a path are all acceptable prayers to Allah.
[ibn Majah]

A Thousand Camels

2010-11-19T21:40:00.003-08:00

In the times of Umar (Radiallahu Anhu) there was a severe famine. All the people of Madinah were suffering due to the shortage of food. A caravan made up of a thousand camels loaded with a large stock of food grains belonging to Uthman (Radiallahu Anhu) arrived from Shaam (Syria). Several merchants offered to buy all of it. He asked them what profit they would pay. "Five per cent," they said. He answered that he could get higher profit than that. They began to argue with him, saying that they did not know of any merchant who would offer him more than their quote. He said to them, "I know of one who repays a profit of more than seven hundred to a dirham (Arabian currency)." He then recited the verse of the Noble Quran in which Allah Ta'ala mentioned this profit. "The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower." (2:261).

"O traders! Bear witness with me that I donate all this to the poor people of Madinah!" said Uthman (Radiallahu Anhu).

Source: Related by Shaikh Habibullah Mukhtaar in his book "Bringing Up Children in Islaam" in the chapter of Generosity.

Dear readers, what ever we give for the sake of Allah is really ours and whatever we keep with us will one day be someone else's. Let us follow the footsteps of our Prophet and the pious Sahabah, with whom Allah was pleased with, by helping the needy ones in this blessed month of Ramadan.

Hachiko, the Faithful Dog

2010-11-19T21:40:00.001-08:00

In 1934, a bronze statue of a dog called Hachiko was erected at the Shibuya Train station in Tokyo, Japan. The story of this dog is mentioned below.

Hachiko was born in 1923 and was owned by Eisaburo Ueno, a professor in the agriculture department at the University of Tokyo. The professor used to take a train from the Shibuya Station every day to go to the university. Each day Hachiko accompanied the professor to the train station when he left for work. Upon returning, the professor would find the dog patiently waiting for his master and wagging its tail. This happy routine continued until one fateful day in 1925, when the professor was taken ill on the job and unfortunately died before he could return home. As usual, the dog waited at the train station that day for his master to return back. However, seeing that he wasn't coming back, Hachiko waited till night fell and retuned back home. The next day Hachiko went back to the train station again, waiting for his master to come back. He patiently waited till sunset and then retuned back home. The dog was so devoted to the professor that he continued to visit the train station everyday for the next 10 years! The people who passed the loyal dog each day were so touched by his story that they erected a statue in his honor in 1934.

In 1935, Hachiko died at the very same spot where he used to wait for his master.

Dear readers, we should take a lesson from this story for ourselves. By reciting the kalimah of Tawheed, all of us have taken an oath to be loyal to our Master, Allah Ta'ala. Now, we should look deep into ourselves and check to see how much love we really have for Allah in our hearts.

Source: Partially extracted from Wikipedia and Fabulous Travel.com.

The Sight of Kabah

2010-11-19T21:39:00.001-08:00

One never tires of gazing at the sight of the House of Allah, the Kaa'ba. The site upon which the mercy and blessings of Allah are constantly descending. There is truly nothing comparable to the House of Allah on this Earth. People wish time would stand still so they could keep gazing at the Kaa'ba; their thirst is never quenched, rather it increases.

Once, while on a visit to Washington, people told me that a woman had accepted Islam and had some questions for me. They told me that many non-practicing Muslim women had started practicing again due to her. At prayer time she would dress in her best clothes as if readying herself for someone special, and would become oblivious to everything around her as soon she started praying.

After a brief question and answer session, I asked her what prompted her to accept Islam. She sighed and started explaining; "I was a Jew and my husband was a Christian who was posted in Saudi Arabia for some technical work. Everyday I used to see Muslim men and women dressed in white on their way somewhere. I asked my husband where they were going and he told me that they go to perform pilgrimage at the Muslim shrine of Kaa'ba. I expressed a desire to go but he told me that non-Muslims were not allowed. However, I was determined and so we both bought white clothes and set out. Fortunately no one stopped us and we reached Makkah, from where we found directions to the Kaa'ba. Upon seeing the Kaa'ba our eyes froze and time seemed to stand still. When we turned to look at each other after some time, we were both crying. With our eyes we told each other that this was the Truth and we should accept Islam. No one ever told me about Islam, but there were so many blessings descending on that House that they changed my life forever."

The blessings of Tawhid descend in Makkah, and the blessings of Prophethood descend in Madinah. One has seen nothing in life if he has not seen these two holy sites. May Allah give all Muslims the opportunity to visit to His House.

Source: Excerpt from a speech of Shaikh Zulfiqar - sacredlearning.com

A World of Smile

2010-11-19T21:38:00.001-08:00

About ten years ago when I was an undergraduate in college, I was working as an intern at my University's Museum of Natural History. One day while working at the cash register in the gift shop, I saw an elderly couple come in with a little girl in a wheelchair.

As I looked closer at this girl, I saw that she was kind of perched on her chair. I then realized she had no arms or legs, just a head, neck and torso. She was wearing a little white dress with red polka dots.

As the couple wheeled her up to me I was looking down at the register. I turned my head toward the girl and gave her a wink. As I took the money from her grandparents, I looked back at the girl, who was giving me the cutest, largest smile I have ever seen. All of a sudden her handicap was gone and all I saw was this beautiful girl, whose smile just melted me and almost instantly gave me a completely new sense of what life is all about. She took me from a poor, unhappy college student and brought me into her world; a world of smiles, love and warmth.

That was ten years ago. I'm a successful business person now and whenever I get down and think about the troubles of the world, I think about that little girl and the remarkable lesson about life that she taught me.

Source: Submitted by a Writer of AL-Islaah Publications.

The Carpenter

2010-11-19T21:37:00.003-08:00

A highly skilled carpenter who had grown old was ready to retire. He told his employer-contractor of his plans to leave the house building business and live a more leisurely life with his family. He would miss the paycheck, but he needed to retire.

The employer was sorry to see his good worker go and asked if he could build just one more house as a personal favor. The carpenter agreed to this proposal but made sure that this will be his last project. Being in a mood to retire, the carpenter was not paying much attention to building this house. His heart was not in his work. He resorted to poor workmanship and used inferior materials. It was an unfortunate way to end his career.

When the job was done, the carpenter called his employer and showed him the house. The employer handed over some papers and the front door key to the carpenter and said "This is your house, my gift to you."

The carpenter was in a shock! What a shame! If he had only known that he was building his own house, he would have made it better than any other house that he ever built!

Our situation can be compared to this carpenter. Allah Ta'la has sent us to this world to build our homes in paradise by obeying His commands. Now, we have to decide how well we wish to build the homes where we will live forever.

Giant Ship Engine that Failed

2010-11-19T21:37:00.001-08:00

The following is an incident about an engine failure in a giant ship. The ship's owners tried one expert after another, but none of them could figure but how to fix the engine. Then they brought in an old man who had been fixing ships since he was a youngster. He carried a large bag of tools with him, and when he arrived, he immediately went to work. He inspected the engine very carefully, top to bottom.

Two of the ship's owners were there, watching this man, hoping he would know what to do. After looking things over, the old man reached into his bag and pulled out a small hammer. He gently tapped something. Instantly, the engine lurched into life He carefully put his hammer away. The engine was fixed! A week later, the owners received a bill from the old man for ten thousand dollars.

"What?!" the owners exclaimed. "He hardly did anything!"

So they wrote the old man a note saying, "Please send us an itemized bill."

The man sent a bill that read:

Tapping with a hammer $ 2.00
Knowing where to tap $ 9998.00

Effort is important, but knowing where to make an effort in your life makes all the difference. Knowledge in Islam is highly valued. Knowledge will benefit us in this world and in the hereafter.

A Brother Like That

2010-11-19T21:36:00.003-08:00

Shuaib received an automobile from his brother as an Eid present. On Eid day when Shuaib came out of his house, a street urchin was walking around the shiny new car, admiring it. "Is this your car, Uncle?" he asked. Shuaib nodded. "My brother gave it to me for Eid." The boy was astounded.

"You mean your brother gave it to you and it didn't cost you nothing? Boy, I wish..." He hesitated. Of course Shuaib knew what he was going to wish for. He was going to wish he had a brother like that. But what the lad said jarred Shuaib all the way down to his heels. "I wish," the boy went on, "that I could be a brother like that." Shuaib looked at the boy in astonishment, then impulsively he added, "Would you like to take a ride in my automobile?" "Oh yes, I'd love that."

After a short ride, the boy turned and with his eyes aglow, said, "Uncle, would you mind driving in front of my house?" Shuaib smiled a little. He thought he knew what the lad wanted. He wanted to show his neighbors that he could ride home in a big automobile. But Shuaib was wrong again. "Will you stop where those two steps are?" the boy asked. He ran up the steps. Then in a little while Shuaib heard him coming back, but he was not coming fast. He was carrying his little crippled brother. He sat him down on the bottom step, then sort of squeezed up against him and pointed to the car.

"There it is, little brother, just like I told you upstairs. His brother gave it to him for Eid and it didn't cost him a penny. And some day I'm gonna give you one just like it...then you can see for yourself all the pretty things in the Shop windows that I've been trying to tell you about."

Shuaib got out and lifted the boy to the front seat of his car. The shining-eyed older brother climbed in beside him and the three of them began a memorable ride. That Eid, Shuaib learned what the RasulAllah (salAllahu alayhi wasalam) meant when he had said: "love for your brother what you love for yourself".

The Guard Who Found Islam

2010-11-19T21:36:00.001-08:00

By Dan Ephron - NEWSWEEK
From the magazine issue dated Mar 30, 2009

Army specialist Terry Holdbrooks had been a guard at Guantanamo for about six months the night he had his life-altering conversation with detainee 590, a Moroccan also known as "the General." This was early 2004, about halfway through Holdbrooks's stint at Guantanamo with the 463rd Military Police Company. Until then, he'd spent most of his day shifts just doing his duty. He'd escort prisoners to interrogations or walk up and down the cellblock making sure they weren't passing notes. But the midnight shifts were slow. "The only thing you really had to do was mop the center floor," he says. So Holdbrooks began spending part of the night sitting cross-legged on the ground, talking to detainees through the metal mesh of their cell doors.

He developed a strong relationship with the General, whose real name is Ahmed Errachidi. Their late-night conversations led Holdbrooks to be more skeptical about the prison, he says, and made him think harder about his own life. Soon, Holdbrooks was ordering books on Arabic and Islam. During an evening talk with Errachidi in early 2004, the conversation turned to the shahada, the one-line statement of faith that marks the single requirement for converting to Islam ("There is no God but God and Muhammad is his prophet"). Holdbrooks pushed a pen and an index card through the mesh, and asked Errachidi to write out the shahada in English and transliterated Arabic. He then uttered the words aloud and, there on the floor of Guantanamo's Camp Delta, became a Muslim.

Junaid Baghdadi and Love for Allah

2010-11-19T21:34:00.002-08:00

Once at the time of Hajj, there was a gathering in Mecca of some friends of Allah; the youngest among whom was Junaid Baghdadi (ra). In that gathering, there was a discussion on the subject of 'Love for Allah' and as to who is the lover of Allah. Many of them expressed their views on the subject, but Junaid (ra) kept quiet. He was pressed to say something.

With his head bowed down and tears in his eyes, he said, "The lover of Allah is he who forgets his own self, remains engaged in Allah's remembrance with due regard to all its requirements; sees Allah with the eyes of his heart, which is burnt by the heat of Allah's fear; Allah's remembrance affects him like a cup of wine, he speaks the word of Allah as if All-Mighty Allah speaks through his mouth; if he moves, he does so under the command of Allah; he gets peace of mind only through the obedience of Allah; and when such a stage is reached, his eating, drinking, sleeping, awakening and, in short, all his actions are for the pleasure of Allah; he neither pays heed to the worldly customs, nor does he attach any importance to unfriendly criticism by people."

The Pious Man and the Shopkeeper

2010-11-19T21:34:00.000-08:00

There lived a pious man all by himself, who spent most of his time in praying, fasting and praising Allah. Almost all his waking hours were utilised in meditation and devotions. He was very happy with his spiritual progress. No wicked thoughts came to his mind and no evil temptations entered his heart.

One night, he dreamt a rather disturbing dream. He saw that a shopkeeper in the town was far superior to him in spirituality and that he must go to him to learn the basics of true spiritual life.

In the morning, the pious man went in search of the shopkeeper. He found him busy with his customers, selling goods and collecting money with a cheerful face. He sat there in a corner of the shop and watched the shopkeeper carefully. No signs of any spiritual life at all, he said to himself. His dream could not be true. But then he saw the shopkeeper disappear to pray his Salah. When he returned, he was busy dealing with money matters again.

The shopkeeper noticed the pious man sitting in the corner and asked: "As Salamu Alaikum, would you like something, brother?"

"Wa Alaikum As Salam. Oh! No! No!" said the pious man. "I don't want to buy anything, but I want to ask you a question." He then related his dream.

"Well, that is very simple to explain," said the shopkeeper, "but you will have to do something for me before I answer your question."

"I will do anything for you," replied the pious man.

"All right! Take this saucer; there is some mercury in it. Go to the other end of the street and come back fast within half an hour. If the mercury falls out of the saucer, you will hear nothing from me. There you go now."

The pious man took the saucer and started running. The mercury nearly wobbled out of the saucer. He saved it just in time, and slowed down. Then he remembered he had to return within half an hour, so he started walking at a fast pace. At long last he returned puffing and panting. "Here is your mercury, safe and sound," he told the shopkeeper. "Now tell me the true interpretation of my dream."

The shopkeeper looked at the pious man's weary condition and asked him: "Well, friend, how many times did you remember Allah while you were going from this end of the street to the other?"

"Remember Allah!" exclaimed the pious man. "I did not remember Him at all. I was so worried about the mercury in the saucer."

"But I do remember Him all the time," said the shopkeeper. "When I am doing my business, I am also carrying mercury in a saucer. I am fair, honest and kind to my customers. I never forget Allah Ta'ala in my dealings with other men."

"Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As‑Salaah (Iqaamat‑as‑Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection). That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills" [Al Quran, Surah an-Noor 24:37-38]

The Emperor and the Seed

2010-11-19T21:33:00.001-08:00

An emperor in the Far East was growing old and knew it was time to choose his successor. Instead of choosing one of his assistants or his children, he decided something different. He called young people in the kingdom together one day. He said, "It is time for me to step down and choose the next emperor. I have decided to choose one of you."

The kids were shocked! But the emperor continued. "I am going to give each one of you a seed today. One very special seed. I want you to plant the seed, water it and come back here one year from today with what you have grown from this one seed. I will then judge the plants that you bring, and the one I choose will be the next emperor!"

One boy named Ling was there that day and he, like the others, received a seed. He went home and excitedly told his mother the story. She helped him get a pot and planting soil, and he planted the seed and watered it carefully. Every day he would water it and watch to see if it had grown. After about three weeks, some of the other youths began to talk about their seeds and the plants that were beginning to grow.

Ling kept checking his seed, but nothing ever grew. Three weeks, 4 weeks, 5 weeks went by. Still nothing. By now, others were talking about their plants but Ling didn't have a plant, and he felt like a failure. Six months went by-still nothing in Ling's pot. He just knew he had killed his seed.

Everyone else had trees and tall plants, but he had nothing. Ling didn't say anything to his friends, however. He just kept waiting for his seed to grow.

A year finally went by and all the youths of the kingdom brought their plants to the emperor for inspection. Ling told his mother that he wasn't going to take an empty pot. But honest about what happened, Ling felt sick to his stomach, but he knew his mother was right. He took his empty pot to the palace. When Ling arrived, he was amazed at the variety of plants grown by the other youths. They were beautiful-in all shapes and sizes. Ling put his empty pot on the floor and many of the other kinds laughed at him. A few felt sorry for him and just said, "Hey nice try."

When the emperor arrived, he surveyed the room and greeted the young people. Ling just tried to hide in the back. "My, what great plants, trees and flowers you have grown," said the emperor. "Today, one of you will be appointed the next emperor!" All of a sudden, the emperor spotted Ling at the back of the room with his empty pot. He ordered his guards to bring him to the front. Ling was terrified. "The emperor knows I'm a failure! Maybe he will have me killed!"

When Ling got to the front, the Emperor asked his name. "My name is Ling," he replied. All the kids were laughing and making fun of him. The emperor asked everyone to quiet down. He looked at Ling, and then announced to the crowd, "Behold your new emperor! His name is Ling!" Ling couldn't believe it. Ling couldn't even grow his seed. How could he be the new emperor? Then the emperor said, "One year ago today, I gave everyone here a seed. I told you to take the seed, plant it, water it, and bring it back to me today. But I gave you all boiled seeds which would not grow. All of you, except Ling, have brought me trees and plants and flowers. When you found that the seed would not grow, you substituted another seed for the one I gave you. Ling was the only one with the courage and honesty to bring me a pot with my seed in it. Therefore, he is the one who will be the new emperor!"

The Prophet taught, "Truthfulness leads to righteousness, and righteousness leads to Paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fajur (i.e. wickedness, evil-doing), and Al-Fajur (wickedness) leads to the (Hell) Fire, and a man may keep on telling lies till he is written before Allah, a liar." [Sahih al-Bukhari, Vol. 8:116]

Did You Thank Allah for Your Eyesight?

2010-11-19T21:32:00.001-08:00

A blind boy sat on the steps of a building with a hat by his feet. He held up a sign which said: "I am blind, please help." There were only a few coins in the hat.

A man was walking by. He took a few coins from his pocket and dropped them into the hat. He then took the sign, turned it around, and wrote some words. He put the sign back so that everyone who walked by would see the new words.

Soon the hat began to fill up. A lot more people were giving money to the blind boy. That afternoon the man who had changed the sign came to see how things were. The boy recognized his footsteps and asked, "Were you the one who changed my sign this morning? What did you write?"

The man said, "I only wrote the truth. I said what you said but in a different way."

What he had written was: "Today is a beautiful day and I cannot see it."

Do you think the first sign and the second sign were saying the same thing?

Of course both signs told people the boy was blind. But the first sign simply said the boy was blind. The second sign told people they were so lucky that they were not blind. Should we be surprised that the second sign was more effective?

"It is He, Who has created for you (the sense of) hearing (ears), sight (eyes), and hearts (understanding). Little thanks you give." [surah Al-Mu'minun; 78]

Marhaba, Marahaba

2010-10-28T22:36:00.001-07:00

by Mufti Muhammad Taqi Usmani Sahib

Who are these people? Living examples of our illustrious forefather? Simply dressed, shalwars above their ankles, caps upon their heads, gleaming foreheads, shining eyes, beards gracing their faces, modesty embracing their foot-steps, humbleness dripping from every word, respect from every action. With sleeping bags upon their shoulders, suitcases in their hands they’re making their way to and from the railway stations. Who are they? Ah yes, they are the talabah of deeni madaris.

Shawwal is the first month of their academic year. Having spent two months of vacations they are now on their way to their Alma Maters. Oh wait! O most fortunate people in the world, wait! Give me the honour of few words with you. Your love and prayers just might become a means of deliverance for this uneducated, unworthy one. For it is you, yes you, for whom angels in the skies, ants in their ant-holes, fish in the seas, birds in the air pray day and night. Of the peoples of this world, some are the successors of Fir‘oun, some of Qaroon some are disciples of Abu Jahal, some of Shaddad. But how lucky are you that upon completion of your studies you shall become the heirs of ambia 'alayhissalaam! It is to acquire this very legacy that you have left your homes. For what had Rasool ullah (sallallahu ‘alaihe wasallam) left behind except some weapons of war and a wealth of knowledge? When he left this world, neither dirham nor dinar, neither lands nor houses did he leave behind. But yes! He had left behind him a vast, never-ending wealth of knowledge.

This wealth is being distributed among the people since the last fourteen hundred years but it doesn’t seem to come to an end. Remember what Hazrat Abu Hurairah (radhiallahu ta'ala ‘anhu) had said in the market place of Madina one day? “O people” he had cried aloud, “you are busy in buying and selling in the market – place where while there in the Masjid-i-Nabawi, the legacy of Rasool ullah (sallallahu ‘alaihe wasallam) is being distributed”, everyone had run to the Masjid-i-Nabawi (alaihe salaatu wasalam) but nothing was being given out there. There was only a group of Sahaba busy in teaching Hadith. The people came back and asked Hazrat Abu Huriarah (radhiallahu ta'ala ‘anhu) why he had said such a thing. “When you went there what did you see?” Asked Hazrat Abu Hurairah (radhiallahu ta'ala ‘anhu). “We saw some Sahaba busy teaching Ahadith and ayaat of the Quran to each other”, they replied. “So what else is the legacy left by Rasool ullah (sallallahu ‘alaihe wasallam)? It is the knowledge of the Quran and Sunnah. That is the inheritance he has left behind”. O respected talabah! You have left your homes in search of this legacy. You have preferred religion to materialism, poverty to riches, traveling to staying at home.

You have preferred trouble to luxury, plain fare to new and rich dishes, being alone rather than being in company, living in a foreign land than in your own country, trial and tribulation to comfort and luxury. You have left your homes for a great aim. Don’t lose sight of this aim. There is no dearth of people who study for ten or twenty years but their goal is nothing else but a handful of gold or silver, a lucrative job, a grand house, a shining car and false pomp and show. Between you and them lies a distance as of the East and West. You belong to the East while they belong to the West. They are seekers of livelihood, seekers of this materialistic world while you are in search of Aakhirah. Your aim is the world of your inner self, their object is the world of their carnal selves. Don’t let this difference of aim and intention come to an end otherwise there will be no difference left between a ‘maktab’ and a school, a ‘madrasah’ and a college. It is this intention which is the very base.

If it changes the entire building becomes different, the aim changes, the goal becomes different. A person whose intention is not pure keeps traveling towards Madinah all his life but his life come to an end in London or Paris. A good-intentioned man passes his entire life in kafiristan but when his days come to an end the kalimah is upon his lips, the light of emaan in his heart. Believe me it’s a fact that many people come out of the wash-room clean and ‘paak’ while others leave even Bait ullah in the same unclean, ‘na-paak’ state they went in. There was Hazrat Asiya who did not let the light of emaan die even though she was living with Fir‘oun himself, while the wife of Hazrat Nuh (Noah) 'alayhissalaam was not blessed with emaan though she lived her entire life with a prophet. What else can be more ironical and unfortunate than that a man is blessed with the company of good people, with a favourable environment yet he does not take advantage of it? In the book ‘Qushairiyyah’ it is mentioned that Abu 'Usman Khairi (rahimahullah) asked Muhammad Bin Fazal (rahimahullah), ‘who is the most wretched of all people’? There are three persons he answered. ‘A person who is given knowledge yet he is deprived of the power of acting upon it; a person who is given the power of acting upon his knowledge but is deprived of sincerity and a person who is blessed with the company of pious people yet he does not hold them in deep respect’.

Two words learnt with good intention are better than a thousand words learnt when the intention is not good. The person who acquires the knowledge of religion just to earn wealth or to impress the illiterate people or to challenge the 'ulama to debates or ‘munazaras’, he shall on the Day of Qiyamah not even go near Jannah let alone enter it.

O seekers of Knowledge! Remember who you are. You are a continuation of the search and yearning, the thirst of knowledge of the Ashaab-i-Suffah. The Ashaab-i-Suffah, the most exalted of students the world has ever seen. Food was never cooked for them in any ‘madrasah’. Their state was such that they ate whatever left-overs they could find and sometimes they found not even those. The prayer sufficed for them “O Rabb of ours, grant us”. Orchard-owners used to hang bunches of ripe, unripe dates near their place of study and these dates were their only food. They didn’t’ have any kitchens, nor grand houses, nor lofty educational centers, nor an army of servants, nor a team of instructors. They had neither beds nor pillows, neither desks nor books. There was just a raised platform which served them for a hostel, as well as a classroom. There was only one compassionate teacher and a few true seekers of knowledge. The light burned bright on this side as well as on the other.

Their intention (niyyah) was pure, their yearning unallowed. Their resolve was to change their own selves as well as the times; to ignite a restlessness in their own hearts as well as in the hearts of others; and to disperse the knowledge they had acquired far and wide. The light enkindled in their hearts, their pure resolve, sincere intention, their deep yearning at last bore fruit and in a very short time, lamps of the true knowledge began burning from the East to the West. Darkness receded.

Just imagine. What kind of a place of learning it must have been, what teachers, that their attention gave to the world mighty rulers, judges, army-leaders, famous 'ulama, and jurisprudents, successful traders, world-famous personalities! Yet they did not have any of the facilities students have to-day. All that they had was a pure intense yearning to acquire knowledge and a strong system of education and training. There did exist students whose memory was not exceptional but there existed none whose deeds were not matchless. Were we to inculcate these things in ourselves then even the cave of a mountain a dark corner of a forest or a straw hut can be a madrasah, a Jami'ah, a khanqah for us. But if we don’t possess these qualities, yet have a spacious hostel, rows of classes, heaps of books, enticing scholarships. Then beware! This is not a madrasah but a shop. It is nothing but hypocrisy, outward show, a mirage, an illusion.

There is an uproar, an outcry to-day, and it is a justifiable one, that madaris are not producing great men; that every year thousands of ulama are coming out of madaris but there is no sign of a change in society; in fact, the behaviour and character of the students seems to becoming worse, day by day. The main reason for this is that instead of paying attention to building human beings to building character, the focus is upon constructing buildings. More effort is being made to beautify the outward appearance rather than to correct the inner self. Instead of transferring knowledge, it is being considered sufficient to transfer words and letters only. Importance is being given more to acquiring a degree rather than acquiring ability and competence. There is no dearth of such talabah too to whom scholarships and facilities are more important than a literary environment. So when importance is given to the means of attaining the goal instead of the goal itself, when the good-will of the people is sought instead of the Creator’s then how can the knowledge acquired be fruitful, be blessed? The lessons learnt would just be puerile, a pastime of idiots.

You must have heard the name of Mulla Mubarak Nagpuri. He was the father of Faizi who has written an explanation of the meanings of the Quran in Urdu in words without dots. He was the founder of a great university in Agra. Maulana Manazir Ahsan Gilani has written that he was a student, of a teacher’s teacher, of Hafiz Ibne Hajar Asqalani (rahimahullah). Mulla Mubarak was a very learned man but his heart was empty of fear and awe, of sincerity. He passed his entire life in toadying to the rulers. When he left this world, let alone strangers, his own students had nothing good to say about him. One of his eminent students, Mulla Abdul Qadir Badayuni, the author of a famous history book, addressed his teacher in these words: ‘What defect did you see in the Quran and Sunnah that you chose the dish and plate as your religion? Instead of Allah and His Rasool (sallallahu 'alaihe wasallam) you started following the irreligious people?’

So you see, on the one hand are people who served Deen with complete sincerity and devotion with the result that even their enemies attested to the pureness of their character while on the other are those sole aim was acquiring this world and as a result not even their friends had a good word to say about them.

O heirs of prophet hood! This is the time to succeed or fail. What you shall sow to-day, you shall reap tomorrow. If you plant thorns it is stupidity to expect roses to bloom forth. If you pass your time in neglecting your studies and in sleeping, how can you even dream of gracing exalted posts of learning? Education, Knowledge demands your full attention. It is like a jealous mistress. It cannot tolerate for its aspirant, its lover to pay attention to anyone else.

The slightest bit of faithlessness is enough to send it running away in search of a true aspirant. Our ancestors were such that when he left home to study, Hazrat Makhdoom Bihari (rahimahullah) left practically everything behind him. When he received letters from home he used to put them in an empty pitcher. Years later when he completed his education he sat down to read the heap of letters. As he read, sometimes he smiled, sometimes he shed tears.

Thus when time is saved in this way, when knowledge is so earnestly sought, so highly valued, then only shall the Makhdooms, the Imams of the times be born. Don’t think that you can never succeed, Allah Ta'ala has made success conditional to hard work only. A person who strives, finds doors opening for him by themselves. So come O Guests of Rasool! Open the doors of success with your continuous hard work. Come forward, listen every wall, every nook and corner of the madrasah is saying ‘Marhaba, Marhaba! Welcome, Welcome!’ These words are for those who have brought with them the lamp of true yearning, the light of sincerity, and the resolve for continuous struggle. For them are these glad greetings in this world and when they shall rise in the next, angels will be saying in their sweet voices: Marhaba, marhaba, marhaba!

source: http://www.easyislam.com/marhaba_marahaba.asp