Islam - The Right Path

Age of Hazrath Ayesha (ra)

2010-08-15T18:24:00.001-07:00

The most controversial issue circling around the Holy prophet (saw) is the age of Ayesha (ra) at the time of her marriage with the holy prophet (saw). Islam haters has blown this out of proportion and used it as much as thay can to tornish the image of his excellency, the Holy Prophet of Islam. But here are the facts:

Determination of the true age of Aisha (ra):

Determination of the true age of AishaIt appears that Maulana Muhammad Ali was the first Islamic scholar directly to challenge the notion that Aisha was aged six and nine, respectively, at the time of her nikah and consummation of marriage. This he did in, at least, the following writings: his English booklet Prophet of Islam, his larger English book Muhammad, the Prophet, and in the footnotes in his voluminous Urdu translation and commentary of Sahih Bukhari entitled Fadl-ul-Bari, these three writings being published in the 1920s and 1930s. In the booklet Prophet of Islam, which was later incorporated in 1948 as the first chapter of his book Living Thoughts of the Prophet Muhammad, he writes in a lengthy footnote as follows: “A great misconception prevails as to the age at which Aisha was taken in marriage by the Prophet. Ibn Sa‘d has stated in the Tabaqat that when Abu Bakr [father of Aisha] was approached on behalf of the Holy Prophet, he replied that the girl had already been betrothed to Jubair, and that he would have to settle the matter first with him. This shows that Aisha must have been approaching majority at the time. Again, the Isaba, speaking of the Prophet’s daughter Fatima, says that she was born five years before the Call and was about five years older than Aisha. This shows that Aisha must have been about ten years at the time of her betrothal to the Prophet, and not six years as she is generally supposed to be. This is further borne out by the fact that Aisha herself is reported to have stated that when the chapter [of the Holy Quran] entitled The Moon, the fifty-fourth chapter, was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call. All these considerations point to but one conclusion, viz., that Aisha could not have been less than ten years of age at the time of her nikah, which was virtually only a betrothal. And there is one report in the Tabaqat that Aisha was nine years of age at the time of nikah. Again it is a fact admitted on all hands that the nikah of Aisha took place in the tenth year of the Call in the month of Shawwal, while there is also preponderance of evidence as to the consummation of her marriage taking place in the second year of Hijra in the same month, which shows that full five years had elapsed between the nikah and the consummation. Hence there is not the least doubt that Aisha was at least nine or ten years of age at the time of betrothal, and fourteen or fifteen years at the time of marriage. (Living Thoughts of the Prophet Muhammad, 1992 U.S.A. edition, p. 30, note 40.)

To facilitate understanding dates of these events, please note that it was in the tenth year of the Call, i.e. the tenth year after the Holy Prophet Muhammad received his calling from God to his mission of prophethood, that his wife Khadija passed away, and the approach was made to Abu Bakr for the hand of his daughter Aisha. The hijra or emigration of the Holy Prophet to Madina took place three years later, and Aisha came to the household of the Holy Prophet in the second year after hijra. So if Aisha was born in the year of the Call, she would be ten years old at the time of the nikah and fifteen years old at the time of the consummation of the marriage.

Research subsequent to the time of Maulana Muhammad Ali has shown that she was older than this. An excellent short work presenting such evidence is the Urdu pamphlet Rukhsati kai waqt Sayyida Aisha Siddiqa ki umar (‘The age of Lady Aisha at the time of the start of her married life’) by Abu Tahir Irfani. 1
Points 1 to 3 below have been brought to light in this pamphlet.

1. The famous classical historian of Islam, Ibn Jarir Tabari, wrote in his ‘History’:

“In the time before Islam, Abu Bakr married two women. The first was Fatila daughter of Abdul Uzza, from whom Abdullah and Asma were born. Then he married Umm Ruman, from whom Abdur Rahman and Aisha were born. These four were born before Islam.” (Tarikh Tabari, vol. 4, p. 50.)

Being born before Islam means being born before the Call.

2. The compiler of the famous Hadith collection Mishkat al-Masabih, Imam Wali-ud-Din Muhammad ibn Abdullah Al-Khatib, who died 700 years ago, has also written brief biographical notes on the narrators of Hadith reports. He writes under Asma, the older daughter of Abu Bakr:

“She was the sister of Aisha Siddiqa, wife of the Holy Prophet, and was ten years older than her. … In 73 A.H. … Asma died at the age of one hundred years.” Mishkat al-Masabih, Edition with Urdu translation published in Lahore, 1986, vol. 3, p. 300–301. (Go here to see an image of the full entry in Urdu.)

This would make Asma 28 years of age in 1 A.H., the year of the Hijra, thus making Aisha 18 years old in 1 A.H. So Aisha would be 19 years old at the time of the consummation of her marriage, and 14 or 15 years old at the time of her nikah. It would place her year of birth at four or five years before the Call.

3. The same statement is made by the famous classical commentator of the Holy Quran, Ibn Kathir, in his book Al-bidayya wal-nihaya:

“Asma died in 73 A.H. at the age of one hundred years. She was ten years older than her sister Aisha.”Vol. 8, p. 346.

Apart from these three evidences, which are presented in the Urdu pamphlet referred to above, we also note that the birth of Aisha being a little before the Call is consistent with the opening words of a statement by her which is recorded four times in Bukhari. Those words are as follows:

“Ever since I can remember (or understand things) my parents were following the religion of Islam.”Those four places in Sahih Bukhari are the following: Kitab-us-Salat, ch. ‘A mosque which is in the way but does not inconvenience people’; Kitab-ul-Kafalat, ch. ‘Abu Bakr under the protection of a non-Muslim in the time of the Holy Prophet and his pact with him’; Kitab Manaqib-ul-Ansar, ch. ‘Emigration of the Holy Prophet and his Companions to Madina’; and Kitab-ul-Adab, ch. ‘Should a person visit everyday, or morning and evening’.

This is tantamount to saying that she was born sometime before her parents accepted Islam but she can only remember them practising Islam. No doubt she and her parents knew well whether she was born before or after they accepted Islam, as their acceptance of Islam was such a landmark event in their life which took place just after the Holy Prophet received his mission from God. If she had been born after they accepted Islam it would make no sense for her to say that she always remembered them as following Islam. Only if she was born before they accepted Islam, would it make sense for her to say that she can only remember them being Muslims, as she was too young to remember things before their conversion. This is consistent with her being born before the Call, and being perhaps four or five years old at the time of the Call, which was also almost the time when her parents accepted Islam.

Two further evidences cited by Maulana Muhammad Ali

In the footnotes of his Urdu translation and commentary of Sahih Bukhari, entitled Fadl-ul-Bari, Maulana Muhammad Ali had pointed out reports of two events which show that Aisha could not have been born later than the year of the Call. These are as follows.

1. The above mentioned statement by Aisha in Bukhari, about her earliest memory of her parents being that they were followers of Islam, begins with the following words in its version in Bukhari’s Kitab-ul-Kafalat. We quote this from the English translation of Bukhari by M. Muhsin Khan:

“Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah’s Apostle visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr set out for Ethiopia as an emigrant.”Muhsin Khan’s English translation of Bukhari, Volume 3, Book 37, Number 494. See this link.

Commenting on this report, Maulana Muhammad Ali writes:

“This report sheds some light on the question of the age of Aisha. … The mention of the persecution of Muslims along with the emigration to Ethiopia clearly shows that this refers to the fifth or the sixth year of the Call. … At that time Aisha was of an age to discern things, and so her birth could not have been later than the first year of the Call.”Fadl-ul-Bari, vol. 1, p. 501, footnote 1.

Again, this would make her more than fourteen at the time of the consummation of her marriage.

2. There is a report in Sahih Bukhari as follows:

“On the day (of the battle) of Uhud when (some) people retreated and left the Prophet, I saw Aisha daughter of Abu Bakr and Umm Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, ‘carrying the water skins on their backs’). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.”Sahih Bukhari, Kitab-ul-Jihad wal-Siyar, Chapter: ‘Women in war and their fighting alongside men’. See this link in Muhsin Khan’s translation and go down to report listed as Volume 4, Book 52, Number 131.

Maulana Muhammad Ali writes in a footnote under this report:

“It should also be noted that Aisha joined the Holy Prophet’s household only one year before the battle of Uhud. According to the common view she would be only ten years of age at this time, which is certainly not a suitable age for the work she did on this occasion. This also shows that she was not so young at this time.” Fadl-ul-Bari, vol. 1, p. 651.

If, as shown in the previous section above, Aisha was nineteen at the time of the consummation of her marriage, then she would be twenty years old at the time of the battle of Uhud. It may be added that on the earlier occasion of the battle of Badr when some Muslim youths tried, out of eagerness, to go along with the Muslim army to the field of battle, the Holy Prophet Muhammad sent them back on account of their young age (allowing only one such youngster, Umair ibn Abi Waqqas, to accompany his older brother the famous Companion Sa‘d ibn Abi Waqqas). It seems, therefore, highly unlikely that if Aisha was ten years old the Holy Prophet would have allowed her to accompany the army to the field of battle.

We conclude from all the evidence cited above that Aisha (may Allah be pleased with her) was nineteen years old when she joined the Holy Prophet as his wife in the year 2 A.H., the nikah or betrothal having taken place five years previously.

Original and full article: click here

Excellent Ad about Khalid Bin Waleed

2010-08-12T16:03:00.000-07:00

Excellent Ad about Khalid Bin Waleed.This Ad shows the incident where Khalid Bin Waleed stops fighting and searches for his helmet in the heat of war, between the swords of enemy. What was so special about his helmet? Watch the Ad. This shows the commitment and love the Sahaba for the holy Prophet(SAW).

Wonderful story of a Revert from Australia

2010-08-06T06:31:00.000-07:00

An excellent story by an Austrlian revert to Islam. Plz watch

Muhammad (Saw) in the Old testament

2010-07-27T15:55:00.000-07:00

Clear proof of prophet Muhammad (saw) being mentioned 'by name' in the old testament in Hebrew- In the 'Song of Solomon' 5:16, Muhammad's name is mentioned in Hebrew language as מַחֲמַדִּ֑י . You can translate this verse by yourself on Google translate. I did and I post the window screenshot of the translate I got.

Alhamdulillah

2010-07-24T03:03:00.000-07:00

Allah hu Akbar. All the false stories about this great man will not work. He is perfect, he was sent by God. Anyone who doubts this is doomed.

Islamophobia on the rise

2010-01-26T09:01:00.000-08:00

In Europe, Islamophobia which had been dormant all these days is coming out recently. In Swiz, minarets are banned and it calls itself as land of human rights. Shame shame on Europe. Denmark keeps passing improper comments on Islam every now and then as if it is its hobby. After banning girls wearing niqab in state run schools and forcing girls to embrace the nude principles, Now French government has passed a resolution to ban women from wearing niqab in public places therefore encouraging them to join the main stream women who are mostyly nude or under dressed, showing most of their body. Where are the human rights gone? In France women have no right to wear what they want?

Have a Soft Heart

2010-01-24T03:37:00.000-08:00

Have a Soft Heart

THERE are many ways through which one can become deeply devout and pious and have a soft heart. The best and most important of such ways is to have deep faith in Almighty Allah.
True believers who deeply understand Almighty Allah's attributes and names revere Allah with all their hearts and show complete obedience to His teachings. Whenever they hear a verse of Almighty Allah's Book or a Hadith of the Prophet (peace be upon him), they hasten to abide by the teaching implied therein, uttering in deep faith (We hear, and we obey. (We seek) Your forgiveness, our Lord and to You is the return (of all). Al-Baqarah 2:285.
Following are things that help one attain piety and devotion:Understanding Almighty Allah's attributes and names: When believers contemplate Almighty Allah's names and attributes and believe that only in Almighty Allah's hands is the dominion over all things and that only He can protect them but none can protect against the Most High, they will do their best to vie in doing good and avoiding evil. Thus, understanding Allah's attributes is the best and most important step that fills one's heart with reverence for Almighty Allah and draws one closer and closer to the Most High. When you experience such a state, you will be ever mindful of Allah Almighty, and in every moment of your life, whether a moment of blessing or trial, your faith in Allah's greatness and bounty is asserted.
One who truly knows Allah Almighty has a heart filled with awe of the Most High. On the other hand, one who never cares about knowing Allah Almighty is far away from understanding His attributes. One who is in such a state is hard-hearted and never perceives how severe Almighty Allah's punishment may be and how limitless His mercy and bounty are. One who has no concern for knowing Almighty Allah deviates from the right path and is not bothered by violating Allah's laws and teachings. The only aim such a one lives for is to get worldly pleasures.
Moreover, such a one keeps deviating from the right path, despairing of Allah's mercy, for he or she is ignorant of Allah's boundless forgiveness that He, the Most High, grants to whoever returns to Him in repentance.Contemplating on Almighty Allah's Book: It helps one become more pious and devout to contemplate on Allah's Book, whose verses guide one to the right path. Mind what Allah Most High says about His Book: (This is) a Book, Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted (with all things). - Hud 11:1.
When believers deeply contemplate the verses of Almighty Allah's Book, their eyes fill with tears and their hearts turn unto Allah Most High in deep penitence. Their hearts in such a state are like a barren land that has bloomed after being watered with Allahs illuminating words. They find themselves then thirsty for doing good deeds for Allah's sake and wholeheartedly willing to do what pleases Him.A true believer who reads Almighty Allahs Book in deep contemplation feels great awe of the Most High.
The influence of the Qur an on its attentive listeners is amazing. There are some Companions of the Prophet (peace be upon him) who embraced Islam immediately after listening to some of the Quranic verses. When they listened to these verses, they promptly believed in the truthfulness of Prophet Muhammad (peace be upon him) and gave up worshiping the idols, declaring faith in Almighty Allah alone.We are to bear in mind that the Quran is the speech that the Only Lord directs to His creatures from among mankind and jinn, and thus its teachings are to guide them to His right path.
Allah Almighty guides the one who is keen to comprehend its words and contemplate its meanings.Remembering the Day of Judgment: One of the things that help one get closer to Almighty Allah and hasten to return to Him in repentance is remembering the Day of Judgment. One must bear in mind that there is an end to every beginning, that after death there is no chance to reform one's mistakes, and that one's abode after this world is either Paradise or Hell.
When you deeply realize that the life of this world is temporary and that its pleasures will inevitably come to an end, this certainly will lead you to despise this world and return to Almighty Allah in sincere repentance. If you visit graves and reflect on the conditions of its dwellers and how, sooner or later, you will join them, you will realize the ineffectiveness of running after the worldly gains, and will, in deep awe, submit heart and soul to Almighty Allah's will.
Source: Yahoo Groups

Harzrath Umar (ra) and the fear of ALLAH

2010-01-20T13:01:00.000-08:00

Hadhrat Umar (Radhiyallaho anho) and the Fear of Allah.

Umar (Radhiyallaho anho) would often hold a straw in his hand and say:

"I wish I were a straw like this."

Sometimes he would say: "I wish my mother had not given birth to me."

Once he was busy with some important work when a person came to him and, complaining about some petty grievance, requested for its redress. Hadhrat Umar (Radhiyallaho anho) laid a lash across his-shoulders, saying:"When I sit for that purpose, you do not come to me but when I am engaged in other important work you come with your grievances to interrupt me."The person walked away. But Hadhrat 'Umar (Radhiyal-laho anho) sent for him and, handing his whip over to him, said: "You now lash me to even the matter." He said: "I forgive you for the sake of Allah." Hadhrat Umar (Radhiyallaho anho) went home, prayed a Salaat of two rakaats in repentance and upbraided himself saying:

"0, Umar! You were low but Allah elevated you. You were wandering astray but Allah guided you. You were base but Allah ennobled you and gave you sovereignty over His people. Now one of them comes and asks you for redress of the wrong done to him, and you beat him? What answer have you to give before Allah?"He kept on chiding himself thus for a very long time.

Once Hadhrat Umar (Radhiyallaho anho) was going on his usual round towards Harrah (a suburb of Madinah) with his slave Aslam, when he saw a distant fire in the desert. He said:"There seems to be a camp. Perhaps, it is a caravan that could not enter the town due to night fall. Let's go and look after them and arrange for their protection during the night."When he reached there, he found a woman and some children. The children were crying. The woman had a pan of water over the fire. Hadhrat 'Umar (Radhiyallaho anho) greeted her with salaam and, with her permission, went near her.Umar: "Why are these children crying?" The Woman: "Because they are hungry." Umar: "What is in the pan?"

The Woman: "Only water to soothe the children, so that they may go to sleep in the belief that food is'being prepared for them. Ah! Allah will judge between Umar (Rad-hiyallaho anho) and me, on the Day of Judgement, for neglecting me in my distress."'Umar (weeping): "May Allah have mercy on you! How can Umar know of your distress?" The Woman: "When he is our Amir, he must keep himself informed about us."Hadhrat 'Umar (Radhiyallaho anho) returned to the town and straightway went to Baitul-Mal to fill a sack with flour, dates, fat and clothes, and also drew some money. When the sack was ready, he said to Aslam: "Now put this sack on my back, Aslam."Aslam: "No please, Amir-ul-Mo'mineen! I shall carry this sack.".'Umar refused to listen to Aslam, even on his persistent requests to allow him to carry the sack, and remarked: "What! Will you carry my load on the Day of Judgement? I must carry this bag, for it is I who would be questioned (in the Hereafter) about this woman."Aslam most reluctantly placed the bag on Umar's (Radhiyallaho anho) back, who carried it with a swift pace right to the woman's tent. Aslam followed at his heels. He put a little flour and some dates and fat in the pan and began to stir. He blew (with his mouth) into the fire to kindle it. Aslam says: "I saw the smoke passing through his thick beard."After some time, the pottage was ready. He himself served it to the family. When they had eaten to their fill, he made over to them the little that was left for their next meal. The children were very happy after their meal and began to play about merrily. The woman felt very grateful and remarked:

"May Allah reward you for your kindness ! In fact you deserve to take the place of Khalifah instead of 'Umar." 'Umar consoled her and said: "When you come to see the Khalifah, you will find me there." He sat for a while at a place close by and kept on watching the children. He then returned to Madinah. On his way back, he said to Aslam:

"Do you know why I sat there, Aslam? I had seen them weeping in distress; I liked to see them laughing and happy for some time."

It is said that Hadhrat Umar (Radhiyallaho anho) while leading Fajr Salaat used to recite 'Kaht, *Taha' and other such Soorahs in his Salaat, and would weep so much that his crying could be heard way back to several rows. Once he was reciting Surah 'Yusuf in Fajr. When he came to the verse:

"I only plead for my distress and anguish unto Allah," (XII: 86) he wept so much that he could not recite any further. In Tahajjud, he would sometimes fall to the ground and would get indisposed with excessive weeping.Such was the fear of Allah in Hadhrat Umar (Radhiyallaho anho) whose name struck terror in the hearts of the mightiest monarchs of his time. Even today, the people are filled with awe when they read about him. Is there any person in power today who is prepared to show such kindness to the people in his charge?

An Indian Muslim

2009-02-16T22:33:00.000-08:00

Who am I? I was the one who protected this country when it was being raided by fierce fighters of Mangols and other Nomads. I was the one who stood by the country and protected its boundaries and prevented its wealth from being plundered. Who am I? I am the one who united back the brocken pieces of this land and brought back its glory of one unified nation. I am the one who has given my blood and sweat along side with Gandhi ji and other leaders of freedom struggle. Who am I? I am the one who got charged from the sparkle of Deobandi Islamic movement which teaches Muslims to fight against oppression which sowed the seeds of self respect, self dignity and fearlessness in me which lead me to fight for my country. Who am I? I am the one who was sent to Andaman jails where I spent years together without having a glimpse of the sun. Who am I? I am the one who was repeatedly hanged by the trees and my body blasted apart by tanks for my country. Who am I? I was the one who had Quran tied to my neck and sang songs praising the Lord Almighty and kissed the rope with happiness which was ready to hang me (Ashfaqullah Khan who was hanged even before Bhagath singh). Who am I? I am the one who dared to openly ban terrorism on Islamic grounds. Who am I? I am the one who made my Country a Nuclear power. Who am I? I am the one who won Param Veer Chakr for my bravery after my death for guarding my country in the wars with pakistan.

I am an Indian Muslim and I have always been proud of being so. No one can take either of my identities from me. My forefathers were born here, died for this land and we still love our country and no one can deny this fact. I am very strict opposer of communal hatred and believe that truely religious people are strictly secular. We need not compromise our religious principles in order to prove that we are secular. I strongly believe that there is nothing in Islam (or Hinduism or any other religion) as such which prevents us from having a peaceful and mutually respectful lives. It is our ego and prejudices that take us away from each other and also away from our own religions.

Maulana Abul Kalam Azad- A visionary Leader

2008-12-02T01:53:00.000-08:00

Maulana Azad's statement on Muslim issues in IndiaApril 15, 1946

on 15 April 1946, I issued a statement dealing with the demands of Muslims and other minorities. Now that the division of India is a fact and ten years have passed, I again look at the statement and find that everything I had then said has come to happen. As this statement contains my considered views on the solution of the Indian problem, I feel I should quote it in full. This is what I then said, and would still say:

I have considered from every possible point of view the scheme of Pakistan as formulated by the Muslim League. As an Indian I have examined its implications for the future of India as a whole. As a Muslim I have examined its likely effects upon the fortunes of Muslims of India.
Considering the scheme in all its aspects I have come to the conclusion that it is harmful not only for India as a whole but for Muslims in particular. And in fact it creates more problems than it solves.

I must confess that the very term Pakistan goes against my grain. It suggests that some portions of the world are pure while others are impure. Such a division of territories into pure and impure is un-Islamic and is more in keeping with orthodox Brahmanism which divides men and countries into holy and unholy - a division which is a repudiation of the very spirit of Islam. Islam recognises no such division and the prophet says, 'God has made the whole world a mosque for me.'

Further, it seems that the scheme of Pakistan is a symbol of defeatism and has been built up on the analogy of the Jewish demand for a national home. It is a confession that Indian Muslims cannot hold their own in India as a whole and would be content to withdraw to a corner specially reserved for them.

One can sympathise with the aspiration of the Jews for such a national home, as they are scattered all over the world and cannot in any region have any effective voice in the administration. The conditions of Indian Muslims is quite otherwise. Over 90 million in number, they are in quantity and quality a sufficiently important element in Indian life to Influence decisively all questions of administration and policy. Nature has further helped them by concentrating them in certain areas.

In such a context, the demand for Pakistan loses all force. As a Muslim, I for one am not prepared for a moment to give up my right to treat the whole of India as my domain and to share in the shaping of its political and economic life. To me it seems a sure sign of cowardice to give up what is my patrimony and content myself with a mere fragment of it.
As is well known, Mr Jinnah's Pakistan scheme is based on his two nation theory. His thesis is that India contains many nationalities based on religious differences. Of them the two major nations, the Hindus and Muslims, must as separate nations have separate states. When Dr Edward Thompson once pointed out to Mr Jinnah that Hindus and Muslims live side by side in thousands of Indian towns, villages and hamlets, Mr Jinnah replied that this in no way affected their separate nationality. Two nations according to Mr Jinnah confront one another in every hamlet, village and town, and he, therefore, desires that they should be separated into two states.

I am prepared to overlook all other aspects of the problem and judge it from the point of view of Muslim interests alone. I shall go still further and say that if it can be shown that the scheme of Pakistan can in any way benefit Muslims I would be prepared to accept it myself and also to work for its acceptance by others. But the truth is that even If I examine the scheme from the point of view of the communal interests of the Muslims themselves, I am forced to the conclusion that it can in no way benefit them or allay their legitimate fears.
Let us consider dispassionately the consequences which will follow if we give effect to the Pakistan scheme. India will be divided into two States, one with a majority of Muslims and the other of Hindus. In the Hindustan State there will remain three and a half crores of Muslims scattered in small minorities all over the land. With 17 per cent in U.P, 12 per cent in Bihar and 9 per cent in Madras, they will be weaker than they are today in the Hindu majority provinces. They have had their homelands in these regions for almost a thousand years and built up well known centres of Muslim culture and civilisation there.

They will awaken overnight and discover that they have become alien and foreigners. Backward industrially, educationally and economically, they will be left to the mercies to what would become an unadulterated Hindu raj.

On the other hand, their position within the Pakistan State will be vulnerable and weak. Nowhere in Pakistan will their majority be comparable to the Hindu majority in the Hindustan States.

In fact, their majority will be so slight that it will be offset by the economical, educational and political lead enjoyed by non-Muslims in these areas. Even if this were not so and Pakistan were overwhelmingly Muslim in population, it still could hardly solve the problem of Muslims in Hindustan.

Two states confronting one another, offer no solution of the problem of one another's minorities, but only lead to retribution and reprisals by introducing a system of mutual hostages. The scheme of Pakistan therefore solves no problem for the Muslims. It cannot safeguard their rights where they are in a minority nor as citizens of Pakistan secure them a position in Indian or world affairs which they would enjoy as citizens of a major State like the Indian Union.

It may be argued that if Pakistan is so much against the interests of the Muslims themselves, why should such a large section of Muslims be swept away by its lure? The answer is to be found in the attitude of certain communal extremists among the Hindus. When the Muslim League began to speak of Pakistan, they read into the scheme a sinister pan-Islamic conspiracy and began to oppose it out of fear that it foreshadowed a combination of Indian Muslim with trans-Indian Muslims States.

The opposition acted as an incentive to the adherents of the League. With simple though untenable logic they argued that if Hindus were so opposed to Pakistan, surely it must be of benefit to Muslims. An atmosphere of emotional frenzy was created which made reasonable appraisement impossible and swept away, especially the younger and more impressionable among the Muslims. I have, however, no doubt that when the present frenzy has died down and the question can be considered dispassionately, those who now support Pakistan will themselves repudiate it as harmful for Muslim Interests.

The formula which I have succeeded in making the Congress accept secures whatever merit the Pakistan scheme contains while all its defects and drawbacks are avoided. The basis of Pakistan is the fear of interference by the Centre in Muslim majority areas as the Hindus will be in a majority in the Centre. The Congress meets this fear by granting full autonomy to the provincial units and vesting all residuary power in the provinces. It also has provided for two lists of Central subjects, one compulsory and one optional, so that if any provincial unit so wants, it can administer all subjects itself except a minimum delegated to the Centre. The Congress scheme therefore ensures that Muslim majority provinces are internally free to develop as they will, but can at the same time influence the Centre on all issues which affect India as a whole.

The situation in India is such that all attempts to establish a centralised and unitary government are bound to fail. Equally doomed to failure is the attempt to divide India into two States. After considering all aspects of the question, I have come to the conclusion that the only solution can be on the lines embodied in the Congress formula which allows room for development both to the provinces and to India as a whole. The Congress formula meets the fear of the Muslim majority areas to allay which the scheme of Pakistan was formed. On the other hand, it avoids the defects of the Pakistan scheme which would bring the Muslims where they are in a minority under a purely Hindu government.

I am one of those who considers the present chapter of communal bitterness and differences as a transient phase in Indian life. I firmly hold that they will disappear when India assumes the responsibility of her own destiny. I am reminded of a saying of Mr Gladstone that the best cure for a man's fear of the water was to throw him into it. Similarly India must assume responsibilities and administer her own affairs before fears and suspicions can be fully allayed.

When India attains her destiny, she will forget the chapter of communal suspicion and conflict and face the problems of modern life from a modern point of view. Differences will no doubt persist, but they will be economic, not communal. Opposition among political parties will continue, but it will be based, not on religion but on economic and political issues. Class and not community will be the basis of future alignments, and policies will be shaped accordingly.

If It be argued that this is only a faith which events may not justify would say that in any case the nine crores of Muslims constitute a factor which nobody can ignore and whatever the circumstances they are strong enough to safeguard their own destiny.

[India Wins Freedom, Orient Longman, 1997, pp. 150-152]
Watch the Speech on YouTube

2008-09-22T02:46:00.000-07:00

Anyone who knows someone who is in the 60's or 70's and poor and did not go to Hajj please have him call this number below to make reservation to attend Hajj for free.
Please forward to everyone you know in case someone needs to go to Hajj which will be in your good deeds at the day of Judgement.
0096626919999

انشر لعل أحدهم يحج بسببك ... حج مجاني

السلام عليكم ورحمة الله وبركاته
إذا كنت تعرف فقيرا أو عاجزا لا يستطيع الحج

وقد بلغ سن الستين أو السبعين

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في مدينة جدة
انشر للأجر لتلقى في صحيفتك يوم القيامة من حج بسبب رسالتك

Authorship clues in Quran

2008-06-19T00:55:00.000-07:00

Author's note: When one has been working on a short article like this for as many months as I have, he has earned, perhaps, the right to ask readers to observe a simple principle in responding. May I ask that you read the article in its entirety, including the final paragraph, before emailing me at yusuf.toropov@gmail.com? At that point I would certainly love to hear from you!

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Authorship clues in the Qur'an

Who wrote the Qur'an? The non-Muslim's answer to this important question usually sounds like this:

"The Qur'an was authored by a human being; it is not a literal revelation from God. It is a book created by human intelligence, like any other book. It was, as a matter of historical fact, written by Muhammad, in the seventh century A.D."

If this is your view, rest assured that you have plenty of company!

You should also know, though, that this point of view is not without its difficulties. To believe it, you must also believe that Muhammad, peace be upon him:

- Knew that the Earth and heavenly bodies were once a single point, and were separated violently (21:30)

What's more...

- If you don't believe that he had access to special knowledge that made possible this prefiguring of the modern Big Bang theory -- a theory entirely unknown to the Arabs of the seventh century -- you must conclude that 21:30 of the Qur'an is merely an intriguing coincidence, a matter of getting something right by chance.

Perhaps this passage is simply an intriguing coincidence. If it is, however, it is not the only one.

This man, the supposed "author" of the Qur'an, would also have to have:

- Known about the relativity of time (22:47; 23:112-114; 32:45; 70:4), a subject similarly unknown to Arab tribes of this period.

Either he possessed some extraordinary source of knowledge allowing discussion of this subject thirteen and a half centuries before Einstein, or we are looking at another intriguing coincidence.

Which is it?

- Most non-Muslims will instinctively answer along these lines: "Even if it means granting the text of the Qur'an a second striking coincidental feature, the likeliest explanation is that both passages are merely examples of happenstance."

And yet:

Consider that the same author would also have to have:

- Known that the universe is continuously expanding (51:47). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that matter is created in pairs (36:36). Either that or this passage, too, must be regarded as an intriguing coincidence. (By the way, this discovery earned the scientist Paul Dirac the Nobel Prize in 1933.)

- Known what modern biological science knows about the foundation of life on Earth, namely that it is water-based (21:30). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that iron is not native to the Earth, coming instead from an extraterrestrial source (57:25). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the planet Earth travels in an orbit (27:88; 21:33). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the sun, too, moves in an orbit (37:38), as indeed modern astronomy proves that it does. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the Earth's atmosphere acts like a protective shield for living creatures (21:32). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the Earth's sky that is, the atmosphere -- is made up of seven layers (41:12). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the stages of human development in the womb unfold in a specific, describable sequence (23:14) that has been confirmed by modern experts in human embryology. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the roots of mountains extend deep into the earth and serve the function of preventing shocks (21:31). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known details of how the Earth's rain cycle functions that were mysteries to scientists until the twentieth century (30:48). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known what modern oceanographers have now learned, namely that bordering seas meet but do not mingle with one another (55:19-20). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that oceans have complex subsurface wave patterns (24:40). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that, in communities of honeybees, only the females are workers (16:68-69). The Arabic verb forms can connect only to female beings). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known to use the singular of the word YAWM (day) precisely 365 times in the text of the Qur'an, despite the fact that he lived in a culture that followed a lunar, not a solar calendar. Either that or this numerical total must be regarded as an intriguing coincidence.

- Known, seven years ahead of time, that the humiliated Byzantine Army of his day would rejuvenate itself and secure a major victory, which in fact it eventually did against the Persians (30:1-4). Either that or this passage, too, must be regarded as an intriguing coincidence.

Known, two years before he did so, that he would enter Mecca in triumph (48:27). Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the body of the Pharoah who had opposed Moses would be preserved for future generations (10:91-92) -- it is today on display in the Royal Mummies Chamber of the Egyptian Museum. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known to refer (12:54) to the Egyptian head of state of Joseph's, peace be upon him, era as king (aziz-malik) and not as Pharoah, the word that appears erroneously in the book of Genesis. Either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the fabled Arabian lost city of Iram (89:6-8) whose historical existence was confirmed by archaeologists only in 1990, was a historical reality -- either that or this passage, too, must be regarded as an intriguing coincidence.

- Known that the ancient flood that had beset the southern Arabian people of Saba from their dam system (34:15-17), similarly confirmed by modern archeology, was a historical reality -- either that or this passage, too, must be regarded as an intriguing coincidence.

- Known the name of Haman (28:38), a historical figure close to the Pharoah of the era of Moses, peace be upon him ... a) despite the problems that the name Haman does not appear in the Torah's version of the story, and b) the ability to translate the hieroglyphic language system of the Egyptians had been utterly lost for centuries at the time of the revelation of the Qur'an, and indeed would remain lost until the year 1799. After the discovery in that year of the Rosetta Stone, scholars were able to unlock the mystery of the hieroglyphs and, eventually, to confirm that there was indeed a Haman, unmentioned in the Hebrew scriptures, who was close to this Pharoah in this period, and who was involved in construction, just as the Qur'an says. If we believe that human authorship is the only possible explanation for the origin of the Qur'an, we must assume either that Muhammad, peace be upon him, somehow had access to this information, or we must believe that this passage is yet another in a remarkably long series of intriguing coincidences.

How many coincidences do we need to get the message?

The message is simple: no human intelligence could have produced this book in the seventh century.

Please know that there are many, many more such coincidences in the Qur'an. I have listed here only those that do not require advanced knowledge in such topics as Arabic, mathematics, Islamic history, or classical poetic forms. Even with the brief list I have provided, there comes, I think, a point at which one is obliged to evaluate the Qur'an's message carefully, closely, and respectfully. These supposed coincidences are, I believe, clear signs to humankind that the Qur'an's message is of a special quality, and must not be ignored.

Only the repeated exposure of the individual human heart to the Qur'an's message can settle such a momentous question, "Who wrote the Qur'an?"

If you are a person who believes that there is no such thing as a divinely inspired revelation, the question is: how many coincidences does it take for you to consider that such a revelation to humanity may be possible?

If you are a person who believes that there is such a thing as a divinely inspired revelation, the question is, how many coincidences are you willing to ignore before considering the possibility that a particular text presents such revelation?

Please know that I am NOT interested in any debate about the possibility that any ONE of these verses I have cited is just a coincidence, or is for some other reason unpersuasive to you.

The truly remarkable thing is that ALL of these features should present themselves in a text supposedly composed by human intelligence -- and the profound unlikelihood of that is the intriguing coincidence I wish to discuss.

Knowing what you now know about these supposed coincidences, do you honestly believe that the Qur'an is simply the product of human intelligence, a book like any other book? Or does it seem more likely to you that its message is of a special quality?

Brandon Yusuf Toropov

www.JesustheMuslim.com

yusuf.toropov@gmail.com

Importance of Patience

2008-06-09T02:16:00.000-07:00

O you who believe, be steadfast; be supreme in steadfastness... (Surah Al 'Imran, 200)

Allah has revealed in a verse, "This is a Book We have sent down to you so that you can bring mankind from the darkness to the light, by the permission of their Lord, to the Path of the Almighty, the Praiseworthy" (Surah Ibrahim, 1), thus drawing attention to the Qur'an's attribute of bringing people from darkness to light.

The Qur'an defines patience as one of the paths that lead people from darkness to light and as an attribute of morality that is superior to, wide-ranging, and very different from the daily behavior of many people. True patience is a moral characteristic displayed in the face of difficulty and in every moment of life. Moreover, it requires the demonstration of determination and consistency during times of ease and hardship, and is a lifelong endeavor that never goes astray, even for a moment.

Allah gives the most striking examples of patience in the lives of the Prophets, because they showed patience while teaching Allah's religion and leading a moral life. They never deviated from their devotion to Allah, and were patient people who sought only Allah's approval.

This book will define this high moral virtue taught by the Qur'an and invite people to acquire true patience. Inaccurate understandings of patience will be explained along with the kind of patience Allah requires, how Allah may test people so that they can acquire a more perfect patience, and the great return Allah promises to those who exhibit great patience.

Examples of how the Prophets showed patience in every area until the end of their lives will be presented in the hope that people will "be steadfast for our Lord" until the end of their own lives. (Surat al-Muddaththir, 7)

This book also will give the good news that Allah provided for those who respond to this call with the verse, "give good news to the steadfast" (Surat al-Baqara, 155). Moreover, emphasis will be placed on the facts that Allah is "with the steadfast" (Surat al-Baqara, 153) and that patience is a matchless key that opens doors to many fine things for the faithful. As Prophet Muhammad (saas) states:

Whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience. (Bukhari)

THE QUR'ANIC DEFINITION OF PATIENCE

O you who believe, seek help in steadfastness and prayer. Allah is with the steadfast. (Surat al-Baqara, 153)

Allah, Who has defined the best way of life for people and the most appropriate moral conduct for their nature, announces in "We send down in the Qur'an that which is a healing and a mercy to the believers" (Surat al-Isra', 82) that patience is a mercy for the faithful.

People can gain Allah's approval and love by fully applying the Qur'an's truths in their lives. Allah requires the faithful to adhere to the Qur'an's morality as long as they are alive, without showing any weakness. To carry out this task successfully, the faithful must acquire the supreme characteristic of patience, which is the result of faith. Those who learn the secret of patience can demonstrate the required steadfastness in every act and prayer.

Attaining this secret is extremely easy. Allah manifests His attribute "Al-Sabur" (The Patient) on those who believe in Him and helps perfect the determination in their hearts.

The real source of this lifelong true patience is the believers' faith in Allah. They know that Allah encompasses all things in His knowledge, that everything occurs only with His permission, and that He hides thousands of blessings and benefits behind all events. In addition, they do not forget that Allah is the Friend, Guardian, and Helper of the faithful. Thus, although it may not seem so at first glance, all events are arranged to somehow benefit the believers. For this reason, patience is not a moral characteristic that makes life difficult for the faithful; rather, it is a form of worship that they accept wholeheartedly and with joy. Here is one point of difference between true patience and the view of patience as commonly understood in society.

Many people do not know the true meaning of patience, how truly patient people are required to behave, or how important this is in Allah's sight. They regard patience more as holding up one's head when faced with difficulties and problems, either overcoming or enduring them. Thus, they consider patience as the ability to withstand something, up to a certain point, and that an occasional loss of patience is quite normal. Moreover, according to this non-Qur'anic understanding, it is utterly futile to show patience in a matter from which no concrete benefit can be derived. And so when faced with such a situation, they give way to frustration and believe that being patient is useless.

The Qur'anic concept of true patience is quite different from this understanding of endurance. In the first place, people experience patience as the instruction of Allah and so can neither exhaust nor lose it. They carry out this form of worship joyfully and fervently and expect no concrete benefit in exchange for it, because they are patient solely to earn Allah's approval. What matters for them is the knowledge that they will earn His approval with their superior morality. For them, such a reward is enough.

Furthermore, the patience recommended by the Qur'an is not a moral characteristic employed only in times of hardship. True patience is shown in fully applying all of the Qur'an's teachings, in being scrupulous in guarding against all behavior that Allah warns against, and in being determined to live according to the Qur'an's morality as long as one is alive and with no thought of deviating from it, regardless of circumstances.

In "But, in your Lord's sight, right actions that are lasting bring a better reward and are a better basis for hope" (Surat al-Kahf, 46), Allah points out that proper behavior carried on with determination is regarded with approval and invites the faithful to be patient under all circumstances.

Therefore be patient with a beautiful patience. (Surat al-Ma'arij, 5)

"It may be that you hate something when it is good for you, and it may be that you love something when it is bad for you. Allah knows, and you do not know" (Surat al-Baqara, 216).

Those who are steadfast and put their trust in their Lord. (Surat an-Nahl: 42)

No matter what hardship they encounter, the faithful know that such hardship is a test from Allah and so do not lose their patience. How could they, knowing that they will face the Day of Judgment and receive their reward for their fine morality? Allah's Messenger (saas) also mentions that the believers remain patient when faced with calamity, since they always trust Allah, as follows:

The example of a believer is that of a fresh tender plant. From whatever direction the wind comes, it bends it. But when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but remains patient until Allah removes the difficulty).

Names of ALLAH

2008-04-23T11:33:00.000-07:00

ALLAH- The proper name of ALLAH. Whoever reads this name of ALLAH 1000 times daily, all doubts and uncertainities will be removed from his heart and instead, determination and faith will become inborn in him- Insha-ALLAH
AR-RAHMAN- The Compassionate. If this Ism is recited 100 times daily after ever salah, if ALLAH wills, hard-heartedness and negligence will be removed from the reciter's heart.
AR-RAHEEM- Most Merciful. If recited 100 times daily, the reciter will be safeguarded from all calamities and the entire creation will become affectionate to him Insha-ALLAH
AlMalik- THE SOVEREIGN. If recited abundantly after Zawaal, the reciter will be given abundant wealth Insha-ALLAH.
AL-QUDDUS- THE HOLY ONE AND THE ONE WHO IS FREE FROM ALL BLEMISHES. ALLAH will cure all spiritual sicknesses from the one who recites it abundantly daily Insha-ALLAH.
AL-SALAM- GIVER OF PEACE OR THE ONE WHO IS IMMUNED FROM ALL DISTRESS. Anyone who recites this Isma continually, ALLAH will protect him from all calamities. If reace 115 times and blown on a sick person, Insha-ALLAH his health will be restored.
Al-MU'MIN- GIVER OF PEACE. Whoever says this Ism 630 times in times of fear, ALLAH will protect him from all calamities, mishaps and losses.
AL-MUHAYMIN- THE GIVER OF PROTECTION. Anyone who offers 2 rakaat salaah and reads this Ism sincerely for 100 times, ALLAH will purify him physically and spiritually. It is also said by some scholars that ALLAH wil acquaint one with the unseen if one reads it 115 times.
AL-AZIZ- THE MIGHTY. Anyone who says this name 40 times each day for 40 days, ALLAH will grant him honour and self-sufficient.
AL-JABBAR- THE COMPELLER, THE OVER POWERING LORD. Anyone who recites this name 226 times each morning and each evening, will be safe guarded from oppression of tyrants and despots Insha-ALLAH.
AL-MUTAKABBIR- THE SELF-GLORIOUS. The constant reciter of this name will be granted honour and greatness.
Al-KHALIQ- THE CREATOR. If one forms a habit of reciting it, ALLAH appoints an angel who will worship on his behalf.

Omar Khayyam

2008-04-14T18:25:00.001-07:00

Everybody knows of Omar Khayyam as a poet, and his mathematical contributions have been largely ignored.

Omar Khayyam was born in Khurasan, which is part of modern-day Iran. In 1070, he wrote a book on algebra, in which he classified equations according to their degree and also provided techniques for solving quadratic equations (something the ancient Babylonians had also done thousands of years ago). One of his most major contributions was devising a geometric solution to cubic equations. Another important contribution was in geometry, on the theory of proportions, where Omar Khayyam extended the concept of a number to include positive irrational numbers.

Calendar and dates

He was also one of the right learned men charged by Sultan Malik Shah with the task of revising astronomical tables and producing a new calendar. The committee of which he was a part devised a calendar which was far more accurate than the Gregorian calendar which is the one we commonly use today. Unlike the Gregorian calendar, in which there is a leap year every four years excluding century years except for century years divisible by the number 400, Omar Khayyam’s calendar had a leap year in eight out of every 33 years, and much closer to approximating the actual solar year. The Gregorian calendar’s rules for leap years are so easy to forget that some computer programmers who didn’t pay attention to the rules made a mistake and forgot that there was a February 29 in 2000. As a result, many computers didn’t have a February 29 that year. If they had been programmed using Omar Khayyam’s method and following his calendar, perhaps they would not have missed a leap year!

By Dr. T.V. Padma

Read more about Omar Khayyam and his work in the fields of Astronomy, Maths and literature

Common mistakes in Namaz- Try to avoid them

2008-04-14T15:17:00.000-07:00

Spacing is determined by matching your legs space with your shoulder to shoulder distance!!!
Pronouncing NEAH (willingness) and calling ALLAH AKBAR loudly for late comers are two wrong things that happen in our Masjids

Bad smelling breath from mouth due to eating some type of foods (onions and garlic) or from clothes (socks, unclean clothes) are annoying to other people and should be avoided as per our Islamic teaching.

Don't rush and don't be too slow (it is JAMA'H prayer) go with Muslims in timely manner (in the drawing above it is almost end of Fatihah and some one is still in Sujod)

Yawning during prayers is wrong, try to avoid it……….
Will you do this if you are meeting an important person at work?
Remember, when you feel like Yawning, that you are facing ALLAH so, try to suppress it and you succeed…. Respect your presence in front of Allah and HE will respect your salah.

New line start MUST be directly behind the IMAM wherever he is. People start their Jamma Salah some times in a corner.. That is wrong.

The IMAM reads loudly and you should listen, but not that you read loudly and others are disturbed by your reading… in fact IMAMS reading is enough for all behind him.

Some Other Common Mistakes:

Mistake 1: Reciting Surat al-Fatiha fast without pausing after each verse. The Prophet (SAW) used to pause after each verse of this surah. (Abu Dawood)
Mistake 2: Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.

The Messenger of Allah (SAW) said: 'Let not one of you support himself on his forearms (in sujood) like the dog. Let him rest on his palms and keep his elbows away from his body.' (Sahih Muslim) . The Messenger of Allah (SAW) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen (Sahih Muslim).

Mistake 3: Gazing upward during prayer.

This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood. The Prophet (SAW) warned: 'Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. i.e. lose their eyesight].' (Muslim)

Mistake 4 : Resting only the tip of the head on the floor during sujood.

The Prophet (SAW) said: 'I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms], the two knees, and the two feet.' (Sahih Muslim) Applying the above command necessitates resting the forehead and the nose on the ground during sujood.

Mistake 5 : Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.

The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration] ; he (SAW) said: 'If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad.' Abu Hurairah (RA) said:

'My beloved friend, Muhammad (SAW) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs).' (Imam Ahmad & at-Tayalisi) The Messenger of Allah (SAW) said: ' The worst thief is the one who steals from his own prayer.' People asked, 'Messenger of Allah! How could one steal from his own prayer?' He (SAW) said: 'By not completing its rukoo' and sujood.' (At Tabarani & al-Hakim).

To complete rukoo' is to stay in that posture long enough to recite 'Subhana rabbiyal Adtheem' three times, SLOWLY, and 'Subhana rabbiyal-a'ala' three times, SLOWLY, in sujood. He (SAW) also announced: 'He who does not complete his rukoo' and sujood, his prayer is void.' (Abu Dawood & others)

Mistake 6 : Counting tasbeeh with the left hand

The Prophet (SAW) used to count tasbeeh on the fingers of his right hand after salah. Ibn Qudamah (RA) said: ' The Messenger of Allah (SAW) used his right hand for tasbeeh.' (Abu Dawood). The above hadeeth indicates clearly that the Prophet (SAW) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (SAW) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (SAW) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature. He never used it for tasbeeh. Yasirah (RA) reported: The Prophet (SAW) commanded women to count tasbeeh on their fingers.

The Messenger of Allah (SAW) said: 'They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection. )' (At-Tirmidhi) .. The above Hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah (rosary).

Mistake 7 : Crossing in front of a praying person.

The Messenger of Allah (SAW) warned: 'Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him.' (Sahih Bukhari and Muslim). *The forty in the tradition may be day's months or even years. Allah knows best.
Common Errors in Prayer That MUST Be Avoided - Please inform your near and dear ones to take care of the above.

Pray for the person for his efforts and Remember Muslim Ummah in your supplications

Thanks & Regards,
Md Moinuddin.

The Prophet (SAW) and the Traveler

2008-03-17T13:14:00.000-07:00

A traveler once came to the Masjid to see the Prophet Muhammad (S.A.W) ; Following is the dialogue between the traveler and the Prophet.
Traveler : I do not want azaab (punishments) to be written in my account.
Prophet : Behave well with your parents.
Traveler : I want to be known amongst people as an intelligent person.
Prophet : Fear Allah (Jalla Jalalahu), always.
Traveler : I want to be counted amongst Allah's favourites.
Prophet : Recite Quran every morning and evening.
Traveler : I want my heart to always be enlightened. (Munawer)
Prophet : Never forget death.
Traveler : I never want to be away from Allah's blessing.
Prophet : Always treat fellow creatures well.
Traveler : I never want to be harmed by my enemies.
Prophet : Always have faith in only Allah.
Traveler :I never want to be humiliated.
Prophet : Be careful of your actions.
Traveler : I wish to live long.
Prophet : Always do sila-e-rahm. (Goodness towards blood Relations)
Traveler : I want my sustenance to increase.
Prophet : Always be in wudhoo. (wuzu)
Traveler : I wish to stay free of azaab in the grave.
Prophet : Always wear pure (tahir) clothes.
Traveler : I never want to be burned in hell.
Prophet : Control your eyes and tongue.
Traveler : How do I get my sins forgiven?
Prophet : Always ask forgiveness from Allah with a lot of humility.
Traveler : I want people to respect me always.
Prophet : Never extend your hands of need at people.
Traveler : I want to always be honoured.
Prophet : Never humiliate or put down anyone.
Traveler : I don't want to be squeezed by fishare qabr. (Squeezing in the grave)
Prophet : Recite Surat Al Mulk (The Dominion) often.
Traveler : I want my wealth to increase.
Prophet : Recite Surat Al Waqiah (The Inevitable) every night.
Traveler : I want to be safe and at peace on Day of Judgment.
Prophet : Do Zikr (Praises) of Allah from dusk to night

HAJJ - The 5th pillar of Islam

2007-12-12T23:56:00.000-08:00

Step 1- Mikat
ARRIVAL AND CHANGE: The Purifying Rite of IhramThe first rites of the Hajj take place at one of the border stations on the edge of Mecca's sacred territory. A pilgrim arrives here as a person identified by a name, social position, race, nationality, and a daily way of life. Before crossing into Hajj territory, the pilgrim leaves all this behind, intentionally adopting the universal identity of a person dedicated to God. To mark this profound change of perspective, men and women exchange their distinguishing clothes for more uniform garments: Men put on two strips of unadorned white cloth, women adopt more modest forms of their usual dress. The clothes act as a leveler. They de-emphasize the differences that separate people—race, wealth, social position—and underscore the humanity all of us share as we stand before God.

Step 2 - City of Mecca
THE HAJJ RITES IN MECCA: Circling the House of God, Walking between Hagar's Hills, Drinking from the Zamzam Well.MECCA: The Hajj rites continue in Mecca, a spiritual crossroads that has attracted pilgrims since pre-recorded times. Muslims believe that Abraham visited Mecca and helped his son Ishmael build a house of worship, the Kabah, here. Many centuries later Muhammad was born in Mecca. The first Muslim community emerged within its walls. Today, Mecca is a modern city of more than a million people. The Kabah still occupies the town center. The enormous open-air mosque that surrounds it is the focal point of the next stage of the Hajj.Inside the mosque walls, every pilgrim performs several simple rites. First, you circle the Kabah seven times in a counter clockwise direction. This rite, called Turning or Tawaf, is a form of prayer performed only in Mecca. Going around the shrine's draped walls, you literally place God's House at the center of your life.Pilgrims now cross the mosque to a long corridor on its southern side. The corridor, or Masa'a, runs between two foothills enclosed within the building. Here pilgrims walk back and forth seven times at a brisk pace in a rite called Sa'y or Running that imitates the steps of Hagar, Ishmael's mother in the Torah, who rushed between the hills in search of life-giving water for her infant son. The story and the rite express the effort required in a person's search for salvation. The sudden appearance of a well in this desert landscape is the core of a miracle that Muslims believe saved Hagar and saved a branch of Abraham's family in Mecca. Not accidentally, this rite places a mother's story at the heart of the Hajj.The Zamzam well that saved Hagar and Ishmael is within the mosque, too. Each pilgrim sips from its water as a reminder of the real results of spiritual effort and to be connected with the foundations of a religious tradition that emphasizes the worship of one God.

Step 3- Mina Valley - Plain of Arfat
THE HAJJ RITES IN THE DESERT: Mina Valley, Plain of ArafatAt this point, the Hajj becomes a moveable ritual, stopping four times along a circular fifteen-mile route through a desert landscape ringed with granite hills.On the eighth day of the pilgrimage month, pilgrims all leave the city and troop five miles east, into Mina Valley. Here, a tent city of enormous proportions fills the valley for miles around. Pilgrims pass the night in Mina, leaving behind the comforts of civilization and further dissolving class and cultural distinctions, as everyone becomes a wayfarer.On the morning of the ninth day, the exodus pushes another five miles east, to the Plain of Arafat. Here the high point of the Hajj takes place in the form of a group vigil, called the Day of Standing Together (Yawm al-Wakuf). At Arafat, pilgrims are transported into a timeless frame of mind: Arafat is the location where, Muslims believe, Adam and Eve were reunited after leaving Eden. This is a place set aside for spiritual reunion, where pilgrims come to seek pardon, reclaim their faith, and re-collect their spirit. Muslims often refer to this portion of the Hajj as a rehearsal for the Day of Judgment.

Step 4- Muzdalifah
THE HAJJ RITES IN THE DESERT: MuzdalifahAt sundown, the Hajj population moves en masse to a nearby open plain, called Muzdalifa. Here, pilgrims participate in a meditative nightlong vigil. They rest, pray, read, eat, and share their experiences in a quiet period. Many also collect the pebbles they will throw at the "Jamarat" pillars in the morning. At dawn, the Hajj is on its way again.

Step 5- Mina Valley , Mina encampment, Mecca
RETURN TO MINA VALLEY AND CONCLUSION OF THE HAJJOn the 10th day, starting at dawn the pilgrims circulate back to Mina Valley.Three pillars stand at the center of Mina Valley. In the next three days each pilgrim will pass by them three separate times, performing a rite called the Stoning, in which you cast small pebbles at a series of three pillars representing Satan. This athletic activity engages each pilgrim, physically and symbolically, in resisting temptation and warding off wrong.At Mina pilgrims are free to exchange the Hajj garments for their usual dress. Many mark this transition by having their hair cut.Now a three-day feast begins to celebrate the end of Hajj. Muslims around the world join in this celebration.During this period pilgrims may return again to Mecca. Before leaving the city for home, they perform the seven turns around the Kabah one last time. The formal Hajj is completed now. It is up to each pilgrim to carry its spirit back home.

Mosquito: A miracle of ALLAH SWT's creation

2007-12-08T22:54:00.000-08:00

BISMILLAH HIR RAHMAN NIR RAHEEM

ALLAH is not ashamed to make an example of a mosquito or of an even smaller thing. As for those who believe, they know it is the truth from their Lord. But as for those who disbelieve, they say, "What does ALLAH mean by this example?" He misguides many by it and guides many by it. But He only misguides the deviators. (Qur'an, 2:26)
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A person thinking about the systems with which a mosquito is equipped will be a witness to the miracles of creation in this creature and will understand once more the unbounded power of ALLAH

PHASES OF DEVELOPMENT

The mother mosquito binds the eggs together into a raft shape. This is the best solution for preventing the eggs from sinking.

Egg raft and hatching larvae

Egg raft and hatching larvae.

Eggs of the Anopheles mosquito. The little air sacs around the eggs and structures that increase the surface tension ensure that the eggs stay at the surface of the water. If, for once, these structures that keep the eggs afloat failed to form, all the eggs of the Anopheles mosquito would sink and die.

In this phase in order to breathe the larva has to remain suspended over the water without drowning.

In a little pool of water there may be hundreds, even thousands of mosquito larvae.

Thanks to a special kind of hydrophobic oil found at the tip of the snorkel, no water can get in, as the oil is water-repellent. The fact that such a special substance for such a specific function is found in exactly the right place is a point for which evolutionary theory can provide no explanation.

At the end of the larval stage an entirely new underwater phase begins for the mosquito. This stage, known as the pupa, is the final stage before the creature becomes an adult mosquito.

During the pupal stage, the wings and legs of the mosquito become fully formed inside the cocoon floating in the water. It is extremely important for the structures necessary for flying to be formed perfectly underwater. The perfect formation of structures that enable a creature to fly in a different environment whilst submerged in a cocoon under the water is just one of the examples of supreme creation.

The mosquito emerges from its underwater world with everything it needs for the outside world:
-Its wings are formed underwater.
-The special blood-sucking mechanism is formed underwater.-The special fluid that prevents the blood clotting and numbs the tissue of the victim is formed underwater.-The special receptive system that detects the location of prey is formed underwater.-The superb perceptive skill that is even able to differentiate the frequency of the female’s wing beat is formed underwater.
-Vision is also developed underwater.

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The perfectly created mosquito leaves the water and sets foot in the outside world, as if coming from a state of non-existence into our world. It is ALLAH Who knows every form of creation and creates in perfection.

Dr.Zakir Naik vs Dr.William Cambell

2007-10-27T18:43:00.000-07:00

An excellent refutation of William Capmbell's claims about his supposed scientific Errors in Quran.
Below are the links of this brave and intellectual war between these two scholars.
Part1 , Part2, Part3, Part4
Part1, Part2, Part3, Part4, Part5, Part6, Part7, Part8, Part9, Part10, Part11, Part12, Part13, Part14,
InshaALLAH a full version of this debate will be published soon. Keep checking.

Beautiful Hadees

2007-10-22T23:55:00.000-07:00

Farmaya NABI_E_KAREEM (SAW)ne.qabr ka azaab barhaq hai.insaan ke paida hone se pehle uski maut muqarrer kardi jati hai.din me 4 martaba hamari qabr hame pukarti hai lakin ham maut ko kabhi yaad nahi karte.har momin ko chahia ke woh maut ko yaad kare.gunahaw se perhazz kare,maafi mange aur her din yeah dua 25 martaba padhe.Allahumma baarikli filmauti wafeema baadal maut.InshaAllah maut ki saqti aasan hogi ....

To protect yourself from the darkness of grave, read this dua as many times as possible through out the day "Inni Aamantu bi rabbikum fasmaoon".

Hadith Qudsi 25:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) said: Allah (mighty and sublime be He) said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him.

When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.

I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.

Alcohol and Gambling according to Vedas

2007-09-30T01:29:00.000-07:00

Similarities Between The Teachings Of Islam And Hinduism

1. Prohibition of Alcohol

a. It is mentioned in the Qur’an in Surah Al Maidah:
O Ye who believe! Intoxicants and gambling (Dedication of) stones, And (divination by) arrows, Are an abomination Of Satan’s handiwork; Eschew such (abomination), That ye may prosper.
(Al Qur’an 5:90)

b. It is mentioned in
i. Manu Smriti Chapter 9, verse 235:

“A priest-killer, a liquor drinker, a thief and a violator of his guru’s marriage bed - all of these, and each separately, should be known as men who committed major crime.” (Manu Smriti 9:235)

Further after two verses it is mentioned in:

ii. Manu Smriti
“These miserable men - whom no one should eat with, no one should sacrifice for, no one should read to, and no one should marry - must wander the earth excommunicated from all religions”.
(Manu Smriti 9:238)

A similar message is repeated in:
iii. Manu Smriti Chapter 11 verse 55:
“Killing a priest, drinking liquor, stealing, violating a/the guru’s marriage bed, and associating with those (who commit these acts) are called the major crimes”.
(Manu Smriti 11:55)

It is mentioned in
iv. Manu Smriti Chapter 11 verse 94
“For liquor is the defiling dirt excreted from rice, and dirt is said to be evil; therefore a priest, ruler, or commoner should not drink liquor.” (Manu Smriti 11:94)

c. Intoxicants / Intoxicating drinks are prohibited in several other verses of Manu Smriti including

i. Manu Smriti Chapter 11 verse 151

ii. Manu Smriti Chapter 7 verses 47-50

iii. Manu Smriti Chapter 9 verse 225

iv. Manu Smriti Chapter 12 verse 45

v. Manu Smriti Chapter 3 verse 159

vi. Rigved Book 8 hymn 2 verse 12

vii. Rigved Book 8 hymn 21 verse 14

Beef Eating in Hindu scriptures

2007-09-29T09:33:00.000-07:00

There are many Hindus who are strictly vegetarian. They think it is against their religion to consume non-vegetarian food. But the true fact is that the Hindu scriptures permit a person to have meat. The scriptures mention Hindu sages and saints consuming non-vegetarian food.

It is mentioned in Manu Smruti, the law book of Hindus, in chapter 5 verse 30

"The eater who eats the flesh of those to be eaten does nothing bad, even if he does it day after day, for God himself created some to be eaten and some to be eater."

Again next verse of Manu Smruti, that is, chapter 5 verse 31 says

"Eating meat is right for the sacrifice, this is traditionally known as a rule of the gods."

Further in Manu Smruti chapter 5 verse 39 and 40 says

"God himself created sacrificial animals for sacrifice, ...., therefore killing in a sacrifice is not killing."

Mahabharata Anushashan Parva chapter 88 narrates the discussion between Dharmaraj Yudhishthira and Pitamah Bhishma about what food one should offer to Pitris (ancestors) during the Shraddha (ceremony of dead) to keep them satisfied. Paragraph reads as follows:

"Yudhishthira said, "O thou of great puissance, tell me what that object is which, if dedicated to the Pitiris (dead ancestors), become inexhaustible! What Havi, again, (if offered) lasts for all time? What, indeed, is that which (if presented) becomes eternal?"

"Bhishma said, "Listen to me, O Yudhishthira, what those Havis are which persons conversant with the rituals of the Shraddha (the ceremony of dead) regard as suitable in view of Shraddha and what the fruits are that attach to each. With sesame seeds and rice and barely and Masha and water and roots and fruits, if given at Shraddhas, the pitris, O king, remain gratified for the period of a month. With fishes offered at Shraddhas, the pitris remain gratified for a period of two months. With the mutton they remain gratified for three months and with the hare for four months, with the flesh of the goat for five months, with the bacon (meat of pig) for six months, and with the flesh of birds for seven. With venison obtained from those deer that are called Prishata, they remaingratified for eight months, and with that obtained from the Ruru for nine months, and with the meat of Gavaya for ten months, With the meat of the bufffalo their gratification lasts for eleven months. With beef presented at the Shraddha, their gratification, it is said , lasts for a full year. Payasa mixed with ghee is as much acceptable to the pitris as beef. With the meat of Vadhrinasa (a large bull) the gratification of pitris lasts for twelve years. The flesh of rhinoceros, offered to the pitris on anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called Kalaska, the petals of kanchana flower, and meat of (red) goat also, thus offered, prove inexhaustible.

So but natural if you want to keep your ancestors satisfied forever, you should serve them the meat of red goat.

HOW I CAME TO ISLAM

2007-08-27T06:02:00.000-07:00

Yusuf Islam (Cat Stevens)

All I have to say is all what you know already, to confirm what you already know, the message of the Prophet (Sallallahu alaihi wa sallam) as given by God - the Religion of Truth. As human beings we are given a consciousness and a duty that has placed us at the top of creation. Man is created to be God's deputy on earth, and it is important to realize the obligation to rid ourselves of all illusions and to make our lives a preparation for the next life. Anybody who misses this chance is not likely to be given another, to be brought back again and again, because it says in Qur'an Majeed that when man is brought to account, he will say, "O Lord, send us back and give us another chance." The Lord will say, "If I send you back you will do the same."

MY EARLY RELIGIOUS UPBRINGING
I was brought up in the modern world of all the luxury and the high life of show business. I was born in a Christian home, but we know that every child is born in his original nature - it is only his parents that turn him to this or that religion. I was given this religion (Christianity) and thought this way. I was taught that God exists, but there was no direct contact with God, so we had to make contact with Him through Jesus - he was in fact the door to God. This was more or less accepted by me, but I did not swallow it all.

I looked at some of the statues of Jesus; they were just stones with no life. And when they said that God is three, I was puzzled even more but could not argue. I more or less believed it, because I had to have respect for the faith of my parents.

POP STAR
Gradually I became alienated from this religious upbringing. I started making music. I wanted to be a big star. All those things I saw in the films and on the media took hold of me, and perhaps I thought this was my God, the goal of making money. I had an uncle who had a beautiful car. "Well," I said, "he has it made. He has a lot of money." The people around me influenced me to think that this was it; this world was their God.

I decided then that this was the life for me; to make a lot of money, have a 'great life.' Now my examples were the pop stars. I started making songs, but deep down I had a feeling for humanity, a feeling that if I became rich I would help the needy. (It says in the Qur'an, we make a promise, but when we make something, we want to hold onto it and become greedy.)

So what happened was that I became very famous. I was still a teenager, my name and photo were splashed in all the media. They made me larger than life, so I wanted to live larger than life and the only way to do that was to be intoxicated (with liquor and drugs).

IN HOSPITAL
After a year of financial success and 'high' living, I became very ill, contracted TB and had to be hospitalized. It was then that I started to think: What was to happen to me? Was I just a body, and my goal in life was merely to satisfy this body? I realized now that this calamity was a blessing given to me by Allah, a chance to open my eyes - "Why am I here? Why am I in bed?" - and I started looking for some of the answers. At that time there was great interest in the Eastern mysticism. I began reading, and the first thing I began to become aware of was death, and that the soul moves on; it does not stop. I felt I was taking the road to bliss and high accomplishment. I started meditating and even became a vegetarian. I now believed in 'peace and flower power,' and this was the general trend. But what I did believe in particular was that I was not just a body. This awareness came to me at the hospital.

One day when I was walking and I was caught in the rain, I began running to the shelter and then I realized, 'Wait a minute, my body is getting wet, my body is telling me I am getting wet.' This made me think of a saying that the body is like a donkey, and it has to be trained where it has to go. Otherwise, the donkey will lead you where it wants to go.

Then I realized I had a will, a God-given gift: follow the will of God. I was fascinated by the new terminology I was learning in the Eastern religion. By now I was fed up with Christianity. I started making music again and this time I started reflecting my own thoughts. I remember the lyric of one of my songs. It goes like this: "I wish I knew, I wish I knew what makes the Heaven, what makes the Hell. Do I get to know You in my bed or some dusty cell while others reach the big hotel?" and I knew I was on the Path.

I also wrote another song, "The Way to Find God Out." I became even more famous in the world of music. I really had a difficult time because I was getting rich and famous, and at the same time, I was sincerely searching for the Truth. Then I came to a stage where I decided that Buddhism is all right and noble, but I was not ready to leave the world. I was too attached to the world and was not prepared to become a monk and to isolate myself from society.

I tried Zen and Ching, numerology, tarot cards and astrology. I tried to look back into the Bible and could not find anything. At this time I did not know anything about Islam, and then, what I regarded as a miracle occurred. My brother had visited the mosque in Jerusalem and was greatly impressed that while on the one hand it throbbed with life (unlike the churches and synagogues which were empty), on the other hand, an atmosphere of peace and tranquillity prevailed.

THE QUR'AN
When he came to London he brought back a translation of the Qur'an, which he gave to me. He did not become a Muslim, but he felt something in this religion, and thought I might find something in it also.

And when I received the book, a guidance that would explain everything to me - who I was; what was the purpose of life; what was the reality and what would be the reality; and where I came from - I realized that this was the true religion; religion not in the sense the West understands it, not the type for only your old age. In the West, whoever wishes to embrace a religion and make it his only way of life is deemed a fanatic. I was not a fanatic, I was at first confused between the body and the soul. Then I realized that the body and soul are not apart and you don't have to go to the mountain to be religious. We must follow the will of God. Then we can rise higher than the angels. The first thing I wanted to do now was to be a Muslim.

I realized that everything belongs to God, that slumber does not overtake Him. He created everything. At this point I began to lose the pride in me, because hereto I had thought the reason I was here was because of my own greatness. But I realized that I did not create myself, and the whole purpose of my being here was to submit to the teaching that has been perfected by the religion we know as Al-Islam. At this point I started discovering my faith. I felt I was a Muslim. On reading the Qur'an, I now realized that all the Prophets sent by God brought the same message. Why then were the Jews and Christians different? I know now how the Jews did not accept Jesus as the Messiah and that they had changed His Word. Even the Christians misunderstand God's Word and called Jesus the son of God. Everything made so much sense. This is the beauty of the Qur'an; it asks you to reflect and reason, and not to worship the sun or moon but the One Who has created everything. The Qur'an asks man to reflect upon the sun and moon and God's creation in general. Do you realize how different the sun is from the moon? They are at varying distances from the earth, yet appear the same size to us; at times one seems to overlap the other.

Even when many of the astronauts go to space, they see the insignificant size of the earth and vastness of space. They become very religious, because they have seen the Signs of Allah.

When I read the Qur'an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt that the only answer for me was the Qur'an, and God had sent it to me, and I kept it a secret. But the Qur'an also speaks on different levels. I began to understand it on another level, where the Qur'an says, "Those who believe do not take disbelievers for friends and the believers are brothers." Thus at this point I wished to meet my Muslim brothers.

CONVERSION
Then I decided to journey to Jerusalem (as my brother had done). At Jerusalem, I went to the mosque and sat down. A man asked me what I wanted. I told him I was a Muslim. He asked what was my name. I told him, "Stevens." He was confused. I then joined the prayer, though not so successfully. Back in London, I met a sister called Nafisa. I told her I wanted to embrace Islam and she directed me to the New Regent Mosque. This was in 1977, about one and a half years after I received the Qur'an. Now I realized that I must get rid of my pride, get rid of Iblis, and face one direction. So on a Friday, after Jumma' I went to the Imam and declared my faith (the Kalima) at this hands. You have before you someone who had achieved fame and fortune. But guidance was something that eluded me, no matter how hard I tried, until I was shown the Qur'an. Now I realize I can get in direct contact with God, unlike Christianity or any other religion. As one Hindu lady told me, "You don't understand the Hindus. We believe in one God; we use these objects (idols) to merely concentrate." What she was saying was that in order to reach God, one has to create associates, that are idols for the purpose. But Islam removes all these barriers. The only thing that moves the believers from the disbelievers is the salat. This is the process of purification.

Finally I wish to say that everything I do is for the pleasure of Allah and pray that you gain some inspirations from my experiences. Furthermore, I would like to stress that I did not come into contact with any Muslim before I embraced Islam. I read the Qur'an first and realized that no person is perfect. Islam is perfect, and if we imitate the conduct of the Holy Prophet (Sallallahu alaihi wa sallam) we will be successful. May Allah give us guidance to follow the path of the ummah of Muhammad (Sallallahu alaihi wa sallam). Ameen!

Yusuf Islam (formerly Cat Stevens)

Why Some muslims turn into terrorists?

2007-08-26T04:49:00.000-07:00

Question:
Assalamualaikum Warrahmatullahi Wabarakatuh. ......

Dear Moderator and my dear fellow muslims, may Allah gives Thine blessings upon you all,

I have a question that needs to be answered on this matter, that has been bothering my mind as a concerned muslim. My name is Tom Bramantyo, I am an Indonesian, and I am a muslim because I was born in a muslim family, and Insya Allah I am still happy to be a muslim, by holding Islam as my religion until now, because, that I believe, that Islam is teaching love & compassion for all creatures on Earth and in the whole Universe.

I grew up in a moderate muslim family. Since I was a kid, my father kept telling me, that the biggest and the most valuable Jihad, is to fight within yourself, especially fighting with your own anger, and forgiving other people for their mistakes, despite that they had insulted you, or even hurt you.

However, why nowadays, muslims are more showing violence than compassion? For example, several years ago, I was almost killed in a suicide bomb blast, that happened in Bali. Alhamdulillah, Allah still loves me, by still giving me health until now. Several months after the event, the Police collected some evidence, in a Police raid in Batu, Malang, East Java, that resulted the death of one of the alleged Bali Bombing masterminds, DR. Azahari (Malaysian Nationality) and his accomplices during the raid, which one of them is a video tape that contained the testimonial of the suicide bombers before they died in the bombing, which they said in the testimonial of what they did was in the name of Allah, and they claimed that they had committed Jihad. The Indonesian National Police broadcast the video on national TV. Also, to the event that happened to the German and Korean hostages in Afghanistan, lately. Why are the Talibans killing unarmed non-combatant civillians, for whatever the reason behind it.

As far as my knowledge as a muslim, in Rasulullah's era, during the holy war against the Quraiys (Kuffir), Prophet Muhammad Sallalahu Alaihi Wassalam (PBUH), emphasized that to never ever to kill women, children, unarmed civillians, and even the enemy who were already surrendered, without any weapon on their hands.

Can we muslims stop showing violence, by spreading Islam teachings in a more elegance way,? as taught by our beloved Prophet Muhammad Salallahu Alaihi Wassalam (PBUH), to be Rahmatan Lil Alamin, by more spreading love and compassion to all Allah's creations. Because I think, our beloved Prophet Muhammad Salallahu Alaihi Wassalam (PBUH), was successful in spreading Islam to the world with his love to others, not by force of his sword.
He only threw his sword to enforce Allah's Almighty Law, to fight the injustice, but as a Warrior fighting opponent Warrior, not by killing "Innocent People", and he also admitted if his war was lost in the battle, and tried another non violence way in combatting the injustice, and he was successful by it, as guided by Allah.

Can anybody answer my question above?

Regards,

Tom Bramantyo, a concerned muslim

Wassalamualaikum Warrahmatullahi Wabarakatuh

Answer:
wa alaykum al salam wa rahmatuAllaah wa barakatuh

Ma sha Allaah, very good question with a nice comment. What you stated is really something to ponder upon for the muslim ummah in general. See the situation where muslims are suffering is a lot different than in places where there is peace.

Muslims living in peace, actually can't realise how bad it is for the people that are suffering. For example genearlly speaking in Indonesia where you live is peace. So you can't realise how bad it could be in Afghanistan or in Iraq or Kashmir and else where.

What you said is really true that for us muslims the best option is to do da3wah and jihaad both, but it should be the way prophet muhammad (SalAllaahu alayhe sallam) did.

The first and basic thing is da3wah and it should be the way prophet muhammad (peace be upon him) did. if we read the life history of prophet muhammad (peace be upon him) so he was extremly kind to people and with good manners, ofcourse. That would lead the people believe in him and his words, about the da3wah Qur'an says (Interpretation of the meaning):

"The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend.

But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character)."
(al-Qur'an 41:34-35)

Indeed, Qur'an does talk about Jihaad too. What your father told you about controlling on with in or in other words self-control etc is really a great thing. But brother do not consider that only a jihaad. Ofcourse the Jihaad-e-bisayf is an integrel part of the Jihaad too but first we should learn how to control on our anger and then learn what would be the correct form of jihaad-e-bisaf (like staying away from kwarij act) and then go for it.

About Taliban, i really can't say much. Much of them say that they have no choice because kuffar are on their head, they have to fight back. Definately some means that they use are not allowed in islam and they should restraint from it. But brother remember do not get used by the media lies or the fake interpretations of west about Islam. Sadly many of our muslim-govt are totally used by the media / westernised thinking. For example there is no concept of 'modernization of islam' rather Qur'an clearly says that:

"O you who believe! Enter perfectly in Islaam (by obeying all the rules and regulations of the Islaamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy."
(al-Qur'an 2:208)

So we learnerd from this ayah of Qur'an that either you are a muslim or either your not. If you are muslim then follow and accept all the commandments of Islam. So when people say that they are 'moderate muslim' if by moderate one means that they try to follow islamic commandments completely and the way rasoolAllaah (SalAllaahu alayhe wasallam) was (by looks, by manners, by living, by earning, by da3wah etc) then al7amdulillah. But if one wants to make that 'moderation' that since its 21 century so its ok by following bid3ah and other unacceptable things like making instrumental music halal, or women with out covering is ok or dancing is fine, cutting beard is fine, or bribery is ok or cheating etc is fine and other things which our so-called muslim-govts propagating then i don't stand with that kind of moderation.

Brother, true what i heard was that in Bali there were night-clubs (where western people would come and you know how they look like and dress up and drink etc) which is definately against Islam. No matter how much money it would give to Indonesian govt. But blowing up or suiciding this is also against Islam, you can read the fatwa by sheikh Muhammad bin Saalih al-'Uthaymeen on suiciding:

http://www.fatwaisl am.com/fis/ index.cfm? scn=fd&ID=526

Also, i would like to praise Allaah sub7anhu wa ta3lah that you were saved in that attack and Allaah has given you a new-life, may Allaah bless all the muslims, ameen

Last thing that i want to add-up in here is that some people say that Jihaad is only when an islamic govt or state declares it. Right, its actually Khalifa when declares it. But i ask where is the Khalifa, 54 muslim countries with 54 states, sub7an Allaah. So it means we would wait even though the kuffar has attacked us??? Not at all, rather collectively any tanzeem that have based their da3wah upon the salaf as saliheen, as a united forum can do jihaad-e-basaif but the thing is they should based their da3wah or jihaad both upon the way of prophet muhammad (peace be upon him) the sahaba and salaf, and as you have suggested they should have self-control, fighting skill and right obediance to the commander, so when commander rightfully says go for it the soldiers go for it and when he says stop then all of them should stop (Sadly that isn't happening). And also keep in mind the most important thing is to establish the Islamic state and then go for a collective Jihaad. untill that they (jihaadi people) should restriant from picking up the weapon against the state because if they don't then that would be a Khawarij act, (Just my opinion) and Allaah knows the best.

About that issue fatwa can be looked:

http://www.fatwaisl am.com/fis/ index.cfm? scn=fd&ID=592

May Allaah guide us all towards haqq and lead us to life righteous life, ameen

BarakAllaahu feekum
wasalam.