Everything About Islam

How was Islam Spread?

2012-01-20T10:00:00.000-08:00

Islam, in the tenth century, was the main religion, or at least, the religion of the majority of nations in an area covering more than half of the civilized world stretching over three continents from the Pyrenees and Siberia in West and North Europe to the farthest end of Asia, up to China and New Guinea in the East; from Morocco in North Africa to the southern tip of Africa, covering two-thirds of the African continent. It is one of the most striking facts of human history that the spread of Islam over such a vast area took place within three centuries. Most striking of all, within half a century after the Hijrah (Prophet Muhammad's Migration from Makkah to Al-Madeenah), Islam had already conquered the whole of North Africa from Egypt to Morocco, all the Middle Eastern lands from Yemen to Caucasia and from Egypt to the lands beyond Transoxiana (portion of Central Asia corresponding approximately with modern-day Uzbekistan and southwest Kazakhstan). It was during the reign of the third Caliph 'Uthmaan that the Muslim envoys reached the Chinese Palace, where they were welcomed enthusiastically, an important event marking, according to the historians, the beginning of Islam's entry into this country. There are many reasons why nations have been, from past to the present, so ready to embrace Islam, what is pointed out by Muhammad Asad, a Jewish convert to Islam, probably being the foremost:

Islam appears like a perfect work of architecture

Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other, nothing lacking, with the result of an absolute balance and solid composure. Everything in the teaching and postulate of Islam is in its proper place. (Islam at the Crossroads, p.5)

Islam was spread by force of the sword

Most of Western writers, especially under the influence of the Church, have never failed to accuse Islam of spreading by force of the sword. The causes of this prejudice lie mainly in the fact that the spread of Islam has often occurred at the expense of Christianity. While Islam has, for centuries, obtained numerous conversions from Christianity without much effort or organized missionary activities, Christianity has almost never been able to achieve conversions from Islam in spite of sophisticated means and well-organized missionary activities, and it has always been at a disadvantage in its competition with Islam for fourteen centuries. This has caused its missionaries and most of the orientalists to develop a complex within themselves by depicting Islam and introducing it as a regressive, vulgar religion of savage people. The same attitude has unfortunately maintained toward the Holy Prophet of Islam. This is clear in the confessions of some unbiased writers of the West: According to P. Bayle,

Muslims, according to the principles of their faith, are under an obligation to use force for the purpose of bringing other religions to ruin (probably he means Jihaad which is not for the purpose he suggests); yet, in spite of that, they have been tolerating other religions for some centuries past. The Christians have not been given orders to do anything but preach and instruct, yet, despite this, from time immemorial they have been exterminating by fire and sword all those who are not of their religion […] We may feel certain that if Western Christians, instead of the Saracens and the Turks, had won the dominion over Asia, there would be today not a trace left of the Greek Church, and that they would never have tolerated Muhammadanism as the 'infidels' have tolerated Christianity there. We (Christians) enjoy the fine advantage of being far better versed than others in the art of killing, bombarding and exterminating the Human Race." (Bayle P., Dictionary, 'the article Mahomed', 1850)

To what is Islam indebted its unequaled spread?

Islam is indebted its unequaled spread to its religious content and values, which is confessed by all objective Western intellectuals:

Many have sought to answer the questions of why the triumph of Islam was so speedy and complete? Why have so many millions embraced the religion of Islam and scarcely a hundred ever recanted? Some have attempted to explain the first overwhelming success of Islam by the argument of the Sword. They forget Carlyle's laconic reply. First get your sword. You must win men's hearts before you can induce them to imperil their lives for you; and the first conquerors of Islam must have been made Muslims before they were made fighters on the Path of God. Others allege the low morality of the religion and the sensual paradise it promises as a sufficient cause for the zeal of its followers: but even were these admitted to the full, no religion has ever gained a lasting hold upon the souls of men by the force of its sensual permissions and fleshy promises...

In all these explanations the religion itself is left out of the question. Decidedly, Islam itself was the main cause for its triumph. Islam not only was at once accepted (by many peoples and races) by Arabia, Syria, Persia, Egypt, Northern Africa and Spain, at its first outburst; but, with the exception of Spain, it has never lost its vantage ground; it has been spreading ever since it came into being. Admitting the mixed causes that contributed to the rapidity of the first swift spread of Islam, they do not account for the duration of Islam. There must be something in the religion itself to explain its persistence and spread, and to account for its present hold over so large of a proportion of the dwellers on the earth... Islam has stirred an enthusiasm that has never been surpassed. Islam has had its martyrs, its self-tormentors, its recluses, who have renounced all that life offered and have accepted death with a smile for the sake of the faith that was in them. (Stanley Lane-Poole, Study in a Mosque, pp.86-89)

A. J. Arberry has also pointed out that the reason for the spread of Islam is Islam itself and its religious values. (Aspects of Islamic Civilization, p.12) He states:

The rapidity of the spread of Islam, noticeably through extensive provinces which had been long Christian, is a crucial fact of history […] The sublime rhetoric of the Quran, that inimitable symphony, the very sounds of which move men to tears and ecstasy". (M. Pickhtal, The Meaning of the Glorious Quran, p.vii)

Arberry continues:

This, and the urgency of the simple message carried, holds the key to the mystery of one of the greatest cataclysms in the history of religion. When all military, political and economic factors have been exhausted, the religious impulse must still be recognized as the most vital and enduring.

Brockelman, who is usually very unsympathetic and partial, also recognizes the religious values of Islam as the main factor for the spread of Islam. (History of the Islamic Peoples, p.37) Rosenthal makes his point as follows:

The more important factor for the spread of Islam is religious law of Islam (Sharee'ah which is an inclusive, all-embracing, all-comprehensive way of thinking and living) which was designed to cover all manifestations of life. (Political Thought in Medieval Islam, p.21)

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Remembering Last Year, Sheikh Abdul Aziz Al Sheibi Returned to Allah at Age 82

2011-11-17T22:26:00.001-08:00

Inna lilahi wa inna ilayhi rajioon - Quran
(from Allah we came and to Allah is our return)

Mourning the loss of a good servant of Allah and the Kaaba.
Sheikh Abdul-Aziz Al-Sheibi. His family are known as
The keepers of the Key to the Kabah.

It has already been a year since the beloved Sheikh Abdul-Aziz Al-Sheibi, keeper of the Holy Ka’aba’s door key, passed away. He was 82 years old. That was November 11, 2010 at about 3 AM Sunday morning in Makkah 2 Dhul-Hijja 1431 Hijri.

Sheikh had suffered a heart attack. He had been suffering from some illness and pains in his chest when he was taken to the Jeddah International Hospital. His illness had kept him confined to a wheel chair for many years.

Pictured here two years ago (2009) he is seen receiving the new Kiswa from Sheikh Saleh Al-Husseyan, of the office of Custodian of the Two Holy Mosques.

Al-Sheibi passed away just hours before he was to officially transfer the new kiswa or black cover to the Ka’aba at the beginning of the Hajj month this year. The total cost of the cloth over the Ka’aba was more than 20 million riyals (£3.3 mn, USD5.3mn). The cover is 658 sq. metres long, and is made of 670 kilograms of pure silk. For embroidery, 15 kg of gold thread was used. It consists of 47 pieces of cloth, and each piece is 14 metres long and 101 cm broad. The black cover (kiswa), replaced anew annually, is draped on the Ka’aba and fixed to the ground with copper rings.

Earlier this year (March 2011) the sons of Al-Sheibi invited me and my troup from Guide US TV to visit their home. At that time his son honored us and Guide US TV with the most treasured of the pieces of kiswa Sheikh Abdul Aziz Asheibi had possessed. His son presented the piece of kiswa to us while our cameraman filmed it all. The size is at least double those pictured (above) in this article, and although it is larger in size ,the true value is in what these represent. To remember Allah, the Almighty One God and His Names is the ultimate and only true value. The piece of kiswa they presented us with has the word in Arabic:

"Ar-Rahman" (The Most Merciful)

He was buried at Mua’la Cemetery in the sacred enclosure next to Sayyida Khadija, Prophet Muhammad’s wife, after funeral prayers at the Grand Mosque in Makkah.
The Bani Shaiba is an Islamic tribe that hold the key to the Ka’aba. Prophet Muhammad (May Peace and Blessings be upon him) handed the key to Bani Shaiba in the year of the conquest of Makkah, and said, “Take it, O Bani Talha, eternally up to the Day of Resurrection, and it will not be taken from you unless by an unjust, oppressive tyrant.” The family has held the key for the past 15 centuries.

The King of Saudi Arabia has to seek the permission from the senior member of the Al-Sheibi family before he can enter the Ka’aba.

Janaza of sheikh Al-Sheibi -- King Abdullah bin Abdul-Aziz telephoned the family and the sons of Sheikh Abdul Aziz bin Abdullah Al-Sheibi to offer his condolences and sympathy to the Al-Sheibi family.

The 70 cm, gold-and-platinum Ka’aba key is painted in Islamic green with a glazed gold head. Verses from Qur’an are engraved on either side. The key leaves its locked cabinet twice a year, when the Saudi king opens the Ka’aba’s door for cleaning of the interior and change of its black cover, as well as when he takes Muslim heads of states on a visit to the Ka’aba.

Al-Sheibi had kept the key for the past 18 years, before his retirement; he held the position of Director General of Religious Affairs and Mosques in Makkah at the Ministry of Hajj.

He has four sons: Talal, Hashem, Marwan and Nizar. The brother of the deceased, Abdul Qader Al-Sheibi, who is now the key-bearer of the Ka’aba, said his brother’s death was painful for him, and “the pain gets harder when I open the Ka’aba’s door and memories come to me, but it is Allah’s will.” A number of Makkah’s residents expressed their sorrow at losing Al-Sheibi. Among the comments made was that Mecca has lost a “good son” and a “pious sheikh” and “our hearts are full of pain and our souls sad”.

Sheikh Abdul-Aziz Al-Sheibi was a very dear friend to many. He once had said, "I hold the key to the holy Ka’aba, what better honor can a Muslim crave in this world."

He was the last of his generation and a very modest and humble servant of the Ka’aba. He lived a simple life at his small house. The family has a book with their linage or family tree going back to Usman Bin Talha, who was given the key by the Prophet, peace be upon him, and a signed book by Al-Sheibi. As the years go by we will all definitely miss him.

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The Achievements of Omar ibn al Khattab

2011-11-16T22:07:00.001-08:00

Summary: Summary: History bends to the will of man when it is exercised with faith and steadfastness. Omar (r) was one such man. He bent history to his will, leaving a legacy that successor generations have looked upon as a model to copy. He was one of the greatest of conquerors, a wise administrator, a just ruler, a monumental builder and a man of piety who loved God with the same intensity that other conquerors of his caliber have loved gold and wealth. The Prophet planted the seed of Tawhid. At its most elemental level, Tawhid means belief in one God. In its historical sense, it connotes a God-focused civilization, where all human effort is directed towards seeking Divine pleasure. Abu Bakr (r), with his wise intercession at an historic moment, ensured that the seed did not perish with the death of the Prophet. It was during the Caliphate of Omar (r) that the seed grew into a full-blown tree and bore fruit. Omar (r) shaped the historical edifice of Islam and whatever Islam became or did not become in subsequent centuries is due primarily to the work of this historical figure. Indeed, Omar (r) was the architect of Islamic civilization.

The achievements of Omar ibn al Khattab (r) are all the more remarkable considering that he lacked the advantage of birth, nobility or wealth that some of the other Companions enjoyed. He was born into the tribe of Bani ‘Adi, a poorer cousin amongst the Quraish. In his own words, before he accepted Islam, he was at various times a petty merchant and a shepherd who would often lose his sheep. From such humble beginnings, he rose to weld together an empire greater in extent than either that of Rome or Persia and governed it with the wisdom of a Solomon and administered it with the sagacity of a Joseph.

Upon his election to the Caliphate, Omar (r) was faced with the immediate geopolitical situation in West Asia. The Arabian Peninsula is a vast desert, except for its southwestern tip near Najran and Yemen, where the monsoons bring in rain from the Indian Ocean and make the area fertile. To the north, the extent of the desert is marked by the Jordan River, which separates it from the hills of Palestine and Lebanon. To the east, its boundaries are marked by the Euphrates. The area between the Rivers Euphrates and Tigris is called the Jazira (island). This area, known in ancient times as Mesopotamia, was called Iraq e Arab in the early Islamic period. The waters of the two rivers irrigate this area and have made it the cradle of civilizations. East of the River Tigris, the land gradually rises into the Persian Plateau leading into the heartland of ancient Fars. The Arabs called this area Iraq e Ajam and it included the Farsi (Persian) speaking areas of Khuzistan, Hamadan, Fars, Persepolis, Isfahan, Azerbaijan, Khorasan, Makran and Baluchistan.

The Persian and Byzantine empires held the balance of power in the region with the Euphrates River as the historical divide between their respective areas of influence. Persia also controlled Yemen and the territories along the Red Sea north to Mecca and Madina. The emergence of Islam and the unification of the Arabs altered this balance of power. It was a situation that neither the Byzantines nor the Persians could ignore. Khosroe, the emperor of Persia, was on record as having ordered an assault on Madina. The Byzantines had attacked on the northern frontier and had killed the Muslim general Zaid bin Haris (632). Border clashes had begun during the Caliphate of Abu Bakr (r) between the newborn Islamic state and the two superpowers. The triumph of Omar (r) over the mighty empires of Persia and Byzantium within a brief span of ten years is one of the most remarkable stories in military history.

The Muslim eruption was impelled by a sense of mission inculcated by Islam. It was a matter of faith. This faith dictated that humankind is born into freedom and is beholden only to the transcendence of God. Islamic civilization is God-centered and its mission is to establish Divine patterns upon this earth. From this perspective, any social or political system that imposed subservience to a despotic ruler or an oppressive empire detracted from this transcendence and deserved to be challenged.

When Omar (r) became the Caliph, the campaigns in Syria were ongoing. The Battle of Yarmuk (636) had broken Byzantine resistance but Palestine was not yet subdued. Omar (r) commanded Amr bin al As to proceed from Yarmuk to Jerusalem. Since resistance was hopeless, the Patriarch of Jerusalem offered the keys to the city provided the Caliph himself came up to accept them. When the Caliph heard of this, he appointed Ali ibn Abu Talib (r) as the acting Caliph and set out north from Madina. Omar ibn al Khattab (r) was now the Caliph of all of Arabia and of surrounding territories. He could have traveled as a conqueror in pomp and luxury. But he, like the other Companions, had received his training from the Prophet Muhammed (p). Theirs was the kingdom of heaven and not of this earth. They held the key to the treasures of the earth but only as a Divine Trust as servants of the Lord. Omar (r) traveled north on one camel with a single attendant, taking turns with him for the ride. As he approached Jerusalem, it so happened, the attendant was on the camel and the Caliph was walking alongside. The potentates of Jerusalem thought that the rider was the Caliph and the man on foot, in his patched clothes, was the servant. They offered abeyance to the rider. When the Muslim commanders greeted the real Caliph, the potentates of Jerusalem were astonished and bowed down in awe.

Omar (r) treated the conquered people with unsurpassed magnanimity. The capitulation document signed with the Christians upon the fall of Jerusalem provides an example:

“This is the safety given by a servant of God, the leader of the faithful, Omar ibn al Khattab (r) to the people of Ilia. This safety is for their life, property, church and cross, for the healthy and the sick and for all their co-religionists. Their churches shall neither be used as residence nor shall they be demolished. No harm shall be done to their churches or their boundaries. There shall be no decrease in their crosses or riches. There shall neither be any compulsion in religion nor shall they be harmed.”

The document speaks for itself. The Muslim armies were fighting for the freedom of worship, not for religious conversion. They considered it their mission on earth to free humankind from the yoke of exploitation and abuse. The conquered people were regarded as dhimmis (from the word dhimana, meaning trust or responsibility). They were considered a trust not to be violated as has happened time and again in history. Omar (r) stayed for a few days in Jerusalemand after inspecting the army positions in Syria, returned to Madina.

The Byzantines tried to regroup in Egypt and use it as a base to recover Syria. In 641, Omar (r) sent an expedition under Amr bin al As to Alexandria. The Copts were neutral in this test of strength between the Byzantines and the Muslims. Alexandria fell and the Muslim armies continued their advance as far as Tripoli in Libya.

Meanwhile, the eastern front with Persia was active. The Persians did not take lightly their losses in the border areas west of the Euphrates River. They reorganized, put their western defenses under the famous Khorasani General Rustam and reinforced him with the services of two able officers, Narsi and Jaban. The withdrawal of Khalid bin Walid from the Iraqi front to Syria had weakened Muslim defenses. So, Al Muthannah went to Madina and sought additional troops. Caliph Omar (r) permitted him to raise a new army, allowing for the first time the recruitment of men from the Arab tribes that had at one time become apostates. Abu Obaid Saqafi was selected to lead this new army. Skirmishes started immediately between the opposing forces. Abu Obaid met the Persian officer Jaban at the Battle of Namaraq and defeated him. He followed it up with a victory over Narsi at the Battle of Maqatia. Undaunted, the Persian commander Rustam sent a new army under Mardan Shah and reinforced it with a hundred war elephants. The Arabs had no experience fighting elephant-mounted troops. In the ensuing battle, Abu Obaid was trampled under one of the elephants and the Arab forces were sent reeling back across the Euphrates.

It was now obvious that what had started as a border war had become a test of strength between the Muslims and the Persian Empire. Omar (r) called a meeting of all the Arab nobles for consultation and offered to personally lead a campaign to Persia. However, upon the advice of Ali ibn Abu Talib (r), the Caliph chose Sa’ad ibn Waqqas to lead an army of 20,000 towards Persia. Sa’ad ibn Waqqas was a Companion of the Prophet and a veteran of the Battle of Badr. Among those embarking on the mission were seventy Companions of the Prophet who had fought at the Battle of Badr. The inclusion of Badri Companions increased the fervor of Muslims to a feverish pitch. Even some of the Christian tribes in the border areas offered to support the Muslim army. On the opposing side, the Persian General Rustam was at the head of 50,000 seasoned soldiers.

As directed by the Caliph, Sa’ad ibn Waqqas sent a peace mission to Rustam headed by Muthannah ibn Harith. Rustam, cognizant of the motivation of the Arab soldiers, directed the Arab delegation to Emperor Yazdgard. The Persian Emperor received the Muslims with great pomp and offered to pay them a rich bounty provided they returned to their homeland. In reply, Muthannah ibn Harith offered the Emperor three choices. One, accept submission to God, become a Muslim and a brother in faith. Two, accept protection of the Muslim state and pay jizya. Three, if the first two were unacceptable, face war. The Emperor was upset at these suggestions, told them he would have them killed were they not on a peace mission and sent them back with a handful of dust from the Persian soil, admonishing that the Arabs would get no more than that pitiful amount of dust from Persia.

War became inevitable and the trumpet was blown. At this juncture, Rustam made a tactical blunder. The Persian soldiers wore heavy armor, unsuitable for warfare in the desert. The Arabs, on the other hand, had no armor and were used to mobile desert warfare. Against his own better judgment, Rustam chose for the upcoming confrontation the plain of Qadasia in the desert, about forty miles from the Euphrates. The desert heat sapped the strength of the Persian soldiers in their heavy armor. In the initial combat, the elephants in the Persian army created enormous difficulty for the Muslim warriors. For two days, the battle went on and was indecisive. On the third day the wheels of fortune turned as the Arab soldiers, seeking to neutralize the elephants, shot sharp arrows at their eyes. The injured elephants turned around and dispersed, trampling their own troops. Rustam fought bravely, but was slain in battle.

The Battle of Qadasia (637) was one of the turning points in world history. It marked the end of the Persian Empire and the beginning of the Islamic Empire. Persia became a part of the Islamic world and for fourteen hundred years has been a pivotal region in Muslim affairs.

From Qadasia, Sa’ad ibn Waqqas advanced to the old Biblical city of Babylon, which offered only feeble resistance. The cities of Kosi and Babrasheer followed suit. Madayen, the capital of the Persian Empire, was now within striking distance. The bulk of the Persian army had been lost in the Battle of Qadasia. Yazdgard tried to slow down the advance of Arab troops by destroying the bridge that linked the western shores of the Tigris River to Madayen. These tactics, however, proved futile. The Arabs put their horses into the river, waded across to the other shore and Madayen fell in 637. The treasures of the Persian capital were now in Muslim hands. Untold amounts of gold, silver, jewels, carpets and artifacts were captured and transported to Madina. Included in the war booty was an elephant that aroused a great deal of curiosity among the ladies in Madina.

Yazdgard fled Madayen towards Merv, in northeastern Persia. Realizing that the war with the Muslims was not just a skirmish but a full-scale invasion, he called on all Persians and their allies to defend Persia. A huge army of 150,000 was assembled and put under the command of Mardan Shah who had already seen action against the Arabs at the Battle of the Euphrates. To inspire the Persians, Mardan Shah was vested with the durafsh, the national emblem of Persia. The governor of Kufa, Ammar ibn Yassir sent this information to the Caliph and asked for additional troops. Omar (r) sent a corps of 30,000 under the command of Numan ibn Muquran. Peace talks proved futile and the two armies met at the Battle of Nahawand. In the initial engagements, Numan ibn Muquran was seriously wounded but the Muslim commanders kept this fact secret from friend and foe alike. Towards the end of the first day, the enemy lines broke and the Muslims were victorious. Numan did not survive his wounds and died that evening.

Persian resistance continued from its eastern provinces. Yazdgard set himself up in Merv and took personal command of his forces. Realizing that an injured enemy is a dangerous enemy, Caliph Omar (r) resolved to put an end to all Persian resistance. From Nahawand, the Arab armies split up, and mounted a multi-pronged drive against Persian strongholds. Abi al Aas captured Persepolis. Aasim ibn Amr took Sistan. Hakam ibn Umair conquered Makran and Baluchistan. Azerbaijan fell to Othba ibn Farqad. Buqair ibn Abdulla subdued Armenia. A contingent under Ahnaf ibn Qais marched on Khorasan. By the year 650, the Persian Empire was completely under the control of Arab armies. Yazdgard fled Persia and died in exile.

Within a decade after the election of Omar ibn al Khattab (r) as the Caliph, the map of West Asia and North Africa had changed. Madina was now the capital of the largest empire in the world, extending from Tripoli in North Africa to Samarqand in Central Asia. This empire was ruled not by a king or a general but by a revolutionary creed: “There is no deity but God and Muhammed is His Messenger”. The Caliph was no more than a servant of God, and the keeper of Divine Laws.

When Caliph Omar (r) was informed of the victories over Persia, he went to the mosque in Madina and addressed the people:

“ O believers! The Persians have lost their kingdom. They cannot harm us any more. God has made you inherit their country, their properties and their riches, so that He may test you. Therefore, you should not change your ways. Otherwise, God will bring forth another nation in place of you. I feel anxiety for our community from our own people”.

These were prophetic words. As we shall see in other articles, the riches of Persia did change the ways of some in Madina and led to the civil wars that tore the Islamic community apart.

Omar (r) was a superb administrator. He established a Shura (consultative) council and sought advice on matters of state. He divided the far-flung empire into the provinces of Mecca, Madina, Syria, Jazira (the fertile region between the Rivers Tigris and Euphrates in Iraq), Basra, Khorasan, Azerbaijan, Persia and Egypt. A governor, answerable to the Caliph, was appointed for each province. The responsibilities and the limits of each governor’s authority were clearly defined. Governors who used their office to get rich were severely punished. The executive and the judiciary were separated and kadis were appointed to administer justice.

Caliph Omar (r) had the open mindedness to accept and adopt what was good in other civilizations. Where applicable, he learned from and adopted the technologies and administrative practices of the conquered people. Windmills were in extensive use in Persia at the time and Omar (r) ordered the construction of windmills in several of the Arab cities, including Madina. When Abu Huraira returned with a large booty from Bahrain, there were differences among the Madinites as to how to divide it up. Khalid bin Walid, observing the divisions, suggested to the Caliph that a department of documentation be set up in Madina similar to the ones he had seen in Persia. Caliph Omar (r) inquired about the Persian practices and after satisfying himself that they were indeed applicable to the Caliphate, ordered that a department of documentation be set up. As most Arabs were illiterate, he hired Persian scribes to man this new department. The scribes documented each item of booty and the claims on each, so that the Caliph could equitably divide it up among the claimants. Later, the department was expanded to document all transactions of the treasury and of the army. Following the example of Omar ibn al Khattab (r), the preparation and maintenance of documentation became an honored profession among Muslims, and Caliphs and sultans alike, down to the Ottomans in modern times, kept this tradition alive.

It was during the Caliphate of Omar (r) that Islamic jurisprudence and its methodologies based on the Qur’an, Sunnah, ijma and qiyas were fully established. The edicts of Omar (r), reflecting the consensus of the Companions, provided the foundation for the Maliki School of Fiqh that emerged a hundred years later.

The military was organized professionally. Soldiers were paid and defensive cantonments were established at Madina, Kufa, Basra, Mosul, Fustat (Cairo), Damascus, Edesa and Jordan. Finance, accounting, taxation and treasury departments were organized with full accountability. Police, prisons and postal units were established.

The land was surveyed and agriculture was encouraged. Old canals were excavated and new ones built. Large areas of land were brought under cultivation. Roads were laid out and were regularly patrolled. A traveler could move with safety all the way from Egypt to Khorasan in Central Asia.

The vast territories of West Asia and North Africa were welded into a free trade zone. Trade fostered prosperity. Education was encouraged and teachers paid. The study of Qur’an, Hadith, language, literature, writing and calligraphy received patronage. Omar (r) was himself a poet of repute and a noted orator. Over 4,000 mosques were built during the Caliphate of Omar (r).

Technology such as the construction of windmills was encouraged. Old bridges and roads were repaired and new ones built. A population census was taken after the example of the Chinese in the Tang dynasty. And it was Omar (r) who started the Islamic calendar based on the Hijra of the Prophet.

It is reported that Omar (r) wept when the following verse in the Qur’an was revealed to the Prophet: “We offered the trust to the mountains, heavens and the earth, but they declined, being afraid thereof, but humankind accepted it, indeed humankind was unjust and foolish”(Qur’an, 33:72-73). Omar (r) understood that the trust referred to here is human free will. Humankind, drunk with the love of God, accepted this trust, while all other creation declined it. When the will of man is exercised in a manner that befits human nobility, it elevates him to a position higher than that of the angels. Humankind has a tryst with destiny, to realize its own sublime nature, in the matrix of human affairs. When free will is abused, it reduces humans to the most wretched of creatures. No man understood this better than Omar (r) and few since the Prophet carried this trust with as much wisdom, humility, determination, sensitivity, persistence and courage. Measured by any yardstick, Omar (r) was one of the greatest figures in human history.

Omar ibn al Khattab (r) laid the foundation of Islamic civilization. He was the historical figure who institutionalized Islam and determined the manner in which Muslims would relate to each other and to non-Muslims and would strive to fulfill the mission of Tawhid on earth.

Ironically, this man of justice was assassinated for a verdict he had given in a civil case brought before him. One of the Companions, Mugheera bin Sho’ba, rented a house to a Persian carpenter named Abu Lulu Feroze. The rent was two dirhams a day, a sum Abu Lulu felt was too high. He complained to the Caliph Omar (r) who gathered all the facts, listened to both sides and gave the judgment that the rent was fair. This seemingly minor incident caused one of the biggest upheavals in Islamic history. Abu Lulu was so distraught at the verdict that he resolved to take the life of the Caliph. The next morning, as Omar (r) appeared at the mosque to lead the prayer, Abu Lulu hid in a corner, his double-edged sword concealed under his long robes. As the Caliph stood at the head of the congregation reciting the Qur’an, Abu Lulu jumped at him and thrust his double-edged sword into the Caliph’s stomach. The internal bleeding could not be stopped and Omar (r), the citadel of the community of believers, passed away the following day. The year was 645.

Contributed by Prof. Dr. Nazeer Ahmed, PhD

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Creating the Quranic Character

2011-11-16T21:57:00.001-08:00

Reflect the Quran in conduct, understand it, memorize it and recite it
It is an established fact that for Muslims the Qur’an is the foundation of the Islamic faith. It is the medium of communication that Allah (swt) has chosen to communicate His (swt) message to mankind. It is this very Book that has been revealed to our master Muhammad (saw) as a source of guidance, and a criteria for right and wrong, which was required to be conveyed to the rest of mankind to bring them out of the darkness and into the light of Islam.
It is for this reason Muslims throughout the centuries have held the Book of Allah in the highest regard, utmost respect and a source of guidance for this life and the Akhira.

It is well known that the Qur’an was revealed over a period of 23 years in a very interactive manner which enabled the sahabahs to practise the Qur’anic injunctions in their lives and to convey it to the Makkan society. Each year in the month of Ramadhan the Prophet (saw) would recite all of the Qur’an that was revealed to date in the presence of Jibreel (as). This was the ultimate means of checking the accuracy of his own recitation and in turn allowed the accuracy of the other memorisers to be verified.

In the last year of the Prophet’s (saw) life the Qur’an was recited twice to Jibreel (as) in the month of Ramadhan to ensure there were no errors. By the time of the Prophet’s (saw) death, the whole Qur’an had been committed to writing as well being solidly established in the memories of thousands of Muslims, some of whom memorised the whole of it, while others memorised portions of it. It is in this manner that the Qur’an has been meticulously compiled and passed down from generation to generation in order to preserve the revelations of Allah (swt) in its purest form without any alterations both in content and its styles of recitations.

It is narrated on the authority of Uthman (ra) that the Prophet (saw) said ‘The best amongst you is he who learns the Qur’an and teaches it’ (Bukhari).

This hadith of the Prophet (saw) amongst many others were the very source of inspiration and motivation for Muslims of the past and present to engage in learning to read and understand the Qur’an and then teach it to others.

The Qur’an is unique among religious texts in that it is not only read, but it is recited as a means of worship to the Creator. There are countless Ahaadiths on the virtues and rewards of reciting the Qur’an as has been narrated by the Prophet (saw).

Abdullah Ibn Mas’ud (ra) narrated that the Prophet (saw) said ‘Whoever reads one letter of the Book of Allah is credited with one hasanah (blessing) and one hasanah is equal to tenfold the like thereof in its reward. I do not say that Alif-Lam-Meem is one letter, but Alif is one letter, Lam is one letter and Meem is one letter.’ (Tirmidhi)

The Qur’an will be an intercessor for the believers on the Day of Judgment as the Prophet (saw) said ‘The Qur’an is an intercessor (which by Allah’s permission) intercedes, and an opponent (which is) truthful. He who appoints it as his leader, (then it) will lead him to Paradise. And he who puts it behind him, (then it) will lead him to the Fire.’ (Bayhaqi)

It is in this context of trying to attain the pleasure of Allah (swt) and living for the Akhirah that the Islamic ummah witnessed some great people in its history. These were people who made the Qur’an the centre of their lives and excelled in acquiring knowledge such that they mastered the Arabic language and all the relevant Islamic sciences in order to access the Book of Allah (swt) and understand its true message. These were people who truly lived up to their religion, treading in the path of knowledge and shaping their personalities in accordance with the Shariah.
Allah (swt) says in the Quran,

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الْأَلْبَابِ

‘This is a Book full of Blessings that we have revealed unto you so people ponder upon its verses and men of intellect may reflect’. (Surah Sad 29)

Unfortunately, now we live in a time where the Qur’an reciters are many but only few are engaging in studying and seeking the guidance of the Qur’an and acting upon its rulings. We need to remind ourselves of the importance of contemplation, reflection and pondering over the meanings and rulings of the Qur’an, and making sure that it is read in a way that penetrates the heart and leaves a lasting and permanent impact on the believers. The result of this kind of reading is the development of a dynamic Islamic personality where Muslims embrace the Islamic Aqeedah, make the Shariah the code of conduct for their lives and engage in the da’wah to revive the Islamic way of life at a state level.

It is in relation to this subject of contemplation and reflection of the Qur’an when reading that the Prophet (saw) said in a hadiths ‘Groups of people will emerge from my Ummah who will drink the Qur’an as they drink milk’ (Tabarani).

In commenting on this hadiths Al-Munawi says in his Fayd al-Qadir: “… that is, they will raise their voices with their tongues without contemplating and reflecting on its meanings and pondering over its rulings; instead it (i.e. the Qur’an) passes over their tongues as milk which they drink passes over them which is quickly”
While it is true that we receive reward for the recitation of the Qur’an even when we do not understand its meanings, this should not however make us complacent such that it prevents us from studying the Qur’an and pondering over its meanings. Otherwise, this Qur’an will only be understood and practised by a select few whilst the masses will continue engaging in this act of ibadah (i.e. recitation of the Qur’an) with limited understanding and application in their daily lives.
Allah (saw) says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا

‘Do they not then ponder on the Quran, or are there locks on the hearts?’ (Surah Muhammad 24)

This was the situation of hypocrites who used to read the Quran but never attempted to sincerely understand it as the speech of Allah. And therefore, despite their recitation in their own language they were neither able to gain knowledge nor able to act according to it what was prescribed in it.

Thus, the reading of the Qur’an must be followed by one’s desire to understand it in depth and using it as a guide in one’s practical life. If understood and followed correctly, the Qur’an becomes a living guide for those who act upon it.

‘This Book which We have revealed is a blessed one. Follow its guidance and have piety so that you perhaps may receive mercy and will not say that the Book was revealed only to two groups of people before you, or that you were ignorant of its knowledge, or say: Had the Book been revealed to us, we would have followed its guidance better than they (Jews and Christians), so indeed there has come clear proof from your Lord, and guidance and mercy.’ (Al-An’am 155 – 157)

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Saudi prince awarded libel damages against British daily

2011-11-16T21:37:00.001-08:00

LONDON (AFP) - (AFP) - A Saudi prince accused by a British newspaper of ordering police to gun down unarmed demonstrators during this year's Arab uprisings won "substantial" libel damages Wednesday over the allegations.

Independent Print Ltd, publishers of The Independent newspaper, and its Middle East correspondent Robert Fisk expressed "sincere apologies" at London's High Court over claims made against Prince Nayef bin Abdul-Aziz al Saud.

The newspaper said allegations that the prince had ordered police to fire on protesters were published "in good faith" but accepted they had turned out to be untrue and based on a forgery.

On April 15, The Independent published a feature article about the Arab Spring headlined "A long time coming", in which Fisk claimed the prince had ordered police chiefs "to shoot and kill unarmed demonstrators without mercy".

Fisk, a veteran award-winning correspondent, said the order was "extraordinary and outrageous" and should be investigated by the International Criminal Court at The Hague.

The article, also published on the newspaper's website under the heading "The Arab awakening began not in Tunisia this year, but in Lebanon in 2005", was widely reproduced online and paraphrased in the Arab press, the court heard.

Rupert Earle, representing the prince, told Justice Nicola Davies the claims derived from a fake "order" published online as Shia protesters in Saudi Arabia were planning a demonstration in March.

He said several websites had featured the statement, allegedly issued by Prince Nayef, permitting police chiefs to use live rounds on protesters who "should be shown no mercy " and "struck with iron fists".

The Independent's lawyer Helen Morris said Fisk's reference to the order was "made in good faith, albeit in the mistaken belief that the order was genuine."

"Both The Independent and Robert Fisk offer their sincere apologies to Prince Nayef for the damage and distress caused by the article and the inevitable coverage it received," she added.

A correction published on May 4 by The Independent said: "Prince Nayef has responded that the order is a forgery, was not issued by him and that he would never issue such an order."

Prince Nayef, second in line to the Saudi throne and interior minister since 1970, said he would pay the undisclosed sum of money he received to charity.

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Turkey’s future lies within the Khilafah State and not the EU

2011-11-16T09:04:00.001-08:00

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As crisis talks are due to start regarding Turkey joining the EU opinion polls from across Europe show a clear opposition to full Turkish membership. In a poll by Sky News over 70% voted no to the question should Turkey be allowed to join the EU? This signals the overwhelming feeling in Europe that Turkey which has a majority Muslim population should not be allowed to join the EU which until now has been made up of only majority Christian populations. In a similar poll carried out in France in 2004 in which the majority of people opposed Turkey joining the EU, 30% of participants objected on the basis of cultural differences.

The opposition to Turkey joining the EU is without doubt based on the simple fact that it is a Muslim nation, which also includes a great Islamic tradition as it was for many centuries the centre of the Uthmani Khilafah State (Ottoman State). Even though the current Turkish ruling elite have been committed to a secular system, going as far as banning the Hijab in government buildings such as universities it still sits on the sidelines of European politics. The man responsible for shaping the future constitution of the EU former French President Valery Giscard d'Estaing told Le Monde Newspaper in 2002 that Turkey joining the EU would be “the end of the Europe.”

Ever since Turkey committed itself to a secular path it has only seen its international standing wither away. Economically it has suffered greatly due to harsh financial measures introduced by the World Bank which were imposed on Turkey so that it would be permitted to take further loans; this caused the Turkish currency to be devalued. Turkey’s population lacks cohesion as the people find their Islamic values in contrast with the secular system imposed upon them, this was highlighted by the ban on the hijab which was met by fierce resistance.

It has become evident that whatever the Turkish ruling elite does to try and gain acceptance and membership within the EU it finds the door slammed in its face. The future of Turkey lies in the Khilafah State which gave this country glory and honour making it the leading nation in the world for centuries.

“Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honour is for Allah.” (An-Nisa – 139)

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Muslim snooker player who fears Allah

2011-11-16T08:51:00.001-08:00

It was narrated that Ma’qil ibn Yassaar said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him.”

Narrated by al-Tabaraani in al-Kabeer, 486. Shaykh al-Albaani said in Saheeh al-Jaami’, 5045, that this hadeeth is saheeh.

Often when a brother reaches the top of their career or the heights of fame they fall down in their deen, putting on the cross of St George of the Union Jack and speaking out against Islam and the practicing Muslims in the interests of their new kuffar awliyah.

Mashallaah it is therefore good to see a brother setting a good example to the youth even if it means taking flack for it, when others are quick to turn against the teachings of the deen over even small easy matters nevermind big more difficult beliefs and actions of our deen.
Muslim snooker player, Rory Mcleod has had a big run-in with a top match official after refusing to shake a female referee’s hand after a match.

Brother Rory wouldn’t hands with Chinese referee Ivy Zhu after winning his qualifying match for the Australian Open, prompting top referee Jan Verhaas to criticise the player for what he saw as a snub even though the female referee herself didn’t seem to have any issues with this Rory putting his deen before western customs.
McLeod, from Northamptonshire, was in 2009 the first black player to take part in the world championship at the crucible in Sheffield and reverted to Islam in 2000 and has explained in the past how his faith helps him with his game.

Rather than relaxing to music or chatting up some young female fans like other sports he is instead usually seen listening to verses from the Quran on his iPod, a habit which he claims, “calms me down… I find there are no better words or speech than that to help put me in the right state of mind.”

May Allaah (swt) reward Rory for his courage in putting this small teaching of islam first, ameen.
We are Muslims first and we should be submitting to Allaah first then everything else comes after this, and there is no obedience or pleasing the creation that should be done if it is displeasing to Allaah.

As Muslims we are forbidden to touch women we do not have a close relationship to or are married to, as touching is often the first step leading to flirting, and later fornication and Allaah says in the Quran “Do not come near fornication” meaning stay away from whatever leads to it.

Many Muslims make light of this teaching, or think it is acceptable to go against it just because their boss / lecturer / teacher or kuffar friends may think less of them, but what is worse? that a non-practicing muslim or kafir thinks less of you and is angry with you or that you anger and displease the creator of those beings?

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Germany: Government concerned about homegrown, right-wing terrorism

2011-11-16T08:42:00.001-08:00

source : images.google.com

A series of murders has German authorities worried that homegrown, right-wing terrorism could be more widespread and better organized than previously believed. Police took a second suspected accomplice into custody.

A string of murders allegedly committed by a trio of neo-Nazis has raised concern among German authorities that some right-wing extremist groups may have transitioned from political agitation to outright terrorism.

Over the weekend, federal prosecutors alleged that right-wing extremists were responsible for the murder of a female police officer in the southern German city of Heilbronn in 2007 as well as the murders of eight food venders, of whom seven were Turkish and one was Greek.

After a bank robbery in the eastern Germany city of Eisenach, police followed the trail of the two suspected male perpetrators, later identified as Uwe B. and Uwe M., to a burnt out home in the Saxon town of Zwickau, where they had taken their lives.

At the scene, police found a pistol as well as DVDs in which the men reportedly admit to the nine murders and claim they are members of a group called the "National Socialist Underground," which is a "network of comrades with the basic principle of actions instead of words."

In a 15-minute-long video, the two men also announced further attacks, according to the news magazine Der Spiegel.

Right-wing terrorism

A suspected accomplice, Beate Z., has been taken into custody and has offered to be a principal witness in exchange for a lighter sentence. Like the two deceased men, she was a member of the extreme right-wing group "Thuringia Homeland Security."

Germany's interior minister, Hans-Peter Friedrich, told reporters in Berlin Sunday that the country was witnessing "a new form of far right terrorism," one that does not "publicly claim responsibility [for attacks] or vaunt its actions within the far right scene."

Federal prosecutors said on Sunday police near Hanover took a suspected accomplice to the trio of alleged murders into custody. Prosecutors in Karlsruhe said 37-year-old Holger G. is thought to have been a member of the "National Socialist Underground" since the late 1990s. He is suspected of providing his drivers license and passport to the other three alleged terrorists.

Hans-Werner Wargel, head of the state of Lower Saxony's department for the Protection of the Constitution, said Germany may be "dealing with the worst case of right-wing violence in decades."

Call for answers

Cem Özdemir, the Green Party's parliamentary chief, expressed disbelief that the trio could avoid the authorities for so long given that they had been active since the 1990s.

"We have always pointed out that within the [right-wing] scene, groups have developed that are very militant and possibly have made the transition to terrorism," Bernd Wagner, an expert on right-wing extremism, told the daily Kölner Stadt-Anzeiger.

"The motive is always the same." Bernd added. "An organized military struggle against democracy and foreigners."

The German parliament, the Bundestag, plans to hold a special committee meeting on neo-Nazi terrorism in response to the case, which has led to renewed calls for a ban of the extreme right-wing National Democratic Party (NPD).

"The NDP, as a political arm of the Nazi scene and enemy of the constitution, currently receives taxpayer money and should be finally banned," said Social Democratic parliamentarian Ralf Stegner.

Editor's note: Deutsche Welle is bound by German law and the German press code, which stresses the importance of protecting the privacy of suspected criminals or victims and obliges us to refrain from revealing full names in such cases.

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Women Shalihah .... how does character? by AA Gym

2011-02-03T07:19:00.000-08:00

Shalihah whether or not a woman depends on the rules of obedience to God. These rules are universally applicable, not only for women who are married, but also for young women. In the world, she will be a light for her family and gave birth to generations dream role. If she died, God would make an angel in heaven. Glory Shalihah woman portrayed the Prophet. in his saying, "This world is jewelry, and jewelry are the best Shalihah woman." (Narrated by Muslim). In the letter Al-Quran An-Nur: 30-31, Allah Most High. give a woman Shalihah always able to keep his views. She was always obedient to Allah and Her Apostle. Her makeup is ablution water. Her lipstick is the dhikr of Allah. Kohl eyes is to multiply the reading of the Koran. Women Shalihah very concerned about the quality of his words. Nothing in history a woman Shalihah coquettish, like jumps, and screaming while getting pleasure. She will be keeping each spoken like a string of diamonds worth for a meaningful and high quality.

She was well aware that his glory comes from its ability to maintain themselves (Iffah). Shalihah woman was smiling. For her, a smile is charity. However, her smile remained proportional. Not every man who met given a sweet smile. Her smile is a smile of sincere worship and does not cause a scandal for others. Women Shalihah also smart in the mix.

By association, the science will continue to grow. She will always take the wisdom of the people he met. The proximity to God the better and goodness will bear fruit for themselves and others. She also always keep ruqyah. One characteristic that strong faith is the ability to maintain a sense of shame. With a sense of shame, all the said words and acts of horns always controlled. He will not do anything that deviates from the guidance of the Qur'an and Sunnah. He realized that the less one's faith, the less shame. More and less sense of shame, the worse the quality of ruqyah. In principle, Shalihah woman is a woman who obey Allah and His Messenger. Signs glory instead of various accessories that he used. Instead she always keeps her beauty in order not to be defamatory to others. Beauty can be a boon one moment of value. But if not careful, beauty can be a source of problems that will complicate the owner himself. When getting a physical limitation on him, Shalihah women will never feel disappointed and hurt. She believes that disappointment is part of the attitude of Kufr delicious. She will not feel inferior with their limitations. So beautifully that his personal makeup to wear anything that will emit light of glory. Even if he was "plain" without any makeup, beauty of her soul will still shine and soothing the hearts of those around him. If you want to be a woman Shalihah, then learn from the surrounding environment and the people we meet. Take the knowledge from them. In fact, we can imitate the wives of the Prophet. like Ayesha. She is famous for its power of his mind. A wife like he could be a knowledge repository for a husband and children. Examples also Siti Khadijah, wife of Shalihah made peaceful inner figure, loyal supporters, and reinforcing the spirit of her husband in a fight in the way of Allah. She sacrificed wealth, position, and her struggle to defend the Prophet. So powerful was the impression shalihah from Khadijah, until his name was mentioned by many even though Khadija Prophet himself had died. It could be because women Shalihah emerged from the descendants.

A student of good character and he said, could be a picture of a mother who taught her to be human have a certain character. It's hard to imagine, a woman suddenly appeared Shalihah without precede a process. Here, heredity plays a role. So even with the pattern of education, environment, exemplary, and others. What appears, could be the picture to something that is concealed. Many women can be successful. However, not all can Shalihah. Shalihah whether or not a woman depends on the rules of obedience to God. These rules are universally applicable, not only for women who are married, but also for young women. Nothing to lose if a young woman keep her attitude when they interact with the opposite sex who is not mahramnya. Make friends with people who will add quality science, charity, and our worship. There is a phrase saying, "If we want to personally know someone will look at the friends around him." The role of women in the family Shalihah very large, even countries. We've heard that behind a successful leader is a woman who is very great. If there Shalihah woman behind the men in this world, then how much success will be achieved. During this time, she only placed as a complement, which is only supported from behind, without a specific role that serious. Women are the pillars of State. Imagine, if fragile pillar of the building, then it is definitely the building will collapse and the ground. There will be nothing left except debris whose value does not amount to much. We just choose, whether to become a strong pillar or pole that fragile? If you want to be a strong pillar, women must continue to strive to be a woman Shalihah with a personal example of the Prophet's wives. By continuing to try to keep yourself and family honor and maintain her vulva, then the charm Shalihah woman will rub off on our women.

article and photo source : drfatnan.wordpress.com

Basic Principles of Islamic Economics

2011-02-02T01:01:00.000-08:00

Three decades ago, the Islamic Bank as a representation of Islamic finance, not known by the public. Now the Islamic financial system has been operating in more than 55 emerging market countries and developing (Lewis and Algaoud, 2007).
Although the new Islamic economic thought emerged in recent years in Muslim countries, but the ideas of Islamic economics can be traced in the Koran that was sent down in the 7th century.
The principles of Islamic finance include:

1. Riba
Riba literally means ziyadah (extra). Meanwhile, according to the technical term riba means taking of property or capital goods are vanity (Antonio, 1999). There are several opinions in explaining usury. But in general there is a red thread which states that usury is an additional decision, whether buying or selling or lending and borrowing in a vanity or contrary to the principles muamalah in Islam. Broadly speaking, usury grouped into two. Each is usury usury debts and buying and selling. The first group was subdivided into usury and usury qardh jaahiliyyah. The second group, usury selling subdivided into usury and usury nasiah Fadhl. Riba Qardh is a benefit or a certain level of surplus required of a debtor. Riba jaahiliyyah is debt that is paid more than just because the borrower is unable to pay the debt at a predetermined time. Riba Fadhl is a kind of exchange between goods with different levels or doses, while the goods exchanged were included in the type of goods usury. Riba Nasiah is the suspension of delivery or receipt of goods which are exchanged with usury usury other types of goods. Riba Nasiah appears because of differences, alterations, or additions submitted between today and submitted later.

2. Zakat
Zakat is an instrument of justice and equality in Islam. Justice and equality mean that everyone should have the same opportunities and did not mean that they should be equally poor or equally rich. Islamic State shall ensure the fulfillment of minimum needs of its citizens, in the form of food, clothing, shelter, health care and education (Surah 58:11). The main objective is to bridge social differences within society and for the Muslims capable of undergoing social and material life of dignity and satisfaction.

3. Haram
Something that is forbidden is something that is forbidden by God according to who has taught in the Koran and Hadith. Therefore, to ensure that Islamic finance practices and activities do not conflict with Islamic law, it is expected that Islamic financial institutions to form the Board of Supervisors Religion or Sharia Council. The Council is Muslim jurists who acts as auditor and adviser to the independent sharia. Strict rules regarding ethical investment should dijalankan. Therefore, Islamic financial institutions should not fund the activities or items that are haram, such as trade of alcoholic beverages, illegal drugs or pork. In addition, Islamic financial institutions are also encouraged to prioritize the production of primary goods to meet the needs of mankind.

4. Gharar and maysir
The Qur'an strictly forbids any form of gambling (Surah 5:90-91). The Qur'an uses the word maysir for gambling, is derived from the usr (the ease and pleasure): gambler trying to collect wealth without work and currently a general term applied to all forms of gambling activity. In addition to prohibiting gambling, Islam also prohibits any business activities that contain elements of gambling. Islamic law stipulates that in the interest of fair and ethical transaction, enriching themselves through the game of gambling should be prohibited. Islam also prohibits economic transactions involving the element of speculation, gharar (literally means "risk.) If maysir usury and forbidden in the Koran, then gharar banned in several hadiths. According to business terms, gharar means running a business without a clear knowledge, or run the risk of excessive transaction.If the element of uncertainty is not too large and unavoidable, then Islam allows them to be (Algaoud and Lewis, 2007).

5. Takaful
Takaful is a noun derived from the Arabic verb kafala, which means paying attention to the needs of a person. This word refers to a practice when the participants of a group agree to jointly guarantee themselves against loss or damage. If any member participants overwritten calamity or disaster, he will receive financial benefits from the fund as stipulated in the contract of insurance to help cover the losses or damage (Algaoud and Lewis, 2007). In essence, the concept of takaful is based on a sense of solidarity, responsibility, and brotherhood among the members who agreed to jointly bear certain losses to be paid from the assets that have been specified. Thus, this practice in accordance with what is called in different contexts as joint insurance (mutual insurance), because its members act as guarantor (insurer) and also a guaranteed (insured).

Sharing Principle

The basic idea of the Islamic financial system is simply based on the existence of profit sharing (profit and loss sharing). According to Islamic commercial law, partnerships and all forms of business organization founded with the purpose of profit sharing through participation bersama.Ã, Â Mudharabah and loss sharing are two models for the preferred outcome in Islamic law.
Mudharabah (Investment)
Mudharabah understood as a contract between at least two parties, namely the owners of capital (shahib al mal or rabb al mal) who entrust some funds to other parties, in this case employers (mudharib) to run an activity or business. In mudaraba, capital owners do not have role in management. So mudaraba is sharing contract that will give investors a certain portion of gains / losses on projects that they finance.(Algaoud and Lewis, 2007)
Musharaka (Partnership)
Musharaka is an agreement between the two sides or more for a certain business which each party contributes funds to the agreement that the benefits and risks will be shared in accordance with the agreement.
Adapted from the Tread-Tread Islamic Economy by Oktofa Yudha Sudrajad
Source : http://salmanitb.com
image source : muslimdaily.net

Judgment Day (Yaumul Hisab)

2011-01-31T06:31:00.000-08:00

By : Syaikh Muhammad bin Shalih Al Utsaimin

This article about Yaumul Hisab or Judgement Day. If you want read in english or other just select the language below :

Seperti yang disebutkan penulis (Syaikhul Islam Ibnu Taimiyah):

وَيُحَاسِبُ اللَّهُ الْخَلَائِقَ

Allah Azza wajalla akan menghisab para makhluk

Hisab adalah ditampakkannya amalan-amalan hamba kepada-Nya pada hari kiamat. Dan sungguh al Quran dan as Sunnah, ijma’, dan akal telah menunjukkan hal ini.

Adapun dalam al Quran, Allah Subhanahu wata’ala berfirman,

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

"Adapun orang yang diberikan kitabnya dari sebelah kanannya, maka dia akan diperiksa dengan pemeriksaan yang mudah," (al Insyiqaaq: 7-8)

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ فَسَوْفَ يَدْعُو ثُبُورًا وَيَصْلَى سَعِيرًا

"Adapun orang yang diberikan kitabnya dari belakang, maka dia akan berteriak: "Celakalah aku". Dan dia akan masuk ke dalam api yang menyala-nyala (neraka)." (al Insyiqaaq: 10-12)

Adapun dalam as Sunnah maka telah tsabit dari nabi Shallallahu’alaihi wasallam bahwasanya Allah Subhanahu wata’ala akan menghisab para makhluk. Adapun ijma’ maka sesungguhnya telah sepakat di antara semua umat, bahwasanya Allah Subhanahu wata’ala akan menghisab para makhluk. Adapun dalam akal maka sangat jelas karena sesungguhnya kita telah diberi beban syari’at, apakah berupa amalan yang harus dikerjakan ataupun yang harus ditinggalkan atau yang harus dipercayai. Maka akal dan hikmah itu menetapkan bahwa seseorang yang diberi beban syari’at, maka sesungguhnya dia akan dihisab dan dimintai pertanggung jawaban.

Perkataan penulis: kholaiq, adalah jamak dari makluk, mencakup setiap makhluk. Akan tetapi dikecualikan dari makhluk tersebut orang yang masuk surga tanpa hisab tanpa adzab, sebagaimana hal ini tsabit dalam as shahihain: Bahwasanya nabi Shallallahu’alaihi wasallam melihat umatnya dan bersama mereka ada 70.000 orang yang masuk surga tanpa hisab tanpa adzab. Mereka adalah orang yang tidak pernah minta diruqyah, tidak pernah berobat dengan kai (besi yang dipanaskan hingga membara), tidak pernah bertathayyur (beranggapan sial dengan sesuatu yang dilihat atau didengar) dan hanya kepada Rabbnya mereka bertawakkal [1].

Dan Imam Ahmad Rahimahullah meriwayatkan dengan sanad yang bagus bahwasanya Rasulullah Shallallahu’alaihi wasallam bersabda, "Bahwasanya bersama setiap orang tersebut ada 70.000 orang yang lainnya" [2]

Maka 70.000 dikali 70.000 ditambah 70.000. Mereka itu jumlahnya 70.000 dikali 70.000 ditambah 70.000. Mereka semua yang masuk surga tanpa hisab tanpa adzab.

[Dinukil dari kitab Syarah Aqidah Al Wasithiyah bab al iman bil yaumil akhir, Penulis Syaikh Muhammad bin Shalih Al Utsaimin, Edisi Indonesia Ada Apa Setelah Kematian? Menelusuri Kejadian-Kejadian Setelah Hari Kiamat, Penerjemah Abu Hafsh 'Umar Sarlam Al Atsary, Penerbit Pustaka Al Manshurah Poso, hal. 108-111]

____________
Footnote:

[1] Diriwayatkan Bukhari (6541) dan Muslim (220) dari Ibnu Abbas Radhiallahu’anhu.

Source : http://sunniy.wordpress.com/2009/12/03/hari-diperhitungkannya-amalan-yaumul-hisab/

Seberapa Kaya Umar bin Khattab?

2011-01-29T20:49:00.000-08:00

Assalamualaikum,
Sobat sekalian berikut ini saya shared sebuah artikel yang sangat inspiratif, mengenai harta kekayaan salah satu Amirul Mukminin sekaligus sahabat Nabi SAW, yang selama ini bagi yang awam dikenal sebagai seorang yang zuhud dan miskin (sengaja miskin). Namun ternyata di balik itu beliau memiliki kekayaan yang luar biasa, bahkan bila dibandingkan dengan Bill Gate (orang terkaya sedunia saat ini) pun belum ada apa-apanya, apalagi soal amal ibadahnya. Selamat membaca semoga bermanfaat :

Selama ini, kita hanya mengetahui bahwa hanya ada dua sahabat Rasul yang benar-benar sangat kaya, yaitu Abdurrahman bin Auf dan Ustman bin Affan. Namun sebenarnya, sejarah juga sedikit banyak seperti “mengabaikan” kekayaan yang dipunyai oleh sahabat-sahabat yang lain.

Ingat perkataan Umar bin Khattab bahwa ia tak pernah bisa mengalahkan amal sholeh Abu Bakar? Itu artinya, siapapun tak bisa menandingi jumlah sedekah dan infaqnya Abu Bakar As-Shiddiq.

Lantas, bagaimana dengan kekayaan Umar bin Khattab sendiri? Khalifah setelah Abu Bakar itu dikenal sangat sederhana. Tidur siangnya beralaskan tikar dan batu bata di bawah pohon kurma, dan ia hampir tak pernah makan kenyang, menjaga perasaan rakyatnya. Padahal, Umar adalah seorang yang juga sangat kaya.

Ketika wafat, Umar bin Khattab meninggalkan ladang pertanian sebanyak 70.000 ladang, yang rata-rata harga ladangnya sebesar Rp 160 juta—perkiraan konversi ke dalam rupiah. Itu berarti, Umar meninggalkan warisan sebanyak Rp 11,2 Triliun. Setiap tahun, rata-rata ladang pertanian saat itu menghasilkan Rp 40 juta, berarti Umar mendapatkan penghasilan Rp 2,8 Triliun setiap tahun, atau 233 Miliar sebulan.

Umar ra memiliki 70.000 properti. Umar ra selalu menganjurkan kepada para pejabatnya untuk tidak menghabiskan gajinya untuk dikonsumsi. Melainkan disisakan untuk membeli properti. Agar uang mereka tidak habis hanya untuk dimakan.

Namun begitulah Umar. Ia tetap saja sangat berhati-hati. Harta kekayaannya pun ia pergunakan untuk kepentingan dakwah dan umat. Tak sedikit pun Umar menyombongkan diri dan mempergunakannya untuk sesuatu yang mewah dan berlebihan.

Menjelang akhir kepemimpinan Umar, Ustman bin Affan pernah mengatakan, “Sesungguhnya, sikapmu telah sangat memberatkan siapapun khalifah penggantimu kelak.” Subhanallah! Semoga kita bisa meneladani Umar bin Khattab. (sa/berbagaisumber/Fikih Ekonomi Umar bin Al-Khattab/khalifa)

Article Source : http://eramuslim.com
Image source : http://www.itrademarket.com

Some Advice from Umar (ra)

2011-01-23T08:01:00.000-08:00

Bismillaah Ar-RaHmaan Ar-RaHeem

As-Salaamu `Alaikum wa RaHmatullaahi wa Barakaatuh

According to Abdallaah bin Bakr bin Habeeb al-Sahmee: We were told by a man in the mosque of al-Junaabidh that `Umar bin `Abd al-`Azeez delivered a sermon to the people in Khunaasirah in which he said:

O people, you were not created in vain, nor will you be left to yourselves [See 75:36]. Rather, you will return to a place in which Allaah will descend in order to judge among you and distinguish between you. Destitute and lost are those who forsake the all- encompassing mercy of Allaah, and they will be excluded from Paradise, the borders of which are as wide as the heavens and the earth.
Don't you know that protection, tomorrow, will be limited to those who feared Allaah [today], and to those who sold something ephemeral for something permanent, something small for something great, and fear for protection? Don't you realize that you are the descendants of those who have perished, that those who remain will take their place after you, and that this will continue until you are all returned to Allaah? Every day you dispatch to Allaah, at all times of the day, someone who has died, his term having come to an end. You bury him in a crack in the earth and then leave him without a pillow or a bed. He has parted from his loved ones, severed his connections with the living, and taken up residence in the earth, whereupon he comes face to face with the accounting. He is mortgaged to his deeds: He needs his accomplishments, but not the material things he left on earth.

Therefore, fear Allaah before death descends and its appointed times expire. I swear by Allaah that I say those words to you knowing that I myself have committed more sins than any of you; I therefore ask Allaah for forgiveness and I repent. Whenever we learn that one of you needs something, I try to satisfy his need to the extent that I am able. Whenever I can provide satisfaction to one of you out of my possessions, I seek to treat him as my equal and my relative, so that my life and his life are of equal value. I swear by Allaah that had I wanted something else, namely, affluence, then it would have been easy for me to utter the word, aware as I am of the means for obtaining this. But Allaah has issued in an eloquent Book and a just example (sunnah) by means of which He guides us to obedience and proscribes disobedience.

He lifted up the edge of his robe and began to cry and sob, causing the people around him to break into tears. Then he stepped down. That was the last sermon he gave before he died, may Allaah have mercy on him.

For variant versions of this sermon, see Ibn `Abd al-Hakam, Seerah 43-45, 132-33; Ibn Katheer, Bidaayah, IX, 199; This translation was taken from The History of al-Tabaree, Vol XXIV, by D.S.Powers/

In the same book, it is also related that,

According to `Abdallaah - his father - al-Fudayl - `Abdallaah: I was told that `Umar bin `Abd al-Azeez wrote to the Syrian army as follows: "As-salaamu `alaikum wa rahmatullaah. Now then, whoever contemplates death frequently speaks little, while he who knows that death is certain is satisfied with a little. Farewell."

* * *

According to Mansoor bin Muzaahim - Shu`ayb, that is, Ibn Safwaan - Ibn `Abd al-Hameed: `Umar ibn `Abd al-`Azeez said:

He who gives sincere advice to his brother in matters of religion and looks out for the well being of the latter's daily affairs has fulfilled his brotherly obligation and carried out the duty that was incumbent upon him. Fear Allaah. Accept these words, for they are offered as sincere advice to you with regard to your religion; and cling fast to them, for they constitute a warning that will save you in the afterlife. The sustenance has been apportioned; therefore, let no believer exceed what has been apportioned to him, and be united in seeking the good. In contentment there is abundance, substinence, and sufficiency. The term of this life is in your necks, and Jahannam lies before you. What you see will pass away, what has been is as if it never was, and all will soon be dead. You have seen the stages of the dying man, both when he is in the agony of death, and then after his demise when he has tasted death and the people all around him are saying, "He has passed away, May Allaah have mercy on his soul." You have witnessed the hasty manner in which he is removed, and the division of his estate, when his face is lost, his memory forgotten, and his doorway forsaken, as if he had not mixed with those who keep their word, nor inhabited the lands. Therefore, beware the horror of a day on which not so much as the weight of an ant on the scale will be despised.

According to `Abd al-Rahmaan bin Mahdee - Sufyaan: `Umar bin `Abd al-`Azeez said:

He who acts without knowledge causes more corruption than good, and he who does not consider his speech to be part of his actions sins repeatedly. Satisfaction is scarce, and the true believer should rely on patience. Allaah never bestowed a blessing upon one of His servants and then took it away from him, giving him patience in return for that which was taken away, except that the replacement was better than what was taken away from him." Then he recited the following verse: "Surely the patient will be paid their wages in full without reckoning." [39:10]

Article Source : http://www.jannah.org
Image Source : http://Eramuslim.com

What Should a Moslem's View of the People of the Book and Zionism Be?

2011-01-16T08:10:00.000-08:00

HARUN YAHYA

Moslems' attitude towards Jews should be as ordained by the Quran. God reveals in the Qur'an that Jews, like Christians, are part of the people of the book. Moslems as well as Jews believe in the same God and follow the examples set by the prophets sent by Him with due love and respect. Abraham, Isaac, Joseph, Moses, David and Solomon (peace be upon them all) are as important to Moslems as they are to Jews. Moslems address the Jews and the Christians as follows in the Qur'an: "We believe in what has been sent down to us and what was sent down to you. Our God and your God are one and we submit to Him." (Qur'an, 29:46)
All forms of social relations between Moslems and Jews must be within a framework of justice, peace and security, and Moslems' attitude towards Jews must always be reconciliatory, forgiving and tolerant.

At various times in their history, Jews suffered oppression and genocide. The main culprit behind such atrocities is anti-Semitic ideology, which led to many tragic events in the 20th century. The true meaning of the term is hatred of Semites, although it is generally understood to mean hatred of Jews. It expresses a hatred for people of Semite descent or the Semitic race. The underlying reason for this hatred for the Semitic races is the hatred felt for the divine religions revealed to them. In other words, Nazism's and other fascist movements' hostility towards Jews is in reality a hatred of religion. Anti-Semitism is therefore a pagan teaching that cannot be adopted by any Moslem. People who advocate and incite anti-Semitism are often revealed to be people who also advocate a return to idolatrous practices and war, who enjoy merciless bloodshed, and who are uncontrolled and barbaric. Such people oppose the peace, modesty, love and compassion of true religious morality taught by the prophets. Moslems and Jews are on the same side against such tyrants. Islam aims to bring justice to the world and condemns anti-Semitism, as it does all forms of racism. Moslems support the right of the Jews, like all other people, to live in peace and security. Moslem principles have throughout the course of history guaranteed refuge in Moslem lands to Jews fleeing persecution at various times. Jews exiled from Spain were welcomed by the Ottoman Empire, and thousands of them settled down there. The anti-Semitic sentiments often seen in Christian countries never developed on Moslem soil. Jews and Moslems in Moslem lands have lived side by side in peace and security for centuries. It was Islamic principles that created this secure environment.

A Moslem must always bear these facts in mind in his thinking and behaviour regarding Jews. However, Judaism and Zionism must be distinguished between. The ideology of Zionism is principally responsible for the years of endless conflict and war, bloodshed and tears in Palestine. However, Zionism and its real plans are not well known in the West. Many people in the West have been conditioned to believe that Zionism is an ideology which advocates a homeland for the Jewish people and are therefore sympathetic to this ideology, although the reality is altogether different.

It is true that Zionism seeks the creation of a homeland for Jews and that Zionists work to that end. This struggle, however, is probably the most unjustified, cruel and merciless ever waged. Zionism developed in the 19th century to create a homeland for the Jews, and its adherents' chosen land was Palestine, also regarded by Jews as their holy land. What began as a legitimate and just cause turned into an ethnic cleansing and ruthless colonising project that totally disregarded the native Moslem Arab population. Zionist slogans such as "unpopulated land for a landless people" were no more than misleading propaganda, as the Jews were not homeless, nor was the land they sought unpopulated. The migration movement to Palestine started by the Zionists was the beginning of the chaos in the Middle East, as they drove people from their homes and land instead of cohabiting with the native population.

Had the Zionist leaders ensured that the Jews they brought to that land lived together in peace with the other peoples living in Palestine, this chaos would not have erupted. They failed to do that, however. Zionists totally disregarded the other religions and nations, and aimed to bring a wide region, described by them as the Promised Land, under their domination. They therefore resorted to the most ruthless methods. Moreover, Zionism's ambitions are not just restricted only to the Middle East. Zionism is an irreligious and racist ideology that seeks world dominion and therefore represents a threat to world peace. The map which Zionist ideology drew up for the Jews consisted of a very large area.

Theodore Herzl said in his speech at the Zionist congress of 1897 in Basel that, "The northern frontier is to be the mountains facing Cappadocia (Asia Minor), the southern, the Suez Canal." (1) The founding father of the Israeli state, David Ben Gurion, defined the purpose of Zionism as follows:

The present map of Palestine was drawn by the British mandate. The Jewish people have another map which our youth and adults should strive to fulfill-From the Nile to the Euphrates. (2)

As we have seen, if Zionism really only aimed to secure a homeland for the Jews it would be a justified movement. However, Zionism distanced itself from that lawful demand by evolving into a colonialist and exploitative project.

In the same way that Islam rejects anti-Semitism, a racist ideology, it also rejects Zionism, another racist ideology. It must not be forgotten, however, that not all Jews are Zionists. Indeed, there are many Jews who oppose the crimes against humanity of Zionism, fiercely criticise these, maintain that Israel must immediately withdraw from all the occupied territories, and wish Israel to be a free state in which all nations and identities can live together as equals. As Moslems rightfully oppose Zionism, therefore, they must bear these truths in mind and be aware that the criticisms are aimed at Zionism, not at Jews. For someone to criticise and hurt innocent Jews on account of the crimes of Zionism is a violation of justice. If he condemns the various Jewish communities in the world on account of the unjust occupation by and attacks of Zionism, he again contravenes justice and commits a grave error. If he perpetrates terrorist actions against those who support the aggression and occupations of Zionist ideology and aims these at Israeli civilians, he turns away entirely from the path of justice, and commits a grave sin by targeting innocent people.

It is revealed in the Qur'an that the Jews are a blessed people from the line of the Prophet Abraham (peace be upon him) and descended from the worthy prophets of God. There is no doubt that the Jews' efforts to migrate and build a homeland for themselves wherever they desire in the world is a most lawful demand. For that reason, it is the Jews' most natural right to wish to live in their own holy lands. Their ancestors lie buried in these lands, which are of the greatest significance to them. Indeed, God reveals in the Qur'an that He has settled the Jews in those lands they live in:

They say, 'If we follow the guidance with you, we shall be forcibly uprooted from our land.' Have We not established a safe haven for them to which produce of every kind is brought, provision direct from Us? But most of them do not know it. (Qur'an, 28:57)

As revealed in the verse, God has settled the Jews in these lands, and Jews have the right to live freely on Palestinian territory, as do Moslems and Christians. However, this objective, which was so far perfectly reasonable and justified, lost that justification with the total disregard of the Moslem Arab people living in Palestine. Zionism, which has turned into a destructive ideology based on violence, has led to people being forced out of their homes and land, which they had lived in for hundreds of years. Those who have refused to leave their lands have been ruthlessly slaughtered. That is what makes Zionism unlawful.

Notes
1- Herzl, Theodore; In The Complete Diaries of Theodore Herzl, Vol. II, (New York: Herzl Press, 1960), p. 711.
2- http://www.al-awda.org/old/famous_quotes.htm

Article Source : http://www.harunyahya.com
Photo source : htt://tokoh-muslim.blogspot.com

Muslim Victims of 9/11 Attack

2010-11-07T06:39:00.000-08:00

Several dozen Muslims were among the innocent victims

Thousands of innocent lives were lost on September 11, 2001. Our hearts and prayers go out to their families and loved ones, and our most severe condemnation is aimed at the terrorists and their reprehensible actions. Attacks against civilians are condemned in Islam in no uncertain terms, and the majority of Muslims are peace-loving people who denounce such evil.

Indeed, among the many victims of 9/11 were several dozen innocent Muslims, ranging in age from their late 60s to a couple’s unborn child.
Six of these victims were Muslim women, including one who was 7 months pregnant. Many were stockbrokers or restaurant workers, earning a living to care for their families. There were converts and immigrants, hailing from over a dozen different countries and the U.S. There were heroes: a NYPD cadet and a Marriott hotel worker, who sacrificed their lives attempting to rescue others. The Muslim victims were parents to over 30 children, who were left orphaned without one or both of their parents.

For the families of these victims, grief and sorrow were compounded by incredulity that the murder of their loved ones could in any way be justified by religious or political motives. In addition, among their fellow Americans they have faced ignorance, suspicion, and bias against the faith they hold dear.

In some cases, family members faced interrogations based on initial suspicions that their Muslim relatives were not victims, but were actually terrorists involved in the hijackings. For example, the mother and other family members of American Airlines flight #11 passenger, Rahma Salie, were barred from traveling to her memorial service. Her mother, Haleema, said, "I would like everyone to know that she was a Muslim, she is a Muslim and we are victims too, of this tragic incident.”

In the early weeks after the attacks, we first published an initial and unconfirmed Muslim victim list. It was based on information from early news reports, the Newsday victims database, and the Islamic Circle of North America. In the years since, it became clear that the list needed updating as official victim lists continued to be revised. This newly updated list is based upon earlier notes, as well as more recent and official victim lists, such as those published at Legacy.com, CNN, USA Today, and the Council on American-Islamic Relations. When available, links to tribute pages and photos are provided, to share these 9/11 victims’ personal stories.

Inna li lahi wa inna li layhi raja’un. From God we come, and to Him is our return.

Source:

By Huda, About.com Guide

http://islam.about.com

Inilah Alasan Lengkap Warga Mustika Jaya Tolak Gereja HKBP

2010-09-24T10:00:00.000-07:00

Dikutip dari Rakyat Merdeka Online Jum'at, 17 September 2010 , 15:25:00 WIB

Peristiwa penusukan oleh sekelompok orang terhadap jemaat dan pendeta Huria Kristen Batas Protestan (HKBP) pada Minggu lalu (12/9) telah menyita perhatian publik. Masyarakat terbelah menyikapi insiden tersebut. Ada yang langsung mengecam, ada yang bersikap berhati-hati sebelum mengeluarkan sikap, dan tentu ada pula yang tidak mau tahu atas persoalan tersebut.

Redaksi Rakyat Merdeka Online, menerima e-mail bersifat surat terbuka dari salah seorang warga Mustika Jaya, Bekasi tempat keberadaan gereja HKBP itu, Rahmat Siliwangi. Surat ini sengaja kami publikasi agar menambah data pembanding bagi para pembaca. Tentu sebagai media independen dan terbuka, Redaksi Rakyat Merdeka Online, juga akan memuat bila ada dari pihak HKBP yang membantah isi surat di bawah ini.

Berikut kutipan lengkap dari surat terbuka Rahmat.

SAYA warga mustika jaya, Bekasi hanya ingin sharing kenapa sebenarnya kami sulit untuk menerima kehadiran warga HKBP di daerah kami. Dua puluh tahun lalu seorang warga Batak mulai menjadikan rumah tinggalnya sebagai tempat kebaktian. Kami warga perumahan Mustika Jjaya dapat menerima karena kami sangat menghargai toleransi dan kebebasan dalam memilih keyakinan.

Namun makin lama kami biarkan semakin banyak warga Batak yang sering mondar mandir di perumahan kami. Bahkan perilaku mereka yang tadinya hormat kepada warga sekitar menjadi arogan dan mau menang sendiri. Selain itu dalam aktifitas sehari hari mereka mulai tidak menghormati tetua warga dan warga asli Mustika Jaya, Bekasi. Seakan–akan tanah dan daerah ini milik mereka. Bahkan dalam acara–acara keluarga, mereka sangat mengganggu ketentraman kami sebagai warga asli.

Ini bukan masalah agama. Karena di tempat kami ada juga warga yang non muslim selain Kristen HKBP.

Warga selain muslim pun mulai keberatan dengan perilaku dan cara–cara warga HKBP dalam sosial kemasyarakatan. Kesimpulan kami bersama warga–warga non muslim selain jemaat HKPB, jemaat HKBP cenderung kasar, sembrono, tidak tahu diri, tidak tahu malu, menyebalkan, cara bicaranya keras dan sangat arogan.

Setalah sepuluh tahun kami biarkan, jika ada acara, mereka mulai mendominasi akses jalan kampung dan mereka mulai berani terang–terangan melakukan indimidasi terhadap warga sekitar yang keberatan dengan pola tingkah dan perilaku hidup mereka seperti mabuk, menggoda wanita–wanita dan putri–putri kami, mulai mengganggu tatanan adat masyarakat asli dan hukum yang berlaku.

Selain itu jika ada acara makan–makan, mereka mulai berani memotong babi dan anjing di sekitar kampung Mustika. Bahkan bau daging–daging itu sampai tercium kemana–mana. Mereka mulai berani keliling kampung dengan bernyanyi–nyani dengan suara dan logat khas batak.

Pemaksaan cara mereka inilah yang membuat kami sangat kesal dengan tingkah pola mereka. Bahkan mereka mulai berani mendirikan lapo–lapo tuak yang selalu memicu keributan disekitar daerah Mustika Jaya.

Kemudian, kami warga sekitar, baik itu muslim dan non muslim non HKBP sering mengadakan pertemuan untuk membahas keberadaan warga HKBP (meskipun sebagian besar hanya datang setiap hari Minggu). Kesimpulan dan kesepakatan warga, kami takut jika ini dibiarkan akan merubah tatanan masyarakat kami dari berbagai lintas agama dan suku lain selain Batak.

Perilaku mereka akan mengubah tatanan kemasyarakatan yang tadinya saling menghormati, toleran, sopan santun, menjadi arogan, mau menang sendiri, mabuk–mabukan dimana saja. Dan makan dengan makanan yang bagi kami sangat menjijikan. Seperti bakar babi dan anjing.

Dan kami pun mulai melaporkan ke Pemerintah Kota Bekasi mengenai keberadaan mereka sesuai apa adanya. Kami juga meminta Pemkot Bekasi bahkan Kepolisian dan Babinsa di daerah kami untuk berkata apa adanya dan menyelidiki secara langsung perilaku warga HKBP.

Karena yang kami sampaikan bukanlah omong kosong maka setelah hampir dua puluh tahun kami menderita dengan perilaku HKBP, oleh Pemkot Bekasi kegiatan jemaat mereka dianggap liar. Dan gereja di rumah seorang warga pun disegel oleh Pemkot Bekasi. (Tentunya dengan hasil penyelidikan selama waktu yang cukup dengan melibatkan Kepolisian dan Koramil setempat).

Jadi maksud saya membuat surat ini pada dasarnya bukan masalah didirikan gereja atau tidak dirikan gereja yang menjadi pokok permasalahan. Tapi yang akan mendirikan gereja di tempat kami adalah jemaat Huria Kristen Batak Protestan, yang menurut teman saya juga beragama Kristen tapi dari suku lain (Jawa, Maluku, Irian, NTT) mereka juga kurang suka dengan kelompok ini (HKBP). Karena di dalam persatuan gereja–gereja Kristen pun, selalu membuat masalah–malsalah tatanan sesuai pola arogansi kesukuan Batak mereka.

Saya hanya bisa berharap, surat saya ini bisa menjadi informasi pembanding dan pertimbangan yang objektif apakah apa yang saya sebutkan dengan perilaku mereka diatas itu salah atau mengada–ada. Khusus untuk teman–teman wartawan jika Anda ingin objektif silahkan survey warga Mustika Jaya Bekasi apakah yang saya sampaikan di atas benar atau tidak.

Dan saya surat saya ini juga ditujukan Warga HKBP untuk bercermin terhadap perilaku mereka, berperilakulah seperti manusia, kalau ingin dihormati dengan sebenarnya hormatilah tatanan masyarakat sekitar. Kita ini orang timur, "Di mana bumi dipijak di situ langit dijunjung.” Kalau tidak

dimanapun anda berada kalian tidak akan pernah diterima oleh suku manapun!

Kami takut jika mereka jadi bermukim di Mustika Jaya, tatanan kehidupan sosial kami berubah, kami takut anak–anak kami menjadi para pemabuk, keras kepala, kekerasan meningkat, kejahatan meningkat, sekali lagi kami bukan tidak mau menerima umat kristiani. Yang tidak kami terima mereka ini HKBP.

Salam,

Agustus 2010,

Mustika Jaya Bbekasi

Rahmat Siliwangi

Source: http://www.rakyatmerdeka.co.id/news.php?id=4062

http://www.fpi.or.id/?p=detail&nid=231

(catatan redaksi : kini laman Rakyat Merdeka Online diatas, sudah kosong dan tidak bisa di akses lagi)

Glorious Month of Holy Ramadan

2010-08-02T05:45:00.000-07:00

Assalamualaikum,
The month of holy Ramadan enjoys a special importance in the Islamic calendar. As Holy Prophet Muhammad (S.A.W.) said: "It is Allah's Own month." It is the chief of all months and the most glorious one. As we already know, 'Fasting' is one of the important pillars of Islam and it is the very month of Ramadan during which fasting has been made obligatory for all adults and sane Muslims. By fasting during Ramadan, a Muslim besides discharging an obligation imposed upon him by Allah (SWT), becomes entitled to great reward in the Hereafter. On the other hand, any lapse in the matter amounts to a great sin. Fasting is an article of worship, the knowledge about the performance or otherwise whereof rests only with Allah (SWT) and the person concerned. Hence, it is Allah (SWT) alone who will reward that person for it, on the Day of Judgment.

The blessings of Ramadan are not limited to fasting alone, because the performance of all sorts of worship and good deeds during this month is also a source of great Divine favor. The revelation of the Holy Quran commenced during this very month and it is therefore the duty of every Muslim to read and try to understand the meaning of the Holy Quran and thereby gain an insight into the Divine secrets enshrined therein. It brings peace and illumination to the mind and imparts purity to the soul.

Holy Ramadan is the month of fasting, intensive prayer, sacrifice and Divine worship. Throughout this month a devout Muslim fasts during the day in the true sense of the word, that is, he had merely denies himself food and water, but as explained by Holy Prophet Muhammad (S.A.W.), exercises strict control over his tongue, eyes, ears, thoughts and deeds and does everything possible to seek the pleasure of Allah (SWT).

Devout supplications to Allah (SWT) and repentance of one's sins during Holy Ramadhan are the sources of Divine blessings and mercy. Some nights, among the last ten nights of Ramadan, are called the 'Nights of Glory' (Laylatul Qadr). These are the 19th, 21st, and 23rd nights. Muslims keep awake during these nights and offer special prayers. Even among these nights, the 23rd enjoys excellence over all the others. It is accompanied by great blessings, and he usually grants the supplications made to Allah (SWT) during this night.

The month of holy Ramadan, besides being the month of worship and Divine blessings, carries a historical importance as well. As already mentioned above, the revelations of the Holy Quran commenced in this month. The epoch-making 'Battle of Badr' and the 'Conquest of Makkah' also took place during the holy month of Ramadan.

"Ramadhan", according to some traditions is one of Allah's names. This is why we can not say Ramadhan without making it clear that we are talking about the month, and therefore we should always say the month of Ramadhan. Commander of the faithful, Imam Ali ibn Abi Taleb (A.S.) said: Do not say Ramadan, but say the month of Ramadhan. For you do not know what Ramadan is? This same meaning was referred to by Holy Prophet Muhammad (S.A.W.) in his speechShaaban: The month of Allah (SWT) is coming ... during

Let us:

Learn Islam with ambition,
Observe Islam with sincerity,
Practice Islam with discipline (Sunnah),
Spread Islam with truth and kindness.

Source :
http://islamicenter.org
Photo: Children Ramadan Fasting: Pictures of Young Rozadar

Identification of the Prophesied Imam Mahdi

2010-05-15T22:32:00.000-07:00

The Holy Prophet Muhammad(SAW) has prophesied about several events that will occur just before the advent of the day of judgment. Among these, Rasulullah(SAW) has foretold the advent of one of his descendants, Al Mahdi (the guided one), which will materialize when the believers are severely oppressed in every corner of the world. He will fight the oppressors, unite the Muslims, bring peace and justice to the world, rule over the Arabs, and lead a prayer in Mekkah at which Isa(pbuh) (Jesus) will be present.

Throughtout the history of Islam, a few individuals -- driven either by the desperate state of Muslims in their community or a selfish pursuit of power and prestige -- laid claim to being Mahdi and found a following among the uninformed masses who were looking for salvation from the heavens. For some of these individuals (like Bab of Iran or Mirza Ghulam of India) the claim to being Mahdi was just a stepping stone to the development of heretic sects which broke away from the fold of Islam. Thus, it is at least prudent to visit the facts of this prophecy and avoid falling pray to false claimants that will appear from time to time.

As Muslims, we should remember that the prophecy about Mahdi is one that will come to pass. This prophecy, however, does not absolve the Muslim ummah from its duty to strive in the cause of Allah(SWT), oppose injustice, and seek peace and betterment of human condition. Centuries have passes from the time of the holy Prophet(SAW) and there is a good possibility that many more will expire before the advent of Al Mahdi. Muslims who are negligent in their duty hoping for a savior are committing a grave mistake and are not following the divine decrees ordained in Quran or taught by Rasulullah(SAW).

The following are the collection of Sahih (authentic) Hadith regarding Mahdi.

Hadhrat Abdullah bin Mas'ood(RA) reports from the Prophet(SAW), who said:

The world will not come to pass until a man from among my family, whose name will be my name, rules over the Arabs.
(Tirmidhi Sahih, Vol. 9, P. 74; Abu Dawud, Sahih, Vol. 5, P. 207;
also narrated by Ali b. Abi Talib, Abu Sa'id, Umm Salma, Abu Hurayra)

The Prophet(SAW) said:

Allah will bring out from concealment al-Mahdi from my family and just before the day of Judgment; even if only one day were to remain in the life of the world, and he will spread on this earth justice and equity and will eradicate tyranny and oppression.
(Musnad Ahmad Ibn Hanbal, Vol. 1, P. 99)

Hadhrat Ali(RA) narrates that Rasulullah(SAW) said:

Even if only a day remains for Qiyamah to come, yet Allah will surely send a man from my family who will fill this world with such justice and fairness, just as it initially was filled with oppression.
(Abu Dawood)

Ali b. Abi Talib(RA) has related a tradition from the Prophet(SAW) who informed him:

The promised Mahdi will be among my family. God will make the provisions for his emergence within a single night.
(Ibn Majah, Sahih, Vol. 2, P. 519)

Hazrat Umme Salmah(RA), Prophet's wife, narrates that she heard the Prophet(SAW) say:

The promised Mahdi will be among my progeny, among the descendants of Fatima.
(Abu Dawud, Sahih, Vol. 2, P. 207; Ibn Majah, Sahih, Vol. 2, P. 519)

Rasulullah(SAW) announced:

The Mahdi will be of my family, of the descendants of Fatima (the Prophet's daughter). (Sunan Ibn Majah, Vol. 2, Tradition No. 4086)

The Prophet(SAW) taught:

Al-Mahdi is one of us, the members of the household (Ahlul-Bayt).
(Sunan Ibn Majah, Vol. 2, Tradition No. 4085)

Abu Sa'id al-Khudari(RA) narrated that the Prophet(SAW) said:

Our Mahdi will have a broad forehead and a pointed (prominent) nose. He will fill the earth with justice as it is filled with injustice and tyranny. He will rule for seven years.
(Abu Dawud, Sahih, Vol. 2, p. 208; Fusul al-muhimma, p. 275)

Hadhrat Abu Saeed Khudri(RA) relates that Rasulullah(SAW) said:

Al Mahdi will be from my progeny. His forehead will be broad and his nose will be high. He will fill the world with justice and fairness at a time when the world will be filled with oppression. He will rule for seven years.

Hadhrat Umme Salmah(RA) narrates that Rasulullah(SAW) said:

After the death of a Ruler there will be some dispute between the people. At that time a citizen of Madina will flee (from Madina) and go to Makkah. While in Makkah, certain people will approach him between Hajrul Aswad and Maqaame Ibraheem, and forcefully pledge their allegiance to him.

Thereafter a huge army will proceed from Syria to attack him but when they will be at Baida, which is between Makkah and Madina, they will be swallowed into the ground.

On seeing this, the Abdaals of Shaam as well as large numbers of people from Iraq will come to him and pledge their allegiance to him. Then a person from the Quraish, whose uncle will be from the Bani Kalb tribe will send an army to attack him, only to be overpowered, by the will of Allah. This (defeated) army will be that of the Bani Kalb. Unfortunate indeed is he who does not receive a share from the booty of the Kalb. This person (Imam Mahdi) will distribute the spoils of war after the battle. He will lead the people according to the Sunnat and during his reign Islam will spread throughout the world. He will remain till seven years (since his emergence). He will pass away and the Muslims will perform his Janazah salaat.
(Abu Dawood)

The holy Prophet(SAW) said:

A group of my Ummah will fight for the truth until near the day of judgment when Jesus, the son of Marry, will descend, and the leader of them will ask him to lead the prayer, but Jesus declines, saying: "No, Verily, among you Allah has made leaders for others and He has bestowed his bounty upon them.
(Sahih Muslim)

It is reported from Abu Hurayra(RA) that the Prophet(SAW) said:

What will be your reaction when the son of Mary (Jesus) descends and your Imam is from among yourselves?
(Sahih Muslim, bab nuzul 'isa, Vol. 2; Sahih Bukhari, kitab bad' al-khalq wa nuzul 'isa, Vol. 4)

The holy Prophet(SAW) said:

What would be your situation if the Son of Mary (i.e. Jesus) descends upon you and your Imam is from among you?
(Bukhari, kitabul-Anbiya, Chapter Nuzul Isa bin Maryam)

According to these reliable, authentic, and universally accepted narrations, Mahdi will:

1. Be from among the family of Prophet(SAW), among the descendants of Fatima(RA);
2. Have a broad forehead and pointed noise;
3. Appear in one night;
4. Appear just before the day of judgment;
5. Have same name as hazrat Muhammad(SAW);
6. Escape from Madina to Makkah where people will pledge allegiance to him;
7. Receive pledge and help of Iraqi people;
8. Fight in battles;
9. Rule over the Arabs for seven years according to Sunnah;
10. Spread justice and equity on earth;
11. Eradicate tyranny and oppression;
12. Lead a prayer in Mekkah which Jesus(pbuh) will follow in;
13. NOT be the same individual as the Promised Messiah (Jesus).

The following narrations have been taken from books on which there is no consensus among Muslim scholars. Their authenticity is in question:

The holy Prophet(SAW) said:

The world will not come to an end until a man from my family (ahl al-bayt), who will be called al-Mahdi, emerges to rule upon my community.
(Bihar al-anwar, Vol. 51, P. 75; Ithbat al-hudat, Vol. 1, P. 9)

Umme Salmah(RA), the wife of the Prophet, has related a tradition of the Prophet(SAW):

Mahdi will be among my progeny, among the children of Fatima.
(Bihar al-anwar, Vol. 51, P. 75)

Rasullullah(SAW) said:

The world will not come to an end until a man from the descendants of Hussain takes charge of the affairs of the world and fills it with justice and equity as it is filled with injustice and tyranny.
(Bihar al-anwar, Vol. 51, P. 66)

Abu Sa'id al-Khudari(RA) has related a tradition from the Prophet(SAW) who declared:

The earth will be filled with injustice and corruption. At that time, a man from among my progeny will rise and will rule for seven or nine years and will fill the earth with justice and equity.
(Ahmad b. Hanbal, Musnad, Vol. 3, P. 27)

Abu al-Hujaf(RA) quotes the Prophet(SAW) saying three times:

Listen to the good news about the Mahdi! He will rise at the time when people will be faced with severe conflict and the earth will be hit by a violent quake. He will fill the earth with justice and equity as it is filled with injustice and tyranny. He will fill the hearts of his followers with devotion and will spread justice everywhere.
(Bihar al-anwar, Vol. 51, P. 74)

Ali b. Abi Talib(RA) said, I asked the Prophet(SAW):

"Is Mahdi going to be among our own family or from some other?" He replied: "He will be among us. God will conclude His religion through him, just as He began it with us. It will be through us that people will find refuge from sedition, just as it was through us that they were saved from polytheism. Moreover, it will be through us that God will bring their hearts together in brotherhood following the animosity sown by the sedition, just as they were brought together in brotherhood in their religion after the animosity sown by polytheism."
(Bihar al-anwar, Vol. 51, P. 84; Ithbat al-hudat, Vol. 7, P. 191; Majma` al-zawa'id by `Ali b. Abi Bakr Haythami (Cairo edition), Vol. 7, P. 317)

I heard the Prophet(SAW) declare from the pulpit:

The Mahdi from among my descendants, from my family, will rise at the End of Time, while the heavens will pour rain and the earth will bring forth green grass for him. He will fill the earth with justice and equity as it is filled with tyranny and injustice.
(Bihar al-anwar, Vol. 51, P. 74; Ithbat al-hudat, Vol. 7, P. 9)

Abu Sa'id al-Khudari(RA) narrated that Prophet(SAW) said:

Severe calamity from the direction of their ruler will befall my people during the Last Days. It will be a calamity which, in severity, shall be unprecedented. It will be so violent that the earth with injustice and corruption will shrivel for its inhabitants. The believers will not find refuge from oppression. At that time God will send a man from my family to fill the earth with justice and equity just as it is filled with injustice and tyranny. The dwellers of the heavens and the earth will be pleased with him. The earth will bring forth all that grows for him, and the heavens will pour down rains in abundance. He will live among the people for seven or nine years. From all the good that God will bestow on the inhabitants of the earth, the dead will wish to come to life again.
(Ibn Hajar, al-Sawa'iq al-muharriqa, P. 161; Yanabi' al-mawadda, Vol. 2, P. 177)

Abu Hurayra(RA) narrated on behalf of the Prophet(SAW):

People will pay allegiance to the Mahdi between rukn and maqam (in Mekkah).
(Ibn Tawus, Kitab al-malahim wa al-fitan, P. 64.)

According to these hadith, Mahdi will:

1. Be from the Family of Prophet(SAW) and descend from Hussain(RA), son of Fatima(RA);
2. Appear at the end of time;
3. Appear when earth is filled with injustice and tyranny and believers are severely oppressed;
4. Appear when a severe earthquaker will occur and green grass will grow (presumably in Arabia);
5. Fill the earth with justice and equity;
6. Spread brotherhood, equity, and devotion among Muslims;
7. Rule over Muslim community, according to Hadith, for seven or nine years;
8. Live and act with the qualities of the holy Prophet(SAW).

The following are narrations not attribute to the Holy Prophet(SAW) and only represent second hand narrations attributed to companions of the holy Prophet(SAW). Thus, they are included only for completeness and are unreliable.

Ammar Yasir has related:

At the time when Nafs al-Zakiyya is killed a caller from the heaven will say: 'Your commander is so-and-so.' (announce Mahdi) Following it the Mahdi will emerge and fill the earth with justice and equity.
(Ibn Tawus, Kitab al-malahim wa al-fitan, P. 179)

Abd Allah b. Umar mentioned the name of Mahdi in the presence of an Arab who said: Mahdi is Mu'awiya b. Abu Sufyan. Abd Allah said:

It is not as you say. Mahdi is a person behind whom Jesus will offer his prayers.
(Ibn Tawus, Kitab al-malahim wa al-fitan, P. 179)

Mujahid said about Mahdi:

One of the Prophet's companions told me that the Mahdi will not appear until that time when Nafs al-Zakiyya will be killed. At that time he will take the command and will fill the earth with justice and equity.
(Ibn Tawus, Kitab al-malahim wa al-fitan, P. 171)

Nufayl's daughter Umayra narrates that she heard Hasan b. Ali's daughter saying:

This affair about which you are waiting will not occur until among you some seek to distance themselves from the others and curse each other.
(Majlisi, Bihar al-anwar, Vol. 52, P. 211)

Salma b. Zafar reports that one day people were talking about the appearance of the Mahdi in the presence of Hudhayfa. Hudhayfa said:

If Mahdi has indeed appeared while you are living close to the Prophet's period and while his companions are living among you, then you are truly fortunate. However, that is not the case. Mahdi will not appear until people are devoured by oppression and tyranny and there is no one absent more beloved and more needed than him.
(Kitab al-hawi li al-fatawa, Vol. 2, P. 159)

These narrations are based on opinion of single individuals and are not reliable. However, they indicate that Mahdi might:

1. Not appear until all Muslims are divided and curse each other (i.e. no brotherhood);
2. Appear when tyranny and oppression rule and no Muslim is free;
3. Be announced by a voice from heavens;
4. Fill the earth with justice and equity;
5. Lead the prayer which Jesus(pbuh) will follow.

The following narration has not been attributed to the Holy Prophet(SAW). It has been identified as false and has been rejected by Muslim scholars for centuries.

Amr son of Shamer quoted Jabir, who quoted Mohammed bin Ali to have said:

For our Mahdi, there are two signs. Since the birth of Universe, these events have never taken place. Those two signs are that there will be Lunar Eclipse on the first night of Ramadhan and Solar Eclipse in the middle of Ramadhan.
(Dar-e-Qatni, Vol. 1, P.188)

Source : www.irshad.org/idara/

Islam and the Taliban

2010-04-22T09:08:00.000-07:00

The Taliban says that democracy is a concept alien to Islam. The ideal way of setting up an Islamic government in our times is the one that it adopted for Mullāh ‘Umar’s government in Afghanistan. The constitution, the parliament, and elections are nothing but modern day shams. For its implementation, Islam does not depend on any of these mechanisms. Whatever interpretations have been accepted in the Ḥanafī law2 are final and authoritative. The opinions of its jurists have all been compiled in matters related to individual as well as collective affairs. These opinions and verdicts, in the Taliban’s view, are based on the Qur’ān, the sunnah (the Prophet’s teachings), ijmā‘ (consensus), and qiyās (analogy) and are contained in the manuals of fiqh (Islamic law) and in the fatāwā (verdicts) of “qualified” Muslim jurists.
These laws and verdicts must be implemented. And this implementation does not require the approval of any parliament. The modus operandi recommended by the Taliban is that all institutions of the government be under the judiciary and the judiciary itself be in control of the ‘ulamā’ (religious scholars) as it is the ‘ulamā’ who are the experts in the understanding and interpretation of the sharī‘ah (Divine law). The Taliban believes that the last 1200 years of Muslim tradition stands in its support. In its opinion, after the appointment of Imam Abū Yūsuf as the qādī al-quḍāt (Chief Justice) of the Abbasid sultanate, the same modus operandi was adopted everywhere for the implementation of Islam. It was the Western colonialism that put an end to this tradition. Now, the Muslims are independent; therefore, this approach to running the affairs of the state in accordance with the sharī‘ah must also be restored.

The activism of the Taliban is for the purpose explained above. In this battle, suicide missions are its greatest weapon. The Taliban believes that this weapon is a special blessing of God to enable it to fight the armies equipped with modern technology. With this weapon, it believes that it can make any government in the world fall to its knees. The basic features of the strategy the Taliban has adopted thus far are:

1. Taking advantage of the love the common Muslims have for Islam and the sharī‘ah and also taking advantage of their general resentment against the atrocities, savagery, and ethical violations shown by the US, the Taliban should create and develop its supporters in the army, the police, and other institutions of the same kind in Pakistan so that the administrative leadership of these institutions lose the support of their own subordinates.

2. Ideological opponents should gradually be eliminated or forced to flee from the country. Furthermore, other people who have some degree of influence on society should also be eliminated.

3. Suicide bombings should be used to create such atmosphere of terror as would psychologically defeat the morale and spirit of the army, the police, and the administration so that they lose the resolve to offer any resistance.

4. Once the administration is driven back into compromises, negotiations with the government should begin so that it may accept Taliban’s conditions in the name of peace and virtually hand over the effective control and administration of the concerned area to the Taliban.

5. In areas under Taliban control, the same form of government should be depicted as had been witnessed by the world in Afghanistan. Then, in the same way, the Taliban should move into one area after the other.

This is the viewpoint of the Taliban and this is its strategy. I can say with full confidence on the basis of my study of Islam that this viewpoint and this strategy are not acceptable to the Qur’ān. It prescribes democracy as the way to run the affairs of the state. The Qur’ān (42:38) says: amruhum shūrā baynahum (the affairs of the Muslims are run on the basis of their consultation). ‘Umar (may Allah be pleased with him) said: “Whosoever pledges allegiance to anyone without the collective consent of the Muslims presents himself for the death sentence.”3 It is true that, in Muslim history, monarchy and dictatorship have often been accepted forms of government. Some people also believe that the head of government should be a nominee of God Himself. However, the principle the Qur’ān spells out is very clear. What this principle entails in terms of its nature and foundation has been explained very aptly by a well-known Muslim scholar of our times, Mawlānā Abū al-A‘lā Mawdūdī. He says:

First of all, people whose interests and rights are directly affected by collective decisions should have the absolute right to express their opinions. They should be fully informed of how their matters are being dealt with, and they should be granted the full right to criticize those in charge of their matters for any mistakes or flaws. They should also have the right to change their leaders if they do not see any effectiveness in the efforts for their reform. Making people conform to collective decisions by stifling their voice, shackling their hands and keeping them in the dark is downright dishonesty, which no intellectually honest person can consider as compliance with the directive of amruhum shūrā baynahum.

The second thing that needs to be understood is that the appointment of the person responsible for the collective affairs of the Muslims should be with the free will of people. Support gained through coercion, intimidation, jobbery, bribery, deception or misrepresentation does not reflect free will. The rightful leader of the people is not someone who attains this position by hook or by crook, but someone whom they choose of their own accord.

The third point is that representatives of people involved in consultation with the head of the state should be appointed on the basis of the genuine trust of people. Obviously, those who have attained this position on the basis of coercion, bribes, lies and deception can never be deemed as worthy of this trust.

The fourth point pertains to freedom of expression for people’s representatives to present their opinions correctly and honestly in accordance with their understanding and conscience. If this aspect is missing and the representatives are bound by any fear, greed or group affiliation, the consequence will be dishonesty and betrayal rather than conformity to the principle of amruhum shūrā baynahum.

Finally, the unanimous or majority verdict of the consultative body should be accepted. The reason for this principle is that, if any person or group is given the authority to violate the collective decision, the whole process of consultation becomes meaningless. The Almighty Allah does not say: “In their matters, the Muslims are consulted.” Instead, He says: “Their matters are based on their consultation.” Compliance with this directive does not take effect by mere consultation. Compliance here requires that, in the consultation, whatever is decided by unanimous or majority verdict become binding.”4

This extract clearly shows that it is consultation that should also be the basis for interpretation and application of any religious directive pertaining to the state affairs. Experts of Islamic sciences may proffer their opinions. It is their right to express their viewpoints, but their opinions become legally binding on people only when the majority of the elected representatives of people accept them. In the present-day state, the institution of the parliament is constituted for this very purpose. It is the right of the people to disagree with decisions of the parliament and to express their viewpoints to rectify its mistakes. However, no one has the right to violate the laws enacted by the parliament or to defy the system. Neither the ‘ulamā nor the judiciary is superior to the parliament. Each institution has the obligation to comply with the parliamentary decisions even if it has differences of opinion with it.

If this status of the parliament is accepted, the discussion on an “Islamic state” vis-à-vis a “secular state” also becomes irrelevant. Discussions as these were relevant in autocratic situations. Now, the objective of our efforts should be a purely democratic state. Once this state is truly formed, Islam will manifest itself in the system in proportion to the degree of people’s commitment to this faith. This is the natural way. Any deviation from it will lead only to hypocrisy, which we have been witnessing for the past half-century in Pakistan.

The real task of the ‘ulamā’ and reformers is to prepare the minds of the people for Islam through education and communication. They should call people to this message with sagacity and decency, they should face their questions and queries, they should cogently resolve people’s intellectual issues and explain to them not only the sharī‘ah but also the Divine wisdom in its directives. For example, they should be ready to explain what the relationship of the sharī‘ah is with the collective affairs of society and why the modern mind is impeded in understanding the wisdom of the Divine law. They should adopt such means and modes of communication as would bring out the wisdom and the meaningfulness of the sharī‘ah so that people are able to understand the underlying objectives clearly and become willing to accept these laws with heart, mind and soul. The responsibility that the Qur’ān lays upon the religious scholars is that of calling people to Islam and exhorting them to follow its directives (da‘wat-o indhār) – they have not been given the role of keepers of morals and, therefore, have no right to use groups of their followers to enforce their conceptions and interpretations of the sharī‘ah on people in their society through the force of guns. Not even the state itself has been permitted by Islam to use the force of law to coerce people into fulfilling any obligation of purely religious nature except the mandatory prayer and alms (ṣalāh and zakāh). The Qur’ān is very clear in this matter: regardless of what the adherents to Islam are responsible for in the Hereafter, the state cannot hold them responsible in religion beyond these imperatives. Beyond them, suggestion and exhortation and education and training are the means that may be adopted to make the efforts for reformation of people. If some of the religious scholars are fond of politics as well, they can join political parties to become part of the parliament where they can play their role in legislation in accordance with its norms.

This is the position of Islam. The Taliban does not accept it. It insists that only its viewpoint is correct and that it will impose it on people through the force of guns. It has al-Qaeda’s backing. Supporters of the Taliban also join in from across the globe. Madrasah students, the ‘ulamā’, religious parties and radical Islamists generally agree with them in their objectives. Some differences are expressed with the violent militancy and suicide bombings of the Taliban, but nuances of this expression clearly reveal the inclination to condone these methods to quite an extent especially if they are deemed to be effective in defeating US designs and machinations and in realizing the dream to have the sharī‘ah implemented in society.

So, what is to be done now? The movement of the Taliban is an ideological one and is based on their understanding of religion. Attitudes aversive to religion, weapons and the patronage of an inhuman superpower as the US will not be effective against it. Organizing people power on the basis of correct interpretation of religion is the only effective means. Are our intellectuals, journalists, media people and lawyers ready to demonstrate the same resolve in organizing people for this purpose as they demonstrated in their movement for the restoration of the judiciary? What can check the rampage of the Taliban is the clear message that just as the people of Pakistan are not willing to accept the undue presence of the US in their land, they are also not willing to accept Taliban’s interpretation of Islam. We are Muslims. We wish to live as Muslims, and are willing to submit to each and every directive of Allah and the Prophet (Allah’s blessings be upon him). In our opinion, it is Allah and His Prophet who have themselves made democracy mandatory for us. We are willing to accept any change in our country through democratic means in a democratic environment. However, we shall not grant any person or group the right to impose his or their interpretation of religion on us by force.

We can hear the Taliban echoing its vision statement day and night. Are we also ready to show resolve in proclaiming ours day and night in every part of the country until the resonance of our voice makes the Taliban lay down weapons and accept the supremacy of the parliament in our collective affairs?

(Translated by Asif Iftikhar, Fellow, al-Mawrid, Lahore)

Article source : http://www.studying-islam.org
Photo source : http://meisusilo.wordpress.com

NASEHAT LUQMAN AL HAKIM KEPADA PUTRANYA

2010-03-16T03:26:00.001-07:00

Segala puji bagi Allah SWT, sholawat serta salam semoga tetap terlimpahkan kepada junjungan kita nabi Muhammad SAW, shahabat, keluarga serta orang-orang yang masih berittiba' (mengikuti) kepada beliau sampai hari kiamat.

Al Qur'an adalah sumber hukum dan ilmu pengetahuan yang tak pernah kering untuk ditimba, penuh dengan pelajaran, di dalamnya terdapat hikmah dan teladan. Salah satu isi pokok dari Al Qur'an adalah kisah perjalanan kehidupan para nabi dan rasul serta orang-orang saleh dari umat-umat sebelum nabi Muhammad SAW.
Hikmah diceritakannya sirah manusia-manusia pilihan itu tidak lain karena besarnya manfaat dari keteladanan iman, sifat dan akhlaq mereka. Maka disini akan saya angkat sebuah kisah Luqman Al Hakim yang penuh dengan hikmah bagi kita semua.
.
1. Tidak menyekutukan Allah.
Sebesar-besar kedzaliman dan kemungkaran adalah menyekutukan Allah SWT, sebagaimana firman Allah SWT
"Dan (ingatlah) ketika Luqman berkata kepada anaknya, di waktu ia memberi pelajaran kepadanya: "Hai anakku, janganlah kamu mempersekutukan (Allah) sesungguhnya mempersekutukan (Allah) adalah benar-benar kezaliman yang besar".(Q.S. Luqman:13)
Allah SWT tidak akan mengampuni dosa syirik, kecuali ia bertobat dan meninggalkan perbuatannya. Sesungguhnya hanya Allah sajalah yang berhak untuk
disembah (Allahu mustahiqqul 'ibaadah). Dia lah yang berhaq di mintai pertolongan. Hanya kepada-Nyalah segala urusan diserahkan, takut (khouf), berharap (raja') hanya layak ditujukan kepada Allah swt, bukan kepada yang lainnya
2. Berbuat baik kepada kedua orang tua.
Firman Allah SWT.
"Dan Kami perintahkan kepada manusia (berbuat baik) kepada dua orang ibu-bapaknya; ibunya telah mengandungnya dalam keadaan lemah yang bertambah-tambah, dan menyapihnya dalam dua tahun. Bersyukurlah kepada-Ku dan kepada dua orang ibu bapakmu, hanya kepada-Kulah kembalimu."( QS.Luqman: 14)
Di dalam riwayat Bukhari, Rasulullah pernah ditanya oleh seorang sahabat:
"Amalan apakah yang dicintai oleh Allah ?Beliau menjawab: Shalat pada waktunya, ia bertanya lagi: Kemudian Apa ?, Beliau menjawab: berbuat baik kepada orang tua, .Ia bertanya lagi: kemudian apa?, Belau menjawab: Jihad di jalan Allah" (shahih Bukhari V/2227, hadits No.5625)
3. Ketaatan kepada kedua orang tua harus dilandasi oleh ketaatan kepada Allah; karena tidak boleh taat kepada keduanya dalam rangka berbuat maksiat kepada Allah, lebih-lebih menyekutukan Allah ( syirik ). Allah berfirman
"Dan jika keduanya memaksamu untuk mempersekutukan dengan Aku sesuatu yang tidak ada pengetahuanmu tentang itu, maka janganlah kamu mengikuti keduanya, dan pergaulilah keduanya di dunia dengan baik"(QS. Luqman: 14).
4. Mengikuti jalan orang-orang yang kembali kepada Allah SWT
Firman Allah SWT
Dan ikutilah jalan orang yang kembali kepada-Ku, kemudian hanya kepada-Kulah kembalimu, maka Ku-beritakan kepadamu apa yang telah kamu kerjakan.(QS. Luqman: 15)
Disini Luqman memberikan sebuah nasehat kepada anaknya agar ia mengikuti jejak orang-orang yang kembali kepada Allah SWT yaitu para nabi dan rasul serta orang-orang yang beriman dan beramal shaleh, yang selalu bertaubat kepada Allah SWT, yang telah diberi Allah SWT hidayah, yaitu tetap dalam agama yang hanif yakni Islam.
5. Allah akan membalas semua perbuatan manusia.
Firman Allah swt :
(Luqman berkata): "Hai anakku, sesungguhnya jika ada (sesuatu perbuatan) seberat biji sawi, dan berada dalam batu atau di langit atau di dalam bumi, niscaya Allah akan mendatangkannya (membalasinya). Sesungguhnya Allah Maha Halus lagi Maha Mengetahui.(Q.S: 16)
"Maka Barangsiapa yang mengerjakan kebaikan seberat dzarrahpun, niscaya dia akan melihat (balasan) nya. Dan barangsiapa yang mengerjakan kejahatan seberat dzarrahpun, niscaya dia akan melihat (balasan) nya pula". (QS. Al Zalzalah: 7-8).
6. Menegakkan sholat.
Shalat adalah tiang agama, sehingga ia tidak akan tegak tanpa shalat. Maka sebagai seorang yang beriman kita diwajibkan menegakkannya. Sebagaimana firman Allah SWT dalam Surah Luqman ayat 17 yang berbunyi :
"Hai anakku, dirikanlah shalat …"
Shalat dapat mencegah manusia dari perbuatan keji dan mungkar, sebagaimana firman Allah SWT.
…"Dan dirikanlah shalat. Sesungguhnya shalat itu mencegah dari (perbuatan-perbuatan) keji dan mungkar." (QS. Al 'Ankabuut: 45)
7. Amar Ma'ruf nahi Munkar.
Ada dua komponen penting dalam Islam yang memberikan sebuah dorongan yang kuat kepada setiap muslim untuk mendakwahkan agama yang dianutnya, yaitu Amar ma'ruf nahi mungkar (memerintahkan berbuat kebajikan dan mencegah yang mungkar). Perintah untuk beramar ma'ruf nahi mungkar sangat banyak di dalam Al Qur'an seperti :
"Dan hendaklah ada di antara kamu segolongan umat yang menyeru kepada kebajikan, menyuruh kepada yang ma`ruf dan mencegah dari yang munkar; merekalah orang-orang yang beruntung".(QS. Ali Imran:104).
8. Bersabar terhadap apa yang menimpa kita.
Sesungguhnya segala cobaan yang menimpa seorang muslim itu adalah merupakan sesuatu yang mesti terjadi karena itulah bentuk ujian (ikhtibar) dari Allah SWT, apakah ia sabar atau tidak ?, firman Allah SWT.
"Dan bersabarlah terhadap apa yang menimpa kamu. Sesungguhnya yang demikian itu termasuk hal-hal yang diwajibkan (oleh Allah)."(QS. Luqman:17)
9. Tidak Menyombongkan diri
Sifat takabur atau merasa besar dihadapan manusia adalah sifat yang dibenci oleh Allah SWT.
"Dan janganlah kamu memalingkan mukamu dari manusia (karena sombong) dan janganlah kamu berjalan di muka bumi dengan angkuh. Sesungguhnya Allah tidak menyukai orang-orang yang sombong lagi membanggakan diri."
10. Bersikap pertengahan dalam segala hal dan berakhlaq yang baik
Islam tidak menghendaki sikap Ghuluw (berlebih-lebihan) juga tidak menginginkan untuk bersikap tahawun (meremehkan) dalam segala hal termasuk juga dalam perkara-perkara yang menurut penilaian sebagian orang dianggap kecil seperti sikap berjalan, berbicara dsb. Allah SWT mengatur itu semua sebagaimana firmanNya:
"Dan sederhanalah kamu dalam berjalan dan lunakkanlah suaramu. Sesungguhnya seburuk-buruk suara ialah suara keledai."
Manusia akan mempunyai nilai jika menampakkan akhlaq yang baik, karena tujun diutusnya Rasulullah SAW selain untuk menyeru kepada Allah ( Ad-dakwah ilallah) adalah untuk menyempurnakan Akhlaq dan budi pekerti.

Aminuddin
Sumber : Tafsir Ibnu Katsir, http://www.van.9f.com
Photo : http://www.islamicpictures.com/

How Islam Fought Terrorism

2010-03-14T08:17:00.000-07:00

While Caesar had sleepless nights, Umar (RA) slept under a tree without anyone guarding him.
The U.S. method of fighting terrorism by force, injustice, pre-emptive strikes, unilateral action and "regime change" only adds fuel to the fire. As witnessed by the recent world events.

The Bush administration has released a new National Security Strategy document which has been likened by the Moscow Times to Hitler's Mein Kampf, and described by the New York Times as Bush's "how I'll rule the world" blueprint.

This method which is used by Israel has only been devastating to both sides if measured in human cost, loss of freedom, psychological trauma and economic loss. The U.S. and the rest of the World will be expected to suffer similar losses when it mirrors the method used by Israel and Hitler as shown by the following statement from the Bush administration, "the only path to peace and security is the path of action". That is, the U.S. must wage a perpetual war, because without war there can be no peace.

If we compare this attitude with that of the Early Muslims who are considered the best generation, we find the following example of Caliph Omar.

The Caliph Omar was the governor or president of the Islamic Empire, which included Saudi Arabia, Palestine, Syria, Egypt, North Africa and Spain.

One day Caesar wanted to know how Omar lived and how he treated his people. He sent a person to Al Medina where Omar lived.

When this man entered Al Medina he asked the people, "where is your king?" The people replied, "we have no king but we have an Amir similar to a president." This man asked, "where is he?" They told him, " he is outside Al Medina."

He went to find him. What did this man see? He saw Omar sleeping alone on the sand holding a little stick with no guards around him.

When he saw him like that he became very impressed and ashamed of himself and said, "A man all the kings in the world are scared from, sleeps that humble without any guards? You governed your people with justice and honesty so you became safe and slept. Our king is unjust and dishonest. That is why he is always scared and awake most of the night surrounded by guards inside a fortress.

Fighting terrorism is only by spreading justice and education, but not by force as what is happening now.

In the Qur'aan, Surah Al Nahl (16) verse 90, " Allah commands justice, the doing of good and looking after our relatives. Allah forbids all shameful deeds, injustice and rebellion. Allah instructs you so you may comprehend."

However, spreading only justice is not enough because some ignorant people may do acts of terrorism.

In Surah Al Nahl (16) v. 125, " O Mohammed, invite to the way of your Lord, which is Islam, with wisdom and fair preaching, and argue with them in a way that is better. Truly, you Lord knows best who has gone astray from his path, and he is the best aware of who are guided."

This was the character of the Early Muslims which allowed Islam to spread throughout the whole World. Allah said that the most honorable to Allah is the most fearful of Allah and not the richest, strongest or those who belong to a certain group or nationality as shown in Al Hujurat (49) v. 13. "O mankind; we have created you from a male and a female, and made you into nations and tribes that you may know one another. Verily the most honorable of you to Allah is that who is most faithful, pious and fearful of Allah."

There are numerous historical examples in the Qur'aan showing the eventual outcome of oppressive tyrants such as Pharaoh compared to those who are righteous. The Qur'aan teaches us the morality, wisdom and meaning behind these events.

Unfortunately in Schools and Universities, history is only taught in a factual manner only showing the consequences of military conquests where morality, responsibility and accountability are considered irrelevant. It is no wonder that we can never learn from our previous mistakes. Particularly if the Christians insist on believing the Paulian idea that "the means justifies the aims". That is, it does not matter how evil your actions are as long as your intentions are good.

Whereas, for a good deed to be accepted in Islam, it must be sincere, with good intentions and done according to the Sunnah of our Prophet.

Article's source : http://www.muslimaccess.com/articles/misc/islam_fought_terrorism.asp

Photo's source : http://middleeastfacts.com/Gallery/index.php

What does the Qur'an say about Jesus?

2009-12-11T09:41:00.000-08:00

In the Qur'an, there are many stories about the life and teachings of Jesus Christ (called 'Isa in Arabic). The Qur'an recalls his miraculous birth, his teachings, the miracles he performed by God's permission, and his life as a respected prophet of God. The Qur'an also repeatedly reminds that Jesus was a human prophet sent by God, not part of God Himself. Below are some direct quotations from the Qur'an regarding his life and teachings of Jesus.
"Behold! the angels said, 'Oh Mary! God gives you glad tidings of a Word from Him. His name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter, and in (the company of) those nearest to God. He shall speak to the people in childhood and in maturity.
He shall be (in the company) of the righteous... And God will teach him the Book and Wisdom, the Law and the Gospel'" (3:45-48).

He Was a Prophet

"Christ, the son of Mary, was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how God makes His signs clear to them; yet see in what ways they are deluded away from the truth!" (5:75).

"He [Jesus] said: 'I am indeed a servant of God. He has given me revelation and made me a prophet; He has made me blessed wheresoever I be; and He has enjoined on me prayer and charity as long as I live. He has made me kind to my mother, and not overbearing or miserable. So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)!' Such was Jesus the son of Mary. It is a statement of truth, about which they (vainly) dispute. It is not befitting to (the majesty of) God that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, 'Be,' and it is" (19:30-35).

He Was a Humble Servant of God

"And behold! God will say [i.e. on the Day of Judgment]: 'Oh Jesus, the son of Mary! Did you say unto men, worship me and my mother as gods in derogation of God?' He will say: 'Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, You would indeed have known it. You know what is in my heart, though I know not what is in Yours. For You know in full all that is hidden. Never did I say to them anything except what You commanded me to say: 'Worship God, my Lord and your Lord.' And I was a witness over them while I lived among them. When You took me up, You were the Watcher over them, and You are a witness to all things'" (5:116-117).

His Teachings

"When Jesus came with Clear Signs, he said: 'Now I have come to you with Wisdom, and in order to make clear to you some of the (points) on which you dispute. Therefore, fear God and obey me. God, He is my Lord and your Lord, so worship Him -- this is a Straight Way.' But sects from among themselves fell into disagreement. So woe to the wrongdoers, from the penalty of a Grievous Day!" (43:63-65)

Source : By Huda, About.com Guide

Reality of Salat

2009-12-11T09:25:00.000-08:00

It is evident that the Holy Quran has been revealed in eloquent Arabic. The Holy Prophet (‘s) and the infallible Imams (‘a) conveyed their views and opinions to the people in the customary language prevalent in those times. And there is no evidence or document in support of change in the meanings of terms used by these holy personalities. Therefore, it is obligatory that every term that has come in the Quran or used by the Holy Prophet (‘s) and the infallible Imams (‘a), must be used in that very literal meaning as was prevalent in their times. This premise is applicable to all the terms and phrases used by them including the words that mean worship.

But for the limitations and conditions set by them on the literal applications, especially of the words used to imply worship, we must apply the apparent meanings to achieve our aim.

The word ‘Salat’ is among the Arabic words which is used in abundance in Quran and the traditions of the Holy Prophet (‘s) and the infallible Imams (‘a). Thus, to know its actual meaning, first and foremost, we must search for its literal meaning and then strive to look for its conditions and definitions in the words of the infallibles (‘a).

In Lesaanul Arab, vol. 14, p. 464, Ibn Manzoor writes: As-Salat means al-dua (invocation) and al-istighfar (seeking forgiveness)…. And Zujjaaj has said: The root in the word al-Salat is necessity. It is said, ‘when a thing becomes obligatory (i.e. when it does not become separate or separates a thing). And among the meanings of a musalli is the horse that comes second in the race, i.e. it trails behind the first horse. Yet another meaning of sal’ya is roasted meat and other roasted items. Also, Salat means to warm one’s hands…Salat also means to whirl or spin a staff to soften it or to make it straight.

Ibn Athir, in al-Nihayah, vol. 2, p. 50, writes: Salat means a special form of worship. Its literal root implies invocation….Also it is said that its literal meaning indicates respect.

The meaning that has been accepted by all Arab litterateurs is ‘invocation’. This translation is also universally accepted among the jurists. But considering the fact that the word invocation is always used in the transitive form, while Salat is non-transitive, it becomes clear that these are not synonyms or equivalents of each other. The reality of invocation is not only calling out or supplicating, rather it is only one of its facets. Invocation, in reality, suggests the calling out the invoked one by the one who invokes to attract the attention of the former. And when it is coupled with calling out, it is termed as ‘dua’ (supplication). But as the word ‘Salat’ is non-transitive, i.e. it is not in need of an object, it connotes sheer attention of one to another, without him expecting that person to pay attention to him. Therefore, the literal meanings of this expression indicate that Salat is an attention that is accompanied with softness, respect and following.

The word ‘Salat’ has been used in this very meaning in the Holy Quran and tradition. Like in the verse,

إِنَّ اللهَ وَمَلاَئِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ

“Surely Allah and His angels send blessings on the Prophet.” (Quran, 33:56)

where the blessings of Allah upon the Prophet (‘s) have been supplemented with the blessings of the angels.

Similarly, in another verse,

وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاءً وَ تَصْدِيَةً

“Their (polytheists) prayers in the Ka’ba was nothing but whistling and clapping of hands.” (Quran, 8:35)

In still another verse, the Holy Quran declares,

هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلاَئِكَتُهُ لِيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ

“He is the One who turns towards you and so do His angels that He may bring you out from the darkness to light.” (Quran, 33:43)

Yet another verse commands the Holy Prophet (‘s),

وَصَلِّ عَلَيْهِمْ إنَّ صَلاَتَكَ سَكَنٌ لَهُمْ.

“And turn your attention towards them. Certainly your attention provides them comfort.” (Quran, 9:103)

The salawat sent by the Muslims on the Prophet (‘s) and his progeny (‘a), which incidentally is the most oft-uttered dhikr in Islam, is another evidence to support our view. Therefore, it is clear that the Salat of Allah, His angels and the Muslims on the Holy Prophet (‘s) and his pure progeny (‘a), and similarly the Salat of the polytheists in the Ka’ba and the Salat of Allah’s Messenger on the Muslims while taking charity from them, none comprised of prostration, bowing or other essential elements of the daily ritual prayers in them.

Another proof is this famous slogan that was used in the early period of Islam to call the society towards Allah’s religion, “الصَّلاَةُ جَامِعَةً” which is the Arabic equivalent of ‘your attention please,’ when you want to draw the attention of others to a very important matter.

Yet another proof is that traditions have talked about the Salat of Iblis, Hazrat Adam (‘a), Hazrat Nuh (‘a), Hazrat Sulaiman (‘a), Hazrat Musa (‘a) and Hazrat Isa (‘a). Therefore, it is evident that the literal aspect, root and reality of Salat, was present in all the Prophets (‘a). Moreover, there were many Arabs who practiced Christianity and Judaism yet used this term for their form of worship. And if the word Salat bore any other meaning than attention in their vocabulary, it would have been used in that very sense. In that case, the unanimity of the litterateurs on the meaning of this word would not hold water. This itself is a proof for the fact that the word Salat has been used in Islamic ideology in its literal sense and nobody used it in its new sense in the initial era of Islam. And only after applying the requisite definitions and conditions to it, they have excepted and limited its literal meaning and concept.

More important than all these is the basic and fundamental difference in the types of Salat - obligatory (wajib), recommended (mustahab), types of obligatory and types of recommended. Also, the differences in Salat prescribed for different individuals - traveler, sick, drowning and dumb. Obviously, no other meaning can take in its fold all the above applications, except the literal meaning on which everybody agrees - the only difference being in the definitions and conditions attached to them. E.g. the daily prayers are the same as the Friday prayers but each of them possesses certain conditions peculiar only to itself. In the tradition of ascension (mi’raj) it has been narrated from the Holy Prophet (‘s):

“Hazrat Musa (‘a), in one of his munajat (whispering supplications) to Allah prayed, ‘O Allah! Grant me Your recognition.’ Allah retorted, ‘Testify that there is no god but Allah.’ Hazrat Musa (‘a) asked, ‘O Allah! How isSalat?’ Allah the Almighty replied, ‘Say, ‘There is no god but Allah’ and till the day of judgement, My servants will utter this statement.”

(Bihar ul Anwar, vol. 93, p. 202)

A little attention on this tradition reveals the fact that the literal aspect of the word Salat covers all types of remembrance and attention towards the Almighty. The only difference being among them is that while one is perfect, the other is more perfect, one is obligatory and the other, recommended. To imply that the application of the word Salat is true only for the obligatory while for others it is just metaphorical, is definitely wrong and incorrect. For, the most complete Salat is that which includes the recitation of the Holy Quran, its invocations and other conditions that are available in the traditions of the Holy Prophet (‘s) and his infallible progeny (‘a). As the Quran itself descended in stages and the traditions of the infallible were narrated sequentially, proves that Salat of the Prophets (‘a) prior to the Holy Prophet (‘s) and that of the Muslims in early Islam, was only in its metaphorical sense (and not as used today).

Then it will not be incorrect if we say: The literal meaning of Salat is applicable everywhere, except that for each occasion some conditions and restrictions have been imposed. In the conversation between Imam Sadiq (‘a) and Mansur, the Abbaside Caliph, the same meaning can be derived:

“On a Friday, Mansur emerged from his palace while leaning on the shoulders of Imam Sadiq (‘a). On seeing this, a person called ‘Razaam’ remarked, ‘Who is this man who enjoys such a status that the chief of the believers (Mansur) is leaning on him?’ He was told that he is Abu Abdillah, Jafar Ibn Muhammad al-Sadiq (‘a). He cried (with the intention of insulting the Imam), ‘How I wish that the face of Abu Abdillah would become the shoe of Mansur!’ Thereafter, he came in front of Mansur and said, ‘O Chief of the believers! Permit me to pose a query. Mansur answered, ‘Ask him (Imam (‘a)).’ He insisted, ‘I want to ask you.’ Mansur was obstinate, ‘Ask him’. On this, Razam stood before Imam Sadiq (‘a) and demanded, ‘Define for me Salat and its conditions and restrictions. Imam (‘a) replied, ‘Salat has four thousand definitions and you do not deserve to be informed of all of them.’ He said, ‘Inform me only of those conditions that cannot be forsaken and without which Salat will not remain a Salat.’ Imam (‘a) explained, ‘Salat will not be complete till a person performs the ablutions (Wudhu) completely and prays without any shortcomings. Unawareness, hypocrisy and deviation should be totally discarded. He should recognise Allah and stand before Him with total cognition. A feeling of humility and modesty should encompass him. He should find himself between complete hope and absolute despair, patient as well as anxious. That is, he should stand as if Allah’ promises will be fulfilled for him and that His threats will be actualised against him. He should put aside his own honour and dignity. His aim and goal should be right in front of his eyes. He must submit his heart to the Almighty and tread on His path. He should not be distanced with his prayers to such an extent that his relationship with his Lord is totally severed. Remember, he is standing before Him who is his aim and brought for Him his own gift, and at the same time, hoping for His Help, Assistance and Grace.

The Salat that is ordered and revealed (in Quran) is this very Salat. And it is this Salat which keeps a person away from evils and indecencies.’When Imam Sadiq (‘a) completed his reply, Mansur turned to him (‘a) and said,

‘O Abu Abdillah! We always quench our thirst from the ocean of your knowledge and come nearer to you. You have extricated us from deviation and have dispelled our darkness with your light. We will always float in the brilliance of your holiness and the oceans of your greatness.”

(Bihar ul Anwar, vol. 84, p. 250)

Therefore, the reality of the term ‘Salat’, its subject and application, is the very attention towards Allah the Almighty but this meaning has been subjected to some definitions, restrictions and conditions in the Quranic verses and traditions of the infallible (‘a). For instance, the condition of timings, facing the Qiblah, saying ‘Allah-o-Akbar’, recitation of Quran, glorification, praise, saying ‘there is no god but Allah’, witnessing monotheism and prophethood, praying for the Prophet (‘s), bowing in respect, prostration, etc. Hence, the various actions and utterances in the obligatory and recommended prayers and the numerous types of prayers, are not the reality of the term ‘Salat’. Rather, these have been connected to it through the medium of other proofs.

Source : http://www.al-islam.org/salaat/10.htm

Humility in Islam

2009-12-11T09:13:00.000-08:00

Assalamualaikum,

Muslims constantly strive to remember and practice Islamic virtues, and put them into practice throughout their daily lives. Among these great Islamic virtues are submission to Allah, self-restraint, discipline, sacrifice, patience, brotherhood, generosity, and humility.
In English, the word "humility" comes from the Latin root word which means "ground." Humility, or being humble, means that one is modest, submissive and respectful, not proud and arrogant. You lower yourself to the ground, not elevate yourself above others. In prayer, Muslims prostrate themselves to the ground, acknowledging human beings' lowliness and humility before the Lord of the Worlds.

In the Qur'an, Allah uses several Arabic words which convey the meaning of "humility." Among these are tada'a and khasha'a. A few selected examples:

Tad'a

Before thee We sent messengers to many nations, and We afflicted the nations with suffering and adversity, that they call Allah in humility. When the suffering reached them from Us, why then did they not call Allah in humility? On the contrary, their hearts became hardened, and Satan made their sinful acts seem alluring to them. (Al-Anaam 6:42-43) Call on your Lord with humility and in private, for Allah loves not those who transgress beyond bounds. Do not mischief on the earth, after it has been set in order, but call on Him with fear and longing in your hearts, for the Mercy of Allah is always near to those who do good. (Al-Araf 7:55-56)

Khasha'a

Successful indeed are the believers, those who humble themselves in their prayers... (Al-Muminoon 23:1-2)
Has not the time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed to them... (Al-Hadid 57:16)

Discussion

Humility is equivalent to submission to Allah. We should abandon all selfishness and pride in our human power, and stand humbled, meek, and submissive as servants of Allah above all else.
Among the Jahliyya Arabs (before Islam), this was unheard of. They followed the rules of no one except themselves, and preserved their personal honor above all else. They would humble themselves to no one, neither a man nor a God. They were proud of their absolute independence, their human power; they had limitless self-confidence and refused to bow down to any authority. A man was lord of himself. Indeed, these qualities are what made someone a "real man." Humility and submissiveness were considered weak - not a quality of a noble man. The Jahliyya Arabs had a fierce, passionate nature and would scorn anything which might make them humbled or humiliated in any way, or feel like their personal dignity and status were being degraded.
Islam came and demanded of them, before anything else, to submit themselves wholly to the one and only Creator, and abandon all pride, arrogance, and feelings of self-sufficiency. Many among the pagan Arabs felt that this was an outrageous demand - to stand as equals with each other, in submission to Allah alone. For many, these feelings did not pass - indeed we still see them today in much of the world's people, and unfortunately, sometimes in ourselves. Human presumptuousness, insolence, arrogance, elevated self-worth, are around us everywhere. We have to fight it in our own hearts.
Indeed, the sin of Iblis (Satan) was his arrogant refusal to humble himself to the will of Allah. He believed himself of elevated status - better than any other creation - and he continues to whisper to us, encouraging our pride, arrogance, love of wealth and status. We must always remember that we are nothing - we have nothing - except what Allah blesses us with. We can do nothing of our own power.
If we are arrogant and proud in this life, Allah will put us in our place and teach us humility in the next life, by giving us a humiliating punishment. Better that we practice humility now, before Allah alone and among our fellow human beings.

Wassalam...

Source : By Huda, About.com Guide

50 Signs of the Day of Judgment From the Words of Allah and His Messenger (sallallahu `alaihi wa sallam)

2009-11-21T09:33:00.000-08:00

Dr. Suhaib Hasan

From a lecture at Cambridge University
Islamic Society, Shawwal 1420 / January 2000.

The Signs are listed in roughly chronological order, although the order is not necessarily precise, especially for those in the future.

This is a brief summary of the signs; there are many books, articles, cassettes etc. which discuss these in greater detail. May Allah enable us to recognise and heed the Signs, and strengthen us in the times of tribulation.

"Are they waiting for anything except the Hour, to come to them suddenly? But its Signs have already come!" (Al-Qur’an, Surah Muhammad)

Past

1. Splitting of the Moon.

2. Death of the Prophet Muhammad, may Allah bless him and grant him peace.

3. A form of death which will kill thousands of Muslims. (Understood to refer to the plague of Amwas during the
caliphate of ‘Umar ibn al-Khattab.)

4. A major fighting in Madinah (understood to refer to the battle of al-Harrah during the caliphate of Yazid, 63 AH).

5. The Muslim conquest of Jerusalem.

6. The Muslim conquest of Constantinople.

7. Two large groups of Muslims will fight in war.

8. A war between the Muslims and a reddish people with small eyes, wearing sandals made of hair (understood to refer to
the Mongol Tatar invasion of the Islamic lands.)

9. A peace agreement between the Muslims and non-Muslims from the yellow race (Chinese, Mongols, etc.)

10. Thirty impostors (dajjal) will appear, each thinking he is a prophet.

Present?

11. Naked, destitute, barefoot shepherds will compete in building tall buildings.

12. The slave-woman will give birth to her master or mistress.

13. A trial (fitnah) which will enter every Arab household.

14. Knowledge will be taken away (by the death of people of knowledge), and ignorance will prevail.

15. Wine (intoxicants, alcohol) will be drunk in great quantities.

16. Illegal sexual intercourse will become widespread.

17. Earthquakes will increase.

18. Time will pass more quickly.

19. Tribulations (fitan) will prevail.

20. Bloodshed will increase.

21. A man will pass by the grave of another and wish he was in the latter’s place.

22. Trustworthiness will be lost, i.e. when authority is given to those who do not deserve it.

23. People will gather for prayer, but will be unable to find an imam to lead them.

Future

24. The number of men will decrease, whilst the number of women will increase, until for every man there are 50 women.

25. The Euphrates will reveal a treasure of gold, and many will die fighting over it, each one hoping to be the one who gains
the treasure.

26. The Romans (Europeans) will come to a place called A’maq or Wabiq, and an army of the best people will go forth from Madinah to face them.

27. The Muslim conquest of Rome.

28. The Mahdi (guided one) will appear, and be the Imam of the Muslims.

29. Jesus Christ will descend in Damascus, and pray behind the Mahdi.

30. Jesus will break the cross and kill the swine, i.e. destroy the false christianity.

31. The Antichrist (al-masih al-dajjal, the false christ) will appear, with all his tools of deception, and be an immense trial. He will be followed by 70,000 Jews from Isfahan (present-day Iran).

32. The appearance of Ya’juj and Ma’juj (Gog and Magog), and the associated tribulations.

33. The emergence of the Beast from the Earth, carrying the Staff of Moses and the Seal of Solomon, who will speak to the people, telling them they did not believe with certainty in the Divine Signs.

34. A major war between the Muslims (including Jews and Christians who truly believe in Jesus after his return) led by the Imam Mahdi, and the Jews plus other non-Muslims led by the Antichrist.

35. Jesus will kill the Antichrist at the gate of Ludd (Lod in present-day Israel, site of an airport and a major Israeli military base).

36. A time of great peace and serenity during and after the remaining lifetime of Jesus.

37. Wealth will come so abundant that it will become difficult to find someone to accept charity.

38. Arabia will become a land of gardens and rivers.

39. Society will then decay.

40. The buttocks of the women of the tribe of Daws will again sway in circumambulation (tawaf) around the idol Dhul-Khulsah.

41. A great fire in the Hijaz, seen by the inhabitants of Busra.

42. Three major armies will sink into the earth: one in the east, one in the west, one in Arabia.

43. An Abyssinian leader with thin shins will destroy the Ka’bah.

44. The huge cloud of smoke.

45. The sun will rise from the west (its place of setting).

46. A gentle wind which will take the souls of the believers.

47. There is no-one left on the earth saying, "Allah, Allah" or "There is no god except Allah."

48. Eventually the Day of Judgment is established upon the worst of the people, who copulate like donkeys in public.

49. The blowing in the Trumpet by the Angel Israfil, upon which everyone will faint except as Allah wills.

50. The second blowing in the Trumpet, upon which everyone will be resurrected.

source : http://www.islaam.com