The Beautiful Islam

Ramadhan Quotes

noreply@blogger.com (Anonymous) — Wed, 25 Jul 2012 03:36:00 +0000

Ramadhan activities help to encourage children to fast during Ramadhan

noreply@blogger.com (Anonymous) — Mon, 16 Jul 2012 06:38:00 +0000

creating a 99 names of Allah (SWT) challenge
participating in Ramadhan Quran'-a-thon
making ramadhan crafts

4. Encourage charitable activities, for example:

(a) We distribute donated gifts and create packages for the Summer Islamic Reading Challenge participants and mail them out together during Ramadan (stuffing envelopes, picking the awards, etc.).

(b) Donate perishable foods to a food pantry.

(c) Donate clothes and linens to charitable organizations, ideally a masjid.
(d) Keep a Sadaqah bank, and encourage giving during the last ten days of Ramadan for extra rewards, instead of on Eid.
(e) Create something of sadaqah jariyah (on-going charity) in words together, such as this list that will help other Muslims and their families. My girls and I are writing this together right now while we’re fasting.
(f) Find out if poor families live near or around you, and make Eid/Ramadan goody bags for each of their family members. Deliver zakat al-fitr as a family.
(g) Slaughter as a family, and give the meat you slaughtered to the poor.
(h) Make random donations to the poor, and let your kids go with you. Remind them that any charity offered during Ramadan is multiplied.
(i) By following your example, your kids will start making their own random donations, such as allowance that would normally be used for candy would become a donation.
(j) Volunteer as much as possible together, ideally for Muslim organizations, but don’t discount needs in your community, e.g., we volunteer a great deal of time to homeschool organizations, public libraries, etc.
(k) Offer to organize a fundraiser for your local masjid, or run one virtually online.
(l) Volunteer to hold an Islamic contest, and have your kids participate.
(m) Head or assist in running a Qur’an competition, and encourage your kids to compete.

Tips to help kids fast (part 2)

noreply@blogger.com (Anonymous) — Fri, 13 Jul 2012 06:31:00 +0000

Make wudu once you get out of bed because it will fully awaken you. Allow yourself to air dry. Do not towel dry your wudu. Allow wudu to be refreshing.

Make suhoor/Fajr routines as a family, especially if the actions are sunnah.

For example: We take turns reciting Qur’an between suhoor and Fajr and just sip glasses of water until the adhan, Pray Fajr on time, Do not rush through the two rakas of Fajr, Watch Mekkah live on the internet, Read Qur’an until shurook and share the hadith about staying in the same position you prayed fajr until you pray sunrise prayer.

Let the kids sleep in a little, such as 9 – 10am. Do not let the kids sleep in late, for example, until Dhuhr or mid-day.

Pray all prayers on-time together, as a family.

Have kids pick iftaar meal.

Have kids help make iftaar meal with you, and make a surprise side dish.

Do not have kids help in the kitchen near food if you know they can’t resist tasting the food. For example, one of our daughters loves making salads because she loves eating fresh vegetables. When she was younger, she made innocent mistakes and took intentional snacks. We worked hard to preoccupy her during food preparation until she was old enough to resist this temptation.

Have kids pick iftaar dessert.

Have kids help make iftaar dessert with you, and set aside a tiny sweet surprise.
Encourage kids to walk away from tempting situations involving food (i.e., snack bars at stores, cafeterias, restaurants, etc.)

Encourage kids to walk away from confrontation with others (especially siblings) by saying “I’m fasting” in a kind, gentle way and walk away politely. Do not allow kids to pass it off as a brash excuse to be rude.

Learn Qur’anic Arabic together with rules of Tajweed. Remember it is an obligation upon every Muslim to read and recite the Qur’an. The talent to memorize is a gift.

Memorize Qur’an together. Set a personal and family goal as to number of lines, ayats, surahs, pages, etc. for the month and work each day to meet this goal.

Encourage kids to have private reflexive time to contemplate a given chore: tafsir, reflecting on the poor, etc

10 tips to help kids fast during ramadhan (Part 1)

noreply@blogger.com (Anonymous) — Thu, 12 Jul 2012 06:18:00 +0000

Discuss honestly in open the importance of setting one’s intentions to fast for the sake and pleasure of Allah subhanallahu wa Ta’ala, and Him alone. Share all the Islamic principles of this one selfless act and the grave rewards towards the giving of oneself purely as a devout servant of God. These strong deep intentions much be at the root of their fast and must proceed the physical action of fasting. Since the intention of fasting must be made the night before, make the intentions together as a family each night.
Create an atmosphere that encourages your children to want to fast. As minors, children must ask and seek permission from their parents to fast. While making intentions together the night before fasting in Ramadan, permission should be sought at the same time. This able request must be sincere and come from the child, not a forced action from the parent to the child. Our girls started asking to fulfill this mature undertaken at two and three years old because they witnessed my husband and I embrace our beloved month of fast and saw the rewards of our actions. Their choice to emulate us was effortless and pure, mashaAllah.
The mental, emotional, moral, and Islamic habits of fasting are much more important than the act of fasting from worldly things like food and drink. Break your children’s fast if they pout, have a bad attitude, or argue. We give our girls 3-strikes in their attitudes, or we force them to eat and drink.
Pick what you want to eat for suhoor together the night before.
Study the nutrition and sunnah of suhoor and create the most simplistic meal to withhold a full day’s fast.
Prepare suhoor together before you go to sleep. Have ingredients out, fruits pre-cut, foods defrosting, etc.
Go to sleep right after Ishaa prayer.
Better yet, go to sleep after Maghrib, and wake up kids for Ishaa, Taraweeh, and Qiyaam al-Layl.
Share the sunnah of suhoor. Kids will ache and rush to wake up for suhoor, simply because there’s great reward for eating suhoor; rather then brushing it off as unnecessary or unimportant.
Wake up for suhoor at least one-hour before the adhan for Fajr, and use the time to reflect, pray the late night prayer and critical du’a. Don’t wake up to eat and pray half-asleep. Waking up a few minutes before Fajr to eat a big suhoor meal quickly is not healthy as it shocks the body with food, and it is bad for metabolism if you sleep immediately after a drowsy and meaningless prayer. Slow waking, slow eating (ideally half-hour before fajr), and slow praying is more recommended.

Rule of muslim fasting

noreply@blogger.com (Anonymous) — Wed, 11 Jul 2012 06:14:00 +0000

Fasting is simple. There are only a few rules and regulations to practice:

First Rule

The person must intend to fast before the start time for the Morning Prayer. Intention is in the heart and so one should not say anything in particular. The Messenger said, "He who does not resolve to fast before it is Fajr (Morning Prayer), then there is no fast for him."

Second Rule

If a person eats or drinks out of mistake and did not know it is Ramadan, then he should stop eating or drinking anymore and complete his fast for the rest of the day. Some scholars disagree with this and say that fasting later after Ramadan should make up this particular day. It seems the best opinion is that there is no need to make it up, but we must not argue about this.

Another point is that many people think brushing one's teeth, washing the nose or mouth, giving blood or taking an injection, which does not provide nourishment, using the inhaler for those who suffer from asthma, pouring water on the head or taking a bath may break or affect the fast. This is not true. As long as food or water does not enter the throat then it is OK. A person who is a traveller, ill, very old, pregnant or breast-feeding does not have to fast but can make up the days later. A woman in her menstruation must not fast but make up the days later.

Third Rule

All eating and drinking must stop immediately at start of Morning Prayer time. The Quran and the Sunnah clearly teaches how to tell when to stop eating. As soon as the reddish whiteness spread sideways in the horizon then it is the true start of Fajr time. It is not when you can see the very first sign of whiteness in the horizon that rises upwards.
But remember though, if you are in the process of drinking and the call to prayer is given, then finish drinking before putting it down!

In this age a lot of people rely upon timetables and astronomy. These can be used to help make things easier but not to replace the way taught in the revelation. The method in the revelation is natural and easier because it directs us to use our eyes and look. If we are mistaken then there is no problem. Also, this method frees us from becoming strict with precise timings leading to quarrelling with one another. If you cannot get a time table or it is difficult to find out by looking at the sky for any reason, then a suitable way is to find out from a newspaper the Greenwich sunrise time and then work out something suitable. The start time for fasting could be an hour to an hour and a half earlier than the sunrise time for the day.

Fourth Rule

The person must break his fast directly after sunset. He should not delay it as some people do just to make sure the sun has really gone down. As soon as the disc of the sun disappears then fasting should be broken. It is possible that at that time it is still quite bright outside, but this does not matter at all.

What is the best way to break the fast?
Well, it is reported that the Messenger used to break the fast with fresh dates before praying, if not with fresh dates then with older dates, and if not with older dates then with some mouthfuls of water.

What do we say when we break the fast?
The best supplication (du'a) that is reported from the Messenger that he used to say when breaking the fast is: Thirst has gone, the veins are moistened and the reward is certain, if Allah wills. (Dhahabadh dhama'u wabtaallatil 'urooqu wa thabatal ajru inshaa Allah) It is very good to feed others so that they break the fast with your food. The Messenger said that for every person whom we help in breaking the fast by feeding them, it would be like as if we did their fasts too.

Fifth Rule

The person should try his best to take a meal before starting to fast. This meal is called suhoor. The Messenger spoke of its blessings and how it is a true characteristic of fasting in Islam. In one of the sayings of the Messenger he said,"The suhoor is a meal of blessings, so do not leave it, even if one of you just take a (gulp) of water, since Allah sends mercy and His Angels seek forgiveness for those who take the suhoor."
It is better to delay the suhoor until just before the Fajr prayer according to the way of the Messenger. The ideal way is to finish eating before the Fajr prayer so that there is time to read up to 50 verses from the Quran.

Sixth Rule

It is very important to behave well when fasting. One should try his utmost not to lie, argue, or use bad language. Here are two sayings of the Messenger:

1. Whoever does not give up falsehood in word and action then Allah the Mighty the Majestic has no need that he should leave his food and his drink.
2. Fasting is not (merely giving up) from eating and drinking, rather it is (keeping away) from ignorant and indecent talk. So if anyone abuses or behaves ignorantly with you, then say, "I am fasting, I am fasting."

Seventh Rule

The following things definitely cancels the fast:
1. Eating and drinking deliberately
2. Vomiting intentionally
3. Menstruation
4. Injections containing nourishment
5. Sexual intercourse or deliberate ejaculation

Wallahualam.

Taraweeh prayer.

noreply@blogger.com (Anonymous) — Tue, 10 Jul 2012 06:04:00 +0000

Question:

Does the Tarawih Prayer substitute for two rak`ahs of

sunnah following the `Isha' Prayer?

If it does not, when should the two rak`ahs of sunnah be

performed?

What is the time of the Tarawih Prayer?

In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

The true opinion states that the Tarawih Prayer is not valid before the `Isha' Prayer. There is no disagreement among the jurists that the Tarawih Prayer is valid after the `Isha' Prayer; however, it is better that Muslims pray the sunnah Prayer of `Isha' before the Tarawih Prayer. Muslims should not neglect the sunnah Prayer after `Isha', as it is sunnah mu`akkadah (confirmed Sunnah) and the Tarawih Prayer does not substitute for it.

If the people of a certain mosque are not used to giving time for the people to pray these two rak`ahs, they should be kindly advised to follow the Sunnah. If they refuse, there is no need for dissension. The sunnah Prayer can be performed after the Tarawih Prayer, or one can perform the first two rak`ahs of the Tarawih Prayer with the intention to perform the sunnah Prayer of `Isha', and then complete the Tarawih Prayer.

Muslims should observe the two rak`ahs of sunnah after `Isha', as Umm Habibah (may Allah be pleased with her), the wife of the Prophet (peace and blessing be upon him), narrated that she heard him say, "If any Muslim servant (of Allah) prays for the sake of Allah twelve rak`ahs (sunnah prayers) every day, over and above the obligatory ones, Allah will build for him a house in Paradise, or a house will be built for him in Paradise" (Al-Bukhari and Muslim). Umm Habibah (may Allah be pleased with her) said, "I have not abandoned observing them after (hearing it from the Messenger of Allah)."

It is stated in the Kuwaiti Encyclopedia of Fiqh that the majority of the jurists assert that the Tarawih Prayer is sunnah mu`akkadah and it should be performed after the `Isha' Prayer. The Tarawih Prayer is considered a sunnah Prayer, as it is performed after the obligatory Prayer. Its time starts after performing the sunnah Prayer of `Isha' and ends shortly before Fajr, to leave time to pray the Witr Prayer. It is preferable not to delay it, if one will miss the prayer in congregation.

Moreover, the Kuwaiti Encyclopedia mentioned the madhhabs of the scholars as follows:
The majority of the scholars hold the opinion that the time of the Tarawih Prayer is after the `Isha' Prayer until the Fajr [Prayer], before performing the Witr Prayer, as the Prophet's Companions (may Allah be pleased with them) used to pray it during this time. If a Muslim prays it after the Maghrib Prayer and before the `Isha' Prayer, the majority of jurists and many Hanafis hold the opinion that it does not replace the Tarawih Prayer and the Malikis say that it is a nafl (supererogatory) Prayer. However, some Hanafis say that it is valid, as all the night—before and after `Isha'—until Fajr is a time for the Tarawih Prayer. The Hanbalis say that it is invalid because it is performed after an obligatory Prayer, i.e., the `Isha'; hence, it is invalid before the `Isha' Prayer, just as is the sunnah Prayer following `Isha'. Also, they say that the Tarawih Prayer is performed after the two rak`ahs of sunnah Prayer after the `Isha'. Al-Majd, one of the Hanbali jurists, says, "As it is disliked to delay the Sunnah prayer of the `Isha' to be performed after the chosen time of the `Isha', it is more suitable to perform the Tarawih prayer following the Sunnah of the `Isha'."

If one performed it (i.e. the Tarawih) after the `Isha' Prayer and the Witr Prayer, many of the Hanafis hold the opinion that it is sufficient. Some of the Hanafis and Shafi`is say that it is preferable to delay the Tarawih Prayer until the third or the half of the night. The Hanafis differ concerning performing it after the half of the night: Some say that it is disliked, as it succeeds the `Isha' Prayer, just like the sunnah Prayer of the `Isha'; and the right opinion that it is not disliked, as it is the Night Prayer that is preferable to be performed late at night. The Hanbalis say that it is preferable to perform Tarawih in the early part of the night, as people used to do so during the time of `Umar ibn Al-Khattab (may Allah be pleased with him). When Ahmad was asked to delay the Tarawih Prayer until the last part of the night, he answered, "The sunnah of the Muslims is dearer to me."

It was mentioned in Al-Insaf fi Al-Fiqh Al-Hanbali:
According to the right opinion of the madhhab and the chosen opinion of the majority of the scholars, the time of the Tarawih Prayer is after the `Isha' Prayer and its sunnah Prayer. As reported and asserted by Harb in Al-`Umdah, Imam Ahmad ibn Hanbal said that it is performed after the `Isha' and before the sunnah Prayer of the `Isha'.

Also, it was stated in Kashshaf Al-Qina` fi Al-Fiqh Al-Hanbali, "If he prayed the Tarawih Prayer after the `Isha' Prayer and before its sunnah, it is absolutely valid; however, it is better to be performed after the sunnah Prayer."

Allah Almighty knows best.

Rasulullah pray not more than 11 rak'at for qiyam

noreply@blogger.com (Anonymous) — Mon, 09 Jul 2012 05:46:00 +0000

According to Sheikh al-Albani:

The Prophet (sallallahu aleihi wa sallam) did not pray more than eleven rak'at for qiyam (thirteen if we count the two short introductory rak'at).

'Umar (r.a.) commanded Ubayy Bin Ka'b (r.a.) and Tamim ad-Dari (r.a.) to lead the people in tarawih with eleven rak'at, in accordance with the authentic Sunnah.

All reports that the people at the time of 'Umar (r.a.), or any of the noble sahabah, prayed twenty rak'at are unauthentic and contradict the truly established reports. Similarly, all claims that the sahabah (r.a.) have made an ijma' (consensus) to pray twenty rak'at are baseless.

Even if a weak report were considered authentic by some people, one should still follow the well established authentic report, because it agrees with the number established in the Sunnah. One may not desert the Sunnah for anybody's understanding or practice.

With our certitude that the Prophet's (saaws) consistent practice is the best, it becomes obvious that one should adhere to the number established in the Sunnah, and refrain from adding to it. This has been the position of many 'ulama.

And even if we concede to the often misquoted and misunderstood statement that, "There are good innovations," we must adhere to the consensus among the scholars that following Sunnah is better that any innovation. 'Abdullah Bin Mas'ud (r.a.) said: "Doing little according to the Sunnah is better than doing much in way of bid'ah." [Authentic report recorded by ad-Darimi, al-Bayhaqi, and al-Hakim. The latter verified it to be authentic - to which ath-Thahabi agreed.]

Ramadhan the blessing month

noreply@blogger.com (Anonymous) — Fri, 06 Jul 2012 05:32:00 +0000

The benefits of the Ramadhan month of fasting are too many to be counted. If one does recognize them and realize their importance, he wishes to have the month of Ramadhan to be throughout the whole year.

These blessings are given by Allah to the fasting Muslims, who are to fast with full faith and expectation.

These blessings and benefits of the month of fasting during Ramadhan have been grouped and summarized into different categories. They are summarized here without commentary. It should be remembered that all of these blessings were taken directly from Holy Quran and Hadith.

The following is a partial list for the blessings and benefits of the month of fasting during Ramadhan:

01. Taqwa:

Fearing Allah (SWT)
Practicing the Revelations of Allah (SWT)
Accepting the little things that one has achieved
Preparing for departure from this world to the Hereafter
Self-discipline
Self-control
Self-restraint
Self-education
Self-evaluation

By accepting these criteria and by practicing them, the Muslim will achieve the concept of Taqwa in his private and public life.

02. Protection:

Avoiding Immorality
Avoiding anger/outcry/uproar
Avoiding stupidity
Avoiding all makrooh/mashbooh/haram

By achieving these good manners, a Muslim will come out of fasting a better human being in the society.

03. Revelation of Holy Quran: The Holy Quran was revealed during the month of Ramadhan. The Holy Quran is meant to be:

A Guidance to mankind
A Manifestation of right from wrong
A Summation and culmination of all previous revelations
A Glad-tiding to the believers
A Healer
A Mercy

04. Doors of heaven are open

05. Doors of hell are closed

06. Devils are chained down

07. Fasting with Iman (faith) and expectation: Such type of intention leads to forgiveness by Allah (SWT) to the individual’s sins.

08. Door of Rayyan: There is in Paradise a door called Al-Rayyan. It is for the fasting Muslims. Only those who fasted the month of Ramadhan are the ones to enjoy the bliss of Paradise inside that area.

09. Rejoices: There are two types of rejoices for the Muslims who fast. These are:

When breaking fast
When meeting Allah (SWT) on the day of Judgment

10. Mouth Smell: The smell of the mouth of the fasting Muslim will be better than the smell of musk during the day of Judgement. (Bad Breath)

11. Glad-Tidings: These glad-tidings are given to the well-wishers while the ill-wishers are to be stopped during fasting.

12. Ramadhan -to- Ramadhan: Whoever fasts two consecutive months of Ramadhan with good intention will receive forgiveness for the mistakes committed throughout the year.

13. Multiplication of Rewards: Doing good = 10x, 70x, 700x or more during the month of Ramadhan.

14. Feeding Others: Whoever invites others to break the fast, and whoever takes care of the hungry, needy, during the last ten days of Ramadhan will receive equal rewards to the fasting person(s).

15. Blessing of Iftar: Dua is accepted by ALLAH (SWT) at Iftar time.

16. Blessings of Sahoor (The late night meal): This meal time gives the opportunity for:

Night Prayers
Zikr, Remembrance, Contemplation
Recitation of Holy Quran
Fajr Salat in Jamaat
Dua of Fajr

17. Night Prayers: Whoever performs the Night prayers with sincerity and good intention will receive forgiveness of his past mistakes.

18. Shafa’at (Pleading One’s Case for Forgiveness): Whoever fasts Ramadhan will receive on the day of Judgement the Shafa’at of:

Ramadhan
Holy Quran

19. Ihya (Passing Nights Awake): Last ten days of Ramadhan. When a Muslim makes this type of effort, he will get rewards, forgiveness, and multiples of blessings.

20. Itikaf (Retreat): A Muslim who performs Itikaf during the last ten days of Ramadhan will get:

Blessings and rewards
Peace of mind
Contemplation and evaluation
Better citizen

21. Lailatul Qadr (The Night of Power): Whoever observes it with sincerity and good intention will get the following benefits:

Forgiveness of mistakes
Better than 1,000 months
Dua
Zikr
Prayers
Reading Holy Quran
Rewards
Blessings
Better human being

22. Generosity: Kindness, hospitality, visitation, etc. All of these and many more are among the benefits of Ramadhan.

23. Zakat al-Fitrah (Charity on Eid Day): The benefits of paying such as charity to the needy are tremendous, among which are the following:

Purity
Feeding the needy
Sharing happiness
Improving human relations
Improving society

24. Sadaqah (Charity): The benefits of paying sadaqah are many. These are summarized as follows:

Purity
Flourishing of wealth
Improving economy
Circulation of wealth
Elimination of inflation
Elimination of poverty

25. Fasting and Health: By fasting, one gets the following benefits:

Purification of body from toxins
Reducing of weight
Purity of brain
Rejuvenation of body
Living of life with happiness
Looking younger

26. Change of Lifestyle: By living a different life style, one gets rid of the monotony of life and hence enjoys his life span.

27. Sharing: Of hunger, thirst and rituals with others in the society.

28. Eid-ul-Fitr (Feast): Sharing of happiness and visitation of one another as members of the society.

29. Graveyards Visitation: One will get the following benefits by visiting graveyards.

Dua for the deceased
Preparing oneself for departure from this world
Feeling respect for the deceased
Making the person to be humble in his life

30. Every breath is Tasbiih. Every breath and even sleep is Ibadah and awarded.

31. Umrah in Ramadhan: Visiting Makkah during the fasting month of Ramadhan is:

Equal to one Hajj (pilgrimage)
Equal to one Hajj with Prophet Muhammad (pbuh)

32. Historical Successes and Victories in Ramadhan: Muslims throughout their history received many benefits during Ramadhan the month of fasting, among which are the following:

Battle of Badr
Battle of Khandaq
Opening of Makkah
Battle of Tabuk
Tariq Ibn Ziyad opened Europe
Salahuddin liberated Jerusalem from the crusaders
Egypt and Israel, 1973 – Egyptians kicked the Israelis out of Egypt during Ramadhan the month of fasting, etc.

33. Learning lessons from historical incidents that happened during Holy Ramadhan the month of fasting, e.g.

Wafaat Hazrat Khadijeh (as).
Wiladat Imam Hassan bin Ali (as).
Shahadat Imam Ali bin Abi Talib (as).
Youm-al-Quds

Dua’ Recited (optional) after Wajib Salaat in fasting month, or in the Qunoot.

noreply@blogger.com (Anonymous) — Thu, 05 Jul 2012 05:29:00 +0000

Allahum’maj’al siyaami fihi siyamas’ saaimeen, wa qiyami fihi

qiyamal qaai-meen wa nab’bih’ni fihi an-naomatil ghaafileen, wa

hab-li jurmi fihi yaa ilaahal Aalameen, wa’fu anni yaa aafiyan

anil’mujrimeen.

O Allah, make my Fast (in this month) like those who fast (sincerely), and

make my nightly prayers like those who pray (sincerely.) Awaken me from

the sleep of the heedlessness. Overlook my wrongdoings, O’ God of the

universe; and Grant me forgiveness, O’ He, who forgives the wrongdoers.

(Al’laahum’ma Salli Alaa Muhammadin wa Aali Muhammad)

Rabbi Aziq-ni Fihi Halaawata Dikrik

My Lord, let me taste the sweetness of Your Dikr (remembrance)

The Qur’an

Alaa bi-Dikril-laahi tat-ma-in-nul Quloob. 13:28

Verily, in the remembrance of Allah do hearts find satisfaction (rest)

Benefits of fasting in Ramadhan

noreply@blogger.com (Anonymous) — Wed, 04 Jul 2012 05:26:00 +0000

One may enumerate many reasons, based upon the Qur’anic verses and hadith.

In obedience to the command of Allah swt.
As an obligatory act (one of the pillars of Islam)
To earn rewards and blessings (multiplied many times) from Allah
To earn a special reward, yet unknown, from Allah (Hadith Qudsi)
To seek and receive forgiveness from Allah for our sins and shortcomings
To receive increased sustenance from Allah, by observing the “Night of Qadr.”
To guard against evil (practice taqwa)
To practice self-restraint

Some of the benefits that we know from observation and experience include:

An opportunity to get rid of undesirable habits
To inculcate and increase fortitude and patience
To empathize with less fortunate members of humanity who suffer from hunger due to poverty.
To keep Satan and his prompting away
To improve physical health

Spiritual benefits of fasting:

Satan is far removed and, “his face is darkened.” (Hadith)
increased concentration in acts of worship, including Salaat
Dikr and supplications are more enjoyable
Acts of worship are more accepted and better rewarded.
Peace of mind and tranquility occur during the entire month of fasting

Health benefits of fasting

Weight reduction
Improved gastrointestinal function
Improved eating habits. (Escape from unhealthy “munching” habits).
Overall feeling of physical well being

Book : Understanding Muslim Fasting Practices by Nour El-Zibdeh

noreply@blogger.com (Anonymous) — Tue, 03 Jul 2012 05:18:00 +0000

There are an estimated 6 million to 7 million Muslims in America whose unique food practices are guided by religious laws and influenced by cultural differences.1 But when it comes to understanding the real essence of these practices, many dietitians are in the dark, which creates a barrier to reaching out to this segment of the population.

No one cuisine unites Muslim Americans. The Muslim community is diverse; 36% were born in the United States, while the rest are from 80 different countries worldwide.2 Although the three major ethnic groups in this community are South Asians, Arabs, and African Americans, many have Caucasian, Caribbean, and Far Asian roots.

Islamic Dietary Guidelines

By Islamic law, all foods are considered halal, or lawful, except for pork and its by-products, animals improperly slaughtered or dead before slaughtering, animals slaughtered in the name of anyone but Allah (God), carnivorous animals, birds of prey, animals without external ears (some birds and reptiles), blood, alcohol, and foods contaminated with any of these. All seafood is halal.

Muslims are concerned about what is in their food, forcing them to be skillful readers of ingredient lists. Food ingredients that come from multiple sources, such as gelatin, emulsifiers, and enzymes, necessitate the Muslim consumer to do some research to confirm whether they are lawful.

Many Muslims choose to eat halal-certified products only, available in ethnic stores, some ethnic and franchise restaurants, and occasionally in mainstream grocery stores located in Muslim-dense neighborhoods. The Islamic Food and Nutrition Council of America provides such certification.

Foods mentioned in the Quran, the Holy Book of Islam, are of great spiritual value, and many eating habits are extracted from the practice of the Prophet Mohammad. Olives, honey, yogurt, dates, figs, grapes, pomegranate, and legumes are at the top of the list. Not only do they appeal religiously to Muslims, but their nutrient value is also a plus.

Fasting in Ramadan

Ramadan is the name of the ninth month in the Islamic calendar year, which is based on the lunar cycle and consists of 12 months of 29 or 30 days each. Because the Islamic year is roughly 10 days shorter than the Gregorian one, Ramadan shifts yearly. This year, August 21 marks the first day of Ramadan.

Fasting for Muslims means abstaining from all foods and beverages, including gum and water, as well as medication and smoking, from dawn to sunset. The two main meals of the day are suhur (immediately before dawn) and iftar (immediately after sunset). These mealtimes are also related to two of the five main prayers Muslims perform every day. Muslims may consume other meals or snacks at night. Aside from hunger and thirst, Ramadan bestows spiritual peace to Muslims; during Ramadan, acts of worship are highly intensified.

It is impossible to describe typical suhur or iftar meals, considering the high diversity of the Muslim American community. Suhur can be dinner, or iftar, leftovers, typical breakfast foods, or ethnic foods. Social gatherings, many times buffet style, at iftar are frequent, and traditional dishes are often highlighted. A few dates and a cup of water are usually the first foods to break the fast, while fried pastries, salads, nuts, legumes, and breads are common. Traditional desserts are often unavoidable, especially those made only during Ramadan. Water is usually the beverage of choice, but juice and milk are also consumed. Soft drinks and caffeinated beverages are consumed to a lesser extent.

While weight loss is certainly not the driving power behind fasting, it is not uncommon for some to take advantage of it to shed a few pounds. At the same time, many Muslims see no changes in their weight, while others may gain weight. Excess fried foods and desserts, overeating at buffet-style iftar parties, and reduced physical activity can be attributed to weight gain. Many Muslims aim for nutrient-dense foods to optimize nutrition and see fasting as a way to detox and allow the gut to rest.

Fasting and Medical Issues

Fasting does not pose any medical risks to healthy individuals. In fact, Sarah Amer, MS, RD, CDN, says, “The body has the incredible ability to adapt.” She reveals that it takes her only a few days of fasting to get back to her usual activity level.

Exemptions to fasting are travel, menstruation, illness, older age, pregnancy, and breast-feeding. However, many Muslims with medical conditions insist on fasting to satisfy their spiritual needs, and healthcare professionals must work with their patients to reach common ground. Professionals should closely monitor individuals who decide to persist with fasting.

The main chronic diseases of concern are diabetes, heart disease, hypertension, renal disease, and peptic ulcers.3-5 Care plans must be individualized, as many patients with these conditions can fast without adverse events. Compliance with medications may be an issue, especially for those on daily daytime dosages. For patients with diabetes, things to consider are feasibility of adjusting medication and insulin dose, clinical stability, history of hypoglycemia and diabetic ketoacidosis, and the presence of other comorbidities.

Tips for the Dietitian

Fasting during the month of Ramadan is one of the pillars of the religion and a highly valued act of worship. Sandy Burnett, a 37-year-old Muslim, describes Ramadan as a time to “look forward to celebrating every year … to slow down a bit and focus on all the blessings that we have in life … to step back from the materialism of this world.”

For dietitians to build a bridge of trust with their Muslim patients, they must respect the fasting practice and its spirituality. Dietitians can tailor nutritional care to the lifestyle of the month. The following are strategies to use to support your fasting patients:

• Help compose suhur and iftar meals that promote more satiety.

• Discuss portion control and self-restraint at social events.

• Emphasize adequate hydration and limiting sodium.

• Highlight nutrient-dense foods.

• Help patients manage their weight.

• Address constipation issues and tips to increase fiber intake.

• Suggest alternate cooking methods to reduce the fat and sugar content of some traditional dishes.

• Brainstorm opportunities to incorporate physical activity.

• Manage medical conditions on an individual basis.

• Assess the need for mineral/vitamin or other supplements.

Many Muslims agree that fasting is more mental than physical. Suehyb Alkhatib, a Muslim American from Washington, D.C., believes it is a “lesson in self-restraint and in discipline.” Dietitians have the opportunity to channel this strength to restore their patients’ confidence in their ability to comply with medical nutrition therapies or make lifestyle changes.

Effective communication is key when working with a Muslim patient, as it is with any other. Because the American Muslim community is diverse, assumptions can be barriers to rapport while individualized treatments produce the best results. Ask your patients what their eating habits look like during Ramadan, as they would love the opportunity to talk and share.

THIS IS THE SUMMARY OF A BOOK BY NOUR EL-ZIBDEH.

Get your own copy now!

August 2009 Issue
Understanding Muslim Fasting Practices
By Nour El-Zibdeh, RD
Today’s Dietitian
Vol. 11 No. 8 P. 56

Fasting of muslim : total abstinence from food, water, smoking and sexual activities

noreply@blogger.com (Anonymous) — Mon, 02 Jul 2012 05:13:00 +0000

From the story of a muslim brother from Canada :

One of my colleagues at work invited me to the Christmas Eve luncheon. I excused myself by saying that I am fasting.
"Then you can just drink some water," he said. This was an opportunity for me to explain to him that fasting is prescribed to us (Muslims) as it was prescribed to those before us, but this does not mean that the Muslim fast is like the other fasts previously observed or are observed by others now.

Details of our fast had to be given mentioning that ours is a total abstinence from food, water, smoking and even sexual activities, from dusk till dawn. When we fast we should also abstain from lying, stealing, arguing, fighting, back biting, We spend the duration of the fast in the rememberance of Allah and avoid all sorts of evil thoughts and actions.The Muslim fast is as spiritual and moral as is physical. The instincts for food, drink and sex are strong in the animal nature, and temporary restraint from all these enables the attention to be directed to higher things.

Then our friend was informed that it was the Holy month of Ramadan in which Qur'an, The Last and Final Revelation of God to the entire mankind, was revealed."O ye who believe! Fasting is prescribed to you As it was prescribed To those before you, That ye may (learn) Self-restraint-"(Fasting) for a fixed Number of days; But if any of you is ill, Or on a journey, The prescribed number (Should be made up) From days later. For those who can do it (With hardship), is a ransom, The feeding of one That is indigent But he that will give More, of his own free will- It is better for him. And it is better for you That ye fast, If ye only knew.

"Ramadan is the (month) In which was sent down The Qur'an, as a guide To mankind, also clear (signs) For guidance and judgement (Between right and wrong). So every one of you Who is present (at his home) During that month Should spend it in fasting, But if any one is ill, Or on a journey, The prescribed period (Should be made up) By days later. Allah intends every facility For you; He does not want To put you to difficulties. (He wants you) to complete The prescribed period, And to glorify Him In that He has guided you; And perchance ye shall be grateful."(The Holy Qur'an Chapter 2: Verse 183-185)

Hazrat Abu Hurairah RadiAllahuAnhu relates that The Holy Prophet, Muhammad ((may Peace and Blessing of Allah be on him) said, 'When somebody breaks the fast then they should do so with a date. If they do not get it, then with water for it is pure and purifies others.'

How to control appetite during Ramadhan?

noreply@blogger.com (Anonymous) — Fri, 22 Jun 2012 08:25:00 +0000

It’s time to break your fast. Isn’t it a wonderful feeling? Prophet Muhammad ﷺ (peace and blessing be upon him) says, “The fasting person experiences two joys: one when he breaks his fast, and one when he meets His Lord” (Muslim). That first joy is something we can all attest to. Especially with the long, 16 hour fast, it feels great to finally quench your thirst and get some satisfying food in your tummy. Ok, well, some might not be the right word. For many of us, when sunset rolls around, we eat like there’s no tomorrow. Or, should I say, to stock up for tomorrow? Whatever the reason – being tempted by delicious food, compensating for feeling deprived during the day, storing energy for the next day’s fast, or just plain old social eating – we struggle repeatedly with over-eating at iftar time.

Subhan’Allah (Glory to God), the Prophet ﷺ said: “The worst container to be filled to its utmost capacity is the stomach. It is enough for people to eat what will suffice to keep them standing, but if that is not attainable, then one third for food, one third for drink, and one third empty for air” (Tirmidhi). Most of us know the Prophet’sSunnah (practice), but how many of us continue to eat until we’re 5/3rds full, to the point where we can’t breathe and feel uncomfortably stuffed, lethargic, sleepy, and not as energized for prayer and worship as before we broke our fast? It’s amazing how we can practice complete self-restraint with food while we’re fasting, but we struggle to apply it even partially when we have the green light to eat.

We are now in the second half of Ramadan, and before we know it, the month will be over. Let’s make it one of our goals (and insha’Allah [God-willingly] commit to it for good) to minimize over-eating so we can maximize the benefits of this blessed month. Here are seven tips to help develop a more mindful approach to eating:

1. Think of the Purpose. One of the benefits of fasting is that it makes you appreciate the blessing of food. Allahsubhanahu wa ta’ala (exalted is He) says, “So eat of the sustenance which Allah has provided for you, lawful and good; and be grateful for the favor of Allah, if it is [indeed] Him that you worship” (Qur’an, 16:114). Your ultimate purpose in life is to worship Allah (swt), so food provides you the energy and strength you need to worship Him with more devotion, concentration, and reverence. As you have iftar every day, ask yourself: are my eating habits hindering me, or helping me increase the ihsan (excellence) in my worship?

2. Remember the Source. If friends or relatives shower you with gifts, it is common courtesy to thank them and show appreciation. Allah (swt) provides you with sustenance on a daily basis, so remembering Him when you eat is a thoughtful way to express gratitude. The Prophet ﷺ said, “Allah is pleased with His slave when he eats something and praises Him for it, or drinks something and praises Him for it” (Muslim). When you take the time to remember Allah, mindfully and with contemplation – before, during and after you eat – it is more likely that you will be satisfied with less food.

3. Start Small. Break your fast with something light (i.e. dates and water), then pray Maghrib (evening prayer) before having the rest of your meal. That should take the edge off your hunger, which makes you less susceptible to binging and ravenous eating. Also, when you serve the food, serve it in a small plate, then go for seconds if you feel the need. Keep the main dishes away from sight and not where you’re sitting. The more food you see in front of you, the more you will eat without thinking about it first. If you’re having trouble holding back, think of Allah’s rewards, “And eat and drink but do not be wasteful, certainly He does not like those who are wasteful” (Qur’an, 7:31). Remember that waste is not just what goes in the trash, but also what we consume in excess.

4. Hydrate. Don’t forget to drink plenty of water when you break your fast. You’ll be less likely to eat too much afterward because that hunger sensation (which is often mistaken for thirst) can partly subside with hydration. Also, sip the water slowly and smile with thanks as you feel it tingling down your body. The Prophet ﷺ said, “Do not drink in one gulp like a camel, but in two or three (gulps). Mention the Name of Allah (say Bismillah) when you start drinking and praise Him (say Al-hamdu lillah) after you have finish (drinking)” (At-Tirmidhi).

5. Share with People. Ramadan is a beautiful time because it brings family and friends together, and strengthens the bonds of kinship and brother/sisterhood. Part of that bond is built when you share food together. Sharing not only increases the blessing in your food, but also makes you realize how little you can be satisfied with. Some of the Companions came to the Prophet ﷺ once and said, “We eat but are not satisfied.” He ﷺ said, “Perhaps you eat separately.” The Companions affirmed that. He then said, “Eat together and mention the Name of Allah over your food. It will be blessed for you” (Abu Dawud). If you’re at home, make sure you don’t eat alone, and invite people to eat with you. If you’re eating out in a group, partner up with someone and order a dish together. You will be surprised how filling it will be. The Prophet ﷺ said, “Food for one person suffices for two, and food for two people suffices for four, and food of four people suffices for eight” (Muslim).

6. Go Super Slow. Eating too much can sometimes be a result of eating too fast. It takes a mindful, conscious effort to actually slow down your body’s motions while you’re eating. Try to be aware of every piece of food you eat; raise it to your mouth slowly, chew it slowly, and swallow it slowly. That will give you time to enjoy the food, savor every bite, and be thankful for it. It will also give your body time to process the food you ingest, and give you time to listen to your body when it tells you it’s satisfied.

7. Plan Ahead and Get Cracking! One way to avoid over-eating is by shortening the meal time, and not making the evening revolve around food. Besides planning and making simple meals, every day before iftar, have a plan set that specifies how you will spend the rest of the night. Every moment is precious in Ramadan, so bring that to mind often, and plan accordingly. As soon as you feel satisfied with what you eat, consciously stop eating. Don’t eat more just because there’s food on your plate! It’s better to save leftovers than stuffing yourself so food doesn’t get thrown away. Then, after you finish eating, get moving; help clean the kitchen, go for a walk, read Qur’an. If you can, leave the area where food is visible so eating more isn’t an option. And whatever you do, don’t linger around the sweets and desserts for too long because that’s just asking for trouble!

What tips do you have on how to eat less at iftar time? Share with us!

We ask Allah (swt) to grant us the ability to always be grateful for His blessings, and to utilize His blessings in a way that is most pleasing to Him.

Benefits of fasting in Islam

noreply@blogger.com (Anonymous) — Thu, 21 Jun 2012 08:24:00 +0000

Discussing the objectives of our actions is an important thing because to do so is to discuss the actions in a true and deep way. It is possible that if we do not know why we are doing certain things, we could miss the entire point behind the action itself. The Prophet ﷺ said about this concept, “Maybe a fasting person gains nothing from his fast except hunger and thirst. And maybe a person who prays in the night gains nothing from their prayer except staying up late.”¹ So this is a person who does an action but gets no result from it.

This is because if someone does an action without knowing why they are doing it or what the objective behind it is, then it is possible that the action will be useless. This is because, as Imam al-Shāṭibī said, “Actions without objectives are like bodies without souls.” So in this article we will discuss some of the general objectives of fasting and Ramadan.

1. Attaining Taqwa

This is the major objective of fasting in Ramadan as clarified by the Qur’an. God said, “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous [muttaqūn].”² Fasting also teaches a person how to have taqwā because while one is fasting they are careful about all kinds of things. They watch what comes out of their mouth, what they look at, and all that they do. As a result, the person learns how to have a certain level of restraint regarding their actions. This helps them build their taqwā by making them watchful over everything that they do. As to the definition of taqwā, the clearest way to understand it is through the definition that was provided by Abū Hurayra (ra). Someone came to him and asked, “What is taqwā?” He responded by asking the man if he has ever walked through a thorny road. He said, “Yes.” He asked, “What did you do?” He replied, “Whenever I saw thorns I would avoid them or adjust my clothes to keep them safe.” Abū Hurayra told him, “That’s taqwā.”

2. Fasting is a Shield

The Prophet ﷺ said in an authentic hadith (narration) that “fasting is a shield.”³ Even the word shield in Arabic has the connotation of protection and this is one of the meanings of the word taqwā. The Prophet ﷺ also said, “O youth! Whosoever amongst you can afford to get married, let them get married. And whoever cannot afford to do so then they should fast because it will help him control his desires.”⁴ This protection that fasting gives cannot be accomplished by just reducing one’s food intake because it is the material and immaterial elements of fasting that aide one in controlling themselves. For this reason Imam al-Ṣanʿānī said about this, “It is for a secret that God put in fasting, so just reducing how much food you eat will not be enough.”

3. Fasting and Patience

Another thing that we should learn in Ramadan is to be patient with what we face in our daily lives. The Prophet ﷺ said in a hadith, “Fasting the month of patience, and three days of every month is equivalent to fasting the entire year.”⁵ In this hadith, the Prophet ﷺ refers to the month of Ramadan as the month of patience, emphasizing the importance of patience in this month.

It is also said that fasting is half of patience. This is because patience basically consists of staying away from bad deeds and persisting in good deeds. In the month of Ramadan, one of the major things that we seek to do is stay away from as many bad deeds as possible so that our fasting is half of patience.

4. Ramadan is the Month of Qur’an

In the month of Ramadan, we spend more time with the Qur’an than in any other part of the year. We spend time reading it by ourselves, we spend time studying it, we spend time listening to it during tarāwīḥ prayers, and so on. In this month, the revelation of the Qur’an began and a civilization of learning and knowledge was born.

5. A Month of Generosity

It is narrated that the Prophet ﷺ was the most generous of people and his most generous time was Ramadan. In doing this, the Prophet ﷺ was combining between a personal act of worship, like reading the Qur’an, and a social act of worship, charity. Thereby, he showed what it means to live a comprehensive existence as someone who worships God. In doing so, he shows that our responsibilities are not only limited to ourselves but also include those around us.

6. The Importance of Time

We also learn in Ramadan that time is one of the most important blessings that we have in our lives. The Prophet ﷺ said, “Two blessings, many people are at a loss regarding them: health and free time.”⁶ The major acts of worship in Islam are all related to specific times. We pay our zakāt at a particular time. We pray at specific times. We start fasting at a particular time, in a particular month, and we break our fast at a particular time. We go on ḥajj at a particular time. All of these specifications are meant to teach us, among other things, the importance of time. For this reason al-Ḥasan al-Baṣrī said, “O son of Adam! You are nothing but a compilation of breaths, so every time you inhale and exhale, a piece of you is lost.” The believer is strict with their time and the more a person’s faith increases, the more their observance of their time increases. The responsibilities we have are more than the time we have to carry them out, so we should try to be as strict with our time as possible.

These are just some of the objectives of fasting and Ramadan that we should seek to actualize. We can use these as a measuring stick for our month and see how we add up. If we look throughout and see that we are improving in these aspects then we should thank God for His bounties upon us, and if we find that we are not, then we should seek His forgiveness and grace and work harder.

May Allah accept from us all our good deeds in this month and forgive us for our shortcomings. Ameen.

SOURCE : suhaibweb

Tenets of faith in Islam

noreply@blogger.com (Anonymous) — Tue, 19 Jun 2012 08:05:00 +0000

Monotheism is the central principle of Islam. Tahwid means the unity or oneness of God; there is no other God but Allah, and this belief is proclaimed five times daily as the believers are called to prayer with these words:

God is most great. I testify that there is no God but Allah. I testify that Muhammad is the Messenger of Allah. Come to prayer, come to revelation, God is most great! There is no God but Allah.

Allah is the one and only god, unapproached by other divinities and unlike all others in the strength of his creative power. All life, in fact all creation, is the responsibility of Allah alone. His nature is described in many ways and by many names, one of the most beautiful as "light."

Allah is the light of the heaven and the earth .... His light is as a niche wherein is a lamp. The lamp
is in a glass. The glass is as it were a shining star. (The lamp is) kindled from a blessed tree, an olive
neither of the East or the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light, Allah guided unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things. (This lamp is found) in houses which Allah hath allowed
to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at noon and evening. (24:35)

Islam also recognize the significance and contributions of prophets who preceded Muhammad. From the beginnings of human history, Allah has communicated with his people either by the way of the prophets, or by written scriptures:

Lo! We inspire thee as We inspired Noah and the Prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon and as We imparted unto David the Psalms. (4:164)

Twenty-eight such prophets are mentioned in the Koran as the predecessors of Muhammad, who is believed to have been the last and greatest of all of Allah's messengers. Muhammad is given no divine status by Muslims, even though he was the one chosen to proclaim Allah's message of salvation in its
perfected form and final revelation; in fact, Muhammad took great care to see that he was not worshiped as a god.

The creation of the universe and all living creatures within it is the work of Allah; harmony and balance in all of creation was ensured by God. In addition to humans and other creatures on the earth, angels exist to protect humans and to pray for forgiveness for the faithful. Jinn are spirits who may be good or bad, and forces known as "the unseen" exist on a level unknown to humans.

Men and women are given a special status in the pattern of the universe, since Allah has endowed them with the ability to know and react to him better than any living creatures. They can choose to obey, or to reject Allah's will and deny him. Allah's message includes the belief in a Day of Resurrection when people will be held responsible for their actions and rewarded or punished accordingly for eternity.

Geographic imagery played an important role in the Prophet's description of heaven and hell: both are depicted in a manner that calls forth an immediate reaction from people living in the desert. Those who have submitted to Allah's law - the charitable, humble, and forgiving - and those who have preserved his faith, shall dwell in a Garden of Paradise, resting in cool shades, eating delectable foods, attended by "fair ones with wide, lovely eyes like unto hidden pearls," and hearing no vain speech or recrimination but only "Peace! Peace!" This veritable oasis is far different from the agonies of the desert hell that awaits the unbelievers, the covetous, and the erring. Cast into a pit with its "scorching wind and shadow of black smoke," they will drink boiling water and suffer forever.

Pillars of islam

noreply@blogger.com (Anonymous) — Mon, 18 Jun 2012 07:57:00 +0000

The Pillars of Islam
The five pillars are probably the most well known Islamic concepts, and are also the foundation of a Muslim’s life. They are the testimony of faith, prayer, fasting during the month of Ramadan, giving in charity and performing Hajj.

The Prophet Mohammed said, “Islam is founded on five pillars: to testify that ‘there is no deity except God, and Mohammed is the messenger of God;’ to establish the ritual prayers; to give charity (to the needy); to perform the pilgrimage to the House (of worship in Mecca); and to fast during the month of Ramadan.”

1) Shahadah

The first pillar of Islam is the testimony of faith, which proclaims that “there is no deity except God, and Mohammed is the messenger of God.”

The shahadah is repeated frequently throughout a Muslim’s life and contains the core principle of Islam: that there is only one God, He has no partners, and should be obeyed through the example of the Prophet Mohammed.

2) Prayers

The Prophet Mohammed once said, “If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any dirt left on him?” The people said, “No dirt would remain on him whatsoever.” Mohammed then said, “That is like the five daily prayers: God wipes away the sins by them.”

As the second pillar of Islam, prayer is an integral factor of every Muslim’s daily life and is the bare minimum amount of time a Muslim stands before God alone. Praying five times throughout different periods of the day serves as a constant reminder of God’s presence and inherently encourages a Muslim to do that which is good and avoid wrong. Constant prayer throughout the day also provides set opportunities to ask for forgiveness and guidance..
This direct conversation with the Creator allows people to wind down and focus on what matters the most: their relationship with God.

Performed at dawn, mid-day, late-afternoon, sunset and night, the scheduled prayers are done in the same manner and generally take a few minutes depending on the individual. They consist of reading a few verses from the Quran and reciting various supplications to God.

3) Fasting

Fasting in Islam is unlike fasting in any other spiritual path, because it means that Muslims cannot eat, drink, or have sexual relations with their spouse between sunrise and sunset. Fasting is a practice that was done and encouraged by the Prophet Mohammed several different days throughout the year, such as on Mondays and Thursday,, but was only made mandatory for Muslims throughout Ramadan, the ninth month of the Islamic lunar calendar.

Fasting during Ramadan is only obligatory on those who are able and healthy. For those who are sick, pregnant or nursing, on a journey, or who are elderly and need to take medication, fasting is either made optional or can be made up when one has the ability to fast again. Children generally begin to fast from puberty, although some parents may encourage their children to start earlier as practice.

God states in the Quran: “O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may achieve greater awareness (of God)” (Quran 2:183).

Fasting is not only scientifically proven to be beneficial to one’s physical well-being, but also allows a person to focus on his or her self-discipline and remember the struggles of those who are less fortunate. Above all, it’s a constant reminder of God’s presence and helps in increasing a person’s connection and level of spirituality with God.

4) Hajj

The pilgrimage to Mecca, known as Hajj, is an obligation upon all Muslims once in their lives if they are physically and financially able to do so. The period of Hajj begins in the first ten days of the last month of the Islamic calendar and has been a tradition in Islam since the time that Abraham built the Kaaba <click here for a picture> with his son, Prophet Ishmael, who was the brother of the prophet Isaac.

Presently, Hajj is performed yearly by over two million people from various nations, ethnicities, social classes, and economic statuses. Throughout the acts of Hajj, pilgrims pray for God’s forgiveness and the betterment of themselves, their families, and their respective communities.

The end of Hajj is marked by Eid ul-Adha, known as the Celebration of the Sacrifice, where Muslims all over the world sacrifice a sheep or a goat commemorating Abraham’s readiness to sacrifice his own son (though after Abraham proved his devotion to God, he was not required to actually sacrifice his son). The meat is separated into thirds, where one third is distributed to the needy, one third is for friends and neighbors, and one-third is for family. Eid ul-Adha also happens to be the second celebration in Islam and is a time where families are encouraged to be merry and give gifts to one another.

5) Zakat

Zakat is an annual payment made by Muslims from 2.5% of their fluid assets which is then distributed to the poor as needed throughout their area.

Not only is charity an honorable and respectable deed, but it’s also a deed which is absolutely necessary for the betterment of mankind. God repeatedly places great emphasis in the Quran on taking care of the needy and connecting it with praying, the second pillar of Islam, by saying, “<insert ayat on zakat here>”.
Muslims pay zakat by the end of Ramadan only when they are able to provide for themselves and if they are not in need of financial assistance.

Zakat is a system which is built into Islam to ensure the well being of those who are unable to financially support themselves. At its best and highest level, it can eliminate poverty in society and maintain dignity and respect for all.
Giving to the poor in communities, charitable foundations, and other places where financial support is needed is encouraged throughout a Muslims life, even outside of zakat. In the Quran, God says, “Those who spend of their wealth (in charity) by night and by day, and in secret and in public have their reward with their Lord; on them there shall be no fear, nor shall they grieve.” (Quran 2:274)
No amount given in charity is considered insignificant, but even so, charity is not restricted to just a monetary amount. Voluntary labor, love, and words of encouragement are all considered charitably act, and the Prophet famoulsy said that “even a smile is a form of charity.”

The Beautiful Names of Allah

noreply@blogger.com (Anonymous) — Thu, 14 Jun 2012 01:59:00 +0000

Islam is Beautiful - Islamic Quote

noreply@blogger.com (Anonymous) — Wed, 13 Jun 2012 02:31:00 +0000

Islam is not about “we’re better than you”. Islam is about “let me show you something that is better for you”. [Nouman Ali Khan]

Speech remains as a slave to you, but the moment it leaves your mouth, you become its slave. [Ibn Qayyim]

A good looking woman works out to keep her body in shape. But a pretty woman kneels down in prayer to keep her heart in shape. [Unknown]

And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty) [al-Talaaq 65:2]

The Messenger of Allaah sallAllaahu 3Alayhi wa sallam said: “Whoever directs someone to a good, then he will have the reward equal to the doer of the action”. [Saheeh Muslim]

Dont forget to thank Allah swt , because he didn’t forget to wake you up this morning. [Unknown]

Allah says, “If you give charity openly then what a good thing it is; and if you give to beggars hidingly it is better for you than every thing, and He will remove some of your sins. And Allah is Aware of what you do.” [Qur’an 2:271].

Anger begins with madness and ends with regret. [Ali RA]

Only because of ALLAH …….I am free.
Only because of ALLAH …….I am safe.
Only because of ALLAH …….I am strong.
Only because of ALLAH …….I am whole and perfect.
Only because of ALLAH …….I am completely fulfilled.
Only because of ALLAH …….I am alive.

[Unknown]

Love of Allah is a sweetness and pleasure that if you are without it, life becomes a thing of worries and of pain.” [Ibn al-Qayyim]

Daily Islamic Prayer (Solah)

noreply@blogger.com (Anonymous) — Wed, 13 Jun 2012 01:32:00 +0000

Throughout the day, Muslims must perform the Solah, or formal prayers. That means 5 regimented times a day, followers must face Mecca (Kaabah) and pray to Allah. You should perform each daily prayer according to strict guidelines. The Solah is considered one of the important aspects of Islamic worship.

Pray is some action and words began with Takbeeratul Ihram ended by giving salaam. In solah have 13 steps Obligatory acts of prayer. There are five (5) prayers which must be performed by the Muslims and are called “obligatory” prayers. It is a great sin to neglect performing any of these obligatory prayers. Among the merits of performing the obligatory prayers is that one’s small sins, which may be committed between prayers, are forgiven. The Prophet , may Allah raise his rank, said:

which means: “Whoever makes a complete wudu', his sins will depart his body, until they leave from under his nails” (Muslim).

How to Perform the Solah (e.g: Dhuhr (Noon) Prayer)

The Dhuhr Prayer is four rak^ahs

1. Facing the Qiblah: It is obligatory to stand directing your chest to the honorable Qiblah. The Qiblah is the Ka ^ bah in Makkah.

2. Intention: It is obligatory to intend in your heart performing the obligatory Dhuhr prayer. Do that while saying الله اكبر Allahu akbar (God is great).

An example is to say in your heart “I intend to pray the obligatory Dhuhr prayer”.

3. The Opening Takbir: It is obligatory to say Allahu akbar at least as loud as you can hear yourself, while raising your hands next to your ears. Raising your hands is a recommended part (figure-1-).


Figure-1-	Figure-2-

4. Standing: It is obligatory to stand in the obligatory prayer when able. It is recommended to hold the wrist of the left hand with the right hand, placing both above the navel (figure-2a-2b).

5. Reciting the Fatihah: It is obligatory to recite the Fatihah (the first chapter of the Qur’an) at least as loud as you can hear yourself. It is an obligation to recite the Fatihah properly, that is, to pronounce all the letters correctly. Learn the recitation of the Fatihah from a qualified teacher (see Appendix 3).


Figure-2a-	Figure-2b-

Whoever cannot recite the Fatihah correctly must recite other parts of the Qur’an, the number of letters of which should be at least equal to that of the Fajihah (156 letters). If one knows one or more qyahs of the Fatihah, one may repeat them as many times as would render minimally the same number of letters in the Fatihah. If one cannot recite any ayah of the Fatihah, one recites other ayahs of the Qur'an the letters of which add up to at least the same number of letters of the Fatihah. If one cannot recite any part of the Qur’an, one must recite certain words of dhikr, such as

subhanallah, al-hamdulillah, la ilaha illallah, and Allahu akbar (I declare that Allah is clear of all imperfections, praise and thanks to Allah, no one is God but Allah, and Allah is the Greatest) as many times as would render minimally the same number of letters in the Fatihah (Ibn Hibban an-Nawawiyy):

For example, reciting Allahu akbar twenty times is sufficient. In the unusual case of someone being unable to recite the Fatihah, other parts of the Qur’an, or dhikr statements one stands as long as reciting the Fatihah with moderate speed takes.

It is recommended to say ءامين Amin (0 Allah, fulfill my request) after finishing the Fatihah, and to recite at least one verse from another chapter of the Qur’an in the first and second rak ah (see Appendix 5).

It is also recommended before reciting the Fajihah in the first cycle to say the Tawajjuh supplication and then the isti adhah (asking for Allah’s protection from the cursed devil) (see Appendix 2).

6. The Ruku^” (Bowing): It is obligatory to bend at the waist until your palms can reach your knees (figure-3-) and stay still in this position for at least the time it takes to sayسبحان الله subhanallah.

It is recommended upon bending to raise your hands next to your ears and say Allahu akbar. Also it is recommended while in ruku^, to say three times: سُبحانَ رَبِّيَ العظيمsubhana Rabbiyal- ^Adhim (Praise be to my Great Lord).


Figure -3a-	Figure -3b-

7. The I^ tidal (Straightening up): It is obligatory to straighten your back and stay still in this position for at least the time it takes to say subhanallah (figure-4-). It is recommended while raising your trunk to raise your hands next to your ears and to say سَمعَ اللهُ لِمَنْ حَمِدَهُ sami^ allahu liman hamidah (Allah hears who praises Him). While your back is straight up it is recommended to say رَبّنَا لَكَ الحَمدُ Rabbana lakal-hamd (0 our Lord, to You the praise is due).

8. The Sujiud (Prostration): It is obligatory to go down to the floor and prostrate by pressing your bare forehead, and putting your palms, knees, and pads of the toes on the floor. Both feet are kept vertical with the heels up and the toepads down touching the floor. Stay still in this position for at least the time it takes to say subhanallah (figure-5-).


Figure -4a-	Figure -4b-

It is recommended upon going down to the floor to raise your hands next to your ears and to say Allahu akbar.

Also it is recommended while in sujud to say three times subhana Rabbiyal-'a la (Praise be to my Supreme Lord).

It is also recommended while in sujud to place your hands next to your shoulders, having your fingers together directed towards the Qiblah.

It is recommended for the male to keep his elbows away from his sides in his sujud and in his ruku ^, and to keep his abdomen lifted away from his thighs in his sujud (figure5a-5b). However, the female keeps her elbows pulled in to her sides in her sujud and ruku and keeps her trunk close to her thighs in her sujud (figure-5c-).


Figure -5b-	Figure -5c-

9. The Sitting between the two Sujuds: It is obligatory to raise your trunk from prostration and sit, staying still in this position for at least the time it takes to say subhanallah (figure-6a-).

It is recommended to say Allahu akbar while coming to sitting.
Also, it is recommended while sitting to say:

Rabbighfir li warhamni wajburni warfa ^ ^ni warzuqni wahdini wa ^afini (0 my Lord, forgive me, have mercy on me, fulfill my needs, raise me, provide for me, guide me, and protect me from sickness). It is also recommended to do the sitting with the left foot tucked under the buttocks while the right foot is kept vertical as in sujud (figure-6b-).


Figure -6a-	Figure -6b-

An alternate recommended way of sitting is to rest the buttocks on the heels of both feet which are kept as in sujud (figure-6c-)

It is recommended that the hands be placed on the thighs at the knees with the fingers extended and spread slightly towards the Qiblah.

10. It is obligatory to perform a second sujud from your sitting position. This sujud is similar to the first sujud.

After the second sujud is fulfilled you have completed the first rak^ah (cycle) of the prayer.


Figure -6c-	Figure -7-

11. It is obligatory to stand up for the second rak^ah . It is recommended while doing so to say Allahu akbar. Repeat steps 5 to 10. This ends your second rak^ah .

12. It is recommended at this time to sit up from sujud, recite the Tashahhud (see Appendix 4), and say Allahumma salli ^ala Muhammad (see Appendix 4) at least as loud as you can hear yourself.

It is recommended to sit with the feet as in step 9. An alternate way of sitting is to rest the buttocks on both crossed feet (figure-7-). It is also recommended to keep both hands on your thighs. The fingertips of your left hand should be spread towards your knee. In this sitting, the fingers of the right hand are lightly fisted except for the index finger which is extended slightly down (figure-8a-). The index finger is lifted slightly at saying إلاّ الله illallah (in the Tashahhud) and is kept as such until the end of this sitting (figure-8b-).


Figure -8a-	Figure -8b-

13. It is obligatory to stand up and do two more rak^ahs in the same way that you did from steps 5 to 11. It is recommended while rising for the third rak ^ah to raise your hands next to your ears and say Allahu akbar. However, raising the hands is not recommended while rising for the fourth rak^ah .

14. Upon completion of the second sujud of the last rak^ah, it is obligatory to sit up, recite the Tashahhud, and say Allahumma salli ^ala Muhammad (see Appendix 4).

It is recommended to keep the hands as in step 12. However, after the index finger is lifted slightly at saying illallah it is kept as such until the end of the prayer.

For this sitting it is also recommended to pass the left foot past the right leg and place the buttocks on the floor, keeping the right foot as in sujuji (figure-9-).

Figure -9-

Afterwards, it is recommended to say (see Appendix 4). Then it is recommended to say a supplication such as:

Rabbana atina fid-dunya hasanah, wa fil- ‘akhirati hasanah, wa qina ^adhaban-nar, which means: “0 our Lord, grant us in this life and in the Hereafter good things, and protect us from the torture of the Hellfire”.

15. The Ending Salam: It is obligatory to say assalamu ^alaykum at least as loud as you can hear yourself. It is recommended to say as-salamu ^alaykum wa Rahmatullah first to one’s right and then to one’s left (figure-10-).

By saying this your Dhuhr prayer is ended.


Figure -10a-	Figure -10b-

Source: http://alsunna.org/Learn-How-to-Pray-Salat-with-Pictures.html

islamic education concept

noreply@blogger.com (Anonymous) — Wed, 13 Jun 2012 01:17:00 +0000

from the view of : Dr. Sayyid Wahid Akhtar

While it is an open question whether an explicit and systematically worked out Islamic epistemology exists, it is undeniable that various epistemological issues have been discussed in Muslim philosophy with an orientation different from that of Western epistemology. Today attempts are being made to understand the basic epistemological issues in terms of that orientation. This is a valuable effort that deserves our interest and encouragement. However, it can be fruitful only if the practice of rigorous analysis is kept up, with close attention to the precise definitions of the various concepts involved.

With this view, an attempt is made in this paper to delineate the different shades and connotations of the term 'ilm, i.e., knowledge, in the Islamic context. It is hoped that this brief attempt will serve as a step for future groundwork for the construction of a framework for an Islamic theory of knowledge.

In the Islamic theory of knowledge, the term used for knowledge in Arabic is 'ilm, which, as Rosenthal has justifiably pointed out, has a much wider connotation than its synonyms in English and other Western languages. 'Knowledge' falls short of expressing all the aspects of 'ilm. Knowledge in the Western world means information about something, divine or corporeal, while 'ilm is an all-embracing term covering theory, action and education. Rosenthal, highlighting the importance of this term in Muslim civilization and Islam, says that it gives them a distinctive shape.

In fact there is no concept that has been operative as a determinant of the Muslim civilization in all its aspects to the same extent as 'ilm. This holds good even for the most powerful among the terms of Muslim religious life such as, for instance,tawhid "recognition of the oneness of God," ad-din, "the true religion," and many others that are used constantly and emphatically. None of them equals ilm in depth of meaning and wide incidence of use. There is no branch of Muslim intellectual life, of Muslim religious and political life, and of the daily life of the average Muslim that remains untouched by the all pervasive attitude toward "knowledge" as something of supreme value for Muslim being. 'ilm is Islam, even if the theologians have been hesitant to accept the technical correctness of this equation. The very fact of their passionate discussion of the concept attests to its fundamental importance for Islam.

It may be said that Islam is the path of "knowledge." No other religion or ideology has so much emphasized the importance of'ilm. In the Qur'an the word 'alim has occurred in 140 places, while al-'ilm in 27. In all, the total number of verses in which'ilm or its derivatives and associated words are used is 704. The aids of knowledge such as book, pen, ink etc. amount to almost the same number. Qalam occurs in two places, al-kitabin 230 verses, among which al-kitab for al-Qur'an occurs in 81 verses. Other words associated with writing occur in 319 verses. It is important to note that pen and book are essential to the acquisition of knowledge. The Islamic revelation started with the word iqra' ('read!' or 'recite!').

According to the Qur'an, the first teaching class for Adam started soon after his creation and Adam was taught 'all the Names'. Allah is the first teacher and the absolute guide of humanity. This knowledge was not imparted to even the Angels. In Usul al-Kafi there is a tradition narrated by Imam Musa al-Kazim ('a) that 'ilm is of three types: ayatun muhkamah (irrefutable signs of God), faridatun 'adilah (just obligations) and sunnat al-qa'imah (established traditions of the Prophet [s]). This implies that 'ilm, attainment of which is obligatory upon all Muslims covers the sciences of theology, philosophy, law, ethics, politics and the wisdom imparted to the Ummah by the Prophet (S). Al-Ghazali has unjustifiably differentiated between useful and useless types of knowledge. Islam actually does not consider any type of knowledge as harmful to human beings. However, what has been called in the Qur'an as useless or rather harmful knowledge, consists of pseudo sciences or the lores prevalent in the Jahiliyyah.

'Ilm is of three types: information (as opposed to ignorance), natural laws, and knowledge by conjecture. The first and second types of knowledge are considered useful and their acquisition is made obligatory. As for the third type, which refers to what is known through guesswork and conjecture, or is accompanied with doubt, we shall take that into consideration later, since conjecture or doubt are sometimes essential for knowledge as a means, but not as an end.

Beside various Qur'anic verses emphasizing the importance of knowledge, there are hundreds of Prophetic traditions that encourage Muslims to acquire all types of knowledge from any corner of the world. Muslims, during their periods of stagnation and decline, confined themselves to theology as the only obligatory knowledge, an attitude which is generally but wrongly attributed to al-Ghazali's destruction of philosophy and sciences in the Muslim world. Al-Ghazali, of course, passed through a turbulent period of skepticism, but he was really in search of certainty, which he found not in discursive knowledge but in mystic experience. In his favour it must be said that he paved the way for liberating the believer from blind imitation and helping him approach the goal of certain knowledge.

In the Islamic world, gnosis (ma'rifah) is differentiated from knowledge in the sense of acquisition of information through a logical processes. In the non-Islamic world dominated by the Greek tradition, hikmah (wisdom) is considered higher than knowledge. But in Islam 'ilm is not mere knowledge. It is synonymous with gnosis (ma'rifah). Knowledge is considered to be derived from two sources: 'aql and 'ilm huduri (in the sense of unmediated and direct knowledge acquired through mystic experience).

It is important to note that there is much emphasis on the exercise of the intellect in the Qur'an and the traditions, particularly in the matter of ijtihad. In the Sunni world qiyas(the method of analogical deduction as propounded by Imam Abu Hanifah) is accepted as an instrument of ijtihad, but his teacher and spiritual guide, Imam Ja'far al-Sadiq ('a), gave pre-eminence to 'aql in this matter. In the entire Shi'i literature offiqh and usul al-fiqh, 'aql is much more emphasized, because qiyas is only a form of quasi-logical argument, while 'aqlembraces all rational faculties of human beings. Even intuition or mystic experience are regarded as a higher stage of 'aql. In Shi'i literature in particular, and Sunni literature in general, 'aql is considered to be a prerequisite for knowledge. Starting fromUsul al-Kafi, all Shi'i compendia of hadith devote their first chapter to the merits of 'aql and the virtues of 'ilm. In Sunni compendia of hadith, including al-Sihah al-sittah and up to al-Ghazali's Ihya, a chapter is devoted to this issue, though it is not given a first priority. This shows that there is a consensus among the Muslims on the importance of 'aql which is denoted by such words as ta'aqqul, tafaqquh and tadabbur in the Qur'an.

Exercise of the intellect ('aql) is of significance in the entire Islamic literature which played an important role in the development of all kinds of knowledge, scientific or otherwise, in the Muslim world. In the twentieth century, the Indian Muslim thinker, Iqbal in his Reconstruction of Religious Thought in Islam, pointed out that ijtihad was a dynamic principle in the body of Islam. He claims that much before Francis Bacon the principles of scientific induction were emphasized by the Qur'an, which highlights the importance of observation and experimentation in arriving at certain conclusions. It may also be pointed out that Muslim fuqaha and mufassirun made use of the method of linguistic analysis in interpreting the Quranic injunctions and the sunnah of the Prophet (S). Al-GhazalisTahatut al-falasifah is probably the first philosophical treatise that made use of the linguistic analytical method to clarify certain philosophical issues. I personally feel that he is rather maligned than properly understood by both the orthodox and liberal Muslim interpreters of his philosophy. His method of doubt paved the way for a healthy intellectual activity in the Muslim world, but because of historical and social circumstances, it culminated in the stagnation of philosophical and scientific thinking, which later made him a target of criticism by philosophers.

There was made a distinction between wisdom (hikmah) and knowledge in the pre-Islamic philosophy developed under the influence of Greek thought. In Islam there is no such distinction. Those who made such a distinction led Muslim thought towards un-Islamic thinking. The philosophers such as al-Kindi, al-Farabi and Ibn Sina are considered to be hakims (philosophers) and in this capacity superior to 'ulama', and fuqaha This misconception resulted in al-Ghazali's attack on the philosophers. Islam is a religion that invites its followers to exercise their intellect and make use of their knowledge to attain the ultimate truth (haqq). Muslim thinkers adopted different paths to attain this goal. Those who are called philosophers devoted themselves to logic and scientific method and they were derogated by the Sufis, though some of them, such as Ibn Sina, al-Farabi and al-Ghazali took recourse to the mystic path in their quest of the truth at some stage. As I said earlier, 'ilm may not be translated as mere knowledge; it should be emphasized that it is also gnosis or ma'rifah. One may find elements of mystic experience in the writings of Muslim philosophers. InKashf al-mahjub of al-Hujwiri a distinction is made betweenkhabar (information) and nazar (analytic thought). This applies not only to Muslim Sufis but also to most of the Muslim philosophers who sought to attain the ultimate knowledge which could embrace all things, corporeal or divine. In the Western philosophical tradition there is a distinction between the knowledge of the Divine Being and knowledge pertaining to the physical world. But in Islam there is no such distinction.Ma'rifah is ultimate knowledge and it springs from the knowledge of the self (Man 'arafa nafsahu fa qad 'arafa Rabbbahu, 'One who realizes one's own self realizes his Lord'). This process also includes the knowledge of the phenomenal world.

Therefore, wisdom and knowledge which are regarded as two different things in the non-Muslim world are one and the same in the Islamic perspective. In the discussion of knowledge, an important question arises as to how one can overcome his doubts regarding certain doctrines about God, the universe, and man. It is generally believed that in Islam, as far as belief is concerned, there is no place for doubting and questioning the existence of God, the prophethood of Hadrat Muhammad (S) and the Divine injunctions, that Islam requires unequivocal submission to its dictates. This general belief is a misconception in the light of Islam's emphasis on 'aql. In the matter of the fundamentals of faith (usu-l al-Din), the believer is obliged to accept tawhid, nubuwwah and ma'd (in the Shi'i faith, 'adl, i.e. Divine Justice, and imamah are also fundamentals of faith) on rational grounds or on the basis of one's existential experience. This ensures that there is room for doubt and skepticism in Islam before reaching certainty in Iman. The sufis have described iman as consisting of three stages: 'ilmal-yaqin (certain knowledge),'ayn al-yaqin (knowledge by sight) and haqq al-yaqin (knowledge by the unity of subject and object). The last stage is attainable by an elect few.

'Ilm is referred to in many Quranic verses as 'light' (nur), and Allah is also described as the ultimate nur. it means that 'ilm in the general sense is synonymous with the 'light' of Allah. This light does not shine for ever for all the believers. If is hidden sometimes by the clouds of doubt arising from the human mind. Doubt is sometimes interpreted in the Quran as darkness, and ignorance also is depicted as darkness in a number of its verses. Allah is depicted as nur, and knowledge is also symbolized asnur. Ignorance is darkness and ma'rifah is light. In the ayat al-kursi Allah says: (Allah is the Light of the heavens and the earth ... Allah is the Master of the believers and He guides them out of the darkness into light). Usually darkness is interpreted as unbelief and light as faith in God. There are so many verses in the Quran as well as the traditions of the Prophet (S) that emphasize that light may be attained by those who struggle against darkness.

Among Muslim philosophers, particularly some Mu'tazilites, like Nazzam, al-Jahiz, Aba Hashim al-Jubbai and others, adopted the path of skepticism. Al-Ghazali was the most eminent among Muslim philosophers who, in his spiritual auto-biography, al-Munqidh min al-dalal, elaborated the path of skepticism which he travelled to attain the ultimate truth. There have been some Muslim thinkers, like Abu Hashim al-Jubba'i, al-Baqillanis al-Nazzam and others, who advocated skepticism in order to arrive at certain religious faith. Skepticism is a philosophy that has three different meanings: denial of all knowledge, agnosticism, and a method to approach certainty. Most of the Muslims philosophers sought the goal of certainty. Skepticism in the general sense of the impossibility of knowledge is not compatible with Islamic teachings. It is acceptable only when it leads from uncertainty to certainty. The skeptical method has two aspects, rejection of all absolute knowledge, and acceptance of the path to overcome uncertainty. Muslim philosophers have followed the second path, because there has been an emphasis on rejecting blind faith. Shaykh al-Mufid (an eminent Shi'i faqih) said that there was a very narrow margin between faith and disbelief in so far as the believer imitated certain theologians. In his view, an imitator is on the verse of unbelief (kufr).

In Islam 'ilm is not confined to the acquisition of knowledge only, but also embraces socio-political and moral aspects. Knowledge is not mere information; it requires the believers to act upon their beliefs and commit themselves to the goals which Islam aims at attaining. In brief, I would like to say that the theory of knowledge in the Islamic perspective is not just a theory of epistemology. It combines knowledge, insight, and social action as its ingredients. I would like to cite here a tradition of the Prophet (S) narrated by Amir al-Mu'minin 'Ali ibn Abi Talib: Once Gabriel came to Adam. He brought with him faith, morality (haya') and 'aql (reason) and asked him to choose one of the three. When he chose 'aql, the others were told by Gabriel to return to heaven, They said that they were ordered by Allah to accompany 'aql wherever it remained. This indicates how comprehensive are the notions of intellect and knowledge in Islam, and how deeply related they are to faith and the moral faculty.

The all-round development of various branches of knowledge pertaining to physical and social phenomena, as well as the process of logical argumentation for justification of Islamic doctrine and deduction of Islamic laws (ahkam) with reference to Qur'anic injunctions and the Prophetic tradition, is indebted to Islam's notion of 'ilm. Scientific knowledge, comprising natural and physical sciences, was sought and developed by Muslim scientists and mathematicians vigorously from the beginning of the last decades of the first century of Hijrah. The scientific endeavour found its flowering period with the establishment of the Bayt al-Hikmah in the reign of al-Ma'mun. Undoubtedly the major contributions in philosophy and sciences were made by Iranians, but the myth created by the orientalists that the fundamental sources of Islam, viz. the Qur'an andSunnah, did not contain scientific and philosophical ideas is totally false. As said earlier, not only the Qur'an and hadithencouraged Muslims or rather made it obligatory for them to pursue truth freely from all possible sources, but also contained certain guiding principles that could provide a secure foundation for the development of religious and secular sciences. Some Prophetic traditions even give priority to learning over performing supererogatory rites of worship. There are several traditions that indicate that a scholar's sleep is more valuable than an ignorant believer's journey for pilgrimage (hajj) and participation in holy war, and that the drops of a scholar's ink are more sacred than the blood of a martyr. Amir al-Mu'minin 'Ali ('a) said that the reward for piety in the other world would be bestowed upon a believer in proportion to the degree of his intellectual development and his knowledge.

Islam never maintained that only theology was useful and the empirical sciences useless or harmful. This concept was made common by semi-literate clerics or by the time servers among them who wanted to keep common Muslims in the darkness of ignorance and blind faith so that they would not be able to oppose unjust rulers and resist clerics attached to the courts of tyrants. This attitude resulted in the condemnation of not only empirical science but also 'ilm al-kalam and metaphysics, which resulted in the decline of Muslims in politics and economy. Even today large segments of Muslim society, both the common man and many clerics suffer from this malady. This unhealthy and anti-knowledge attitude gave birth to some movements which considered elementary books of theology as sufficient for a Muslim, and discouraged the assimilation or dissemination of empirical knowledge as leading to the weakening of faith.

Apart from Shaykh al-Mufid and other Shi'i scholars, a number of classical Sunni fuqaha and 'ulama,' even those considered to be conservative, like Ibn Taymiyyah and Ibn Qayyim al-Jawziyyah, regarded emulation or imitation (taqlid) as religiously unauthorized and harmful. Jalal al-Din al-Suyuti held that taqlid was forbidden by both the salaf and the khalaf(early and later generations of scholars). He cited al-Shafi'i's opposition to taqlid. Ibn Hazm followed the same line. These and many other fuqaha' and theologians emphasized the exercise of 'aql and ijtihad as obligatory for the believers. Imam 'Ali ('a) gave a place of pride to reason even in the matters of religion. Abu 'Ala' al-Ma'arri believed that there was no imam except reason. Thus it is obvious that the Shi'ah and Sunnis, not withstanding their differences on several issues, agreed on the role of reason and the necessity of ijtihad. It is unfortunate that some recent movements of Islamic resurgence in the Sunni world, e.g. Egypt, Saudi Arabia, Morocco, Algeria, Sudan etc., are opposed to reason and preach emulation, distorting the role of ijtihad and disregarding even major Salafi theologians. This attitude, they do not realize, is self-contradictory and self defeating for their own cause. It is a good sign that apart from the rejection of 'aql in recent times by some Sunni quarters, attempts have been made and are still being made to revive the practice of ijtihad and combining social, scientific and secular knowledge with the teaching of theology,fiqh, usul al-fiqh, hadith, 'ilm al-rijal, kalam and tafsir,whose acquisition is essential for ijtihad in the matters pertaining to the faith and its practice.

Another myth propagated by the orientalists, that the Arab mind was not akin to philosophizing and that it was the Aryan mind, i.e. of the Iranians, which introduced philosophy in the Muslim world, is equally unfounded and a conspiracy against the history of Muslim philosophy and its significant contribution to the development of sciences which not only benefited Muslim world but also contributed to the enrichment of human learning, culture and civilization. Ironically, despite the claim that the Aryan mind introduced philosophical and scientific thinking and research, Muslim philosophy is called 'Arab philosophy' by the orientalists, implying a contradiction inherent in their prejudice against the Semites. In Islam-of course, after the Qur'an and the Prophet's hadith-'Ali's sermons and letters, later collected under the title of Nahj al-halaghah, contained the seeds of philosophical and scientific inquiry, and he was an Arab. Similarly, the Mu'tazilah, known as the first rationalists among Muslims, consisted of Arabs. Even the officially recognized first Muslim philosopher, al-Kindi, was an Arab.

After the decline of philosophical and scientific inquiry in the Muslim east, philosophy and sciences flourished in the Muslim west due to endeavours of the thinkers of Arab origin like Ibn Rushd, Ibn Tufayl, Ibn Bajah, and Ibn Khaldun, the father of sociology and philosophy of history. Ibn Khaldun's philosophy of history and society is the flowering of early work by Muslim thinkers in the spheres of ethics and political science such as those of Miskawayh, al-Dawwani, and Nasir al-Din al-Tusi. The credit for giving serious attention to socio-political philosophy goes to al-Farabi, who wrote books on these issues under the titles of Madinat al-fadilah, Ara' ahl al-madinat al-fadilah, al-Millah al-fadilah, Fusul al-madang, Sirah Fadilah, K. al-Siyasah al-madaniyyah, etc.

Muslims never ignored socio-political economic and other problems pertaining to the physical as well as social reality. They contributed richly to human civilization and thought by their bold and free inquiry in various areas of knowledge even at the risk of being condemned as heretics or rather unbelievers. True and firm believers in Islamic creed, like al-Ghazali, Ibn Rushd, Ibn Bajah, al-Haytham, Ibn 'Arabi and Mulla Sadra, and in recent times Sayyid Ahmad Khan, Iqbal and al-Mawdudi were not spared fatwas of kufr by the partisans of blind imitation who were hostile to the principle of ijtihad, research and critical thought.

Along with the Muslim astronomers, mathematicians, natural scientists and physicians like Ibn Sina, Zakariyya al-Razi, and others who were instrumental in the development of human knowledge and civilization, it would be unjust not to mention the significant contribution of Ikhwan al-Safa (The Brethren Purity) a group of Shi'i-Ismaili scholars and thinkers who wrote original treatises on various philosophical and scientific subjects, an effort which signifies the first attempt to compile an encyclopedia in the civilized world.

In brief, it may be justifiably claimed that the Islamic theory of knowledge was responsible for blossoming of a culture of free inquiry and rational scientific thinking that also encompassed the spheres of both theory and practice.

what is islam

noreply@blogger.com (Anonymous) — Wed, 13 Jun 2012 01:09:00 +0000

WHAT IS ISLAM?

Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.

WHO ARE THE MUSLIMS?

One billion people from a vast range of races, nationalities and cultures across the globe -- from the southern Philippines to Nigeria -- are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.

WHAT DO MUSLIMS BELIEVE?

Muslims believe in One Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgment and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses,

Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad through Gabriel.

HOW DOES SOMEONE BECOME A MUSLIM?

Simply by saying 'there is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.

WHAT DOES 'ISLAM' MEAN?

The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.

WHY DOES ISLAM OFTEN SEEM STRANGE?

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari'a, should be taken very seriously, which is why issues related to religion are still so important.

DO ISLAM AND CHRISTIANITY HAVE DIFFERENT ORIGINS?

No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons Muhammad from the eldest,

Ishmael, and Moses and Jesus from Isaac. Abraham established the settlement which

today is the city of Makkah, and built the Ka'abah towards which all Muslims turn

when they pray.

WHAT IS THE KA'ABAH?

The Ka'abah is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.

WHO IS MUHAMMAD?

Muhammad was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as

calm and meditative. Muhammad was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jaba al-Nur, the 'Mountain of Light' near Makkah.

WHAT IS THE QUR'AN?

The Qur'an is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. It was memorized by Muhammad and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Qur'an is in every detail the unique and miraculous text which was revealed to Muhammad fourteen centuries ago.

WHAT IS THE QUR'AN ABOUT?

The Qur'an, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system.

ARE THERE ANY OTHER SACRED SOURCES?

Yes, the Sunna, the practice and example of the Prophet, is the second authority for Muslims. A Hadith is a reliably transmitted report of what the Prophet said, did, or approved. Belief in the Sunna is part of the Islamic faith.