The Islamic Institute Of Knowledge'وعليكم السلام يا

'The Rite' Trailer

2012-01-19T16:27:00.000-08:00

why latinos american accept islam !!!!

2012-01-17T10:09:00.000-08:00

The Rise of Islam in Japan(2/2)

2012-01-17T10:02:00.000-08:00

The Rise of Islam in Japan(1/2)

2012-01-17T10:01:00.000-08:00

Quran Alone - Introduction to Islam (Submission)

2011-12-30T18:36:00.000-08:00

Quran Alone - Religious Duties in Islam

2011-12-30T18:32:00.000-08:00

Muslim for life- S.O.A

2011-12-30T18:27:00.000-08:00

Muslim Rappers in USA [2011] [HD]

2011-12-30T18:25:00.000-08:00

The Seven Obstacles Set By Satan To Mankind

2011-12-25T21:05:00.001-08:00

It is not possible to put together all of Satan's evil, because all the wickedness in the world is caused by him. However, his evil can be listed as seven main types, which persist on a believer until he/she is affected by one of them.{First Level Of Obstacle}Polytheism and enmity towards Allah Subhana Wa Ta'ala and His Messenger Sallallahu Alaihi Wasallam. If Satan achieves this evil in man, he cools down, as this is his main objective in life, and then he recruits him/her in his army to be his voice among the children of Adam.Second Level Of ObstacleIf Satan realizes that he cannot achieve the first evil (polytheism) in a person, because the latter happens to be born in a Muslim family, he tries to take him/her into the world of bid'ah (innovation in religion), which is more beloved to him (Satan) than sins, as bid'ah corrupts the basics of one's religion, since it opposes the Mission of the Prophets.Third Level Of ObstacleIf Satan feels (he is) unable to get a person to adopt a life of bid'ah, because he/she is a strong adherent to the Sunnah of the Prophet Sallallahu Alaihi Wasallam, then Satan strives to take him to the third evil, which is the world of various great sins.Satan Is Always Keen To Make People Fall Victim To This Category Of Sin (Bidah),Especially The Religious Scholars In Order To DistanceOther People From Them...Satan broadcasts whatever sin a scholar may have committed, using his army, who pretend to be simply raising people's awareness about that scholar, but in fact are delegates of Iblis.Allah Subhana Wa Ta'ala Has Said:Verily, Those Who Wish That Fahishah Should Be Propagated...Among Those Who BelieveThey Will Have A Painful Torment In This World And In The Hereafter![Fahishah - The Crime Of Illegal Sexual Intercourse] Allah Subhana Wa Ta'ala promises a painful torment to those who love to spread fahishah; so what about those who decide to propagate fahishah. Not of their own will but in obedience to Satan or on his behalf? They take all this trouble to drive people away from a scholar, whose personal sins, whatever level they have reached, are less significant to Allah Subhana Wa Ta'ala than the sins of those evil people.The personal sins of that scholar are a transgression upon himself, yet if he repents to Allah Subhana Wa Ta'ala for them, Allah Subhana Wa Ta'ala would accept his repentance. However, the sins of those evil people who work for Satan are a transgression against the believers.Fourth Level Of ObstacleIf Satan cannot make a believer commit great sins, he leads him/her to small ones, which once they gather upon a Muslim, could probably ruin him/her. The Prophet Sallallahu Alaihi Wasallam said: "Avoid (even those) sins which are considered insignificant."Fifth Level Of ObstacleIf Satan feels unable to take a believer to the world of sins, he distracts him/her with legal matters, which neither lead to reward nor punishment, but instead to missing good rewards by doing other activities.Sixth Level Of ObstacleIf the faith of a believer is too strong to be distracted by trivial things, as he/she spends his/her time in obedience to Allah Subhana Wa Ta'ala, then Satan tries to influence the good activities of a believer by making him/her devote his time to the superfluous, so as to miss out on excellence, which would gain him/her even higher rewards. Few people are aware of this level of Satan's evil, as they assume that all good motives must be from Allah Subhana Wa Ta'ala, and could never be from Satan, who only calls for evil. They may be forgiven for thinking so, because they do not yet know that Satan himself can call them to perform seventy good deeds just to get them to do one of evil, or to make a someone miss out on a blessing or abenefit, which is even greater than those seventy.This cannot be achieved except with the Light of Allah Subhana Wa Ta'ala, which He Subhana Wa Ta'ala plants into the heart of His Beloved Believer. Many people are unaware of this, but it is the Grace of Allah Subhana Wa Ta'ala, which He bestows on whomsoever He wills among His Servants.Seventh Level Of ObstacleIf Satan feels unable to achieve anything with the believer at all these levels, he sets his party, among the Jinn and mankind, to accuse him/her of all kinds of abuse, such as takfeer, misguidance, innovating in religion. So they warn people agains him/her, to prevent them from learning his/her knowledge.In this situation, the believer would need to wear his/her fighting gear and not remove it until death; for once he/she shows any reluctance, he/she would be likely to fall victim to Satan's ploy. Therefore, he/she must do jihad (strive) until he/she meets Allah Subhana Wa Ta'ala.Think deeply about this chapter to understand its great benefit for you as a believer. Take it as your scale by which you judge people and their actions; it discloses the reality of existence and the different levels people are at; this chapter alone should be enough for anyone who understands it properly!

In The Name Of Allah Most Gracious, Most Merciful

2011-12-25T21:03:00.001-08:00

All praise is for Allah Subhana Wa Ta'ala, Lord of all the worlds. Peace and blessings of Allah Subhana Wa Ta’ala be upon the last prophet Habeebuna (our beloved) Mohammad Sallallahu Alaihi Wasallam...This life of ours is very precious and we need to be extremely alert in this journey. We cannot reach far if we our soul is weak, tired and always an easy prey for Shaitaan may Allah Subhana Wa Ta'ala’s curse be upon him.To Undertake Any Journey(And Our Journey Is To Aakhira I.e. Hereafter)It Is Extremely Important That Our Soul Is Protected And Healthy And That Our Time Is Not Wasted.This article is presented before us to ponder over it and to live by it so that we are protected and well prepared to take this journey by the will of Allah Subhana Wa Ta'ala and there is no strength, ability and power except from Allah Subhana Wa Ta'ala. The following text is an extract from Tafseer Al-Mu'awwidhatayn (Sura Khalaq and Sura Naas) by Imam Ibn-Qayyim Al Jawziyyah RA.

MY PHILOSOPHY OF THE TEACHING OF ISLAM

2011-12-25T20:20:00.001-08:00

How can Allah have a son when GOD has no consort{Sperm}? {Quran 6:101} What Is It That Allah Is Telling Us? Man+Woman=Child…while others shout, “But God can do anything!” The Islamic position, however, is that God doesn’t do inappropriate things, only Godly things. In the Islamic viewpoint, God’s character is integral with His being and consistent with His majesty.So again, what does “Son of God” mean? And if Jesus Christ has exclusive rights to the term, why does the Bible record, “...for I {God} am a father to Israel, and Ephraim {i.e. Israel is my firstborn” {Jeremiah 31:9} and, “...Israel is My son, even my firstborn” {Exodus 4:22}? Taken in the context of Romans 8:14, which reads, “For as many as are led by the Spirit of God, they are the sons of God,” many scholars conclude that “Son of God” is metaphorical and, as with christos, doesn’t imply exclusivity. After all, The Oxford Dictionary of the Jewish Religion confirms that in Jewish idiom “Son of God” is clearly metaphorical. To quote, “Son of God, term occasionally found in Jewish literature, biblical and post-biblical, but nowhere implying physical descent from the Godhead.” Hasting’s Bible Dictionary comments:In Semitic usage “sonship” is a conception somewhat loosely employed to denote moral rather than physical or metaphysical relationship. Thus “sons of Belial” {Jg 19:22 etc} are wicked men, not descendants of Belial; and in the NT the “children of the bridechamber” are wedding guests. So a “son of God” is a man, or even a people, who reflect the character of God. There is little evidence that the title was used in Jewish circles of the Messiah, and a sonship which implied more than a moral relationship would be contrary to Jewish monotheism.And in any case, the list of candidates for “son of God” begins with Adam, as per Luke 3:38: “...Adam, which was the son of God.”Those who rebut by quoting Matthew 3:17 {“And suddenly a voice came from heaven, saying, ‘This is My beloved son, in whom I am well pleased’”} have overlooked the point that the Bible describes many people, Israel and Adam included, as “sons of God.” Both II Samuel 7:13-14 and I Chronicles 22:10 read, “He Solomon{as} shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son.”Entire nations are referred to as sons, or children of God. Examples include:Genesis 6:2, “That the sons of God saw the daughters of men…”Genesis 6:4, “There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men…”Deuteronomy 14:1, “Ye are the children of the Lord your God.”Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD…”Job 2:1, “Again there was a day when the sons of God came to present themselves before the LORD…”Job 38:7, “When the morning stars sang together, and all the sons of God shouted for joy?”Philippians 2:15, “that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation…”1 John 3:1-2, “Behold what manner of love the Father has bestowed on us, that we should be called children of God! … Beloved, now we are children of God…”In Matthew 5:9 Jesus says, “Blessed are the peacemakers, for they shall be called sons of God.” Later in Matthew 5:45, Jesus prescribed to his followers the attainment of noble attributes, “that you may be sons of your Father in heaven.” Not exclusively his Father, but their Father.-----------------------------------------------------------------------------{Can God beget without a consort}?There are several ways to answer your question:1- The term that is translated as son is WALAD. WALAD in Arabic actually means a "product of birth". So, in this Aya it covers that Allah does not give birth, nor does he have a consort to give birth for Him.2- The Aya does not actually say "When " he has no consort. It Says "And" He has no consort. So, the absence of the consort is one of many reasons why Allah does not have a son and not the only reason. The other reasons are "innovator of the heavens and Earth". "Creator of everything" and so on. For Mary, the only reason she could not give birth is the absence of the man and nothing else.3- The word ANNA that was translated as How, carries many other connotations as well as in How and why together? So, it is not only how, it carries the other meaning of why should He?! There is no reason for Him to have a son. No Woman is having a Child without Sperm................................................................................................"In the verses listed above nutfah is used when describing the fluid which gushes out during sexual intercourse and clearly this can only refer to semen. However, Prof. Moore is keen to translate nutfah in sura 76:2 as "mingled fluid" and explains that this Arabic term refers to the male and female fluids which contain the gametes {Male sperm and Female egg}. While it is true that the ancient Greeks would not have been able to see individual sperm or eggs, these only being visible through the microscope, the Qur'an emphatically does not mention sperm or eggs; it simply says nutfah. This can reasonably be translated semen, or at a push, germinal fluid - which was a term used as early as Hippocrates who spoke of male and female reproductive fluids {but obviously could not have been aware of the cells contained in the fluids}. If Moore wishes to translate nutfah as germinal fluid.

TRUE ISLAM DERIVED FROM THE HOLY QUR'AN: A Complete, and "Fully Detailed" Scripture

2011-12-25T14:16:00.001-08:00

A Complete, and "Fully Detailed" ScriptureTo believe in the Quran, one must uphold six prime convictions contained in the book:.FIRST: The Quran is the word of God.SECOND: The Quran is perfect with no contradictions.THIRD: The Quran is comprehensible and with no ambiguity.FOURTH: That the Quran is straightforward with no crookedness.FIFTH: The Quran is complete.SIXTH: The Quran is fully detailed, and it encompasses all matters..All Muslims will certainly testify to the first condition, that the Quran is the word of God. It is in connection to the other five conditions that they will have lots of ‘ifs’ and ‘buts’! Sadly the great majority of Muslims will fall short on some, or on all, of the other five conditions. Let us consider these six conditions in more detail..FIRSTThe Quran is the word of God.The Quran includes a physical proof which confirms beyond any doubt that the book is God given, and not the work of any human being:.“This (Quran) too is a blessed scripture that we have revealed; you shall follow it and lead a righteous life, that you may attain mercy. Now you can no longer say, "The scripture was sent down to two groups before us (Jews and Christians), and we were unaware of their teachings"Nor can you say, "If only a scripture could come down to us, we would be better guided than they. "Now there has come to you a ‘Bayyinah’ (clear proof) from your Lord and a beacon, and a mercy. Now, who is more evil than one who rejects these proofs from God, and disregards them? We will commit those who disregard our proofs to the worst retribution for their heedlessness” 6:155-157.The proof spoken of in 6:157 is in the mathematical structure of the Quran and the miracle found therein. For full details of the miracle please go to: Miracle of the Quran..SECONDThe Quran is perfect andwith no contradictions.“A.L.R. This is a book whose verses have been perfected” 11:1No Quranic verse contradicts or invalidates another. However, a great number of Muslim scholars have shown their failure to uphold this truth. Through a false concept which they have devised, and which they call the ‘Al Nasekh’ (abrogator) and ‘Al Mansoukh’ (abrogated), they claim that some Quranic verses annul and invalidate other verses.For detailed information about this great lie against the Quran please go to: False Accusations..THIRDThe Quran is clear andcomprehensible.“A.L.R. These are the signs of the clear book.” 12:1”We have made it (the Quran) easy to understand and in your own tongue (language) may you take heed” 44:58Although God confirms that the Quran is clear and easy to understand, yet the same scholars who advocated the "abrogation lie" will tell us that the Quran is difficult to understand, and that nobody is qualified to interpret it except their likes! What nonsense! They even go to the extent of prohibiting its interpretation by anyone who does not possess a degree from one of their acknowledged Islamic academies! Howeve, their interpretations are often far more ambiguous than what they claim the Quran to be!They argue that since the Quran is ambiguous there is a justified need for the ’hadith’. For them, the ‘hadith’ offers the guidance required to understand the Quran!Apart from numerous other contradictions that are found in the claims of these scholars, the claim that the hadith of the prophet offers guidance is in clear violation of the following Quranic verse:"Say, "I possess no power to harm you, nor to guide you." 72:21If the prophet is commanded by God to say that he cannot guide us, how can his hadith offer us guidance?Generally speaking the Quran contains five types of verses:1- Law giving: These are the verses that include all the rituals, the prohibitions, and the laws of God.2- Warning: These are the verses that warn against disobeying God. These verses speak of a sin, a warning against it and an assigned punishment.3- Narrative: Examples of these verses are the ones which relate the stories of previous prophets....etc.4.-Informative: Examples of these are the verses which contain scientific information, (e.g. verses which speak of the universe, geology or embryology ...etc).5- Reflective: Like the verses which contain various parables.On Judgement Day, believers will be accountable to the first two types of verses (Law giving and Warning verses) regardless of which divine scripture they follow. On the other hand, no one will be accountable to the last three types of verses.The Quran was not only revealed for the intellectuals or the scholars, but also for the unlearned and simple folk who may not be as clever. For that specific reason, and because God is the Most Fair, God deliberately made sure that these law giving verses in particular, and by which we will be held accountable to, are very clear and straightforward.These verses are clear and straightforward, not through the interpretations of the scholars (as they claim), but through the simple words of God (12:1 and 44:58).God distinguishes between the clear straightforward verses (the law giving in particular) and between other verses which could be interpreted in more than one way:“He sent down to you this scripture, containing authoritative verses, which constitute the essence of the scripture, as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except God and those well founded in knowledge. They say, "We believe in this-all of it comes from our Lord." Only those who possess intelligence will take heed” 3:7If the law giving verses of the Quran were complex and required a degree of intelligence to understand them, and follow them, then there would be a favourable bias given to the intelligent. But because of God's justice and fairness, we find that the law giving verses are made very clear and straightforward. Thus no injustices would befall anyone. This is made quite clear in the Quran in numerous verses such as:“God does not inflict an atom’s weight of injustice.”4:40An example of the law giving verses that are quite straightforward is the verse that specifies the steps of ablution:“O you who believe, when you observe the Contact Prayers (Salat), you shall wash your faces, wash your arms to the elbows, wipe your heads and your feet to the ankles” 5:6This simple order from God is phrased in such simple and direct words that it is not possible to find different words which would make the meaning any clearer.FOURTHThe Quran is straightforwardand without crookedness"An Arabic Quran, without any crookedness, that they may take heed" 39:28The interpreters who constantly twist God's words and claim that they mean something other than the obvious and straightforward meaning, are guilty of disclaiming this fourth attribute of the Quran. The examples of this type of corruption run in the hundreds. To view some of these please go to: Misinterpreted Verses.For now, this is one of the classic examples of such corruption:God decreed that Hajj may be observed in the known months, which are the four months which God calls "hurum":"Hajj shall be observed in the specified months. Whoever "farada" (sets out to observe) Hajj "feehhinna" (therein) shall refrain from sexual intercourse, misconduct and arguments throughout Hajj" 2:197It is very clear from these Quranic words that God has decreed four whole months for the purpose of Hajj and not the first 10 days of the Islamic month of Zu Al-Hijja!The Arabic words (Mann farada feehhinna al-Hajj) or (whoever sets out to observe Hajj therein) are self indicative. The word "farada" which means to observe or execute, comes from the word "fard" which means a religious obligation. Thus the word "farada" means to actually execute the obligation (Hajj). The word (therein) refers to the four months. Together, these two words (observe) and (therein) confirm that God has decreed for us that we may observe Hajj anytime during the four months.However, the ulama (religious scholars) have come up with the most ridiculous excuse to twist the content of this Quranic law. In an attempt to over-rule the Quranic law and uphold their hadith and sunna, they have claimed that this verse speaks of the time 14 centuries ago when the journey of Hajj on camel and donkey backs took months to complete! They thus claim that this verse speaks of the intention of Hajj and not the actual observation of Hajj. In other words, people can prepare for their donkey and camel rides and make the intention for hajj anytime during the four months!.We pose here for a moment to see how their fabrications exposes their own lies.According to their interpretation of 2:197 the four months are given to accomodate the intention of the hajj. So here we have a man who makes the intention on the first day of the four months to go to Hajj. After doing so, this man gets on his donkey and starts the trip. And as we are well reminded, in the old days the trip used to take more than a month (depending on where the person is coming from). So this man, who started his trip on the first day of the four months, arrives a month after he started his trip. When he arrives at Mecca (after one month), he would have in fact missed the hajj, which according to them can only be observed during the first ten days of the four months!Any human being who employs any degree of common sense will immediately see the absurdity of this ridiculous interpretation of 2:197:- Do these interpreters not realise that the Quranic law is decreed for all people and for all times, and not only for those who travelled on donkeys and camels 14 centuries ago?- Do these interpreters not see God's deliberate use of the word "Farada" (to observe) in this verse? Do they not see the words "Feehin al-hajj" which means (whoever observes the Hajj therein) ? God did not say (whoever starts his journey therein)! the words (observe) and (therein) constitute God's clear and straightforward decree that hajj may be observed in these months, and not that the donkey journey may be started during these months!Sadly, these so-called scholars get away with such corrupt interpretation because the majority of people are too lazy to verify the Quranic truth for themselves and in stead rely on the sholars in the belief that these scholars are to be trusted above the words of the Quran!May we always remember that God proclaimed that the Quran is straightforward and without crookedness. Therefore, if God says that Hajj may be observed during the four months, then God means just that. God does not say (observe therein) and means (start the donkey ride)!! God does not say one thing and mean another! The reader is free to believe God or believe the twisted interpreters!For more examples of misinterpreted Quranic verses please go to: Misinterpreted VersesFIFTHThe word of God iscomplete in the Quran.The Quran categorically states that the Word of God is complete in the Quran.“The Word of your Lord is complete in truth and in justice” 6:115The claim of the pro-hadith writers that God revealed to His prophet words or teachings outside of the Quran (what they call hadith Qudsi) is in clear violation off this verse. It is also in violation of 17:73 and 69:43-47 where God very clearly warns the prophet not to ever claim that he received any revelations from God other than the Quran:“They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend. If it were not that we strengthened you, you almost leaned towards them just a little bit. Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us” 17:73-75“(This Quran) A revelation from the Lord of the universe. Had he uttered any other teachings. We would have punished him. We would have stopped the revelations to him. None of you could have helped him.” 69:43-47Throughout the Quran, we are told that the only revelation received by Muhammad from God was the Quran (see 4:105, 5:48, 6:19, 6:92, 6:155, 29:47, 16:89, 39:2, 76:23).SIXTHThe Quran is fully detailed.The following verses confirm that the Quran is fully detailed and that it contains all the details required for the believer in order that he/she can follow Islam:"We did not leave anything out of this book” 6:38”Shall I seek other than God as a source of law, when He has revealed to you this book fully detailed?” 6:114”The word of your Lord is complete, in truth and justice. Nothing shall abrogate His words. He is the Hearer, the Omniscient” 6:115”This is not fabricated ‘hadith’; this (Quran) confirms all previous scriptures, provides the details of everything, and is a guidance and mercy for those who believe” 12:111”We have revealed to you this book to provide explanations for everything, and guidance and mercy and good news for the submitters” 16:89In spite of the very clear words: “fully detailed”, “details of everything” and “explanations for everything” the corrupt interpreters somehow still claim that the Quran does not include all the details! Sadly, they claim that the Quran has only mentioned the major outlines of the religion while as the details of everyday rituals are only to be found in the Hadith and Sunna!These false claims only go to expose these people’s ignorance of the Quran, and also their disbelief in God's words.To conclude, belief in the Quran requires belief in all of the above six convictions, and not just the belief that the Quran is the word of God. Consequently, all those who insist that the Quran does not include all the details of the religion or those who believe that the Quran is ambiguous and can only be explained through the hadith, they do not believe the Quran, nor do they believe God. There are no ifs or buts in this issue.

MY PHILOSOPHY OF THE TEACHING OF ISLAM:HOLY QUR'AN : All you need for Salvation

2011-12-25T13:54:00.001-08:00

Quran : All you need for SalvationThe words of the Quran speak loud saying:"We come down in accordance with the commandments of your Lord. To Him belongs the past, present, and the future. Your Lord never forgets." {19:64}God did not forget, for example, to tell us how to sleep {18:109} {31:27). Yet, the fabricators of such false doctrine as Hadith & Sunna have come up with religious teachings dictating to their followers all kinds of ridiculous issues like how to sleep, with which foot to enter the toilet, how to cut one's nails and even when to sneeze!The Sacred Mosque in Mecca and the illegal "Sacred Mosque" of Medina, hire some individuals to seek out the exhausted visitors and beat them with a stick if they fall asleep on the wrong side!The Quran proclaims that the Quran is complete, perfect, and fully detailed {6:19, 38, 114, 115; 50:45} and that religious regulations not specifically instituted in the Quran constitute a religion other than Islam, i.e., Submission {42:21, 17:46}The true believers uphold the Quran, the whole Quran, and nothing but the Quran. This principle is confirmed by the Quran's mathematical code. Verse 46 of Sura 17 proclaims that we shall uphold the Quran ALONE. The word "ALONE" occurs in the {Quran 6 times: 7:70, 17:46, 39:45, 40:12 & 84} and {60:4} All these occurrences refer to God, except {17:46} When we add the numbers of suras and verses which refer to "GOD ALONE," we get 361, 19x19. This proves that {17:46} refers to "the Quran ALONE."Hadith & Sunna:Satanic Innovations"Which Hadith, other than God and His revelations, do they uphold?" {45:6}"The Quran is not a fabricated Hadith; ...it details everything." {12:111}"Some people uphold vain Hadith to divert others from the path of God." {31:6}"The only Sunna to follow shall be God's Sunna." {17:77, 33:62, 48:23, 6:114}The Quran informs us that some enemies of the Prophet, described as"human and jinn devils," will fabricate lies and attribute them to the Prophet {6:12, 25:31} This is precisely what happened after the prophet Muhammad's death; Hadith (oral) and Sunna (actions) were invented and attributed to the Prophet. Hadith and Sunna are satanic innovations because they:1- defy the divine assertions that the Quran is complete, perfect, fully detailed, and shall be the only source of religious guidance {6:19, 38, 114 and 45:6-7}2- blaspheme against the Prophet and depict him as a vicious tyrant who did not uphold the Quran, and3- create false doctrines based on superstition, ignorance, and indefensible nonsensical traditions.The prophet Muhammad was enjoined, in very strong words, from issuing any religious teachings besides the Quran {69:38-48}Some Muslims compromise: "If a Hadith agrees with the Quran we will accept it, and if it contradicts the Quran, we will reject it!" Such premise proves that these people do not believe God's assertions that the Quran is "complete, perfect and fully detailed."The moment they seek guidance from anything besides the Quran, no matter how "right" it seems, they fall into Satan's trap {see 63:1} For they have rejected God's command not follow any hadith {45:6} and they demonstrate that they are not satisfied that the Quran alone is sufficient.

MY PHILOSOPHY OF THE TEACHING OF ISLAM :The Effects of Laa ilaahah ilallaah

2011-12-25T13:50:00.001-08:00

Learn how the belief of Laa ilaha illallaah benefits the society at large.So people cannot truly be united except upon the correct concept of eemaan (faith) and the correct ’aqeedah of Tawheed, which are both direct implications of Laa ilaaha illallaah. One need only consider the conditions of the Arabs before and after Islaam.This kalimah (word) Laa ilaha ilallaah (that none has the right to be worshipped except Allaah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates - outwardly and inwardly - then its effect will indeed be praiseworthy upon both the individual and the society.From the most important of its effects are:-1) Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies - as long as they continue to follow and practise the same single religion, and as long as they adhere to the same single 'aqeedah (belief). Allaah - the Most High - said:"And hold fast to the rope of Allaah and do not be divided." {3:103}" It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allaah has united them. Indeed He is the all-Mighty, the all-Wise." {8:62-63}And differing in matters of 'aqeedah (beliefs) is the cause for splitting, disunity and hostility, as Allaah - the Most High - said:" Indeed those who split-up their religion and become sects, you have no part with them in the least." {6:159}" But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself. " {23:53}So people cannot truly be united except upon the correct concept of eemaan {Faith} and the correct 'aqeedah of Tawheed, which are both direct implications of Laa ilaha ilallaah. One need only consider the conditions of the Arabs before and after Islaam.2) Prevalence of safety and peace in a unified society, which believes in and abides by Laa ilaha ilallaah. Since the individuals in such a society will take care in doing only that which Allaah has made halaal (lawful) and abandoning that which Allaah has made haraam (unlawful) - acting in accordance with what the 'aqeedah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allaah, acting upon His - the Most High's saying - :" Indeed the Believers are but brothers." {49:10}This is clearly reflected in the life of the Arabs before and after believing in Laa ilaha ilallaah. Before Islaam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islaam all this changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allaah - the Most High - said:"Muhammad is the Messenger of Allaah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other." {48:29}"And remember the favour of Allaah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers " {3:103}3) Achievement of happiness, attainment of the khilaafah {succession of power and authority} in the earth, maintaining purity of the religion and being steadfast against the onslaught of false beliefs and foreign ideologies. Allaah said:"Allaah has promised to those among you who truly have eemaan {true faith and belief} and act in obedience to Allaah and His Messenger, that he will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord - then they are the rebellious transgressors." {24:55}So Allaah - the Most Perfect - has made achievement of these lofty goals conditional upon worshipping and obeying Him not associating any partners with Him. And this is the true meaning of Laa ilaha ilallaah.

MY PHILOSOPHY OF THE TEACHING OF ISLAM: BE SELF ~ CRITICAL Part 1.

2011-12-25T13:46:00.001-08:00

ANY particular Important activity is Balanced by it's input and output, it's winnings and losses; except the life of mankind; it alone proceeds in a vague manner, having no prediction for its ascension or decline.Have most ~ or few ~ of us ever thought of recording the good and bad thing we have done? We should check, from time to time, the amount good and bad in our actions, and all the instances of gain or loss.If we proceed rashly in our life, without having to account for our actions then we would be freely wasting our lives, the way the foolish ones squander their money, Butt Allah{swt} has assigned some mindful angels whose role is record all our deed's....................................................................................................."AND THE BOOK{QUR'AN} ONE's RECORD WILL BE PLACED,AND YOU" WILL SEE THE MUJRIMUN {CRIMINALS, POLYTHEISTS SINNERS, ETC} FEARFUL OF THAT WHICH IS RECORDED THEREIN. THEY WILL SAY; WOE TO US! WHAT SORT OF BOOK IS THIS THAT LEAVES NEITHER A SMALL THING NOR A BIG THING, BUT HAS RECORDED IT WITH NUMBERS! AND THEY WILL FIND ALL THAT THEY DID, PLACED BEFORE THEM AND YOUR LORD TREATS NO ONE WITH INJUSTICE.....................................................................................................Should we not be aware of this "Recording" which concerns us alone?Should we not be aware of the level of right and wrong, in our actions?Truly this careless, Blind rush in the area of life may be seen as Warning of calamity or Misfortune. The Holy Qur'an has considered it among the bestial qualities which characterize the hypocrites!{DO THEY NOT SEE THAT THEY ARE TRIED ONCE OR TWICE EVERY YEAR {WITH DIFFERENT KIND OF CALAMITIES, DISEASE FAMINE ETC} YET THEY DO NOT TURN IN REPENTANCE NOR DO THEY LEARN FROM IT.Be Self ~ Accountable of yourselves, before you have to Account for your deeds on {THE DAY OF JUDGMENT} you have to {WEIGH AND COMPARE YOUR DEEDS} before they are set to weigh against you.A wise person is one who keeps an watch over his bodily desires and passions, and checks himself from that which is harmful and strives for that which will benefit him, after death; and a foolish person is one who subordinates himself to his cravings, and desires, and excepts from Allah the fulfillment of his futile desires.My failure was due to the fact that I always wanted to Obtain too quickly, the recommended results. While my circumstances did not permit that. I tore my memo{Thoughts} in a moment of despair, because I Checked my self, since I used to faithfully record everything as I did see any development; it was similar to the file of a patient whose Condition NEVER IMPROVED, despite all of the care as possible.I felt that I was wrong in somethings in responding to that despair, because I examined the matter in detail; expecting some particular results within a very limited time, ignoring all the difficult obstacles and circumstances that we may come across in our lives.

MY PHILOSOPHY OF THE TEACHING OF ISLAM: BE SELF ~ CRITICAL CONCLUSION Part 2.

2011-12-25T13:44:00.001-08:00

The truth is that we need a great deal of time to criticize and watch ourselves, in order to accustom ourselves to goodness and perfection, and abstain from evil and corruption.Life is like the Construction of a new home in place of a demolished one, does not take place without a good examination and analysis of the place; so what about "the construction" of the self and it's future? Is it really a simple matter?No, it is {Never} a Simple matter; therefore if you need to take a lesson from your past ~ and from all your life take control of your life, keep a record of all your sin's and good deed's and criticize yourself!

My Islamic Teachings:Therapeutic Crisis Intervention A Crisis Prevention System & Stress Model of Crisis {Model 2}

2011-12-25T13:30:00.001-08:00

The foundational source in the gradual codification of Islamic ethics was the Muslim understanding and interpretations of the Qur'an and practices of Mohammed. Its meaning has always been in context of active submission to God {Arabic: Allah}, performed by the community in unison. The motive force in Islamic ethics is the notion that every human being is called to "command the good and forbid the evil" in all spheres of life. Muslims understand the role of Mohammed as attempting to facilitate this submission. Another key factor in the field of Islamic ethics is the belief that mankind has been granted the faculty to discern God's will and to abide by it. This faculty most crucially involves reflecting over the meaning of existence. Therefore, regardless of their environment, humans are believed to have a moral responsibility to submit to Allah's will and to follow Islam as demonstrated in the Qur'an, {Qur'an 7:172}This natural inclination is, according to the Qur'an, subverted by mankind's focus on material success: such focus first presents itself as a need for basic survival or security, but then tends to manifest into a desire to become distinguished amongst one's peers. Ultimately, the focus on materialism, according to the Islamic texts, hampers with the innate reflection as described above, resulting in a state of jahiliyya or "heedlessness." Muslims believe that Mohammed, like other prophets in Islam, was sent by God to remind human beings of their moral responsibility, and challenge those ideas in society which opposed submission to God. According to Kelsay, this challenge was directed against five main characteristics of pre-Islamic Arabia:The division of Arabs into varying tribes {based upon blood and kinship}. This categorization was confronted by the ideal of a unified community based upon Islamic piety, an "ummah;"The acceptance of the worship of a multitude of deities besides Allah - a view challenged by strict Islamic monotheism, which dictates that Allah has no partner in worship nor any equal;The trait of muruwwa {manliness}, which Islam discouraged, instead emphasizing on the traits of humility and piety;The focus on achieving fame or establishing a legacy, which was replaced by the concept that mankind would be called to account before God on the day of resurrection;The reverence of and compliance with ancestral traditions, a practice challenged by Islam — which instead assigned primacy to submitting to God and following revelation.These changes lay in the reorientation of society as regards to identity and life of the Muslim belief, world view, and the hierarchy of values. From the viewpoint of subsequent generations, this caused a great transformation in the society and moral order of life in the Arabian Peninsula. For Mohammed, although pre-Islamic Arabia exemplified "heedlessness," it was not entirely without merit. Mohammed approved and exhorted certain aspects of the Arab pre-Islamic tradition, such as the care for one’s near kin, for widows, orphans, and others in need and for the establishment of justice. However, these values would be re-ordered in importance and placed in the context of strict monotheism.

My Islamic Teachings:Therapeutic Crisis Intervention A Crisis Prevention System Stress Model of Crisis {Model 3}

2011-12-25T13:23:00.001-08:00

Moral commandmentsThe Qur'an defines and sets the standards of social and moral values for Muslims. {citation needed} a lengthy passage in the Qur'an {Qur'an 17:22} "represents the fullest statement of the code of behavior every Muslim must follow". these resemble the Ten Commandments in the Bible...................................................................................................In the 17th chapter, "Al-Israa" {"The Night Journey"} verses {Qur'an 17:22} the Qur'an provides a set of moral stipulations which are "among the {precepts of wisdom, which thy Lord has revealed to thee" that can be reasonably categorised as ten in number. religious studies {Resembles} the Ten Commandments in the Bible and "represents the fullest statement of the code of behavior every Muslim must follow". However, these verses are not regarded by Islamic scholars as set apart from any other moral stipulations in the Qur'an, nor are they regarded as a substitute, replacement, or abrogation of some other set of commandments as found in the previous revelations.Worship only Allah: Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution. {Qur'an 17:22}Be kind, honourable and humble to one's parents: Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. {Qur'an 17:23} And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood." {Qur'an 17:24}Be neither miserly nor wasteful in one's expenditure: And render to the kindred their due rights, as also to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift. {Qur'an 17:26} Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful. {Qur'an 17:27} And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness. {Qur'an 17:28} Make not thy hand tied {like a niggard's} to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute. {Qur'an 17:29Do not engage in 'mercy killings' for fear of starvation: Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin. {Qur'an 17:31Do not commit adultery: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road {to other evils} (Qur'an 17:32)Do not kill unjustly: Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law). {Qur'an 17:33}Care for orphaned children: Come not nigh to the orphan's property except to improve it, until he attains the age of full strength...{Qur'an 17:34}Keep one's promises: ...fulfill {every} engagement [i.e. promise/covenant], for {every} engagement will be enquired into {on the Day of Reckoning}. {Qur'an 17:34}Be honest and fair in one's interactions: Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination. {Qur'an 17:35}Do not be arrogant in one's claims or beliefs: And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of feeling in the heart will be enquired into {on the Day of Reckoning}. {Qur'an 17:36} Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height. {Qur'an 17:37}.

My Islamic Teachings:Therapeutic Crisis Intervention A Crisis Prevention System & Stress :Reform and Islamization of Education

2011-12-25T13:16:00.001-08:00

Reform and Islamization of Education.- Conflict between formal education at school & informal education at home.- Sought to bring about synthesis between the dual system.- Introducing Islamic subject into the school curriculum & introducing moderndisciplines into Al-Azhar curriculum.- Purpose of education : bring up minds & souls to achieve full happiness in thisworld & after death by using these 2 elements – minds & soul.- Mind must be educated through acquisition of correct concept.- Education of soul means creation of qualities & good manners and training & keepaway from bad qualities.- Islam could be reconciled with western thought.- Islam to him was a religion fully consistent with the claims of human intellect &discoveries of modern sciences.- A pure Muslim is one who uses reason in the affairs of the world & religion.- The ideal society is one, which submits to God's commandment & interprets themrationally for the sake of welfare for society.- The separation of the education can make confusion & enhance the problem ofadaptation to modern challenges.- Realization of dual system of education.- Stressing the discipline of soul – moral & spiritual training.

My Islamic Teachings:Therapeutic Crisis Intervention A Crisis Prevention System & Stress :Reform and Islamization of Education

2011-12-25T13:07:00.001-08:00

by Ameen Khalid Aziz Reform and Islamization of Education.- Conflict between formal education at school & informal education at home.- Sought to bring about synthesis between the dual system.- Introducing Islamic subject into the school curriculum & introducing moderndisciplines into Al-Azhar curriculum.- Purpose of education : bring up minds & souls to achieve full happiness in thisworld & after death by using these 2 elements – minds & soul.- Mind must be educated through acquisition of correct concept.- Education of soul means creation of qualities & good manners and training & keepaway from bad qualities.- Islam could be reconciled with western thought.- Islam to him was a religion fully consistent with the claims of human intellect &discoveries of modern sciences.- A pure Muslim is one who uses reason in the affairs of the world & religion.- The ideal society is one, which submits to God's commandment & interprets themrationally for the sake of welfare for society.- The separation of the education can make confusion & enhance the problem ofadaptation to modern challenges.- Realization of dual system of education.- Stressing the discipline of soul – moral & spiritual training.

My Islamic Teachings:Therapeutic Crisis Intervention A Crisis Prevention System & Stress Refo:Acquired Sciences (فرض كفاية).

2011-12-25T13:00:00.001-08:00

Acquired Sciences (فرض كفاية).- Compulsory on some members of the Muslim society.- Helps people to fulfill pragmatic ends in this world.- Includes social, natural & technological sciences.- Why revealed priority? As a criteria to judge acquired sciences.- Islam involves the perception of acquired sciences in the light of the revealedsciences – no separation between religion & secular.- Preparation for eternal bliss in the hereafter.- Al-Attas includes Human sciences, natural sciences, applied sciences, technologicalsciences refers to this acquired sciences.REVEALED SCIENCES- prerequisite knowledge : Islam, Iman &Ihsan.- acquired through revelation.- permanent objective truths.ACQUIRED SCIENCES- reveal true relationship between people& their Lord.- sciences through observation &research.- acquired through speculation & rational.- sensible date necessary for dailypractical use.- need the guidance of revealed sciencesto lead to the good life.

Gog & Magog - Trailer {Released} 2009

2011-12-06T07:57:00.000-08:00

1 - Mohammad(pbuh) in the Bible-Intro

2011-12-06T07:53:00.000-08:00

Islamic call to Prayer in a CHURCH

2011-12-06T07:38:00.000-08:00

Characteristics Of A Best Person ~ Knowledge

2011-11-29T06:01:00.000-08:00

The best of a person are two characteristics:
Patience
Gratitude
These two traits are for the believer like two wings of a bird. If one of the wings is broken, the bird cannot take flight. Just like this, if a believer is missing either of the traits, his spiritual journey will not be successful.

So What Does This Have To Do With Ramadan?
It is the very essence, the pillar of Ramadan. The essence of Ramadan is patience. Abstaining from food, drink, intercourse with our spouses, while retaining our manners are all instated to strengthen our patience. RasulAllah SAW has instructed us regarding patience during Ramadan in the following words:

"Allah The Exalted And Glorious Said: '
All Acts Of Worship A Man Does, Belong To Him,
Except Fasting Which Is For Me, And I Will Reward For It.
'Fasting Is A Shield. When Anyone Of You Is Fasting,
He Should Not Engage In Sexual Activities Nor Raise The Voice;
Or If Anyone Reviles Him Or Quarrels With Him,
He Should Say: 'I Am Fasting.'”

Abstaining from what Allah has ordained and adhering to what He SWT has commanded becomes easy if we understand the value of Ramadan. In it is a night called ‘laylat-ul-qadr’ wherein worship is equal to the worship of one thousand months—meaning a little over 83 years. How can we not value this blessing?

Laylatul Qadr Is A Blessing,
A Gift That Is Given To Believers
Who Really Fast As It Ought To Be Done.
Along With This Blessed Night Believers Receive...
Insight, Guidance, Develop A Closeness To Allah,
And A Better Quality Than They Had...
When They Entered The Month.

On the other hand, if a person is fasting only from food and drink, instead of elevation, they receive further rebelliousness; they end up wasting this precious month and instead of gaining quality, they end up losing it. It doesn’t matter how many prayers you carried out or how many supplications you made, if your heart is corrupted and attached to worldly matters. It is the quality that Allah SWT cares about, not the quantity.

Allah SWT’s Gifts For The Muslim Ummah ~ Knowledge

2011-11-29T00:51:00.001-08:00

As if the mercy, forgiveness, increase of rewards and Laylat-ul-Qadr were not enough gifts, the Most Generous Lord granted us more.

Prophet Muhammad SAW Said
Five Gifts Have Been Given To My Ummah
In The Month Of Ramadan That They Haven’t Been Given To
Any Of The Prophets Before Me

When it is the first night of Ramadan, Allah SWT looks at my Ummah with a glance of mercy. Allah doesn’t punish eternally whom He looks at with a glance of mercy.
When they reach the evening, the smell of their mouths is more beautiful than the smell of musk (perfume) before Allah SWT.
Angels ask Allah for their forgiveness every day and night.
Allah SWT commands the paradise as following: "Get ready and adorned for my servants. Their getting rid of the worldly hardships and coming to My bounty for rest have come closer."
When it is the end of the night, Allah SWT forgives them all."
One of the companions present there asked: "Is that night Laylat-ul Qadr (the Night of Power)? Our Beloved Prophet SAW responded: "No. Do you not see the employees? When they work and finish their work, they are paid precisely." (Bayhaqi)

Ramadan Is The Bank Account Of A Believer,
His Income And Source Of Elevation.
The Successful Ones Are Those Who Gain From This Month.
If You Want To Know...
What The Rest Of Your Year Will Look Like
In Terms Of Your Spiritual Actions,
Look At Your State During Ramadan.

Oh Allah, grant us the blessing of Sh’abaan and allow us to reach Ramadan and benefit from its limitless treasures. Oh Allah, grant us your mercy, your forgiveness and free us from the fetters of hellfire. Make us among those who gain Laylat-ul-Qadr. Make us among your devoted slaves and the beneficiaries of humanity. Ameen!

Guidance To Mankind ~ Knowledge

2011-11-29T00:21:00.001-08:00

Allah sent us guidance and a book (Quran) which if we follow contains the map, the direction, the instruction, the wisdom, the weapons, and the ability to overcome all of the above mentioned hindrances.

If we take the medication properly, with the right guidance, regularly and daily the way He SWT instructed us, our weakness becomes strength and this life becomes the farmland for our hereafter.

Since You Cannot Go To The Hereafter
Until You Pass This Life
And You Will Go To The Hereafter With The Crops
That You Have Harvested In This Life--Good Or Bad,
It Is Up To You To Decide
What Kind Of Seeds You Want To Plant.

Therefore, the answers to these questions are fairly easy. If you follow the format I am about to give you, you will discover the answers to all these questions by yourself in detail.
You Have To Seriously Start Your Journey Of Iman
Which Requires The Right Companion,
Reading Quran Regularly (Daily), Study Your Own Faith
And The Purpose Of Life!.

Read good books such as Men Around the Messenger which gives you a glimpse of how earlier Muslims understood the message and their presence in this world.
And above all, remember Allah, get to know Him and call Him SWT. Another advice I will give you is to go to my website www.noora1.com and read the articles there. There are many beautiful articles that will help you answer all your questions little by little. Just be patient, it will come to you slowly step by step. Once this routine becomes a principal of your life, Allah SWT will guide you to the rest and settle all your affairs, thoughts, doubts and anxieties. He SWT will give you a new vision and understanding of life as can be seen from the following Hadeeth Qudsi:

"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."

May Allah SWT protect us from the traps of Shaytaan and allow us to overcome our defaults and shortcomings. May Allah SWT allow us to establish a consistent and steady relationship with Him SWT and allow us to devote a portion of our time daily for Him SWT.

Today We Can, Tomorrow We Cannot!

Inquiry Is The Basis Of Faith ~ Knowledge

2011-11-28T19:37:00.001-08:00

Ibrahim AS and Sarah were married for an extensive period of time but Allah SWT had not blessed them with any children.

Ibrahim AS being a Messenger of God wanted to leave his seed on earth who would continue his mission of spreading the message of God to humanity; but he was content with the decree of God and never complained. Sarah loved and respected her husband deeply and realized his wish.

Since Sarah Couldn’t Bear Any Children,
She Offered Her Slave Girl Hagar
To Ibrahim AS Who Was Younger
And Stronger So She Could Bear Him Children
Hagar conceived and gave birth to a boy named Ismail AS. Ibrahim AS was in his waning years; according to some reports he was in his eighties when Allah SWT blessed him with a child. Sarah’s emotions overcame her at this point and she felt a tugging of jealousy in her heart.

Her devotion to her husband and her attempt to sacrifice her love for him in order to fulfill his wish was so high in the eyes of Allah SWT that He ordered Ibrahim to take Hagar and Ismail to the barren land of Makkah and leave them there.

Try To Imagine Yourself In This Situation...
Your Only Child, Your Hope For The Future Of Islam,
The One You Got In Your Old Age
And You Can’t Even Keep Him Within Your Eyesight...

And Not Only That, You Are To Leave Him
In A Barren Desert Land Where Odds Are That
He Will Not Survive Even A Few Days
Why does Allah SWT ask for this? Allah SWT has already given Ibrahim AS the honor of being Khaleelullah (intimate friend of Allah); and He SWT doesn’t want his intimate friend to develop attachment for anyone else in his heart.

Allah Swt Wants To Test The Obedience Of Ibrahim...
As It Is Only Through Passing The Tests Of Allah,
One Is Elevated In The Spiritual Realm
Allah SWT also wanted to protect Sarah from developing any jealousy as it is a disease that eats away faith and good deeds like fire eats away wood. Sarah had protected the message of Allah and His love in her heart and when the time came, Allah protected her heart.

Message To Humanity ~ Knowledge

2011-11-28T19:31:00.001-08:00

The Ritual Of Hajj ~ Knowledge

2011-11-28T19:28:00.001-08:00

Hajj is the fifth pillar of Islam and just like all other pillars; it has not only very practical implications and purposes, but a very practical history as well.

The Ritual Of Hajj Is Commemoration
Of The Lives Of Those Who Were True To Their Faith
And Were Thus Honored By Their Lord
Who Immortalized Their Struggle Till The End Of Times.
Hajj revolves around the life of Ibrahim AS, one of the five great Messengers of God. He rejected the custom of idol worshipping from a very young age and was the only worshipper of Allah Swt at a time on this earth

Ibrahim AS was later married to a lady named Sarah who left a legacy of faith and devotion to her husband and his mission of spreading the message of Allah to humanity.

My Muslim Woman Neighbor ~ Poetry

2011-11-28T18:27:00.001-08:00

BismilAllah
Asalamu Alykum WarahmautulAllahi Wabaraktuh
This poem is about my neighbor before i knew a lot about my diin. i questioned her and i guess it came to my mind tonight so here is a poem i wrote about my neighbor.
Enjoy!

Every morning on my way to school
I see this lady
I wonder why she gets up so early
Although she's covered and shy
She never passes by without giving salaam to anyone who walks by
I never really understood why she's always so nice and not to mention sooo wise
So I visited her one day
And asked her why she covers from head to toe?
Why she won’t show her face?
Why she lowers her gaze?
Why she gives salaam?
Why she respects the non Muslims and the Muslims?
And why she's soooooo wise
Then she replied …. “I cover because it’s a command order from my lord, I won’t show my face because I’m fallowing the sunnah, I lower my gaze because it’s a part of modesty, I respect all people because they have the haqq on me by being my neighbors, I give salaam because its Ajar for me and the person who replies, and I must be so wise cause it’s never great to be Rude, disrespectful and impudent".
“So I....try...to please my creature and do righteous deeds by fallowing what he has sent down and----fallowing the Prophet, the Sahabah,and the Tabiun…. for, I’m a Muslim women living in a country where i might not be accepted by Society so I---try---my best to be on the right side and to be upon the straight path. To be among those Allah guides”
InshaAllah
Then I myself thank her for her advice and her modesty and pride. Ask for her to make me Dua that I become better in my faith, as I left her house that day I still see this women and she makes me so happy that I could honestly say I LOVE HER FOR THE SAKE OF ALLAH!

The Lion Of Allah ~ Poetry

2011-11-28T18:21:00.001-08:00

He was the uncle of Mohammed (s.a.w)
Born just two years apart from our noble Prophet (s.a.w)
His destiny to accept Islam was already decided and set

Once Muhammad (s.a.w) was seated at the hills of Safa
Abu-Jahl, a cruel man attacked him in a hostile manner
He hated Muhammad (s.a.w), abused him & his loyal companions
You see, Abu-Jahl wasn’t destined to join the true champions

After hunting the prophet’s brave uncle, heard of the attack
He was angry, deeply offended so gave Abu-Jahl a big, blow back!
Abu-Jahl and his friends dare not rise
They held their positions, silent, coward guys!
From there on, the brave uncle announced he a 'Muslim'
On hearing this, Muhammad (s.a.w) was pleased with him!

A sportsman, a hunter, a brave, fearless warrior
He was appointed as one of Islam’s highest senior
The people of Makkah feared this man
He was strong, smart and knew the game plan
He took much interest in the affairs of the city
And would insist his army to fight the enemy

When Wahshi was a non-muslim, he agreed to do an evil crime
On behalf of a woman, thirsty for revenge at the time

A soldier, a brother, a loyal uncle
He fought his last in one of the heaviest battle (U'hud)
Thus for his fearlessness & bravery, he was given a special title

Sadly, by Wahshi he was assassinated
Never the case before were matyr bodies so mutilated
He fell to his knees after a spear pieced his abdomen
He was fortunate to have lived as Muhammad’s (s.a.w) companion
He died fighting for truth, justice and freedom
May he rest in peace and enjoy the blissful kingdom of heaven

His name was HAMZA
A.K.A
“The Lion of Allaah”

Now which of you men/brothers would love to be a soldier like Hamza?

Note:
Do take time to read around some of these best companions….most of them gave up their wealth, homes, families to fight for truth and justice, they did everything they can to protect prophet Mohammed (s.a.w) and for fought for this ummah. They loved him (s.a.w) dearly and like them so should we.

When the Angel of Death comes knocking ~ Poetry

2011-11-28T18:06:00.001-08:00

When the Angel of Death comes knocking…

What would you do if the angel of death came knocking on your door today?
Would you open up willingly,
Scream for him to go away
Or
Hide under the bed and pretend that no one’s there?

What would you do if the angel of death stood beside you right now?
Would you embrace him like a long awaited friend,
Fall down on your knees and beg for more time
Or
Close your eyes and shiver with fright?

What would you do if the angel of death told you that it’s time to go?
Would you take his hand accept the call,
Turn, run and jump a wall
Or
Curl up into a tight ball?

What would you do if the angel of death led you on to go?
Would you look ahead with quiet anticipation,
Be dragged along with dreadful expectation
Or
Look behind with sorrowful realisation?

Well, the angel of death is on his way
Your name and mine are definitely on his list
What are we going to do?
Accept our fate and be true
Reject the truth and eternally regret
Or
Close our eyes and fret?

Let’s decide now.

Mission ~ Poetry

2011-11-28T18:02:00.000-08:00

I was set upon a mission by my great Lord
I was to travel with my brothers, carrying my sword.
My sword is my deen which lies deep in my heart,
I was thrown behind bars before my journey could start.

In the cold cells, which lay dark and very dry,
I opened up my book, which gave light brighter then the sky.
The book was the Qur’aan which lit my life and cell bright,
Giving me many answers and healing my sight.

I was finally able to see and understand why I was there,
I had once called for the tawheed whilst the rest stood in stare.
I was accused of plotting to murder and take away innocent lives,
The accusations mean nothing; it’s a pack of British lies.

On my own I am nothing, yet they are fast to point at me,
My lord is the taker of life; it’s as simple as it can be.
They’ve labelled me as an extremist, as a murdering beast,
They say I’ve terrorised the people – from the West to the East.

With all the western values pouncing back on me,
I lift my hands up high, supplicating sincerely.
My brothers and myself have been chosen by The Great,
How can we reject this, after being elevated to such a state?

I love what I am given, I can not express it today,
My time is very short, I must now go away.
Although I am locked behind bars as you can see,
I will travel to the past and future maybe.

Before I can leave, I ask for a favour – just one,
Remember us in your Du’aas, even when we’re gone.
May Allah increase our sabr, and protect our families
And unite us together in jannah – Allahuma Ameen!

Limitless Lust ~ Poetry

2011-11-28T17:56:00.001-08:00

Limitless Lust

A walk, mile after mile
In quest for my lost soul,
I had forgotten how to smile
Everything felt out of control,
I fought too hard to be worthwhile
By that I got lost in my life’s hole

The regrets for mistakes I’ve made
It took me off the edge, way too far away;
Yet I tried again so hard to get off from that shade
But got caught up in my brutal fray,
The same song keeps playing with such a vicious rage,
I find myself down to my knees, nowhere to go - So I pray

A prayer to leave the worst and move onto more,
Come off this fantasy and onto reality, to be -
Closer to something I’ve been fighting for
The touch of the light cutting through the night, it rains down upon me
As I overcome the grief and believe, recovery lies ashore,
Only three steps remain, to be fixed and free.

A lesson of value I earned from my faults -
Never push yourself off the edge,
You’ll lose the only key to the vault
A life you never had to live – It too could forever be lost,
So stay confined within the limits of the limit
As it seems - Your control over lust, only can make you complete.

Lucifer's Angels ~ Poetry

2011-11-28T16:02:00.001-08:00

It is devastating to see so many crimes around us
And yet the world remains silent and also tries to silence us
I am no fool, I see clearly into their games
They have many tricks to force us to accept them as our rulers
But I am not afraid of Shaytan’s Angels

They call him Lucifer, Satan, Shaytan!
Whichever you wish to call him his actions remain the same
I am not afraid for my future; I am a believer of the Most High
And I trust his mercy and goodness and not their manufactured lies
I am telling you without an ounce of doubts that I refuse to become one of Lucifer’s Angels

I am who I am and they are who they are
My sole Judge is Allah Azawajal so far
I can only pity their hatred and their ignorance
Verily I can’t fight at the moment but I can take a firm stance
My goal is to escape at all cost Satan’s Angels

Come along now my friends
I invite you to have your say
Because you will not escape it and you will have no lawyers on judgment day
Now it is your chance to make your point around this deadlock spiral
Take a look, sit and think of it all
You will realize that the Devils perpetrators are at work

I am Re-affirming to you
Do not let your heart Sicken and your mind Darken by the Dead promises of the Devil!
In the end, Sie haben die Whal!
Don’t remain an observer of Hatred and of Criminality! Wählen!
Don’t be the witness of your own Fall!
I! My friend! I do not want to be engulfed into the thorning wings of Lucifer’s Angels

Islamic Beliefs ~ Knowledge

2011-11-28T15:57:00.000-08:00

A Muslim ==> Also believes in the prophets who preceded Prophet Muhammad (saw), who was given the most comprehensive message. It was revealed to him as it was revealed to the previous prophets through the archangel Gabriel. The Almighty sent him the eternal Holy Qur'an as He sent down the divine scriptures to Noah, Abraham, David, Jacob, Job, John, Joseph, Moses, Jesus and others (peace be upon them).

Among the pillars of Islamic doctrine is to believe that Allah is Just and He never charges His creatures more than their ability. To them He gave a free will and the right to choose their path. Allah, the Most High, declares: "Allah does not charge a soul save to His ability..." Holy Qur'an (2:286) "...and your Lord shall not wrong anyone." Holy Qur'an (18:49) It is also essential for a Muslim to believe in the Day of Judgement, when Allah will resurrect the entire mankind. Every soul that was ever born, will be brought back to life and meted out just retribution. In Islam, physical death is not the final end, because there is another world called the Hereafter, where our deeds bear their fruits. In short, the pillars of doctrine are called Usool-e-Deen (The main principles of religion) and these are as follows:

Belief in the Oneness of Allah, the Just, the Omnipotent and Everlasting.
Belief in the Prophets, Messengers (peace be upon them), the Divine Books, Angels and also belief that Prophet Mohammed (saw) is the final Prophet (Khatme Nabuwwat).
Belief in the Hereafter, the Day of Judgement, Paradise and Hell.

Islam for Beginners: ISLAMIC PRINCIPLES

2011-11-28T15:55:00.001-08:00

The starting point of Islam is the testimony (Shahada): There is no god but Allah (La Ilaha Ill-Allah). This wondrous phrase indicates the pinnacle of human intellect and will power, because Islam is not the paying of mere lip service out of fear of superstition, but a firm conviction in the Omnipotence of the Creator. It means that man is responsible to the Creator alone for his acts and deeds, and how he passes the transitionary lifespan. ==> It means that everything in this universe is subordinate to the power of the Creator, who fashioned the universe out of naught and made the human race as the finest form of life. It also means that the human kind and human mind is far superior to all man-made objects or other creatures, and even the powers of nature, whom retarded minds had worshipped as deities. ==> Lastly it means that one who professes this testimony realizing its deep meanings is in firm control of his own will power, which if not properly harnessed by intellect and ration, destroys the human itself.

Thus the Almighty is One, Single, Unique, Eternal, Omniscient and Self-Subsistent. He has no likeness or form, nor resemblance to any of His creatures. His power encompasses everything, and He is All-knowing, All-Wise, Merciful and Just. It is Allah alone, Who creates, sustains, gives life, brings death, resurrects the dead, and to Him all the creatures will return. He has no partner, and He alone is worthy of worship, submission and obedience.

Islam for Beginners: {UNIVERSALITY IN ISLAM}

2011-11-28T15:48:00.001-08:00

Unlike other creeds, Islam is universal in outlook and speaks for humanity as a whole. It has no chosen race or people, nor does it give preference to anyone except in terms of virtue and uprightness of character. "Surely the most honored of you with Allah is the one of you who guards (against evil)." Holy Qur'an (49:13) Despite being revealed in eloquent Arabic, which none of the Arabic literati have been able to match over the past millenium and a half, the Holy Qur'an is free from racial, regional or lingual prejudices. It does not contain a single word of praise for Arabs or for any other ethnic group, a fact in itself testifying to its universality. It declares that no people were deprived of divine guidance, whatever the time, place or language, as can be gleaned from the following verses of the Holy Qur'an.

"All human beings are a single nation..." Holy Qur'an (2:213)
"And human beings are naught but a single nation..." Holy Qur'an (21:92)
"And every people had a Prophet..." Holy Qur'an (10:47)
"And certainly We raised in every people a Prophet" Holy Qur'an (16:36)
"And there is not a people but a Warner has gone among them" Holy Qur'an (35:24)
"And We did not send any Prophet but with the language of the people, so that he might explain to them..." Holy Qur'an (14:4) Remarkable indeed! No scripture, which we can find today, has declared this so impressively and so repeatedly, as the Holy Qur'an.

Islam for Beginners: MORALS AND SOCIAL ORDER IN ISLAM
The following are concise points concerning laws, orders, worships and morals, which distinctively and clearly show the greatness of Islam and its role in reforming the human race. Islam pays great attention to morals and cultivation of the human conscience, which directs man towards uprightness, charity, and respect for others right, forbearance etc. Several verses of the Holy Qur'an lay emphasis on developing the best of morals. The Holy book addresses the Messenger in the following words: "And most certainly you stand on sublime morality" Holy Qur'an (68:4) And similarly, regarding other prophets, it says: "...and We revealed to them the doing of good..." Holy Qur'an (21:73) Prophet Muhammad (saw) considers perfection of morals as a perfect expression of faith; He is quoted to have said: "The faith of one who possesses decent morals is more complete." Indeed, he deems morals as one of the prime targets for the human soul. "I was sent to complete the best of morals." "Whoever does good is better than good itself, and whoever does evil is worse than evil itself". But morals can be considered perfect, only when one abstains from evil, and accordingly Islam strictly frowns upon all such social diseases as lying, deceit, treachery, backbiting, malice, arrogance and etc. It then goes on to instill in the believer's soul, the virtues of loyalty, truth, justice, forbearance, compassion, respect for others rights, altruism.. Etc.

The facts can be gleaned from the following verses of the Holy Book: "...nor let some of you backbite others. Does one of you like to eat the flesh of his dead brothers? But you abhor it..." Holy Qur'an (49:12) "Surely those who love to spread scandal about those who believe, they shall have a grievous punishment in this world and the Hereafter..." Holy Qur'an (24:19) "And whoever commits a fault or a sin and throws it on one innocent, he indeed, takes upon himself the burden of a calumny and a manifest sin" Holy Qur'an (4:1) "Allah does not like the public utterance of hurtful speech except by one who has been wronged..." Holy Qur'an (4:148) "...and argue with them in the best of manner..." Holy Qur'an (16:125) "Kind word and pardon are better than charity followed by injury..." Holy Qur'an (2:263) "O you who believe render not your charities worthless by reproach and injury..." Holy Qur'an (2:264) The Messenger of Allah once remarked: "Backbiting is worse than adultery." Asked to elaborate, he said: "The repentance of an adulterer may be accepted by Allah, but not the backbiter's unless he is forgiven by the one he had wronged".

Islam for Beginners: {HONOR AND RESPECT IN ISLAM}

2011-11-28T15:45:00.001-08:00

Male or female, both are guaranteed freedom and personal dignity in Islam, which spells out their respective rights in society. Allah, the Exalted, says: "And indeed We have honored the children of Adam, and We carry them in the land and the sea and we have provided them with sustenance of good things, and We have exalted them over most of those whom We have created, by high degrees of exaltation." {Holy Qur'an 17:70} "O' you people! Verily We have created you of a male and a female, and made you nations and tribes, that you may recognize each other; verily the most honored of you with Allah is the one of you who guards {Himself} the most {Against evils}..." {Holy Qur'an 49:13}

Islam endeavors to set up a cooperative and close-knitted society in which people enjoy equal rights, and their duties are tied to each other by the bonds of love, respect and cooperation. "...and cooperate(with each other) in righteousness and piety; and cooperate not in sin and enmity..." {Holy Qur'an 5:2}

Special attention is paid to the neighbors, the elders and kinsmen. Even a stranger has his own rights in Islam. The Messenger of Allah is quoted to have said: "Whoever believes in Allah and the Last Day, should be kind to his neighbor; whoever believes in Allah and the Last Day should honor his guest and whoever believes in Allah and the Last Day should speak good, or else keep silent". "The faithful are, in their mutual love, mercy and sentiment, like the body, of which if any organ aches the whole body becomes restless and sick".

REALITY OF DEATH حقيقة الموت

2011-09-27T09:43:00.001-07:00

Almighty Lord Allah (swt) says in the Qur'aan
"Blessed be He in Whose hands is Dominion: and He over all things hath Power; He Who created Death and Life the may try which of you is best in deed: and he is the Exalted in Might, Oft-Forgiving.
{Surah Al-Mulkhat -67:1-2}
Every one of us has to die. In this regard Allah mentioned in the Qur'aan that everyone has to die including the Prophet himself:
Allah says in Holy Quran
"Truly thou wilt die (one day), and truly they (too) will die (one day)."
{Surah Al Zumar 39:30}
Allah also said that every soul shall taste the death:
"Every soul shall have taste of death; In the end to us shall ye be brought back
{Surah Al-'Ankabut The Spider 29:57}
No one knows when and where one will die. No one even knows how someone is to die. In this respect Allah says in the Qur'an
"Nor does anyone know what it is that he will earn on the morrow: Nor does anyone know in what land he is to die. Verily with God is full knowledge and He is acquainted {With all things}" {Surah Luqman:-31:34}
It is understood that Allah alone is the One Who gives life, and it is He Who takes off life. In this regard, Allah says in Qur'aan
: "It is He Who gives Life and Death; and when He decides upon an affair, He says to it, "Be, " "and it is. " {Surah Al- Mu'min -The Believer 40:68}
While life and death are from Allah, we have to remember that they are to take place with the permission of Allah alone. Each one's life and death are decided by Allah. It is stated in the Qur'aan
"Nor can a soul die except by Allah as leave, the term being fixed as by writing. Many do desire a reward in this life, we shall give it to him, and if any do desire a reward In the hereafter, we shall give it to him. And swiftly shall we reward those that serve us with gratitude. "{Surah Al-'Imraan} -The family of {Imraan 3:145}
Allah (swt) makes us to die daily while sleeping. He makes most of us to wake up from our temporary death so we can praise Him and to worship Him. The Qur'aan states
"It is God that takes the souls of men at death; and those that die not He takes during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to t life) but the rest He sends to their bodies for a term appointed. Verily in this are Signs for those who reflect. {Surah Al-Zumar - The Crowds 39:42}
Allah has assigned an angel responsible for taking our souls out of our body. The angel's name in the Qur'aan is Malakul- Maut Angel of Death. Allah informs us in Holy Quran
"Say: "The Angel of Death put in charge of you, will duly take your souls: Then shall ye be brought back to your Lord. "{Surah Al-Sajdah- Prostration:32:11}
The life of each and every human being on this earth is a short one, but the deeds and actions of a true believer are eternal if he knows how to channel them in the right directions. As far as the life span of a human being is concerned, our beloved Prophet{pbuh} said:
Narrated by Abu Hurairah {May Allah be pleased with him} saying that the Prophet (pbuh) said: "The life span of my followers are between sixty and seventy. Very few of them do exceeds this age. " Reported by: Tirmizi
Life in this world is a temporary one. The real Permanent life is the one of Life Hereafter. In this respect the Qur'aan states
"What is the life of this world but amusement and play? But verily the Home in the Hereafter, that is life indeed, it they but knew." {Surah Al-Ankabut -The Spider: 29:64}
We are here on a trial basis, we are here on a temporary basis, and we are here for a passage to Paradise or Hell . The real life of an eternal rest is that of the hereafter. In this respect Allah says in
"O my People! This life of the present is nothing but temporary convenience. It is the Hereafter that is the Home that will last. "{Surah Al Mu'min -The Believer 40: 39}
Without coming to this world, and without dying we can't go to paradise. We can't dream to go to the final destination without tasting death. So we have to die whether we like it or not. Death is truth {Haqq} It is a passage to Paradise. Therefore, it is important that we remember the death and prepare for it..
Our beloved Prophet (pbuh) reminded us that we have to remember death, as it is the one that defeats all types of pleasures.
Narrated by Ibn Umar (May Allah be pleased with them) that the Messenger of Allah (pbuh) said: "Increase your remembrance of the One which defeats pleasures" While we are to remember death, we have to prepare ourselves to meet it - before it meets us. In this regard our beloved Prophet (pbuh) said: ''Do for your life as if you are to live eternally, and do for the hereafter as if you are to die tomorrow. ''
Remember that death is a process to reaching the final destination for both the believers and the non-believer. We hope and pray that each and everyone will go to Paradise. In other to achieve this ultimate success we must find out what Our Creator wants from us. and we must strive to seek the truth. In order one must desire the ultimate success there are two important things are necessary. First one must desire the real truth and second one must strive to seek the truth.

Black Slavery TODAY by Arab Muslims in Islamic African countrys Video

2011-09-26T17:33:00.000-07:00

Muhammed: The Natural Successor To Christ -by Deedat Video

2011-09-26T17:30:00.000-07:00

The Prophet (PBUH) Of Islam And The Bible - Deedat Video.

2011-09-26T17:29:00.000-07:00

JUSTICE SHOULD BE EXERCISED EQUALLY AMONG ALL PEOPLE, WITH NO CONSIDERATION OF LANGUAGE, RACE, OR ETHNICITY

2011-08-17T14:08:00.001-07:00

A close examination of developments all over the world reveals that the performance of justice varies according to place, time and people. For instance, in some societies, the color of someone's skin influences decisions. Even under the very same circumstances, the same decision may not apply to a white and a black man. In some societies, race is of great importance to people. In the 20th century, Hitler's annihilation of millions of people solely because he deemed the Aryan race superior to other races is a good example of this. In our day, too, there are people being subjected to cruel and unjust treatment because of the color of their skin or their race. In the United States and South Africa, black people were for many years treated as second-class citizens, and savage disputes raged in many Asian and African countries simply because of racial differences.

The fact is, however, that Allah reveals in the verses of the Qur'an that one of the pieces of wisdom behind the creation of different peoples and nations is to allow them "to come to know one another." Different nations or peoples, all of whom are the servants of Allah, should get to know one another, that is, learn about their different cultures, languages, traditions and abilities. In brief, the purpose of the creation of different races and nations is not conflict and war but cultural richness. Such variation is a bounty of Allah‘s creation. The fact that someone is taller than someone else or that his skin is yellow or white neither makes him superior to others nor is something to feel ashamed of. Every trait a person has is a result of Allah‘s purposeful creation, but in the sight of Allah, these variations have no ultimate importance. A believer knows that someone attains superiority only by fearing Allah and in the strength of his faith in Allah. This fact is related in the following verse:

Mankind! We created you from a male and female,and made you into peoples and tribes so that you might come to know each other.The noblest among you in Allah's sight is the one with the most taqwa.Allah is All-Knowing, All-Aware. (Surat al-Hujurat, 13)

As Allah informs us in that verse, the justice ordained by Him calls for equal, understanding and peaceable treatment of everyone, with no discrimination.

In his time, the Prophet Muhammad (saas) treated people of different races and places with the utmost justice. He severely criticized subjecting people to different treatment because of their race, and attributed such acts to the "morality of the ignorant."

The Prophet Muhammad (saas) reminded his people that people in ignorant societies may harbour enmity towards other people because of their color or race, and warned all Muslims against such an attitude, which is described as "ugly" in the Qur'an.

1,400 years ago, all these primitive ideas were abolished through the Qur'an, which was sent to mankind as a mercy, and it was proclaimed that all people, regardless of their color, race and language, are equal. The Prophet Muhammad (saas) criticized the unbecoming practice of people of ignorant societies who assessed others according to their race and color. He cautioned the Arab people in these words in his last address to them:

An Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black, nor a black has any superiority over white except by piety and good action.

With these words, the Prophet Muhammad (saas) once again reminded all mankind the fact related in Sura Hujurat, verse 13; that superiority among people is attainable only through fear of Allah. Islam, as the Prophet Muhammad (saas) also stresses, completely abolishes all these primitive ideas. In an environment where the values of Islam are established, a man cannot be accused, subjected to discriminatory treatment or oppressed because he is a Jew, a Christian, a black or an Indian. Allah decides what race a person should belong to. He shaped man in the most perfect manner. Man's duty is always to be just, loving, respectful, compassionate to and at peace with everyone.

This aside, the fact that a person is well-off or poor does not pose a hindrance to a believer's provision of justice or the way he makes his decisions. It is utterly unacceptable that someone should oppress other people just because he possesses the financial means, and hence be allowed to get away with committing a crime. However, in our day a look at some of the countries in the world reveals a mentality that favors the rights of the wealthy and treats the poor as second-class citizens. Accordingly, some wealthy people benefit more from justice and deem it as their right to be favored over the poor. Furthermore, they try to make judicial mechanisms work for their own interests. This mentality causes great injustice in societies where people do not live by religion; while some people struggle to survive in misery, others enjoy the benefits of being wealthy.

However, despite this adverse situation, it is possible to establish justice and social peace. The dominance of the values of the Qur'an and peoples' unyielding insistence on living by the values of the Qur'an can make this possible. Allah issues the following commands in the Qur'an:

… be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do. (Surat an-Nisa', 135)

In compliance with this command of Allah, whether a person is wealthy or poor, he who has fear of Allah, exercises absolute justice, and his attitude never changes in line with peoples' financial status. He knows that being rich or poor is a worldly state of affairs by which Allah tests man. When one dies, nothing will remain from his possessions, and only his fear of Allah will be rewarded. The attitude which pleases Allah is described in the Qur'an: being just, honest and righteous. The reward for this morality is eternal gifts in the Hereafter.

A Close Examination Of Developments ~ Knowledge

2011-08-17T13:45:00.001-07:00

Supplications For Morning And Evening ~ Knowledge

2011-08-17T13:31:00.001-07:00

Ameen Khalid Aziz
Supplications
Supplications For Morning And Evening

Supplication (Dua) for the morning

أَصْبَـحْـنا وَأَصْبَـحْ المُـلكُ للهِ رَبِّ العـالَمـين ، اللّهُـمَّ إِنِّـي أسْـأَلُـكَ خَـيْرَ هـذا الـيَوْم ، فَـتْحَهُ ، وَنَصْـرَهُ ، وَنـورَهُ وَبَـرَكَتَـهُ ، وَهُـداهُ ، وَأَعـوذُ بِـكَ مِـنْ شَـرِّ ما فـيهِ وَشَـرِّ ما بَعْـدَه

Morning has come to us as well as land of Allaah, Lord of the Worlds. O' Allaah, I ask of you the good of the this day, its advantage, its success, and its noor (celestial light), and it's blessings, and guidance in it, and we seek refuge with You from the evil in it (this day) and from the evil (if any) that might come later.

(Hisn from Abu Dawood)

Alternatively, you can recite this dua

اللّهُـمَّ بِكَ أَصْـبَحْنا وَبِكَ أَمْسَـينا ، وَبِكَ نَحْـيا وَبِكَ نَمُـوتُ وَإِلَـيْكَ المَصِيْر

O Allaah! We enter the day and we enter the evening, and we live and we die with Your will, and to You do we return.

(Tirmidhi)

Supplication when the sun rises

الْحَمْدُ لِلَّهِ الَّذِي أَقَالَنَا يَوْمَنَا هَذَا وَلَمْ يُهْلِكْنَا بِذُنُوبِنَا (مُسْلِمْ)

All praise be to Allaah who has forgiven us today and not destroyed us due to our sins.

(Muslim)

Supplication for the evening

أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ رَبِّ الْعَالَمِينَ اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذِهِ اللَّيْلَةَ فَتْحَهَا وَنَصْرَهَا وَنُورَهَا وَبَرَكَتَهَا وَهُدَاهَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهَا وَشَرِّ مَا بَعْدَهَا

The evening has come to us as well as to the land of Allaah, Lord of the worlds. O' Our Lord, we ask of you the good of this night, its advantage, it's success, and its noor (celestial light), its blessings, and its guidance, and we seek refuge from the evil of this night and the evil (if any) that might come later.

(Abu Dawood)

Alternatively this supplication can be recited too

اللَّهُمَّ بَكَ أَمْسَيْنَا وَبِكَ أَصْبَحْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ

O' Our Lord (Allaah)! We enter the night and we enter the day, and we live and we die, with Your will, and to You do we return.

(Tirmidhi)

CONSEQUENCES {Knowledge}

2011-07-27T16:40:00.001-07:00

CONSEQUENCES
" And how many have Disgraced their souls while claiming they were respecting it. How many have Humiliated their souls while claiming they were Honoring it. How many have Belittled their souls while claiming they Enhancing it...

The Battle of the Two Armies

2011-07-27T16:19:00.003-07:00

Ameen Khalid Aziz
The troops are to stand post at these entrances without vacating them, so as to prevent the enemy from launching an unexpected Attack through a vacated Opening.
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Samuel Enoch Jr, Geng Sungai Udang and Haliza Abdul Halim like this.

Ameen Khalid Aziz
Standing guard means defending the openings of the eyes, ears, tongue, stomach, hands, and feet, It is through these gaps that the enemy enters and roams about within the domains of the human being and corrupts whatever he's able to.

The Struggle against the Enemy Is Incomplete without true Knowledge and patience is incomplete without perseverance against the Enemy. All forces are to be unwavering in their mission to protect the heart from the penetration of the Enemy. And stick close the entrances of it's strongholds. When the servant stands steadfast against his enemy he's required to do one thing Stand Guard.

‎" O you who believe! Endure and be more patient and guard your territory by stationing Army Units permanetly at the places from where the enemy can attack you, and fear Allah, so that you may be successful {Ali Imran 200}

ALLAH COMMANDS US TO BE JUST!!!!!!!!!!!!!!!

2011-07-26T04:52:00.001-07:00

The true justice described in the Qur'an commands man to behave justly, not discriminating between people, protecting others' rights and not permitting violence, no matter what the circumstances, to side with the oppressed against the oppressor and to help the needy. This justice calls for the rights of both parties to be protected when reaching a decision in a dispute, assessing all aspects of an incident, setting aside all prejudices, being objective, honest, merciful and compassionate. In the event one fails to display any of these characteristics or attaches greater importance to a particular one, then it becomes hard to exercise true justice. For instance, someone who cannot assess events in a moderate way, and who is swayed by his emotions and feelings, will fail to arrive at sound decisions and will remain under the influence of those feelings. However, someone who rules with justice needs to set all his personal feelings and views aside. He needs to treat all parties with justice when they ask for help, to side with what is right under all circumstances, and not to diverge from the path of honesty and truthfulness. A person should incorporate the values of the Qur'an into his soul in such a way that he may be able to consider the interests of other parties before his own and maintain justice, even if this harms his own interests.

You who believe! Show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to taqwa. Have taqwa of Allah. Allah is aware of what you do. (Surat al-Ma'ida, 8)

As it is suggested in the above verse, Allah knows everything a man does. A person who fears Allah and who is aware that he will have to account for his deeds on the Day of Judgment, issues his commands in a just way in order to earn the good pleasure of Allah. He knows that all his words and thoughts will be judged on the Day of Judgment and will be rewarded accordingly.

For this reason, what one has to do to earn the good pleasure of Allah, to be saved from the torment of Hell and to attain the infinite favors of Paradise is to fully live by the Qur'an. In order to attain this morality, everyone must make personal efforts and set aside all his selfish desires and personal interests and adopt the guidance of justice, compassion, love and peace. Allah gives a detailed description of true justice in the Qur'an and informs us that all sorts of disagreements can be solved by the maintenance of justice. In a society made up of righteous administrators and just people, it is obvious that all problems can be readily overcome. In the Qur'an, Allah gives a detailed description of justice and informs believers of the attitude they have to adopt in the face of incidents they encounter and of the ways to exercise justice. Such guidance is a great comfort to believers and a mercy from Allah. For this reason, those who believe are responsible for exercising justice in an undivided manner both to earn Allah‘s approval and to lead their lives in peace and security.

The Wisdom Behind the Arrangement of the Pillars of Eemaan: By Ameen Khalid Aziz

2011-06-12T05:52:00.001-07:00

A look into the arrangement of the Pillars of Eemaan and the hikmah, wisdom, that exist within their ordering.
Then comes the mention of belief in the Angels and Messengers because they are the mediators between Allaah and His creation regarding the conveyance of His messages. Thus, the Angels descend with the revelation (from Allaah) and bring it to the Messengers and the Messengers convey it to the people.

There is wisdom behind - and Allaah knows best- the arrangement of the pillars of Eemaan in the verses of the Qur’aan and the ahaadeeth, although the waaw (و) doesn't exactly necessitate arrangement:

The pillars of Eemaan have begun with belief in Allaah because it is absolutely the foundation and (all) the other pillars aside from it come in succession to it.

Then comes the mention of belief in the Angels and Messengers because they are the mediators between Allaah and His creation regarding the conveyance of His messages. Thus, the Angels descend with the revelation (from Allaah) and bring it to the Messengers and the Messengers convey it to the people. The Most High says,

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاتَّقُونِ

“He sends down the Angels with inspiration of His Command to whom of His slaves He pleases (saying): ‘Warn mankind that none has the right to be worshipped in truth except I, so fear Me.”
[Sooratun-Nahl 16:2]

Thereafter is mention of belief in the books because they are the criterion and returning point that which the Prophets and Messengers, 'alayhim as-salaatu was-salaam, came with by way of the Angels from Allaah the Most High, in order to judge between the people in that which they differ. The Most High says,

فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ

فِيمَا اخْتَلَفُوا فِيهِ

“… Allaah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differ.”
[Sooratul-Baqarah 2:213]

Afterwards is mention of belief in the Last Day as it is the appointment of recompense for (all of) the actions which is the outcome and fruits behind belief in Allah, His Angels, His books and His Messengers or the denial of them. For that reason, from the adequacy of the Divine Justice (of Allah) is the establishment of this Day to judge between the oppressor and the oppressed and the establishment of 'adl (equity) between the people.

Lastly is the mention of belief in the Qadaa' and Qadr due to its extreme importance in driving the believer towards the performance of righteous actions and adopting the proper and beneficial means (i.e. in obtaining provisions, etc.) together with reliance upon Allaah, the One free from all imperfections. In order to make evident that there isn't any contradiction between the legislation of Allaah that He sent His Messengers with and revealed His books based upon and between His judgement and pre-decree. Contrary to those who erroneously believe that from the innovators and polytheists who say,

لَوْ شَاءَ اللَّـهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ

“…If Allah had willed neither we nor our fathers would have worshipped aught but Him, nor would we have forbidden anything without (a command from) Him.”
[Sooratun-Nahl 16:35]

They (tried) to justify that which they were upon from disbelief (claiming) that Allaah decreed it for them. So if He decreed it for them then He must have been pleased with it from them - as they claim. So Allaah rebutted them with the fact that if He was - so called - pleased with it then He would not have sent His Messengers with the disavowal of it, as He says,

فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ

“…Then! Are the Messengers charged with anything but to convey clearly the Message?”
[Sooratun-Nahl 16:35]

Church Liers: Video The Church and the Preachers are Liers and sending there members to Hell...

2011-04-10T10:13:00.000-07:00

2011-04-08T20:37:00.001-07:00

Allah says: ( O ye who believe! Be conscious of Allah as you aught to be conscious of Him, and die not except in a state of Islam. And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the Pit of Fire, and He saved you from it. Thus does Allah make His Signs clear to you: that ye may be guided. Let there arise out of you a group of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: they are the ones to attain felicity. Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: for them is a dreadful Penalty ) (Aal `Imran 3: 102-105)

2011-04-08T20:34:00.001-07:00

Unity
We are one heart beating together in the same rhythm of Islam
We are the Ummah, the nation of Islam
We seek Allah's counsel and grace
We believe in the oneness of the great.
The circulating blood in my veins spreads through the body of my brothers and sisters whom we pertain
We are each others limbs and bones never will we disown one another when we need each other's aid
We trail behind a leader, the illumination of perfection.
A man who sweated blood for the unity of one nation,
cried for the brothers and sisters whom will come after his time, knowing they will follow the path of the true divine.
Let's hold each other's hands with a firm grip and tightness, never letting go until the day of sentence.
Last Updated on Tuesday, 28 April 2009 08:41

Brothers Rise ~ Knowledge

2011-04-08T20:31:00.001-07:00

Brothers rise up and uniteunite for Allah's causefight the enemy inside outthere is no time to waste. Brothers establish your prayershave the taqwa and imam in deenfear Allah and follow the sunnahAllah's promise is true brothers take up the quranunderstand its power and sweetnessspread it's message far and widefollow the straight path. Brothers follow the sunnahthe humble discipline to livewith happiness and successfor peace and prosperityhere and here after. Brothers hold the rope of Allah steadfastmake this ummah the strongest bondno enemy can break everno divisions will occur ever teach the enemies of Islam a lessonhow unified ummah is powera power of justice for all mankindwhere all are equal and peace prevails remember the blood of innocent martyrswho feared Allah and no one elseto fight injustice and speak the truthwho never cared this material life stop the enemies before another nation is destabilsed and lootedthey dare not again to insult your deen or hurt your heartsbefore they create more violence,poverty and starvingsure Allah is with you all,arrahman and arrahim the forces of evil designs never last for evertheir eventual decline has begunthe beginnings of Islam are visible everywherethe truth of quran will prevail the enemy still believes in divide and ruleby triggering hatred among uslet's unite to checkmate it foreverlet's end this criminal madness on humanity feel the lonely cries of thosethe men,the women,the childrenwho are the victims of this inhuman systemsystem of lies,flaws,deception and shame your brothers are all alone in thisjihadjoin your hearts with themraise your voice,help and be with themto inspire and get inspired. The forces of evil are bound to collapsetheir lives and homes are breaking upthe days of jahiliyah are numberedthe enemies are restless with the fear of Islam defend yourself before the enemy advances unawarein your homes as entertainment or dazzling showswake up and guard your sweet homes and lovely onesbefore the dirty influences take off the purity from your lives let's counteract and contain the enemy's biased mediait's propaganda to demonise Islam and muslimsthe media that distorts facts and realitiescontrolled by hypocrites and trouble mongers the satanic forces are weak enoughto wage a war on Islam,in disguise and fraudthe enemy knows the power of quran and sunnahit 's intolerant to obvious future domination of Islam. Enough lives have been lostenough injustice has been witnessedthe enemy has corrupted our leaderslet's organize and uproot these evils and re-establish khilafah you are responsible for your ummahyour acts and deeds are recordedyour selfish motives take you nowhereyour wealth will never take you to Jannah let's unite to change our unfaithful,unworthy leaderswhose selfish policies are never for Islam or ummahlet's inculcate the supreme shariawork for it,live by it and glorify it let not the disgraceful and sold out leadersdeprive the ummah of their rightslet our eyes be the judge of halal and haraamto make our lives full of barakah let's denounce this western culturewhich has destroyed families and youthwhich breeds immoral and unnatural desireswhich has taken the peace away from us let's sort out our differenceswhich the satan deepens and worsenslet the enemy get the united shocklet it taste the hellfire,here and hereafter let the miraculous quran and uniqueness of sunnahflow in our blood and be our guide and lightlet our actions be with noble intentionslet dawah be our mission to inform and share this with everyone let not our children be deprivedof sound Islamic foundationlet them exemplify our unitylet them be proud of Islam and being muslims let's expose the western exploitation of womenwho have miserably downgraded and fooled womenlet the women live the dignified and pure lifelet's show the world how a woman is respected in Islam let's take this challenge by heart and mindyou take the first step,Allah gets closer to you by hundredslet there be no stopping,no more mistakestill we achieve what we deserve,by Allah's will let's announce our peaceful and noble planslet the light of Qur’an shine in every heartlet's try humbly in all ways possible to contributethe book of Allah will sure win hearts the world over come together for a generationwhere Allah's creation is so beautifulfull of love,full of happiness,full of meaningfor your brothers,your homes and your Islam you just pass this life for surerunning for things which don't lastyour assets are your illusionwake up brothers before you return alone let's get connected and be on line with Qur’anlet's not surf this web of life purposelesslydownload and save everything that links to the true deenthe infinite network of Allah is waiting to welcome you let's not forget our obligations to Qur’anreading,understanding,following it by heartlet our way of life and actions convey how much we love Qur’anlet dawah be the voice of our senses and dreams let's pray together for the enemy's destructionit's inevitable decline and demiseyour duas' with unshakeable taqwawill be accepted and answered,insha'Allah let's take this vision of unity nowlet our hearts beat for Islam and muslimslet our love for our prophet be in our actionslet the world understand the authentic message of Qur’an

2011-04-08T08:22:00.001-07:00

A Muslim wali for a non-Muslim Woman
BY J_ABIADE – JANUARY 8, 2011
POSTED IN: ANSWERS
Question: Can I please have some clarification on the issue of guardian in case the woman is from Ahl-Kitab (Christian or Jewish)? Does she still require a wali (marriage guardian), and if so, who performs the task? Also, is marrying women from Ahl-Kitab considered muhbah (neutrally permissible) or mahkruh (disliked)?

Answer: If a Muslim man is marrying a Christian or Jewish woman, the woman is required to have a wali from her particular religious faith, and a Muslim cannot be the guardian of a non-Muslim woman, just as a non-Muslim man cannot be the guardian of a Muslim woman because of Allah’s saying,

“The believers, men and women, are guardians, one of the other.” (Tawba: 71)

And He said,

“And those who disbelieve are guardians, one of the other” (Anfal: 73)

Shaykh Khalil says in his Mukhtasar,

“And the unbeliever marries off [an unbelieving women] to a Muslim…” (Mukhtasar Khalil: Bab Al-Nikah).

Shaykh Salih Al-Abi says,

“The unbeliever marries off an unbelieving woman – over whom he possesses the guardianship of marriage – to a Muslim while combining the chief elements of the
marriage and its conditions as they are in Islam with the exception of the guardian not being Muslim…” (Jawahir Al-Iklil Sharh Mukhtasar Shaykh Khalil)

As for the ruling of marrying a Christian or Jewish woman, Shaykh Al-’Adawi says while commenting on Ibn Abi Zayd’s statement,

“And it is permissible to have intercourse with the free women of them (i.e. women of the People of the Book) through marriage…”

Al-’Adawi says,

“It is possible that he meant by the permissibility [of it] ‘that it is not prohibited.’ In that case, it would not negate the dislike [of such a marriage]. And the Most-Learned Khalil adopted it [as a vie] because it is the view of Malik. And the dislike is more emphasized in the lands dominated by non-Muslims. Malik disliked it merely because the husband does not have the right to prevent her from eating swine or from going to church. This might lead to raising the kids on her way of life (din). Likewise, she might die while she is pregnant, and then buried in the cemetery of the pagans while the child in her belly is given the ruling of being a Muslim…” (Hashiyat Al-’Adawi ‘ala Al-Risala)

Amongst the Sahaba who married women from the People of the Book are Hudhayfa b. Yaman, Talha b. ‘Ubayd Allah, Al-Jarud ibn Al-Mu’alla, Udhayna Al-’Abdi, ‘Uthman b. ‘Affan, Jabir b. ‘Abd Allah, and others. But ‘Umar b. Al-Khattab and his son ‘Abd Allah considered it undesirable to marry non-Muslim women. It has been related that the reason that ‘Umar disliked it was so that Muslim men would not leave Muslim women husbandless. {Masalik Al-Dilala fi Sharh Masa’il Al-Risala of Shaykh Ahmad b. Muhammad b. Siddiq}

Was Salam

Abdullah

TAGS: marriage in Islam, marriage of Muslim man to non-Muslim woman, wali

About J_Abiade

2011-04-08T07:51:00.001-07:00

The Mardin Fatwa, Caliphate & Free-mixing at Muslim Gatherings
BY LAMPPOST – MARCH 20, 2011
POSTED IN: ANSWERS

Q.

As-salamu ‘alaykum,
I hope you are well shaykh.

Shaykh, what is your opinion about the Mardin Declaration? We had a long discussion about it in our Forum… Some people said, that it was like a surrender and an acceptance of the “Kufr Rulings” on this earth etc. etc. I don’t know what to think about it, because great ‘Ulama like Habib Ali Jifri and Shaykh Abdullah ibn Bayyah were there and as far as I know they participated in the writing of these… But in Turkey many respected Scholars like Shaykh Abu Bakr Sifil [Ebu Bekir Sifil] and others have criticized it very hard and said, that this is a surrender to the west…

Could you please tell me your opinion? Does the Mardin Declaration really represent the classical sunni view about the situation of today’s world? Have the ‘Ulama surrendered with this declaration and “given up” their efforts to establish khilafa? etc.

Next Question is:
As someone who is educated in a classical Muslim environment [turkish] I learned and studied also, that Woman and Man shouldn’t sit together in the same room, and if they do, woman should sit behind man. That a woman comes out and sits together with man – as far as I learned – is haram and sitting in a mixed way is also haram.

Could you please clarify this? Cause I saw many many pictures of one Muslim organization in the West and also some other occasions, where woman are really sitting with other men together on the same table, sitting in the same room, sitting mixed etc. etc. and I really don’t understand it… also I saw how a Woman sat together with a particular young popular scholar in the same living room, with 3-4 other men…

I’m asking to learn, not to discuss.

As-salamu ‘Alaykum

A.

As Salamu ‘alaykum,

A proper fatwa that is true to the spirit of Islam is one that is not motivated by political or pragmatic concerns. Often when scholars depart from long held legal conceptions, they are accused of capitulating to some external enemy (in this case being “the West”). On the other hand, when fatwas are issued challenging the classical status quo, there is reason for the scholars whose positions are threatened by the new fatwa to be seriously concerned. That is to say that it is, likely, easy to see a political element involved in the negative reaction to the fatwa.

In other words, our support of a new fatwa and our resistance to it should never be based on a “fear” that the fatwa gives or might give an unfair advantage to those we perceive to be our enemies. Fear is not a sound epistemological foundation. It is merely an emotion. And the claim that a fatwa constitutes a capitulation to the West is no more of a proof of the invalidity of the fatwa then saying “Astaghfirullah” to a person about something that you personally feel is wrong but they do not. “Astaghfirullah” is not a dalil. Period.

As for my view of the Mardin fatwa, I am in agreement with it. I don’t see anything about it that runs contrary to the spirit of the Shariah. As a matter of fact, I commend those scholars who participated in this conference for their great courage and sincere probing of such a critical issue. They have done a service to the Umma.

As for your question, “Does the Mardin Declaration really represent the classical sunni view about the situation of today’s world?” perhaps your question really is “Does the declaration represent the classical Sunni opinion?” I rephrase because there cannot be a classical Sunni view about “today’s” world since by being “classical” it cannot necessarily have a bearing on what happens “today” unless the conditions in society that led to the classical view are the same as those conditions on the ground today.

As for the classical view on the world and the application of its rulings, the Hanafis originally made such a distinction between Dar al-Islam and Dar al-Harb: allowing certain unlawful transactions in the latter but not in the former. Scholars from other schools appropriated the division but universalized the rulings of the Shariah: deeming the unlawful to be unlawful regardless of where a Muslim may be.

What one needs to understand is that the ultimate authority on what Islam and the Shariah are is the Prophet Muhammad (pbuh). He did not divide the world into Dar al-Islam and Dar al-Kufr. The later fuqaha did this. That is to say that this is a matter of ijtihad. And ijtihad is subject to error, and fatwas are not necessarily trans-historical.

As for the efforts to establish the khilafa, I don’t believe that the Mardin fatwa necessarily militates against the establishment of a just society ruled by the dictates of the Qur’an and Sunna. Khilafa is just a word, and what Muslims need to be concerned with is the true meaning of khilafa. Just because a government is called a khilafa and its ruler a khalifa doesn’t necessarily make it a government or society that is sanctioned by the Islamic teachings. The true meaning of khilafa is a society governed by the Qur’anic teachings. If Muslims spent more times living by the Qur’anic teachings and less time worrying about imposing a society on others that accords with their popular imagination, a true khilafa would materialize before our eyes.
As for the matter of free mixing between the sexes, what is absolutely prohibited by explicit text of the Sunna is for a man to be alone in seclusion with a woman that he is not married to (unless that woman is a non-marriageable relative, of course). Beyond that, all interpretations of the fuqaha are based on cultural norms, not ayat or hadith. As for sitting at tables with women, this happens often when there are families sitting together (husbands and wives), and at other times it happens when people are students in the same class. There is no scriptural text that says that women must always sit behind men, walk behind them, and be behind except for those related to Salat. True! During the Prophet’s time (pbuh) he specified a day for women’s study and another for the men. But no consensus has ever been reached that men and women cannot study and learn in the same classroom. A classroom setting is fundamentally NOT a place of seclusion where we may fear that illicit acts are happening. There are plenty of conscientious souls present in the room who can and will guilt any inappropriate type of behavior. As for the matter of a woman sitting in the room with other men, the important thing is that is not one-on-one seclusion (even though Imam Nawawi was of the view that it is was impermissible for a woman to sit amongst a group of men; while his standard for men was different in that he allowed for a man to sit among a group of women).

And Allah knows best.

was Salam
Abdullah bin Hamid Ali

IIK presents: mosquée de Touba video

2011-04-07T13:51:00.000-07:00

IIK Presents: Dreadlocked Muslims Use Music to Praise Islam video.

2011-04-07T13:46:00.000-07:00

IIK:This is how our Black Brothers are treated in Iraq- native Iraqi black p...Video

2011-04-07T13:34:00.000-07:00

IIK: Presents: Shiite African Muslims Commemorate Ashura video

2011-04-07T13:26:00.000-07:00

The Islamic Institute of Knowledge News Update: Anger in Syria

2011-04-05T07:27:00.000-07:00

Note by: IIK Deep Knowledge

2011-03-31T22:38:00.000-07:00

Deep and Definitive Knowledge
Deep and Definite Knowledge

The Qur'an emphasizes that one should pursue only that aim of which he has a definite and clear knowledge. "Do not pursue that (matter) of which you have no knowledge, for ears, eyes, and heart all are accountable": (Surah Bani Israel, 17:36).

Such a knowledge is obtained through convincing and clear proof.

`Do you possess any authority (Sultan) for making this assertion, or do you say concerning Allah what you do not know ". (Surah. Yusuf, 10:68).

"These are their own wishful fancies. Say: Let us have your proof (Burhan) if what you say is true". (Surah al‑Baqarah, 2:111).

Guess and conjecture do not lead to such a knowledge.

`Most of them follow nothing except conjecture, and conjecture can certainly not take the place of truth. Surely, Allah is fully aware of what they do" . (SurahYunus, 10:36).

From the point of view of the Qur'an conjecture has no value at all. In several verses it has been described as a senseless and blind action. (Vide Surah al‑An'am, 6:148 and Surah Ale Imran, 3:154).

The Qur'an mentions a number of factors which tend to give rise to conjecture and put it in the place of correct and precise knowledge.

(1) Pursuit of base desires
The base desires, lust, cupidity and self interest obstruct correct judgment and the finding of truth.
"Who is more misguided than he who follows his caprice without guidance from Allah?" (Surah al‑Qasas, 28:50).

(2) Customs of the forefathers
"In fact they say: We have found our fathers practising a religion, and we are only following in their footsteps. It has always been the same case. Whenever before you, We sent a warner to a town, its rich people invariably said: We have found our fathers practising a religion and we are only following in their footsteps." (Surah al‑Zukhruf, 43 : 22 ‑ 23 ).

(3) Blind submission to the great and the powerful
"They shall say: Our Lord! We obeyed our chiefs and elders, and they misled us from the right path". (Surah al‑Ahzab, 33 : 67).

Inferiority complex so bewitches a man and overwhelms his thinking that he ceases to think for himself and blindly follows the thoughts, ways and habits of big powers or even the advanced countries. Such a man sees with the eyes of others, hears with the ears of others and thinks with the brain of others.

The Qur'an has mentioned some basic organs through which reliable knowledge is obtained. They are:

Ears for hearing, Eyes for seeing, Heart for understanding

"Allah brought you out of your mothers' wombs in such a state that you knew nothing. He gave you ears and hearts, so that you may be thankful". (Surah al‑Nahl, 16:78).

There is another verse which says:

"Then He fashioned him and breathed His Spirit into him. He has given you ears, eyes and hearts; yet you show little gratitude ". (Surah al‑Sajdah 32:9).

One of the main sources of our knowledge is hearing, through which we come to know of the experience, investigations, and the ideas of others. We hear of many events from other individuals and other reliable sources.

Another main source of our knowledge is seeing and observation.

The third source is inner perception and comprehension. The knowledge which is obtained through seeing, hearing and inner observation still remains superficial and has little value till it is further studied, evaluated and analyzed. This raw material must be processed in the region of heart so that it may become reliable, valuable and fit for being accepted and followed.

According to the Qur'an the maturity of man depends on the correct use of these faculties. If these faculties are not used properly, man sinks to the level of animals.

"They have hearts but do not understand with them, they have eyes but do not see with them and they have ears, but do not hear with them. They are like beasts or further astray. They are heedless ". (Surah al‑A'raf, 7:179).

Basic and expanded role of heart
The Qur'an has variously described the role of heart.

Thinking, pondering and comprehending are some of its functions. Thinking means arranging the known date for the purpose of analysis, composition, comparison and evaluation. As the result of this process, general rules and principles are obtained and then applied to particular cases.

Pondering means going into the hidden aspects of the apparent phenomena in order to find the way to the real truth. What we can discover by means of our senses is only a superficial reflection of what is the present appearance of the things. Our senses can neither discover the inner truth directly, nor can they find out the ultimate end of any event.

By means of our senses we can know only what is perceptible and observable, but they do not have enough power to have access to the inner truth. Only pondering, deep thinking and mental analysis can do that.

Hence scientific knowledge must not be based on credulousness, guess and conjecture, superficial judgment and short sightedness. It must be accompanied by correct mental analysis and deep thinking so that the result may be clear, convincing, reliable and fit to be followed.

Consideration
The Qur'an at several places urges us to consideration, which means to look at things carefully and inquisitively and observe them attentively along with deep thinking. Look at the following verses carefully:

"Say: Look at what is in the heavens and the earth ". (Surah Yunus, 10: 101).

"Say: Travel across the land and see how He originated the creation" . (Surahal‑Ankabut, 29:20).

"Consider what the fate of the miscreants was" : (Surahal‑A'raf, 7:86).

"Do they not consider how the cannel was created, how the heaven was raised, how the mountains were set up, and how the earth was spread?" (Surah al‑Ghashiah, 88:17 ‑ 20).

We see that in all these cases consideration should be so careful, accurate and effective that it may provide an answer to the questions which may arise and solve the difficulties which may be faced. It should be to the accompaniment of deep thinking and careful study.

This consideration, reflection and contemplation is applicable to all the realities of the world and is not confined to any particular sphere. The Qur'an counsels to considera tion in divergent fields. For example it says:

"Surely in the creation of the heavens and the earth and the alternation of the night and the day, there are signs for men of understanding, who remember Allah, standing, sitting and reclining, and consider the creation of the heavens and the earth. (They say): Our Lord! You have not created all this in vain. Glory be to You! Save us from the torment of Fire". (Surah Ale Imran, 3:191 ‑ 192).

There are hundreds of similar verses in the Qur'an which call man to the fruitful study and investigation of this vast world. In respect of history the Qur'an says:

"Relate these stories to them so that they may think over them". (Surah al‑A'raf, 7:176).

There are other verses which consider the ups and downs in the history of the ancient nations and the causes of their progress and downfall to be a lesson.

“We will show them Our signs in all horizons and within themselves until they will clearly see that He (Allah) really is ". (Surah Fussilat, 41: S 3).

Regarding the knowledge imparted through revelation, the Qur'an says:

"Do they not meditate on the Qur'an, or are there locks on their hearts?"(Surah Muhammad, 47:24).

Knowledge and science in modern usage the word, `knowledge' has been limited to experimental knowledge. In fact there are two words. One is `knowledge', which covers all kinds of learning and information, and the other is science which exclusively means knowledge based on experiment and induction. With the limitation of knowledge to scientific knowledge, a fallacy has arisen. It is said that:

(a) Any information not based on knowledge has little value, and hence it is not convincing.

(b) Knowledge means experimental knowledge, and hence any knowledge not obtained through experiment is worthless and not fit to be followed.

You may observe that in the first sentence the word knowledge has been used in its general and wider sense, and consequently this sentence gives a meaning about which there can be no doubt. It is true that any informa tion not based on knowledge, has little value. But in the second sentence the word, `knowledge' has been qualified and used in a limited sense. The result is that there are people who say that it is only experimental knowledge which is reliable and has value. They have gone so far that to believe their own existence they want to light upon human soul through a surgical operation, and to come across Allah during a space journey!

Another Fallacy
We have observed how the word knowledge has been limited to a narrow sense. This mistake has given rise to another fallacy.

It is said that only experimental knowledge being reliable, a truth can be proved only through observation and experiment, and therefore anything which cannot be subject to observation and mathematical calculation has no reality. From this it has been deduced that a reality is only that which may be established by means of an experi ment, the nonmaterial things which cannot be tested in a laboratory, obviously have no reality and are no more than an idea or a notion conceived by the mind. On this basis it has been further inferred that realism is a philosophy which regards only matter as a reality, whereas idealism is that approach to the world which believes in nonmaterial things also. As the logic of nature requires us to give preference to realism over idealism, materialistic approach to the world is preferable to the divine approach . . . . . . . . . . . . What a flight of clearly imaginative thinking! If we think over the above argument carefully, we can easily observe how unscientific it is. In fact it is no more than a fallacy. Should we take realism and idealism in the sense of realistic thinking and imaginative thinking respec tively, there is no doubt that the former has a priority over the latter. But we must see what is the scope of reality and who can be called a realist?

Objective reality is that which actually exists. It may be material or nonmaterial. It is not essential that a thing which exists must necessarily be material. Similarly it is also not essential that everything which is based on knowledge must be observable in a laboratory.

Hence divine realism is the belief in realities, whether material or nonmaterial but not the belief in mere conceptual notions and imaginary ideas. Those who believe in divine approach to the world, maintain that they have reached the absolute truth through insight and knowledge. They have found it and not merely conceived it. This is an indisputable truth which unfortunately has been misrepresented and wrongly interpreted.

Islam has its own general outlook on the world which should be correctly understood, for without knowing it, it is not possible to understand the Islamic teachings in many other fields of doctrine and practice.

From the Islamic point of view the world is a collection of multifarious but interconnected realities which have and continue to come into existence through the will of Allah, the One, the Omnipotent and the Omniscient. The world is constantly changing and moving. It is a motion, based on goodness and blessing, in the direction of gradual perfection i.e. every being achieving the degree of perfection for which it is suited. Out of His infinite mercy Allah has willed that in its evolutionary march everything be pre planned and based on a series of the laws laid down by Allah. The Qur'an has termed these laws as the "Divine Practice".

From the point of view of Islam man is an outstanding phenomenon and a creative being who himself determines his future. For this purpose he has been endowed with two gifts: (1) Faculty of acquiring vast and ever increasing knowledge about himself and the universe, and (2) volition.

The Islamic outlook on the world can be summarised thus:

a. Realism
b. Correct thinking
c. Monotheism
d. Future making with conscious effort
e. Gaining knowledge through reflection and experiment
f. Receiving knowledge through revelation
g. Acquiring utmost knowledge through the stable system of action and reaction including immediate, long term and even permanent reactions.

Thus Islamic outlook consists of knowledge, freedom and responsibility. It is an outlook of hope, optimism and possession of a purpose.

To elucidate these points further, we propose to deal with them at some length.

Realism
As we have pointed out, according to the viewpoint of Islam, the universe is a collection of multifarious but interconnected realities which are constantly changing and moving. It has come into being by the will of Allah. Islam requires man to keep this fact in mind while getting himself acquainted with himself and the world. He should acknowledge everything as it really is with all its dimensions and relationships.

At the stage of acknowledgement there is no exception to the principle of realism. But should man be realistic at the stage of action? At the stage of action realism has two aspects which should be distinguished from each other.

Sometimes it is said that man should always be realistic and practical. What is meant by practical is that one should submit to the present realities and should never try to resist them.

Islam does not approve of this sort of realism and considers it to be inconsistent with man's position, his mission and the creative power with which he has been endowed. Man of Islam has no right to submit so easily to his physical and social environment under the pretext that a sensible person should not fall foul of realities.

Another aspect of realism is that man should take into account the limitations of his intellectual and practical powers while making efforts to improve himself and his environment. He should find out the best way of mobilizing his potentialities and removing or overcoming the intervening difficulties. In doing so he should always be realistic and must not overestimate his potentialities. This sort of realism at the stage of action is approved by Islam, and is in fact a part of the realism at the stage of acknowledgement. Islam has pointed out to man that he can change only a part of the realities of the world, but not all of them. The power of changing the realities varies with different persons and with the different periods of the life of the individuals and the society.

Correct Thinking
Islam lays much stress on the point that man should pay full attention to the basic role of correct thinking and knowledge in his life and that he should realize that his salvation depends on them. In this respect the Qur'an says: "Give good tidings to our servants who hear advice (and reflect carefully on it) and follow the best thereof. Such are those whom Allah has guided. They are the people of understanding". (Sura al‑Zumar, 39:17 ‑ 18).

In many other verses the Qur'an has repeatedly addressed ‑ `the men of understanding', `the people who think', `the people who understand' and `the people who remem ber' and it wants the wise, the sensible and the thoughtful to think correctly and not to fall into the pitfalls situated on the path of intellect.

Islam requires man to put his ever‑increasing intellectual and creative power into action, to bring about necessary changes in his natural and social environments and to create new useful things so that he may become more equipped to ensure a better and decent life for himself as well as for other human beings and should not submit straightaway to the existing realities. Hence, in the eyes of Islam, man is required to incline towards his goal rather than to the existing realities.

Man of Islam
The most interesting part of the Islamic Outlook on the world is concerned with man and the Qur'anic view about this eminent being. From the Qur'anic point of view man is not a natural being, i.e. like other natural things it does not have to follow a fixed and unalterable course and career.

Man ‑‑ the self‑maker and the selector
The Qur'an considers man to be a being having the responsibility of self‑making. In this respect he has a divine role. Partially he is a material being and partially a divine one. In the words of the Qur'an man has been made of clay, but divine spirit has been infused in him. In his various capabilities of being good and bad have been intermingled. He has been endowed with the power of exercising his will and choosing his way.

The Qur'an says:

"Indeed We have created man from the union of sperm and egg to test him. We gave hurt the faculties of bearing and seeing. We have shown him the right path. Now it is upto hint to be thankful or thankless". (Surah al‑Dahr, 76:2 ‑ 3).

Man has more intellectual capacity than any other living being. From the point of view of gaining knowledge, he is far ahead of even angels. In the beginning of his genesis man learnt things which were unknown to them.

The Qur'an says:

"He taught Adam all the names, theta He presented those to the angels and said: Tell Me the names of these, if what you say is true. They said: Glory be to You! We have no knowledge except that which you have given us. You alone are All‑Knowing, Wise. Then He said: O Adam! Tell them their names, and when be told them their names, Allah said: Did I not tell you that I know the secrets of the heavens and the earth?" (Surah al‑Baqarah, 2:31 ‑ 32).

Man has the big advantage of having a vast field in which he can secure power by gaining knowledge. He has the practical ability of executing his desires. He is also able to choose his way and direction. Thus the Creator of the world has made him superior to most of His other creatures. "Surely We have honored the children of Adam. We carry them on the land and the sea. We have provided them with good things, and have definitely given there superiority above many of Our creatures". (Surah al‑Isra, 17:70).

Big trust
The 72nd verse of the Surah al‑Ahzab describes those powers with which man has been endowed as a big and valuable trust, worthy of man alone. It is he alone who could hold it. Otherwise in spite of all their grandeur, the heavens, the earth and the mountains had declined to take such a responsibility.

The Qur'an says:

"We offered the trust to the heavens and the earth and the mountains, but they shrank from bearing it and were afraid of it. But man assumed it".

Human personality
The personality of man depends on his holding this big divine trust, viz. the ability of choosing his way of conduct. His well‑being depends on utilizing this power to the best advantage. The human society is human only so long as in it everybody is free to think for himself and choose the way of life he deems to be the best. If a man thinks as others want him to think and does as others want him to do, he is no longer a man. He is only a thing which lacks human will and independent personality. If his actions are to be planned by others, he can neither be a planner nor a chooser.

The biggest and the most painful degradation which man of this century has suffered as a result of the modern mechanized life is that he has been deprived of his humanity and turned into a mere cog of the elaborate and huge mechanical devices. In many cases the economic value of his job is far less than that of the machine beside him. More than anything else it was the material philosophy which paved the way for such a humiliating situation. But at last the trust which is held by him has stirred the man of this century who is now trying to dislodge the yoke of the slavery of machines from his neck. In the present state of half sleep and half awakening he is on the lookout of an intellectual and social system which may help him regain his human dignity

Human emancipation
From the Islamic point of view the only way for man to get out of his present predicament is to get rid of his egoism and should worship Allah. A man who thinks only of his material desires, whose efforts are concentrated on having better food, better clothing and better facilities to enjoy sex or who is day and night after securing pomp and pelf, can never be a free man. He can easily be enticed and then dominated by those who can put the means of enjoyment at his disposal. But if a man is God‑loving who seeks the pleasure of Allah more than anything else, he can keep his passions under control and satisfy his desires with moderation, without becoming a slave of them. Such a man can surrender his desires, if necessary, to gain the pleasure of Allah, whose pleasure is more valuable than everything else. Allah will recompense him for his sacrifice in a better and purer way in the eternal world.

The Qur'an says:

`Alluring for people is the love of the joys that come from women, sons, boarded heaps of gold and silver, horses of mark, cattle and plantations. All this is the comfort of this worldly life, but with Allah is a far better abode. Say, shall I tell you something better than that? For those who practice piety, with their Lord are Gardens under neath which rivers flow. They shall abide in them forever, and shall have spouses purified and Allah's grace. Allah watches over His slaves. Those who say: Our Lord! We do
believe. So forgive us our sins and save us from the punish ment of the Fire. Who exercise patience, speak the truth, who are devoted in prayers, spend their property in the cause of Allah and pray for pardon in the watches of the night". (Surah Ale Imran, 3:14 ‑ 17).

A religious man is naturally interested in all the good things in this as well as in the next world. But for him the pleasure of Allah is above everything else. The Qur'an says: "Allah bas promised the believers, both men and women, Gardens underneath which rivers flow, and in which they shall abide. ale bas promised them nice dwellings in the Gardens of Eden. What is more, Allah shall be pleased with them. That is the supreme achievement ". (Surah al‑Bara'at, 9:72).

In fact a self‑renouncing and devout man loves Allah more than anything else. "Yet there are some who take for themselves objects of worship beside Allah, whom they love as they should love Allah; but those who believe, love Allah more ardently". (Surah al‑Baqarah, 2:165).

The best sign of the love of Allah is this that for gaining His pleasure a man should be always ready to sacrifice his life, his wife and children, his hearth and home and his wealth and assets, for none of them could take the place of Allah in his heart.

Bond with eternity
Such a man never finds himself lonely, perplexed and without dignity. He feels to be attached with an ever lasting bond to an eternity, a majesty and a perfection. He feels to be a being who can never be annihilated and even whose death is the beginning of a new era of life.

Note byIIK: Cheikh bethio الشيخ bethio Teacher,

2011-03-31T22:08:00.001-07:00

The Islamic Institute Of Knowledge المعهد الإسلامي للمعارف

2011-03-30T12:22:00.000-07:00

By Zaara Basheer Notes: From The Holy Qur'an and Sunnh

2011-03-29T20:41:00.000-07:00

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Zaara BasheerFebruary 14, 2011 at 12:55am
Re: Life With Islam
Allah has revealed clear and concise verses in the Qur’aan and told us which Book/Scripture Muhammad of Arabia received:

Qur’aan 6:19

قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادةً قُلِ اللّهِ شَهِيدٌ بِيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لأُنذِرَكُم بِهِ وَمَن بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللّهِ آلِهَةً أُخْرَى قُل لاَّ أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَـهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِّمَّا تُشْرِكُونَ

"Say, “Whose testimony is the greatest?” Say, “Allah’s. He is the witness between me and you that this Qur’aan has been inspired to me, to preach it to you and whomever it reaches. Indeed, you set up other gods besides Allah.” Say, “I do not testify as you do. I disown your idolatry.”

Prophet Muhammad only received the Qur'aan and no other Book and that includes those innovations called: hadith.

Notice this verse (6:19) DOES NOT say:

"that this Qur'aan and hadith has been inspired (revealed) to me"

Or

"that this Qur'aan and Sunnah has been inspired (revealed) to me"

Remember Allah said that His Book (Al Qur'aan) is complete, perfect, fully detailed and that it explains all things and if Allah wanted He could have clearly said that in (6:19) so that we Muslims would not be in a state of confusion to whether or not we are suppose to follow hadiyth. Alhamdulillah, Allah NEVER mentioned "hadiyth" or "sunna" in this verse because Allah NEVER revealed or sent down any hadiyth to Muhammad, Allah only revealed the Qur'aan and that is the only Book/Scripture that we Muslims are to follow and nothing else.

".........remind with this Quran those who reverence My warnings." Surah 50:45

Again, notice this verse (Surah 50:45) DOES NOT say:

“….remind with this Quran and Hadith those who reverence My warnings."

Or

“…..remind with this Quran and Sunnah those who reverence My warnings.”

By Zaara Basheer Note: From The Holy Qur'an

2011-03-29T20:37:00.000-07:00

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Zaara BasheerFebruary 14, 2011 at 1:03am
Re: Life With Islam
Allah says

"And thus have We revealed to you an Arabic Quran, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together where in is no doubt; a party shall be in the garden and (another) party in the burning fire." (42:7)

Notice it doesn’t say:

“And thus have We revealed to you an Arabic Quran and (Hadith), that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire."

Or

"And thus have We revealed to you an Arabic Quran and (Sunnah), that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire."

Another example:

"And indeed We have made the Qur’an easy for taking reminder, then is there anyone who will receive admonition?" (54:17)

Notice it doesn’t say:

"And indeed We have made the Qur’an and Hadith easy for taking reminder, then is there anyone who will receive admonition?"

Or

"And indeed We have made the Qur’an and Sunnah easy for taking reminder, then is there anyone who will receive admonition?"

It's clear that the only Book that the Prophet Muhammad received was the Qur'an alone. He did not receive the Qur'an and some unrecited verses called Hadith Qudsi, or any other book or revelations.

Now based upon their own Hadith that tells the Muslims who love to follow Hadith they are also given truth and many contradictions and inconsistencies about what the Prophet Muhammad left from the Hadith of the Last Sermon.

The alleged last sermon of the Prophet which is supposed to be witnessed by the thousands has three versions. The versions references are listed below:

1) I leave with you Quran and Sunna
Muwatta, 46/3

2) I leave with you Quran and Ahl al-bayt
Muslim 44/4, Nu2408; ibn hanbal 4/366; darimi 23/1, nu 3319.

3) I leave you for the Quran alone you shall uphold it. Muslim 15/19, nu 1218; ibn Majah 25/84, Abu dawud 11/56.

Noticed the contradictions between these three accounts which is suppose to be Muhammad’s last sermon:

(1) states that Muhammad allegedly said that he leaves two things: QUR’AAN AND SUNNA
(2) states that Muhammad allegedly said that he leaves: QUR’AAN AND AHL AL-BAYT
(3) states that Muhammad allegedly said that he leaves: QUR’AAN ALONE

The contradiction is very obvious how could there be such contradictions in Muhammad’s alleged last sermon if he (Muhammad) is just one man and the hadith are the sunna of Muhammad and that there are suppose to be eye witnesses to these hadith? This is further proof that hadith books are fabrications which has nothing to do with Allah, Islaam nor Muhammad.

But the so-called traditional, sectarian Muslims want to follow those Satanic innovations called: HADITH, so a question to raise is which ONE is the correct version, presuming that he (Muhammad) really did give a last sermon?

Notice that none of the sects in Islaam:

1) Sunni or Orthodox Sunni,
2) Shi’ite,
3) Ahmiydias,
4) Wahhabi,
5) Tajani,
6) Muhammadiyah,
7) Nahdatul Ulamah,
8) Bahi,

None of these Sects never highlight the 3rd version mentioned up above because that version highlights that we (Muslims) are suppose to follow QUR’AAN ALONE and that one hadith will shoot wholes in their doctrine because they follow two sources which are: HADITH AND QUR’AAN.

By Zaara Basheer Notes: Hadith's

2011-03-29T20:31:00.000-07:00

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Zaara BasheerFebruary 14, 2011 at 1:04am
Re: Life With Islam
Ironically, other Hadith that the Muslims love to quote forget that there are other Hadith that tells them the same thing that it is the Book of Allah that we are suppose to stick to and it is only the Book of Allah that we are to get the right guidance from not some Hadith or Sunnah that came 250 years later.

Sahih Bukhari, Book 92: Holding Fast to the Qur'an and the Sunnah:

Narrated Anas bin Malik: That he heard 'Umar speaking while standing on the pulpit of the Prophet in the morning (following the death of the Prophet), when the people had sworn allegiance to Abu Bakr. He said the Tashah-hud before Abu Bakr, and said, "Amma Ba'du (then after) Allah has chosen for his Apostle what is with Him (Paradise) rather than what is with you (the world). This is that Book (Quran) with which Allah guided your Apostle, so stick to it, for then you will be guided on the right path as Allah guided His Apostle with it."

The Qur'an tells us clearly what is the Ahsan-ul-Hadith, i.e. the Best Speech, or 'Hadith' in Arabic and it is only the Qur'an alone.

"Allah has revealed Ahsan-ul-Hadith 'the best ‘Hadith’ , a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Sustainer, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah leaves to err, there is no guide for him." (39:23)

Ironically, their own Hadith tells them the same thing that the Qur'an is Ahsan-ul-Hadith, i.e. the Best Speech, or 'Hadith' in Arabic.

Ahsan-ul-Hadith, i.e. the Best Speech, or 'Hadith' is the Qur'an.

Narrated Ibn 'Abbas: The Prophet embraced me and said, "O Allah! Teach him (the knowledge of) the Book (Quran)." Narrated 'Abdullah: The best talk (speech) is Allah's Book 'Quran), and the best way is the way of Muhammad, and the worst matters are the heresies (those new things which are introduced into the religion); and whatever you have been promised will surely come to pass, and you cannot escape (it).

What was it the Prophet Muhammad tell the people to recite, was it Qur'an or Sunnah?

Islam Prophet Muhammad{Sallaho Alaihe Wassllam} and Blackness الإسلام النبي محمد عليه و {Sallaho Wassllam} والسواد

2011-03-29T09:42:00.001-07:00

Islam, Prophet Muhammad (Sallaho Alaihe Wassllam), and Blackness

By Imam Zaid Shakir

Introduction:

One of the most puzzling phenomena associated with the spread of Islam in the United States is its tremendous attraction to African Americans. Many students of religion and society are baffled by that attraction, as they understand Islam to be a religion which has prejudiced black people, contributed to the disappearance of indigenous African religions, and aided the development of the slave trade, which ravaged Africa from the 16th through the19th Centuries. Advocates of this interpretation of Islam’s relationship to black people or people of African descent are becoming increasingly vociferous.[1] At the same time, despite a far higher conversion rate, a significantly greater percentage of African Americans hold an unfavorable view of Islam, as compared to whites.[2] It is therefore imperative that Muslims clarify just why Islam has proved so attractive to Africans, African Americans, and indeed people of all races and ethnicities.

In this article, we will endeavor to show how Islamic teachings view blackness, and the attitude of the Prophet Muhammad, Peace and Blessing of God be upon him, towards black and African people. We will examine some relevant issues relating to the Arabic language, the personal life of the Prophet Muhammad, Peace and Blessings of God upon him, and some of the policies he initiated. Hopefully, this article will give insight into some aspects of Islamic teachings that are rarely presented to the English reader, and it will also help towards understanding the continued appeal of Islam to black and African peoples.

This article is not intended to directly address the issue of slavery, nor the glaring institutional racism that has historically characterized many Islamic societies. These issues are highly nuanced and extremely complex. In that sense, they can only be dealt with adequately in an article that concentrates exclusively on them. It is our intention to deal with both issues in a subsequent study. Here we wish to concentrate on the issues outlined above.

Language:

Symbols, values, and signification are integral parts of any language. Collectively, these aspects of language provide the culture that nurtures the systematic formation and conveyance of ideas. The ability to systematically form ideas is a precondition for coherent thought. The ability to systematically convey ideas to others is the basis of our associations with them. Our ideas take the form of and are conveyed by words. Words with negative connotations are conducive to the formation of negative thoughts and associations. It is our contention that the negative connotations associated with blackness in the English language help shape the way we think about race here in America.

This is so because the meanings of words are governed by their ability to be exchanged for dissimilar things whose value is to be determined; and their ability to be compared with similar things whose value is to be likewise determined.[3] In this regard, the negativity associated with the word “black,” provides a psychological context for ascribing negative values to other things, including people, who are characterized by “blackness.”

To illustrate the negativity associated with blackness in the English language, consider the following meanings of the term “black”, taken from the American Heritage Dictionary:

Evil; sinister; cheerless and depressing; soiled; gloomy, angered; sullen; attended with disaster; calamitous; of or designating a form of humor dealing with the abnormal and grotesque aspects of life and society and evoking a sense of the comedy of human despair and failure; indicating or incurring censure or dishonor.[4]

From these meanings a series of negative phrases are derived. For example: black book, black humor, black list, black market, black measles, black mass, blackmail, black magic, black sheep, and black plague.

The negative connotations associated with blackness were part of the process, which used names, signs, and stereotypes to reinforce ideas of inferiority and superiority in racial and religious relationships here in America and indeed throughout the colonized world. This process, which many scholars refer to as signification, provided a framework for Europeans to enforce ideas of superiority. However, in the racially charged environment of 20th Century America, it also provided African Americans who entered into Islam a framework for asserting a non-European cultural and religious identity. Brent Turner, drawing from the research of Charles Long,[5] summarizes the role of signification in the history of African American Muslims in the following passage:

Signification was part of the ambiguous heritage of the Enlightenment. For on the one hand, people of color were categorized, stigmatized, and exploited for the purposes of economic and political hegemonies, but on the other, equalitarianism and the universality of humanity were affirmed by critical Enlightenment thinkers such as Thomas Jefferson and John Locke. The black American community was signified during this period as inferior to the dominant group in America. Since slavery, however, Islam has undercut this signification by offering black Americans the chance to signify themselves, giving them new names and new cultural identities.[6]

One of the reasons Islam proved a source of positive signification is found in its positive view of blackness and black people. We can see this if we look at the meanings associated with black and blackness in Arabic lexical sources.

Admittedly, the word for black in Arabic, Aswad, has some of the negative connotations found in English. Al-Baqir al-‘Afif Mukhtar writes, for example:

It has been mentioned that in its symbolic order Arabic Islamic culture standardizes the white color and prejudices the black color. In pre-Islamic poetry, in the Qur’an, in classical Islamic jurisprudence, fiqh, and in classical as well as modern literature, the white color symbolizes beauty, innocence, purity, hope, etc., whereas the black color symbolizes the opposite of these concepts.[7]

Mukhtar’s argument is superficial in that he fails to adequately contextualize the meaning of blackness in Arabic and Islamic sources, some of which he quotes, nor does he examine the positive associations, ascriptions, and symbols related to the concept. He cites, by way of illustration, the Qur’anic verse, On a day some faces will be whitened, and others blackened…[8] Many commentators mention that this does not refer to physical whitening, for the righteous, nor physical blackening, for the sinners. The great exegete, Abu Su’ud, mentions that the whitening and blackening of the face are allegories for, respectively, the manifestation of great happiness or dejection on the Day of Resurrection.[9] That being the case, even though the “whitening” of the face is identified with a positive referent, great happiness, it is not associated with any racial or ethnic grouping in this world, nor does it have any actual association with a physical color. Therefore, it cannot be viewed as a term that prejudices any human group. In fact, the Prophet Muhammad, Peace and blessing of God upon him, is related as mentioning that on that day in the life hereafter, the faces of black people will be the “whitest.”[10]

If one were to interpret the Qur’an in a literal fashion, which is necessary to see it prejudicing a particular group, then the negativity associated with the term “black” and hence its prejudicing black people, would be offset by other verses, such as, On the day when the trumpet will be blown, we will gather the wrongdoers with blue eyes.[11] Were one to interpret this verse literally, as I have translated it, one could say that it clearly prejudices northern Europeans, the people most commonly found with blue eyes. The exegetes clearly dismiss such an interpretation, pointing out that blue here is an allegory for eyes that have been afflicted with cataracts, they take on a bluish color and lose their capacity for sight. Thus will be the state of the wrongdoers on the Day of Resurrection.[12] Again, the verse is void of any worldly racial or ethnic associations or ascriptions, as cataracts afflict people of all racial stripes.

Even if one interprets the word “blackening” literally in the above-referenced verse, there are a large number of very positive, non-prejudicial connotations associated with blackness in the Arabic language. This is an issue Mukhtar and others fail to explore. For example, in most Arabic lexicons, we read that black is simply the opposite of white.[13] Associated meanings include: Sawad, literally Blackness, meaning a group of palm, or other trees, so-called because of their lushness; the settled areas around a village or town; a great multitude of people (as-Sawad al’Adham); and great wealth.[14] The two staples of the desert Arab’s diet, dates and water, are referred to as the two black things (al-Aswadan).[15] It is interesting to note that whiteness (Bayad), in some of the contexts mentioned above has negative connotations. For example, as opposed to developed, settled areas referred to by blackness (Sawad), whiteness (Bayad) means deserted, void of life, a wasteland.[16]

The word sayyid is from the same root as black or blackness S-W-D. That word means, depending on the context, Lord, master, honorable, virtuous, generous, forbearing, one who bears the abuse of his people, leader.[17] In this context, for a person to be called, literally, blacker (Aswadu) than someone else, would mean he is more majestic.[18] An exhaustive examination of this issue would be quite lengthy.

If we turn to religious symbols, we see that these positive connotations of blackness are also present in the theological worldview cultivated by Islam. For example, the Ka’aba, the cube-shaped edifice that every Muslim faces during his/her daily prayers is constructed of gray stones. It is honorifically referred to as the House of God (Bayt Allah). It is draped in a black covering –al-Kiswa.[19] At that black-cloaked house, the only object we are allowed to kiss, as an act of worship, is a black stone –al-Hajar al-Aswad. In the Tradition of Gabriel[20], when he appeared before the Prophet Muhammad, Peace and Blessings of God upon him, and a group of his followers in the form of a man, of all of the features, which could have been singled out to emphasize his striking beauty, his intensely black hair is mentioned (Shadid Sawad ash-Sha’r). Black hair is celebrated in Arab literature as a sign of beauty and virtue. The black seed (al-Habba as-Sawda’) is considered the most beneficial of all medicines, being described as the cure for everything except death.[21]

The color representing the family of the Prophet Muhammad, Peace and Blessing of God upon him, was black. He wore a black turban,[22] a practice widely followed by those claiming descent from him. It is interesting to note that the standard of the Prophet’s, Peace be upon him, polity was black while his banner was white.[23] The black standard was the more prominent of the two. The Abbasids, whose revolt was nominally undertaken to establish the political authority of the Prophet’s family, Peace and Blessings of God upon him, took the black flag as their standard.

When the Qur’an mentions several colors in juxtaposition, it in no way conveys any negative connotations for black or blackness. God says, Have you not seen how God sends water from the sky, and We bring forth therewith fruit of diverse colors; and in the mountains are streaks of white and red, of various shades, and [others] intensely black.[24]

In this verse the beauty and majesty of the lofty mountains are mentioned. Their beauty lies in the rich variation of their colors, and black is one of those beautiful colors. In this verse, it is the only color that is mentioned in emphatic terms [gharabib sud].

Language and symbols provide the basis for our negotiating and understanding reality. As we have attempted to illustrate, Arabic, the language of the Qur’an, provides a context for positive associations with blackness. Being free from the stultifying hindrance of overt or subliminal racial prejudicing, the Qur’anic message can be readily assessed on its merits. It is the message of the Qur’an that attracts people of all racial and ethnic backgrounds, along with the loftiness of the prophetic practice. We will now turn to an examination of that practice.

The Prophetic Practice:

We wish to introduce in this section of our article, an examination of the prophetic practice as it relates to his attitude towards his black companions, with a glimpse at a few Islamic teachings of relevance for understanding the Islamic position on race. These teachings, when properly understood, work towards eliminating color-based prejudice and racism. We will limit ourselves to a few representative verses from the Qur’an, and a few Prophetic traditions.

God mentions in the Qur’an: O Mankind! Surely we have created you from a single pair, a male and female. We then made you into nations and tribes that you come to know one another [not that you despise one another]. The most noble of you with God is the most pious.[25] This verse emphasizes that the values that are meaningful with God are rooted in the content of a person’s character, not in any physical features or distinctions. Dividing humanity into nations and tribes facilitates our knowledge of our respective lineages. However, we are discouraged from thinking that those lineages give any of us an intrinsic advantage over another human being. We are reminded that we are all the descendants of Adam, and Adam was created from dirt.[26]

Hence, any virtue is based on those characteristics, which transcend physical accidents and contingencies. The best is the most pious. As piety lies in mindfulness of God, it is a reinforcement of the message conveyed at the beginning of fourth chapter of the Qur’an (Sura an-Nisa’) where God, after mentioning the creation of Humanity from a single pair, reminds us, God is surely watching over you.[27] Our mindfulness of this fact, and our appropriate responses in light of it are what distinguishes us.

It is related that the Prophet, Peace and Blessing of God be upon him, said, “Whoever would be pleased to be the noblest of people, let him be mindful of God.”[28] He also said, “Praise to God who has removed from me the burden and arrogance of pre-Islam. People are of two types. A pious believer who is loved by God, and a wretched profligate who is debased by God.” He then recited this verse (Al-Qur’an 49:13).[29] He also said, “Verily, God does not look at your external forms, nor at your wealth. Rather, he looks at your deeds and your hearts.”[30] Here, the two greatest sources of external differentiation in human societies are eliminated –race, and economic class. Furthermore, two transcendental qualities, righteous deeds and the state of the heart are stressed. The implications of these teachings for human society are profound.

Elsewhere in the Qur’an, God emphasizes that the variation of people’s colors are among His signs, as He says, Among His signs is the creation of the heavens and the earth, and the variation of your languages and complexions. Surely in this are signs for knowledgeable people.[31] Many of the exegetes mention that the sign in this variation, whose true extent only God knows, is that it all issues from a single parentage.[32] Hence, if we are pleased that God has blessed us with a beautiful hue, we should see that as a glorification of God, not our particular race.

The gist of this discussion is that God never intended physical differences to be the basis of distinctions and prejudicial attitudes between people. In fact, it is Satan who claimed virtue and distinction based on his physical attributes. He says, when ordered to prostrate himself to Adam, I am better than he. You created me from fire, while you created him from clay.[33] Satan’s stand here is instructive from another point of view. In addition to his arrogance, his racism is clearly displayed. For the clay that Adam was created from, was black in color –Hama’in Masnun.[34] Any racist, Muslim or non-Muslim, should know that he is following the footsteps of Satan in his vile attitudes and practices.

The Prophet, Peace and Blessings of God be upon him, was the best of God’s creation. Hence, his exalted standard of conduct was never the basis for any demeaning attitude or behavior. His attitude towards race and race relations affirms that. This can be illustrated by examining his closest and most beloved companions. Before the practice was forbidden by revelation,[35] The Prophet, Peace and Blessings of God upon him, adopted Zayd b. Haritha as his son and appended him to his lineage. He stood at the Ka’aba and proclaimed, after Zayd had given preference to him over his very father, “Bear witness that Zayd is my son!”[36] Thereafter he was known as Zayd b. Muhammad. He was nicknamed Hibbu Rasulillah (The Beloved of the Messenger of Allah), owing to the tremendous love the Prophet, Peace and Blessings of God upon him, had for him.

Not only did the Prophet, Peace and Blessings of God upon him, love Zayd b. Haritha, he trusted him with the command of many of the expeditionary forces which took the field in the early days of Islam. In fact, Zayd was the most prominent Muslim commander during that time. He led the expeditions to al-Qarada, in the Najd;[37] to Bani Sulaym at al-Jamum;[38] to al’Iys;[39] to at-Taraf;[40] to Wadi al-Qura, twice;[41] to Hisma’;[42] and he was first in command during the Battle of Mu’tah, where he was martyred leading his force of approximately 3,000 Muslims against a Byzantine force numbering upwards to 200,000 men.[43]

The most significant point of his story, as it relates to this article, is that Zayd b. Haritha was black.[44] In Tanwir al-Ghabash, Ibn Jawzi describes him as “a short man, very black, with a flat nose.”[45] To the Prophet, Peace and Blessing of God upon him, Zayd was like the son he never had, his own male offspring having all died in their infancy.[46]

Baraka bint Tha’laba, who was also known as Umm Ayman, was one of the most beloved people to the Prophet, Peace and Blessings of God upon. She became his bondswoman after the death of his mother, and he freed her the day that he married Khadijah[47]. She was one of the principal field nurses among the women Companions, attending the Battles of Uhud, Khaybar, and Hunayn. The Prophet, Peace and Blessings of God upon him, Abu Bakr, and Umar used to visit her.[48] The Prophet used to refer to her as “My mother after my mother,”[49] and when he looked at her he would say, “This is the last surviving member of my immediate family.”[50] She was a black woman of Ethiopian descent.[51]

These two, Zayd b. Haritha and Umm Ayman, married and she bore him a son, Usama. He was one of the most beloved of all people to the Prophet, Peace and Blessings of God upon him. He was sometimes affectionately referred to as the son of Muhammad, Peace and Blessings of God upon him.[52] He was also called Hibbu Hibbi Rasullah (the beloved of the beloved of the Messenger of Allah). Like his mother and father, he was black.[53]

Hence, the lad the Prophet, Peace and Blessings of God upon Him, adopted and appended to his lineage, the boy he affectionately called his son, and the woman he would call his mother, after the death of his biological mother, were all black people. This is the most powerful testimony one can give as to the attitude of the Prophet towards race. Similar affection and honor were afforded to many other black companions. The prophetic practice regarding race was not confined to his personal life and associations. Rather, in his public policies, he took measures, which designated the highest offices to some of his black companions. We have mentioned the many commands he entrusted to Zayd b. Haritha. The last force he dispatched before his death was placed under the command of Usama b. Zayd. Usama had under his command some of the most eminent Companions, including Abu Bakr and ‘Umar. He was given that command despite his young age, mentioned variously as being between sixteen to twenty years.

The most esteemed public office in Islam, in terms of its otherworldly reward is the position of the Mu’adhdhin (the caller to the congregational prayer). Bilal was the first and principal holder of this position during the Prophetic period. In fact, the Prophet, Peace and Blessings of God upon him, designated the Ethiopians as being especially suited for that office. He said, “The call to prayer is for the Ethiopians…”[54] Bilal also was the Prophet’s, Peace and Blessings of God upon him, treasurer. He was referred to by many of the companions as “Our leader.” Jabir relates that Umar used to say, “Abu Bakr was our leader, and he liberated our leader, referring to Bilal.”[55] It is well-known that Bilal was a black man of Ethiopian lineage.

A policy of deeper implications for Muslim society during the Prophetic epoch was his practice of marrying his black companions to the women of aristocratic Arab families. These marriages were intentionally designed to rid his society of attitudes about class and race-based bigotry. Had this prophetic practice endured, many of the racist attitudes plaguing some contemporary Muslim societies may have been alleviated.

An example of such marriages is that of Zayd b. Haritha, who we have previously mentioned, to Zaynab bint Jahsh, before her marriage to the Prophet, Peace and Blessings of God upon him. Zaynab was an exceedingly beautiful and refined Arab woman of noble lineage, and exalted character. She was from the Prophet’s very family, being the daughter of his paternal aunt, Umaymah. Here she was being called to marry a black man, who had formerly been enslaved. She and her brother resisted the idea of marrying Zayd until the issue was addressed by revelation, It is not becoming of a believing man or woman, once God and His Messenger have decreed an affair, to have an option to follow their own choice.[56] After learning of this verse, Zaynab was pleased, and submitted to marry Zayd. Their marriage addressed both the class and race-based prejudices that were prevalent in Arabian society at that time.

Another marriage of this type was that of Julaybib, a black companion, to the daughter of an Ansar[57] man whose wife defiantly refused the order of the Prophet, Peace and blessing of God upon him. However, the daughter, owing to her piety, intervened and asked that the Prophet’s decree, Peace and Blessings of God upon him, be implemented, expressing her confidence in the wisdom of his decision. The Prophet, Peace and Blessings of God upon him, appreciating her piety, prayed that she be blessed by God, and given a life of ease. Their marriage was very successful. Julaybib was subsequently martyred, slaying seven enemy combatants in his immediate vicinity, before meeting his own demise. The Prophet, Peace and Blessings of God upon him, learning of his state repeatedly said, “He is of me and I am of him.”[58]

These marriages were not isolated events. Hence, one has to see them as part of a conscious policy being undertaken by the Prophet, Peace and Blessings of God upon him, to address a flaw in the fledgling Muslim polity. I will mention one other marriage of this type. It was that of a black Arab named S’ad al-Aswad. Sa’d was an Arab of pure lineage, from Bani Sulaym. He came to the Prophet, Peace and blessings of God upon him, and asked him if his dark complexion and unpleasant features would prevent him from entering Paradise. The Prophet, Peace and Blessings of God upon him, responded that they would not, as long as he was mindful of his Lord and believed in Him. Sa’d immediately accepted Islam. Sa’d then explained to the Prophet, Peace and Blessings of God upon him, that he had searched assiduously for a wife, but had been rejected by all and sundry because of his dark complexion. The Prophet, Peace and Blessings of God upon him, sent Sa’d to marry the daughter of ‘Amr bin Wahhab, a recent convert from Bani Thaqif, who retained many pre-Islamic prejudices.

Sa’d attained to ‘Amr’s door and informed him that the Prophet had ordered him to marry his daughter to him. ‘Amr flatly refused. His daughter, overhearing the conversation between her father and the stranger, interceded telling her father to relent before he be disgraced by revelation. ‘Amr went to the Prophet, Peace and Blessings of God upon him, and was strongly rebuked for repulsing Sa’d. ‘Amr promptly married his daughter to Sa’d. As Sa’d was in the market purchasing provisions for his new wife, he heard a caller rallying the faithful for a military expedition. He forgot about his marriage, purchased arms and a steed and proceeded to the battlefield, where he fought valiantly until he was slain. Learning of his death, the Prophet, Peace and Blessings of God upon him, went to him and placed his head in his lap until his grave was prepared. He ordered that his arms and mount be sent to his wife’s family, informing them that God had married him to one better than their daughter in Paradise.[59]

The Prophet Muhammad's Thoughts on Black People النبي محمد خاطرة على السود

2011-03-29T09:30:00.001-07:00

I found these quotes on the internet, so I'm not 100 percent sure if they are accurate, but if they are, how can you defend this if you are a Muslim, especially a black Muslim?

Sahih Bukhari 9:89:256:
Narrated Anas bin Malik:
Allah's Apostle said, "You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin."

Sahih Muslim 5:2334:
'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib (Allah be pleased with him) they said," There is no command but that of Allah." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). The most hateful among the creation of Allah us one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast. When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.

Ishaq 243:
I heard the Apostle say: ‘Whoever wants to see Satan should look at Nabtal!' He was a black man with long flowing hair, inflamed eyes, and dark ruddy cheeks…. Allah sent down concerning him: ‘To those who annoy the Prophet there is a painful doom." [9:61] "Gabriel came to Muhammad and said, ‘If a black man comes to you his heart is more gross than a donkey's.'

Tabari II 11:
Shem, the son of Noah was the father of the Arabs, the Persians, and the Greeks; Ham was the father of the Black Africans; and Japheth was the father of the Turks and of Gog and Magog who were cousins of the Turks. Noah prayed that the prophets and apostles would be descended from Shem and kings would be from Japheth. He prayed that the African’s color would change so that their descendants would be slaves to the Arabs and Turks.

Tabari II 21:
Ham [Africans] begat all those who are black and curly-haired, while Japheth [Turks] begat all those who are full-faced with small eyes, and Shem [Arabs] begat everyone who is handsome of face with beautiful hair. Noah prayed that the hair of Ham’s descendants would not grow beyond their ears, and that whenever his descendants met Shem’s, the latter would enslave them.

Ishaq 450:
It is your folly to fight the Apostle, for Allah’s army is bound to disgrace you. We brought them to the pit. Hell was their meeting place. We collected them there, black slaves, men of no descent.

Ishaq 374:
The black troops and slaves of the Meccans cried out and the Muslims replied, ‘Allah destroy your sight, you impious rascals.’

Mishkat, v. iii, p. 117:
"Abu Darda reported that the Holy Prophet said: Allah created Adam when he created him (sic). Then He stroke (sic) his right shoulder and took out a white race as if they were seeds, and He stroke (sic) his left shoulder and took out a black race as if they were coals. Then He said to those who were in his right side: Towards paradise and I don't care. He said to those who were on his left shoulder: Towards Hell and I don't care. - Ahmad"

(Ibn Musa al-Yahsubi, Qadi ‘Iyad, p.375:
Ahmad ibn Abi Sulayman, the companion of Sahnun said, “Anyone who says that the Prophet was black should be killed.

Sahih Bukhari 9:87:161:
Narrated 'Abdullah: The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling at Mahai'a, i.e., Al-Juhfa. I interpreted that as a symbol of epidemic of Medina being transferred to that place (Al-Juhfa)."

Sahih Muslim 10:3901:
Jabir (Allah be pleased with him) reported: There came a slave and pledged allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: Sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)

For more quotes go here: http://www.wikiislam.com/wiki/Qur%27an,_...the_Racist

Riz Khan - Al-Shabab: A regional threat? News in Afrika

2011-03-29T07:28:00.000-07:00

The Giant of Islam's Return ARAB REVOLUTION Protest in London

2011-03-29T07:24:00.000-07:00

By Leila Loves Da'wah Notes: Jesus { Isa} Fortold The Coming of Prophet Muhammad p.b.u.h

2011-03-28T20:19:00.000-07:00

JESUS (ISA) FORTOLD THE COMING OF PROPHET MOHAMMED (PBUH) IN THE BIBLE
by Leila LovesDa'wah on Saturday, October 30, 2010 at 12:19pm
Dear Christian friends,

In the gospel of St. John chapter16:5-14. Jesus tells his followers about the coming of Prophet Mohammed. Now, it is understood in our Quran that the biblical scriptures the Torah and the Ingeel (Jewish and Christians's holy book) were revealed by God(Allah), but they have been corrupted. God tells us in the Quran, that the people of the book (Christians and Jews), during that time have changed the scriptures from their rightful words. We know that this is true, because the bible can be proven to be unauthentic and that it has, in fact, been altered, with a little simple research. However, the bible still contains within it bits and pieces and traces of the truth about God's word, which the Quran corrects and makes clear, and in the gospel of St. John 16:5-14, Jesus tells about the coming of Prophet Muhammed and it reads.....

5"Now I am going to him who sent me, yet none of you asks me, 'Where are you going?' 6 Because I have said these things, you are filled with grief. 7 But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you. 8 When he comes, he will convict the world of guilt[a] in regard to sin and righteousness and judgment: 9 in regard to sin, because men do not believe in me; 10 in regard to righteousness, because I am going to the Father, where you can see me no longer; 11 and in regard to judgment, because the prince of this world now stands condemned. 12"I have much more to say to you, more than you can now bear. 13 But when [he], the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will bring glory to me by taking from what is mine and making it known to you.

Now let us examine the last part of this verse."

when [he], the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will bring glory to me by taking from what is mine and making it known to you.

Jesus is very clear about the discription of the counselor that is to come, and it is very evident that he is refering to a living breathing human being with human atributes and personified characteristics and not a holy ghost like most Christians would vigorously argue, but in the end of this note, you decide what you want to believe.

With that said, let us point out the consistent discription of personified characteristics of which Jesus explains, he refers to a future prophet as the counselor, and therefore is talking about a physical person, Jesus goes on to say," he will not speak on his own," again this is another personified characteristic, because if he can speak then he must have a mouth, Jesus furthermore says, "he will speak only what he hears,"again another personified characteristic, because if he will speak only what he hears then he must have ears. To conclude this discription, Jesus refers to the counselor as a [he] and that he will tell you what is yet to come, and therefore making known the counselor's gender and making known to his followers that God is sending another messenger after Jesus who will tell the world, what is yet to come. We muslims know that Jesus was refering to Muhammed pbuh who is the next counselor who is obviously a male, who will guide mankind into all truth, who will not speak on his own, but will speak only what he hears, and he will tell you what is yet to come. Plain and simple, this is exactly what Muhammed pbuh did.

If you are still in any doubt as to whether or not the bible contains within it any evidence of Prophet Muhammed as a future prophet then I have also included a passage from the Song of Solomon 5:16, of which Prophet Muhammed is mentioned by name. Prophet Muhammed is actually mentioned by name in the original hebrew scriptures in the chapter of Song of Solomom 5:16, but unfortunately almost none or very few Christians really know the details of what is in the original manuscripts of the (hebrew) old testament or (Greek) new testament bible.

In the Song of Solomon, in the original hebrew script it reads...

16 Modern Hebrewחכו ממתקים וכלו מחמדים זה דודי...וזה רעי בנותירושלם׃

The English Trans-literation of Song of Solomon 5:16 is...

ChKV MMThQYM VKLV MChMDYM ZH DVDY VZH Ur'yY BNVTh YUrVShLM.

MChMDYM stands for (Muhammad)

In English it reads...

His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

What has happened is this, the bible translators have translated Muhammad's name into (altogether lovely, or the praised one), which is not right, his name should be retained, but they have omitted his name by translating it.

I hope I can motivate any fair minded Christians out there, to research into this further as well as into the origins and history on Christianity. You should not accept a religion based on heresay or just because its embedded into your surroundings or because its what you've been told or all you've ever known, but you should accept a religion based on whether or not it is valid by verifying it for yourself on whether or not it is true, useing your brain, your logic and your reasoning and not by blind faith.

By Ali Kemical Sharif Muhammad Notes: Jesus coming back.

2011-03-28T20:08:00.000-07:00

As has been revealed in the Qur'an:

Jesus Christ (peace be upon him) will be returning to this world before the day of Resurrection:
"And (Jesus) shall be a sign (for the coming of) The Hour of (Judgement): therefore have no doubt about the (Hour), but follow ye Me; this is a straight way."

"Let not the Evil One hinder you; for he is to you a plain enemy."
"And when Jesus came to you with clear signs he said: I have come to you with Wisdom and in Order to make clear to you some of the points in which you differ; therefore fear God and obey me."

"For God, He is my Lord and your Lord: so worship Him. This is a straight way."
(Qur'an, Az-Zukhruf 43:61-64)

Book: The Fiqh of Medicine in Islam

2011-03-28T19:14:00.000-07:00

Book: Evolution Deceit by Harun Yahya

2011-03-28T19:06:00.000-07:00

Book: Surah Al'Kahf

2011-03-28T18:43:00.001-07:00

Imam Husein الإمام Hoosin Second Son of Ali and Fatima

2011-03-28T14:23:00.001-07:00

Husein
Husein (hOOsīn') [key]or Husayn (–sān') [key], c.626–680, Muslim saint of the Shiites; second son of Ali and Fatima (daughter of Muhammad). With the assassination of his father in 661 and the acquiescence of his brother Hasan, the caliphate passed out of the Alid family, although many continued to support the claims of the sons of Ali. On the death of Hasan, Husein tried to make good his own claim, but he proved irresolute in crises. Finally he did lead an insurrection, but he and his band were massacred by the Umayyads at Karbala. The day of this defeat, the 10th of Muharram in 61 A.H. (Oct. 10, 680), known as Ashura, became the great holy day of the Shiites, who uphold the legitimacy of the Alid claims. They commemorate the day with an extensive mourning ritual that culminates in the performance of martyrdom plays. The tomb of Husein at Karbala, Iraq, is a holy place of pilgrimage. His name also appears as Hussein and Husain.

Imam Hasan Son of Ali and Fatima الإمام حسن

2011-03-28T14:21:00.001-07:00

Hasan
Hasan (häsän') [key], c.625–c.669; son of Ali and Fatima (daughter of Muhammad the Prophet). When Ali was killed in 661, Hasan became caliph, but he was not strong enough to withstand the threat of arms of the Umayyads and under pressure abdicated in favor of Muawiya. He retired to Medina and died, reputedly of poison. His more active brother, Husein, took up the family cause. The Shiites believe that Hasan was murdered by the Umayyads and venerate him as a martyr.

Moo a wia 1st Umayyad Caliph مو لويا

2011-03-28T14:16:00.000-07:00

Encyclopedia
Muawiya
Muawiya (mOOä'wēä) [key], d. 680, 1st Umayyad caliph (661–80), one of the greatest Muslim statesmen; son of Abu Sufyan, a Koreish tribesman of Mecca. He submitted to Islam the year of the surrender of Mecca and became Muhammad's secretary. Under Umar he became the very able governor of Syria. He struggled with Ali over the government of the empire and led in the deposition of Hasan. As caliph he made Islam an autocracy, retaining the old forms of self-government. He secured his domain against aggression by continual raids beyond its borders. His policies ended the ancient hostility that long had separated the North and South Arabian tribes, thus making the Muslim empire the remarkably unified force that it was. Muawiya's administration was always tolerant, and he displayed an enlightened point of view in all his dealings. His name is also spelled Moawiyah.

The Columbia Electronic Encyclopedia, 6th ed. Copyright © 2007, Columbia University Press. All rights reserved.

Fat I'm u Daughter of Prophet Muhammad أنا ابن الدهون ش

2011-03-28T14:03:00.000-07:00

Fatima
Fatima (făt'imu, fä'timu, futē'mu) [key], 616?–633?, daughter of Muhammad by his first wife, Khadija. Fatima was the wife of Ali, the mother of Hasan and Husayn, and reputedly the ancestress of the Fatimids. She is revered by all branches of the Islamic faith and is the subject of many mysteries and legends.

Imam Ali 4th Caliph الإمام علي

2011-03-28T13:56:00.001-07:00

Ali (älē') [key](Ali ibn Abu Talib), 598?–661, 4th caliph (656–61). The debate over his right to the caliphate caused a major split in Islam into Sunni and Shiite branches, and he is regarded by the Shiites as the first Imam, or leader: Shiite derives from the phrase shi-at Ali [Ar.=the party of Ali]. He was the son of Abu Talib, Muhammad's uncle, but was more closely related to the Prophet as the husband of Fatima. He was one of the Prophet's first and most faithful followers. There are conflicting traditions on whether Muhammad intended Ali to be his immediate sucessor. In 656 he became the 4th caliph on Uthman's death. He was strongly opposed by Aishah, the Prophet's wife; Muawiya, who later founded the Umayyad dynasty; and dissatisfied ex-supporters, the Khawarijis. The Khawarijis succeeded in assassinating him in 661. His eldest son Hasan (624–70) abdicated in favor of Muawiya. Ali and his second son Husein (626–80) are the great martyrs of the Shiites.

A'ishah pbuh The Third Wife of Prophet Muhammad عائشة رضي الله عنهما

2011-03-28T13:54:00.001-07:00

Aishah
Aishah (ī'shu, ä'ishä") [key], c.614–678, third and favorite of the nine wives of Muhammad the Prophet. Her father was Abu Bakr, who became first caliph after the Prophet's death. She was married to the Prophet soon after the Hegira, his only wife that was neither a widow nor a divorcee. A brilliant, astute woman, she was devoted to her husband and his teachings, and after his death she exerted considerable influence, especially against Ali, Muhammad's son-in-law. She took part in an unsuccessful armed revolt during Ali's tenure as caliph (656) and was exiled to Medina. Her name also appears as Ayesha or Aisha.

Abu bakr 1st Caliph أبو بكر

2011-03-28T13:52:00.000-07:00

Encyclopedia
Abu Bakr
Abu Bakr (ä'bOO bäk'ur) [key], 573–634, 1st caliph, friend, father-in-law, and successor of Muhammad. He was probably Muhammad's first convert outside the Prophet's family and alone accompanied Muhammad on the Hegira. The marriage of Abu Bakr's daughter Aishah to Muhammad made the ties even stronger. On the Prophet's death in 632, Umar secured Abu Bakr's election over the tribal chiefs and Ali. The two years of his caliphate were critical for Islam. Though he was himself fervent rather than warlike, his party crushed opposition in Arabia and began the remarkable extension of Islam as a world religion. He was succeeded by Umar.

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More on Abu Bakr from Infoplease:
Abu-Bakr: meaning and definitions - Abu-Bakr: Definition and Pronunciation
Almoravids - Almoravids Almoravids , Berber Muslim dynasty that ruled Morocco and Muslim Spain in the 11th and ...
Umar - Umar Umar or Omar, c.581–644, 2d caliph (see caliphate). At first hostile to Islam, he was ...
Aishah - Aishah Aishah , c.614–678, third and favorite of the nine wives of Muhammad the Prophet. Her ...
Uthman - Uthman Uthman or Othman, c.574–656, 3d caliph (644–56), also known as Uthman ibn ...
See more Encyclopedia articles on: Middle Eastern History: Biographies

Umar AS 2nd Caliph عمر ع

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Umar
Umar (OOmär') [key]or Omar (ō'mär) [key], c.581–644, 2d caliph (see caliphate). At first hostile to Islam, he was converted by 618, becoming an adviser to Muhammad. He succeeded Abu Bakr as caliph without opposition in 634. In his reign Islam became an imperial power. The Muslim generals pushed conquests far and wide—into Syria, Egypt, and the Persian Empire. Umar also laid the administrative base of the empire, creating the office of kadi and establishing fixed taxes. He reopened the canals of Mesopotamia and the waterway from the Nile to the Red Sea. Umar was assassinated by a foreign slave. He had appointed a group to select his successor, and the choice fell on Uthman.

Uthman AS 3rd Caliph عثمان ع

2011-03-28T13:44:00.000-07:00

Uthman
Uthman (OOth'män) [key]or Othman (ōth') [key], c.574–656, 3d caliph (644–56), also known as Uthman ibn al-Affan; son-in-law of Muhammad. He belonged to the great Umayyad family and was selected as caliph after the murder of Umar. Muslim conquests were continued and extended to Bactria and Cyprus. To strengthen his control over the distant provinces, he replaced the generals and governors appointed by Abu Bakr and Umar with members of his own family. Uthman ordered the compilation of the first official version of the Qur'an. In 656 a mob of malcontents in Medina stormed Uthman's house and murdered him. Ali succeeded to the caliphate. Osman is the Turkish form of Uthman.

The Umayyad Dynasty الأسرة الأموية

2011-03-28T13:41:00.000-07:00

Encyclopedia
Umayyad
Umayyad (OOmä'yäd) [key], the first Islamic dynasty (661–750). Their reign witnessed the return to leadership roles of the pre-Islamic Arab elite, and the rejuvenation of tribal loyalties. The Banu Ummaya constituted the higher stratum of the pre-Islamic Meccan elite. Having entered into an agreement with Muhammad in 630, they succeeded in preserving their economic influence, and gradually reintegrated into the political power structure. The assassination of Uthman, the third caliph, and a member of the Ummaya, presented the dynamic Ummayad figure of Muawiya the opportunity to challenge the otherwise troubled rulership of Ali. With the death of Ali, Muawiya succeeded in establishing himself as the caliph, making Damascus the capital of the Islamic empire. His efforts concentrated on strengthening his rule by entering into a truce with the Byzantines, renewing tribal alliances and securing the succession of his son Yazid. With the death of Muawiya in 680, Yazid faced the opposition of Husayn, the son of Ali. The resistance and subsequent martyrdom of Husayn at Karbala in a battle where the Ummayad forces outnumbered him and his partisans is the focus of the central yearly Shiite observance of Ashura. Yazid also faced further resistance in the Hijaz (today Saudi Arabia), led by Abdallah ibn az-Zubayr. With his death, the caliphate was transfered to the Marwanid branch of the Banu Ummaya. Abd al-Malik succeeded in consolidating Ummayad rule, and proceeded with a series of administrative reforms including the conversion of the bureaucracy from Greek to Arabic, and the minting of new currency. This consolidation set the stage for the renewal of territorial expansion in Asia and Africa under Walid I (705–15), and the increased military pressure against Byzantium under Sulayman (715–17). Sulayman's successor, Umar II (717–20) unsuccessfully attempted to reverse the course of tribal-based politics in an effort to restore the Islamic political ideal of transcending partisanships. His successors, Yazid II (720–24), Hisham (724–43), and Walid (743–44) pursued the tribal-based territorial conquests. The expansion of the Islamic empire led to the emergence of a substantial class of non-tribal Muslims (mawali), who became the base from which anti-Ummayad movements drew their supporters. The most notable of these movements was the Abbasid, which eventually succeeded in toppling the last Ummayad caliph, Marwan II, in 750. A branch of the Ummayad family, led by Abd ar-Rahman ad-Dakhil, was able to reach Cordoba and to reestablish Umayyad rule (780–1031) in Muslim Spain.

See G. R. Hawting, The First Dynasty of Islam (1986).

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Islam in Afrika: The Development of Islam in Afrika الإسلام في أفريكا

2011-03-28T13:33:00.000-07:00

Islam in Africa
Islam in Africa, the development of the Muslim religion on the African continent.

During Muhammad's lifetime a group of Muslims escaped Meccan persecution (615) by fleeing to Ethiopia, where the Negus gave them protection. The spread of Islam in Africa began in the 7th and 8th cent. with the Umayyads, who brought the religion to the Middle East and to the littoral of North Africa. Along the coast of Africa Islam spread among the Berbers, who joined the Muslim community and almost immediately drove north across the Mediterranean into Europe. In Morocco, Muslims founded the city of Fès (808), which soon thereafter gave refuge to Andalusian Muslims fleeing an uprising in Córdoba (see Idrisids). On the east coast of Africa, where Arab mariners had for many years journeyed to trade, Arabs founded permanent colonies on the offshore islands, especially on Zanzibar, in the 9th and 10th cent. From there Arab trade routes into the interior of Africa helped the slow acceptance of Islam and led to the development of Swahili culture and language.

Prior to the 19th cent. the greatest gains made by Islam were in the lands immediately south of the Sahara. The Islamization of W Africa began when the ancient kingdom of Ghana (c.990) extended itself into the Sahara and the Islamic center at Sanhajah. Mansa Musa (1307–32) of Mali was among the first to make Islam the state religion. By the 16th cent. the empire of Mali and its successor-state Songhaj included several Saharan centers of trade and Muslim learning, such as Timbuktu. In the region of the E Sudan, Islamic penetration followed the route of the Nile. By about 1366, Makurra, the more northerly of the two Christian kingdoms of the E Sudan, became Islamic. The other kingdom, Aloa, was captured (c.1504) by the Muslims.

In the 16th cent. the Somali conqueror Ahmad Gran unsuccessfully attempted to convert Ethiopia to Islam. In the late 18th and early 19th cent., Africa, like the rest of the Muslim world, was swept by a wave of religious reform. Militant reformers, such as the Fulani and the followers of Hajj Omar, greatly extended the area over which Islam held sway in W Africa. Usumanu dan Fodio (1809) founded the Sokoto caliphate, which was eventually incorporated under British rule into Nigeria.

The Muslim brotherhoods also gained many new converts (see Sanusi). European colonialists in many cases adopted Muslim law as a unifying administrative structure, rather than the indigenous and often competing tribal customs of their artificially demarcated colonies. Islam in Africa has to varying degrees incorporated tribal and pre-Islamic practices, and the Muslims of Africa have accepted claims of several self-proclaimed Mahdis. In the 20th cent. Islam has gained more converts in Africa than has Christianity, which labors under the burden of identification with European imperialism.

Bibliography
See J. S. Trimingham, Islam in West Africa (1959), Islam in East Africa (1964), Islam in the Sudan (2d ed. 1949, repr. 1965), Islam in Ethiopia (1952, repr. 1965), and The Influence of Islam on Africa (1968); J. and L. Kritzeck, ed., Islam in Africa (1969).

Khilafah al Alamal Islami الخلافة الاسلامية الأمل القاعدة

2011-03-28T13:20:00.001-07:00

Khilafah al-'Alam al-Islami

Islam in Africa

615 CE Muslims migrate to Abyssinia to escape persecution from the Makkah. The king of Abyssinia, Negus, treats them well and later accepts Islam, himself.
670 CE,50 A.H Qairowan (in present-day Tunisia) founded by Uqbah bin Nafi, Radi-Allahu anhu.

680 CE, 60 A.H Uqbah bin Nafi, Radi-Allahu anhu, marches west and claims Africa for Islam.

698 CE, 78 A.H Byzantines flee from Carthage and Muslims get full power on the Berber Country.

750 CE, 132 A.H Muslim Arabs have created a huge Islamic Empire in Middle East.

900 CE, 287 A.H Arab Merchants come to live in Ghana. And as Arabs gain more influence, they teach the people of Ghana about Islam. Many government officials and merchants convert to Islam. Some merchants spend large funds to builds mosques. Among the first converts were the Mandinke people from the Southern Sahara. They served as middlemen between Arab traders and Wangara. The Mandinke build small trading companies that made contact with many different people. They spread Islam throughout West Africa. Many people converted to Islam because they were impressed by its teachings and the conduct of the early Muslims. Islam stressed brotherhood of all believers. This also encouraged peaceful trade between people of different nations.

1000 CE, 390 A.H The city of Timbuktu is founded. As traders settle there, they bring Islamic scholars with them. Islamic scholars spoke and wrote Arabic. West African tribes spoke many different languages and so Islam gave them one language to speak. Nearly every Muslim in Timbuktu learned to read and write. Learning Qur'an was important for West African Muslims.

1087 CE, 480 A.H Soninke gain control from Al Moravids.

1100 CE, 493 A.H Berbers, who had long been Muslims, battle for power.

1203 CE, 599 A.H King Sumanguru over throws Soninke king.

1235 CE, 632 A.H King of Mali defeats King Sumanguru and Mali replaces Ghana. This year marked the fall of Ghana.

1307 CE, 706 A.H Mansa Musa, a devout Muslim, becomes king of Mali. Under his rule, conversions to Islam greatly increased.

1324 CE, 724 A.H Mansa Musa makes pilgrimage to Makkah and after this pilgrimage, European merchant get interested in Mali's wealth. Mansa Musa had brought Muslim scholars from Makkah to teach in Mali's learning centers. Mali's border also expanded under Mansa Musa's rule.

1332 CE, 732 A.H Mansa Musa dies. Mali is ruled by a series of kings who are unable to protect it's vast territories. Songhai begins to revolt. People from south raid Mali's southern border.

1400 CE, 802 A.H Mali slowly weakens. Berber's take over the trade and learning centers of Timbuktu and Walata.

1435 CE, 838 A.H Songhai's prince declares Gao's independence from Mali.

1464 CE, 868 A.H Songhai begins conquering neighbors under leadership of Sunni Ali, a Muslim. Gao becomes Songhai's capital. After Sunni Ali died, his son, a non-Muslim, takes over.

1490 CE, 895 A.H Askia Muhammad over throws Sunni Ali's son and becomes king of Songhai declaring Islam as the state religion. Askia Muhammad encourages non-Muslims to convert and invites scholars to his country and his country becomes a city of learning.

1500 CE, 905 A.H As the number of Muslims increase, Songhai becomes the greatest empire of Africa.

1585 CE, 993 A.H Morocco ruler captures Songhai's salt mines.

1590 CE, 998 A.H Morroco's ruler sends soldiers to conquer Songhai. They wanted to control Songhai's source of gold and in the end, Goa fell, then Timbuktu, and finally Songhai

Islam in Africa

Islam and Africa
Prophet Muhammad, who was born in 571 C.E., preached the message of Islam until his death in 632 C.E. The early contact of Islam with Africa began during the lifetime of the Prophet. He taught the Oneness of God and abolition of priesthood. The Quaraishites - the priestly class of the Arabs - began to persecute him and his early followers. When their oppression went beyond limits, the Prophet advised the Muslims to migrate and seek shelter in some other part of the world. Acting on his advice, the first batch of Muslims migrated to Abyssinia and sought refuge with Negus, a Christian king of Abyssinia in the year 615 C.E. It was significant that the first shelter of early Muslims was in Africa, and their host who stood firm with them was also an African.

Ibn Hisham has given a vivid picture of these first Muslim-Arab refugees in the court of Negus who were followed by their oppressors, the Quraishites, even up to Abyssinia and wanted to take them back to Arabia. In spite of the appeal of the Quraishite delegation, Negus did not leave the Muslims in the hands of their enemies; on the contrary, he asked Ja'far bin Abi Talib, one of the emigrants, to explain why they had fled Makkah. Ja'far reply has been recorded by Ibn Hisham in the following words:

"We were the Jahilliya (ignorant) people, worshipping idols, and violating peace, with a strong man among us always devouring the weak. Such was our state until God [Allah] sent to us a messenger from amongst ourselves whose ancestry is known to us, and whose veracity, fidelity and purity we recognise. It was the Prophet who summoned us to God in order to profess him as One and worship Him alone, discarding whatever stones and idols we and our forefathers worshipped instead of God. He, moreover, commanded us to be truthful in our talks, to render to others what is due for them, to stand by our families and to refrain from doing wrong and shedding blood. He forbade committing fornication, bearing false witness, depriving the Orphan of his legitimate right and speaking ill of chaste women. He enjoined on us worship of God alone, associating with Him no other and practice fasting."[8]
Africa on the Eve of Expansion of Islam
The power of the Roman Empire was sapped by religious discord. By the time Prophet Muhammad (peace be upon him) began his mission, the Egyptians and Syrians had partially severed their active link with the Roman Empire. In the year 634, during the first Caliphate of Islam under Abu Bakr, when the Muslim volunteers advanced with their faith toward new territories, Abu Bakr [ra] is reported to have instructed them "to do no harm to women, children and old people, to refrain from pillage and the destruction of crops, fruit trees, and herds, and to leave in peace Christian monks and authorities as might be found in their cells. [9]" When Abu Bakr [ra] died, his mission was taken over by Omar [Umar ibn Al-Khattab, ra], the second Caliph of Islam (634-644).

The state of North Africa, on the eve of the Arab conquest, was far from secure or satisfactory. The Latin-speaking provinces were governed from Constantinople. Although the ecclesiastical policy of the House of Heraclius favored the Christology known as Monotheism, or the doctrine of the single will, the Pope, under whose jurisdiction the African church fell, frowned upon it and repudiated it as heretical. When the Arab conquest began in 647 AD, the Exarch Gregory had already denounced allegiance to Constantinople and had proclaimed himself as an Emperor. The peasantry was so much oppressed that they had no inclination to fight for their masters. The native Berbers were highly disorganised and lacked leadership. Only those Berber clans, which had accepted a settled life as cultivators, carried some Byzantinian influence; but the others were kept beyond the reach of civilization. Christianity was not planted among them on a firm footing although there was some missionary work done; it is believed that the modern Tauregs were once Christians.

In Egypt, the native Copts were instructed by their bishop in Alexandria to offer no resistance to the Arab Muslims marching toward Egypt. "This is not surprising" says Professor Phillip Hitti, [10] in view of the religious persecution to which they (Copts) as Monophysites had been subjected by the official Melkite (Royal) Church. For years Heraclius had tried through his agent Cyrus to forbid the Egyptian (Coptic) form of worship and to force his new Monothelite doctrine on a reluctant Church. On account of his relentless persecution of the priesthood of the Coptic Church, Cyrus was regarded as anti-Christ by the later native traditions in Egypt. In other words, the existence of Monophysite communities in Egypt and Syria and Nestorian congregations in Persia and Iraq, together with persecution by the Orthodox Church, paved the way for the surprisingly rapid progress of Islam. The Hamites of Egypt looked upon the Arabian new-comers as nearer of kin than their hated and oppressive alien overlords.

It was against this background that during the Caliphate of, 'Umar b. al Khattab, the Muslim volunteer force, in 639 AD under the command of 'Amr b. Al'As penetrated into Egypt. During the days of Jahaliyyah [ignorance], 'Amr b. Al'As had made many caravan trips to Egypt and was familiar with its routes and cities. The following portrait of the advancing Muslim Arabs has been recorded by an envoy of Cyrus:

"We have witnessed a people to each and every one of whom death is preferable to life, and humanity toprominence, and to none of whom this world has the least attraction. They sit not except on the ground, and eat not but on their knees. Their leader (Amir) is like unto one of them: the low cannot be distinguished from the high, nor the master from the slave. And when the time of prayer comes none of them absents himself, all wash their extremities and humbly observe their prayer."

'Amr built the new capital on the site of his camp and named it al-Fustat (Old Cairo). He erected a simple mosque there in 641-642, the first to be used in Egypt. 'Amr cleared the ancient Pharaonic Canal to open a direct waterway to the holy cities of Arabia. It was named as Khalij Amir al-Mumineen, the Canal of the Caliph.

In reference to the expansion of Islam in Egypt, a story is concocted that by the Caliph's order 'Amr for six-long months fed the numerous bath-furnaces of the city with the volumes of Alexandrian library. Professor Philip Hitti refutes it saying:

"(It) is one of those tales that make good fiction but bad history. The great Ptolemaic library was burnt as early as 48 BC by Julius Caesar. A later one, referred to as the Daughter Library, was destroyed about AD 389 as a result of an edict by Emperor Theodosius. At the time of the Arab conquest, therefore, no library of importance existed in Alexandria and no contemporary writer ever brought the charge against 'Amr or 'Umar."

'Amr's founding of Fustat gave rise to a number of mosques and Madrasahs (Islamic Schools) in Egypt, which helped in disseminating Islam to other parts of Africa and Asia.

The fall of Egypt made the Byzantine provinces, bordering on its west, defenseless. Later Bargah was included in the Islamic provinces without any resistance, and Berber tribes of Tripoli. During the Caliphate of the third Caliph 'Uthman, 'Amr's successor, 'Abd-Allah, advanced through Tripolis and part of Ifriqiya whose capital was Quarter-Jannah(Carthage).

In 652, 'Abd-Allah entered into a treaty with the Nubians[12].

The first serious attempt to expand Islam in Africa is credited to 'Uqabah (Okba) b. Nafi, who is revered to this day as the founder of Muslim Africa [13]. He planted a permanent camp at Kairawan (Qayrawan) in 670 C.E., and thus came closer to the Byzantines and the Berbers. About ten years later, he undertook his famous march to the west and boldly claimed the whole African continent for Islam. This brought Muslims almost close to Europe.

It is reported that 'Uqabah began his march from Kairawan, avoiding the Byzantine towns north of the Awras, and went toward the Central plateau and pushed beyond the Atlas mountains and went as far as Tangier and then turned south to Morocco. In the march, he followed the course of the river Sus to the point where it discharges into the Atlantic Ocean. A story is related to him that when he reached there he spurred his horse into the waves and raising his lance he said: "Great God, if my advance were not stopped by this sea, I would still go on to the unknown kingdoms of the West (Africa), preaching the Unity of Thy Holy Name."

It is said that Uqabah went as far as the Atlantic and died near Biskara near Algeria in 683 C.E. His tomb has now become a shrine. Slowly and gradually, Muslims overpowered Ifriqiya through the statesmanship of Hasan b.Nu'man al Ghassani, who was sent to Africa by Mu'awiyah. The Byzantines' authority and Berber resistance were put to an end. The Byzantines' fled from Carthage in 698 C.E., and Hasan gained absolute power over the Berber country. Soon a Berber revolt broke out under the leadership of a Prophetess (Kahinah) [14], a Berber Deborah. She was also defeated. She gave her life but before dying instructed her son to embrace Islam and make common cause with the Muslims. A few miles to the south of Carthage, a new city was founded on an isthmus joining two salt lakes and was named Tunis.

Hasan b. Nu'man was succeeded by Musa b. Nusair, an able general of the Umayyad Caliph Walid b.'Abd al-Malik. He pacified Morocco and many of the Berber tribes accepted Islam. He extended the boundaries of his province of Ifriqiya up toTangier.

Professor John Hunwick says that "although this (the expansionist movement of the Arab people) has sometimes been pictured as the greatest religious war of all times, it was in fact a simple imperialist expansion motivated more by economic than by religious factors. In most of the areas conquered, the former religions of those areas, whether Christianity, Zoroastrianism, Judaism or indigenous cults, continued to survive, without generally any oppression for centuries after the conquest by Muslim armies. Thus even in those areas where political authority was in the hands of Muslims owing allegiance to the central power of the Caliphate in Damascus or Baghdad, the actual Islamization of the population was generally a fairly slow process of absorption [15]."

The true factor of Islamization lies in the religion of Islam itself. Every Muslim has been asked to carry the message of the Prophet to others. The Prophetic Tradition says: "Preach even if it may be one verse." Wherever the Muslims went, they took their religion and culture with them. The Arabic language formed almost a part of their religion, as the Qur'an was in Arabic. There were long-distance trade routes, running from North to South. The Arab traders and business men and some quiet missionaries, who had dedicated their lives to the cause of Islam, carried the message of Islam wherever they traveled. It is also true that wherever the Muslim conquests took place a large number of Muslims chose to settle down in newer places. The period between 660-670 C.E., was remarkable for the expansion of Islam further into Africa along the Mediterranean coast. Morocco came under Islamic influence in the 8th century and the Berbers began to join the Muslim armies. Islam spread in North Africa with remarkable speed, and by the year 732 C.E., which marked the first centennial of Muhammed's death, his followers were the masters of an empire greater than that of Rome at its Zenith, an empire extending from the Bay of Biscay to the Indus and the confines of China and from the Aral Sea to the lower contracts of the Nile. The name of the Prophet, as Messenger of God along with the name of God [Allah] was being called out five times a day from thousands of minarets scattered all over North Africa, South-Western Europe, and Western and Central Asia.

Arabs and Islam in Afrika

2011-03-28T13:10:00.000-07:00

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Multiple Trajectories of Islam in Africa
Islam had already spread into northern Africa by the mid-seventh century A.D., only a few decades after the Prophet Muhammad moved with his followers from Mecca to Medina on the neighboring Arabian Peninsula (622 A.D./1 A.H.). The Arab conquest of Spain and the push of Arab armies as far as the Indus River culminated in an empire that stretched over three continents, a mere hundred years after the Prophet's death. Between the eighth and ninth centuries, Arab traders and travelers, then African clerics, began to spread the religion along the eastern coast of Africa and to the western and central Sudan (literally, "Land of Black people"), stimulating the development of urban communities. Given its negotiated, practical approach to different cultural situations, it is perhaps more appropriate to consider Islam in Africa in terms of its multiple histories rather then as a unified movement.

The spread of Islam throughout the African continent was neither simultaneous nor uniform, but followed a gradual and adaptive path.

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The first converts were the Sudanese merchants, followed by a few rulers and courtiers (Ghana in the eleventh century and Mali in the thirteenth century). The masses of rural peasants, however, remained little touched. In the eleventh century, the Almoravid intervention, led by a group of Berber nomads who were strict observers of Islamic law, gave the conversion process a new momentum in the Ghana empire and beyond. The spread of Islam throughout the African continent was neither simultaneous nor uniform, but followed a gradual and adaptive path. However, the only written documents at our disposal for the period under consideration derive from Arab sources (see, for instance, accounts by geographers al-Bakri and Ibn Battuta).

Islamic Influence on African Societies
Islamic political and aesthetic influences on African societies remain difficult to assess. In some capital cities, such as Ghana and Gao, the presence of Muslim merchants resulted in the establishment of mosques. The Malian king Mansa Musa (r. 1312–37) brought back from a pilgrimage to Mecca the architect al-Sahili, who is often credited with the creation of the Sudano-Sahelian building style. Musa's brother, Mansa Suleyman, followed his path and encouraged the building of mosques, as well as the development of Islamic learning. Islam brought to Africa the art of writing and new techniques of weighting. The city of Timbuktu, for instance, flourished as a commercial and intellectual center, seemingly undisturbed by various upheavals. Timbuktu began as a Tuareg settlement, was soon integrated into the Mali empire, then reclaimed by the Tuareg, and finally incorporated into the Songhai empire. In the sixteenth century, the majority of Muslim scholars in Timbuktu were of Sudanese origin. On the continent's eastern coast, Arabic vocabulary was absorbed into the Bantu languages to form the Swahili language. On the other hand, in many cases conversion for sub-Saharan Africans was probably a way to protect themselves against being sold into slavery, a flourishing trade between Lake Chad and the Mediterranean. For their rulers, who were not active proselytizers, conversion remained somewhat formal, a gesture perhaps aimed at gaining political support from the Arabs and facilitating commercial relationships. The strongest resistance to Islam seems to have emanated from the Mossi and the Bamana, with the development of the Segu kingdom. Eventually, sub-Saharan Africans developed their own brand of Islam, often referred to as "African Islam," with specific brotherhoods and practices.

Local Mixes of Islamic and African Aesthetics
Because of its resistance to the representation of people and animals, the nature of Islam's interaction with the visual arts in Africa was one in which Islamic forms were accommodated and adapted. Muslim clerics' literacy and esoteric powers drew scores of converts to Islam. Sub-Saharan Muslim clerics known as marabouts began fabricating amulets with Qur’anic verses, which came to displace indigenous talismans and medicinal packets. These amulets are featured in the design of many traditional African artifacts.

Islam also reinforced the African fondness for geometric design and the repetition of patterns in decorating the surface of textiles and crafted objects. Local weaving may have been transformed with the importation of North African weaving techniques.

Islam has also often existed side by side with representational traditions such as masquerading. Such practices have often been viewed as supplemental rather than oppositional to Islam, particularly when they are seen as effective or operating outside of the central concerns of the faith. An early example of this was noted by Ibn Battuta, the Maghribi scholar who visited Mali in 1352–53 and witnessed a masquerade performance at the royal court of its Muslim king. In many areas of Africa, the coexistence of Islam with representational art forms continues today. But although Islam has influenced a wide range of artistic practices in Africa since its introduction, monumental architecture is the best-preserved legacy of its early history on the continent. Mosques are the most important architectural examples of the tremendous aesthetic diversity generated by the interaction between African peoples and Islamic faith.

Department of Arts of Africa, Oceania, and the Americas, The Metropolitan Museum of Art
Citation
Department of Arts of Africa, Oceania, and the Americas. "Trade and the Spread of Islam in Africa". In Heilbrunn Timeline of Art History. New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/tsis/hd_tsis.htm (October 2001)

Suggested Further Readings
Bravmann, René A. Islam and Tribal Art in West Africa. Cambridge: Cambridge University Press, 1974.
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Afrika Islamic Time line أفريكا خط الزمن الإسلامية

2011-03-28T12:59:00.001-07:00

200 BC-2011 Search other dates
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610 AD
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622 AD
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632 AD
632 AD - After the death of the Prophet in AD 632, the Arabs set out to take Islam into Africa and beyond. Moulay Idriss I, descendant of the Prophet Mohammed, came to this part of North Africa and settled in the former Roman city of Volubilis in the late 700s. He ... Show more
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700 AD
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732 AD
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750 AD
750 AD - One hundred years after the death of the prophet Muhammad, Islam had advanced across northern Africa, through Spain and into southern France, while also threatening Byzantine Constantinople, all by 750 CE, using the proven evangelizing technique of "convert or ... Show more
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1000 AD
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From Atlas of the year 1000
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1989
Nov 28, 1989 - The contents of the Top Secret Memorandum are consistent with both the Communiqué issued at the end of the Conference – Islam in Africa, and the aims and objectives of Islam in Africa Organization (IAO) which was established at the end of Islam in Africa ... Show more
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2001
Apr 2001 - [11] Muhammad Amra, 'Islam in Southern Africa,' unpublished 'Islam in Africa' Conference Paper, New York: Binghamton University, April 2001.
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2006
Jul 15, 2006 - Retrieved on 2006-07-15. [77] Department of State, USA. [78] "In South Africa, many blacks convert to Islam". http://www.csmonitor.com/2002/0110/p13s1-woaf. html. [79] "Muslims say their faith growing fast in Africa". http://www.wwrn.org / article. Show more
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Islamic Time line خط الزمن الإسلامية

2011-03-28T12:56:00.000-07:00

570 AD
570 AD - Islam is a religion that teaches peace, mercy, and forgiveness. People who practice Islam are called Muslims. They follow the teachings of the prophet Muhammad, who was born in 570 AD, in the city of Mecca, Saudi Arabia. According to Islamic belief, Muhammad ... Show more
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610 AD
610 AD - In the year AD 610, Muhammadp became a prophet in Arabia at the age of 40. Initially, he encountered stiff resistance and persecution. By the time he died in 632, he had formalized the religion of Islam and established an Islamic society and state. According ... Show more
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622 AD
622 AD - During the Umayyad period, therefore, the spread of Islam and the development of Islam were taking place at the same time, and a discussion of islamisation has to begin with some consideration of the importance of the Umayyad period for the development of Islam. Show more
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632 AD
632 AD - Islam: Literal meaning being “submission in peace.” Islam is a religion based on the principles and covenants found in the original Bible. In the year 632 CE, Islam began to spread under Mohammad,. reaching a multitude of nations and people. Although inspired ... Show more
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680 AD
680 AD - Sunday is the last day of the Shiite Islam Ashura ceremonies, which commemorate the death of one of Shiite Islam's most revered figures, Imam Hussein, in 680 AD . Iran's police chief, Esmail Ahmadi Moghaddam had warned against using the processions that are ... Show more
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1964
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1989
Feb 14, 1989 - On 14 February 1989 the Ayatollah Khomeini applied a sentence of death upon Rushdie in his legal fatwa ( a judgement or formal ruling based upon Islamic law in Iran). This is an alarming misrepresentation of authentic Islam, though Dr. Sardar himself is ... Show more
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2001
Sep 11, 2001 - Although Islam had already attained a position of dominance in several dozen countries in other parts of the world, and even though the Islamic presence had become more noticeable in America in recent years, it was on September 11, 2001, that the attention of ... Show more
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2006
Sep 12, 2006 - The cartoons became a touchstone, a point of reference for a wide range of statements that were seen as denigrating Islam. Pope Benedict's lecture on September 12,2006, at the University of Regensburg, in which he quoted a fourteenth-century Byzantine emperor ... Show more
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2007
May 22, 2007 - BEIRUT (Thomson Financial) - The Sunni extremist group Fatah al-Islam which has been battling Lebanese troops for three days around a Palestinian refguee camp said today it would observe a unilateral ceasefire. 'We have announced through the media that we are ready to respect a ...
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Law books كتب القانون

2011-03-28T12:09:00.001-07:00

فلترة العنوان عدد الإظهارات:
# عنوان المقال التاريخ الزيارات
1 لتحميل كتاب مسائل الفقه العملي الأحد, 07 تشرين2/نوفمبر 2010 157
2 المقدمة الأحد, 07 تشرين2/نوفمبر 2010 62
3 الاجتهاد والتقليد الأحد, 07 تشرين2/نوفمبر 2010 105
4 النجاسات وأحكامها الأحد, 07 تشرين2/نوفمبر 2010 94
5 المطهرات الأحد, 07 تشرين2/نوفمبر 2010 72
6 أحكام التخلّي الأحد, 07 تشرين2/نوفمبر 2010 67
7 مسائل الطهارة الأحد, 07 تشرين2/نوفمبر 2010 63
8 الوضوء الأحد, 07 تشرين2/نوفمبر 2010 46
9 الغسل الأحد, 07 تشرين2/نوفمبر 2010 46
10 الحيض وشرائطه الأحد, 07 تشرين2/نوفمبر 2010 46
11 النفاس الأحد, 07 تشرين2/نوفمبر 2010 47
12 الاستحاضة الأحد, 07 تشرين2/نوفمبر 2010 67
13 أحكام الميت الأحد, 07 تشرين2/نوفمبر 2010 39
14 الأغسال المستحبّة الأحد, 07 تشرين2/نوفمبر 2010 42
15 التيمم الأحد, 07 تشرين2/نوفمبر 2010 64
16 الصلاة الأحد, 07 تشرين2/نوفمبر 2010 59
17 الصوم الأحد, 07 تشرين2/نوفمبر 2010 41
18 زكاة الأموال والمملوكات الأحد, 07 تشرين2/نوفمبر 2010 51
19 الخمس الأحد, 07 تشرين2/نوفمبر 2010 62
20 الحج الأحد, 07 تشرين2/نوفمبر 2010 40
« البداية السابق 2 1 التالي النهاية »

Al' Ayaat Salaat صلاة الآيات آل '

2011-03-28T12:07:00.000-07:00

Ayaat Prayer

Salat Al-Ayaat is the Prayer of the Signs:

Salat Al-Ayaat (translated to the Prayer of the Signs) becomes an obligatory prayers when a natural sign or phenomenon occurs in the area of residence and should be prayed within the time of the occurrence. If the prayer is missed, it should be made up qada'a. Some of the signs that are observed include:

- Total Lunar and Solar Eclipses.
- Earthquakes.
- Volcanic Erruptions.
- Hurricanes or Strong Storms.

How to pray Salat Al-Ayaat:

Summarizing what was mentioned earlier, this prayer becomes obligatory (wajib) under two conditions: 1) when certain signs of Allah manifest 2) the sign occurs in the place of residence.

The Ayaat prayer consists of two Ruka’ similar, but not the same, to the Morning Prayer above. There are a few variations for this prayer but we will provide here the simplest of all. The simplest variation is to recite surat Al-Fatiha followed by 5 units of Rukou’a, each is one short verse from the Quran. For example, from the second Sura that you normally read in the Morning Prayer, you can find that it consists of 5 verses. We will use each verse as a unit for the Ruko’ as explained below:

Here's a step by step explanation of how to perform this prayer:

1. Start with the Neyyah (Make the intention: Salatul Ayaat)
2. Stand up and say Aloud: Allahu Akbar

Start the First Ruka’:

3. Read Surat Al-Fatiha (as in item #2 in Morning Prayer)
4. Read verse one of the second sura: Bismil-Lahir-Ruĥmanir-Raĥeem
            5. Go to Rukou’a (bow) then Stand back up
5. Read verse two of the second sura: Qul Who-wal La-who Aĥad
            -Repeat 5. Go to Rukou’a (bow) then Stand back up
6. Read verse three of the second sura: Al-La-whoss Summud
            -Repeat 5. Go to Rukou’a (bow) then Stand back up
7. Read verse four of the second sura: Lam Yalid Walam You-led
            -Repeat 5. Go to Rukou’a (bow) then Stand back up
8. Read verse five of the second sura: Walam Yakun La-who Kouf-one Aĥad
            -Repeat 5. Go to Rukou’a (bow) then Stand back up
9. Continue to Sujoud (as in item #6 of Morning Prayer) and perform two sujouds as usually done.
10. After the second sujoud, stand up for the second Ruka’ and say: Allaho Akbar

Start the Second Ruka’:

Repeat steps 3 through 9 as you did in First Ruka’ to perform the Second Ruka’. After the second sojoud:
11. Say the Tashah-hood (as in 7A of the Morning Prayer).
12. Say the Tas-leem (as in 7B of the Morning Prayer).

This ends Salat Al-Ayaat.

Sunset salaat صلاة الغروب

2011-03-28T12:03:00.000-07:00

The Sunset Prayer

The Sunset Prayer (Maghrib Prayer) consists of three Ruka's or units. Again, we will include the obligatory steps without the few extra steps that are not required (al-mustahabat) to complete each prayer.

Remember, it is best to make the prayers at the beginning of each time. The rewards are higher for not delaying them.

- The time of the Sunset Prayer (or Maghrib Prayer) is anytime after the Sunset Prayer and until Midnight (mid point between sunset and dawn), but it must be made before the Evening Prayer.

- It is good to remember that step 7B (Tas-leem) is the seal of the prayer. With it we end the prayer as if we are saying goodbye. So for this prayer it is at the end of the third unit because it must be at the end of the last Ruka’.

NOW LET'S PRAY:

1-    Start with the Neyyah or (The intention to do the prayer) (ex: I pray the Thuhr Prayer seeking nearness to Allah; or the Asr Prayer; or the Isha's Prayer)

2-    Stand up, Raise palms near your ears, and Say Aloud: Allahu Akbar (That’s Takbiratul-Ehram)

Standing up, Start the First Ruka’ or First Unit:

3-    Read Surat Al-Fatiha (here's the arabic transliteration):

Bismil-Lahir-Ruĥmanir-Raĥeem

Al-Ĥamdu Lil-lahi Rubbil-Ālameen

Ar-Raĥmanir-Raĥeem

Maliki Yawmid-Deen

Ey-yaka Na`budu Wa Ey-yaka Nes-ta’een

Eh-dinas-Şiraţal-Mustaqeem

Şirāţal-La-theena An`amta `Alayhim

Ghayril-Magh-doobi `Alayhim Walad-Dahl-leen

4-    Read a Second Short Surah (here's Al-Ikhlas translitaration):

Bismil-Lahir-Ruĥmanir-Raĥeem

Qul Who-wal La-who Aĥad

Al-La-whoss Summud

Lam Yalid Walam You-led

Walam Yakun La-who Kouf-one Aĥad

5-    Rukou’a: Bend your back forward with both hands on your knees and say: Subhanal-Lah (three times), then Stand Up and say: Allaho Akbar

6-    Sujoud: kneel with both hands on the floor then place your forehead on the floor and say: Subhanal-Lah (three times), then Sit Up and say: Allaho Akbar. Then again put both hands on the floor then place your forehead on the floor and say: Subhanal-Lah (three times), then Sit Up and say: Allaho Akbar.

Stand Up and Start the Second Ruka’ or Second Unit:

Repeat 3 through 6, then while still sitting add the following:

7A-   Tashah-hood: While sitting say: Ash-hadu an la ilaha illal-lahu wahda-who la sharika lah, wa-ash-hadu an-na Muhammadan 'Abdu-who wara-sooluh, Alla humma sul-lee 'ala Muhammadin wa alee Muhammad.

Stand Up and Start the Third Ruka’ or Third Unit:

8-    Say: Subhanal-lah  - Wal-hamdu-lil-lah  - Wala Ilaha Illal Lah  - Wal-la-who Akbar.

9-    Repeat 5 (Rukou’a) and 6 (Sujoud), then do 7A (Tashah-hood).

10- End the prayer with Tas-leem (As-salamu Alaykum Wa Rah-matullahi Wa Barakatuh).

This ends the Sunset Prayer.

Noon afternoon evening salaat صلاة الظهر بعد الظهر مساء

2011-03-28T12:00:00.000-07:00

Noon Afternoon Evening Prayers

All three prayers consist of four Ruka's or units. That's why we put them all together here. If you learn one you learn them all but only change the Neyyah at the beginning of each prayer. Again, we will include the obligatory steps without the few extra steps that are not required (al-mustahabat) to complete each prayer.

Remember, it is best to make the prayers at the beginning of each time. The rewards are higher for not delaying them.

- The time of the Noon Prayer (or Thuhr Prayer) is anytime from the time of the hign noon (or mid point between sunrise and sunset) until sunset.

- The time of the Asr Prayer (or Afternoon Prayer) is anytime after the Noon Prayer and until sunset.

- The time of the Isha's Prayer (or Evening Prayer) is anytime after the Sunset Prayer and until Midnight (mid point between sunset and dawn).

It is good to remember that step 7B (Tas-leem) is the seal of the prayer. With it we end the prayer as if we are saying goodbye. So for any of these prayers it is at the end of the fourth unit because it must be at the end of the last Ruka’.

NOW LET'S PRAY:

1-    Start with the Neyyah or (The intention to do the prayer) (ex: I pray the Thuhr Prayer seeking nearness to Allah; or the Asr Prayer; or the Isha's Prayer)

2-    Stand up, Raise palms near your ears, and Say Aloud: Allahu Akbar (That’s Takbiratul-Ehram)

Standing up, Start the First Ruka’ or First Unit:

3-    Read Surat Al-Fatiha (here's the arabic transliteration):

Bismil-Lahir-Ruĥmanir-Raĥeem

Al-Ĥamdu Lil-lahi Rubbil-Ālameen

Ar-Raĥmanir-Raĥeem

Maliki Yawmid-Deen

Ey-yaka Na`budu Wa Ey-yaka Nes-ta’een

Eh-dinas-Şiraţal-Mustaqeem

Şirāţal-La-theena An`amta `Alayhim

Ghayril-Magh-doobi `Alayhim Walad-Dahl-leen

4-    Read a Second Short Surah (here's Al-Ikhlas translitaration):

Bismil-Lahir-Ruĥmanir-Raĥeem

Qul Who-wal La-who Aĥad

Al-La-whoss Summud

Lam Yalid Walam You-led

Walam Yakun La-who Kouf-one Aĥad

5-    Rukou’a: Bend your back forward with both hands on your knees and say: Subhanal-Lah (three times), then Stand Up and say: Allaho Akbar

6-    Sujoud: kneel with both hands on the floor then place your forehead on the floor and say: Subhanal-Lah (three times), then Sit Up and say: Allaho Akbar. Then again put both hands on the floor then place your forehead on the floor and say: Subhanal-Lah (three times), then Sit Up and say: Allaho Akbar.

Stand Up and Start the Second Ruka’ or Second Unit:

Repeat 3 through 6, then while still sitting add the following:

7A-   Tashah-hood: While sitting say: Ash-hadu an la ilaha illal-lahu wahda-who la sharika lah, wa-ash-hadu an-na Muhammadan 'Abdu-who wara-sooluh, Alla humma sul-lee 'ala Muhammadin wa alee Muhammad.

Stand Up and Start the Third Ruka’ or Third Unit:

8-    Say: Subhanal-lah  - Wal-hamdu-lil-lah  - Wala Ilaha Illal Lah  - Wal-la-who Akbar.

9-    Repeat 5 (Rukou’a) and 6 (Sujoud).

Stand Up and Start the Fourth Ruka’ or Fourth Unit:

8-    Say: Subhanal-lah  - Wal-hamdu-lil-lah  - Wala Ilaha Illal Lah  - Wal-la-who Akbar.

9-    Repeat 5 (Rukou’a) and 6 (Sujoud), then do 7A (Tashah-hood).

10- End the prayer with Tas-leem (As-salamu Alaykum Wa Rah-matullahi Wa Barakatuh).

This ends the Prayer.

Fajir الفجر

2011-03-28T11:55:00.000-07:00

The Morning Prayer

These are the obligatory steps of the Morning Prayer without the few extra steps that are not required (al-mustahabat) to complete the prayer:

The Morning Prayer time is from the start of the astronomical dawn until sunrise. It consists of two Ruka's we will call them here units for ease of reference:

Just remember that step 7B (Tas-leem) is the seal of the prayer. With it we end the prayer as if we are saying goodbye. For this prayer it is at the end of the second unit because it must be at the end of the last Ruka’.

NOW LET'S PRAY The Morning Prayer:

1-    Start with the Neyyah or (The intention to do the prayer) (ex: I pray the morning prayer seeking nearness to Allah)

2-    Stand up, Raise palms near your ears, and Say Aloud: Allahu Akbar (That’s Takbiratul-Ehram)

Standing up, Start the First Ruka’ or First Unit:

3-    Read Surat Al-Fatiha (here's the arabic transliteration):

Bismil-Lahir-Ruĥmanir-Raĥeem

Al-Ĥamdu Lil-lahi Rubbil-Ālameen

Ar-Raĥmanir-Raĥeem

Maliki Yawmid-Deen

Ey-yaka Na`budu Wa Ey-yaka Nes-ta’een

Eh-dinas-Şiraţal-Mustaqeem

Şirāţal-La-theena An`amta `Alayhim

Ghayril-Magh-doobi `Alayhim Walad-Dahl-leen

4-    Read a Second Short Surah (here's Al-Ikhlas translitaration):

Bismil-Lahir-Ruĥmanir-Raĥeem

Qul Who-wal La-who Aĥad

Al-La-whoss Summud

Lam Yalid Walam You-led

Walam Yakun La-who Kouf-one Aĥad

5-    Rukou’a: Bend your back forward with both hands on your knees and say: Subhanal-Lah (three times), then Stand Up and say: Allaho Akbar

6-    Sujoud: kneel with both hands on the floor then place your forehead on the floor and say: Subhanal-Lah (three times), then Sit Up and say: Allaho Akbar. Then again put both hands on the floor then place your forehead on the floor and say: Subhanal-Lah (three times), then Sit Up and say: Allaho Akbar.

Stand Up and Start the Second Ruka’ or Second Unit:

Repeat 3 through 6, then while still sitting add the following:

7A-   Tashah-hood: While sitting say: Ash-hadu an la ilaha illal-lahu wahda-who la sharika lah, wa-ash-hadu an-na Muhammadan 'Abdu-who wara-sooluh, Alla humma sul-lee 'ala Muhammadin wa alee Muhammad.

7B-   Tas-leem: Finish the prayer by saying your goodbye: As-salamu Alaykum Wa Rah-matullahi Wa Barakatuh.

This ends the Morning Prayer.

How to do salaat كيفية القيام الصلاة

2011-03-28T11:51:00.000-07:00

Prayers Made Easy

Prayers Made Easy:

Do you have a rough time performing your daily prayers? Do you have difficulties understanding what you are saying? Do you feel you have to say too much? Suffer no more! What you need to know is that you are probably praying the full prayer with all the mustahabat (recommended acts) included. What you also need to know is that your daily prayer can be only made of the required steps without adding the mustahabat. This should make your prayers a lot easier to follow and a lot easier to understand.

Under usual circumstances, we learn the daily prayers from our family members, school, friends, or someone we met at the mosque. When they teach us the prayer, they teach us everything they learned including the few extra steps that are not required or non obligatory (wajibat) but, like we mentioned earlier, are known as the recommended steps (al-mustahabat).

Because of all the extras in the prayers, some of us may start slowing down their learning or lose interest in knowing what they are learning. We want to make sure you understand the minimum requirements for the obligatory prayers so that you can try it yourself and maintain it daily.

The five daily prayers are:

Prayer      Arabic Name    Time Performed                      Ruka’s

Morning     Al-Fajr             Between dawn and sunrise                  2

Noon        Thohr             A few minutes after the high noon
                                     (mid day between sunrise & sunset)      4

Afternoon    Asr              After the Noon Prayer till sunset            4

Sunset     Maghrib           A few minutes after sunset till midnight   3

Evening     Isha              After the Sunset Prayer till midnight        4

If you know how to pray the Morning Prayer then the others become easy to do.

Just remember that step 7B (Tas-leem) is the seal of the prayer. It is how you end the prayer as if you're saying goodbye. So if you are doing the Noon, Afternoon, Sunset or Evening Prayers then step 8 cannot be at the end of the second Ruka’ and must be at the end of the last Ruka’, be it the third or fourth.

Tas-leem ends the second Ruka’ only in the Morning Prayer. It ends the third Ruka' in the Sunset (Maghrib) Prayer and it end the fourth Ruka' in the Noon (thohr), Afternoon (Asr), and Evening (Isha) Prayers.

Islamic Terms شروط الإسلامي

2011-03-28T11:48:00.000-07:00

Islamic Terms

Glossary of Islamic Terms

ahlul-bayt

The holy family of Prophet Muhammad (p).

baligh

One who attains the age of puberty.

barzakh

A place where those who die stay until the Resurrection. The Purgatory.

eid

A religious festival.

fiqh

Islamic law in jurisprudence.

ghusl

A ritual ablution. Washing of the entire body to achieve a state of ritual purity.

hadith

A saying by the Prophet (p) or his progeny (p). Tradition.

hadd

A punishment for certain violations as prescribed from Quran or Sunna textual sources.

haddul tarakhkhus

The point in distance away from a city boundary at which its inhabitants and landmarks can no longer be seen, or where its call to prayers (adhan) can no longer be heard.

hajj

The pilgrimage to Mecca when performed during its prescribed Islamic month of Dhul-Hijjah.

hakim shar'e

Religious authority or Mujtahid.

hayd

Bleeding of the menstrual cycle.

hijab

A statutory Islamic dress code of modesty.

hilal

Crescent.

ihram

A ritual state of religious consecration during which the pilgrimage (hajj) is performed.

istihadah

The irregular bleeding other than the menstrual cycle.

istihalah

Transformation. A chemical change.

istinqadh

Rescue. Salvage.

janabah

The state after having sexual intercourse or ejaculation.

joumo'ah

Friday.

kaffarah

Expiation. Compensation. Penalty.

kafir

Unbeliever.

khums

20% tax levied on annual savings (money & certain goods).

majlis

Congregation (assembly) to commemorate religious events.

majalis

Plural or majlis.

makruh

Discouraged. Reprehensible.

marja'a

A high-ranking religious authority whose guidance is sought by the laymen.

mukallaf

One who is competent to undertake religious obligations. Religiously accountable.

mou'min

Believer.

nadhr

A solemn vow or a pledge.

najasah

Ritual impurity.

najis

Ritually impure - other than hygienically unclean. Opp. of tahir.

nifas

Bleeding after giving birth to a child.

qada'a

Lapsed or due prayers, fasts, etc.

qasr

Shortened prayers of a traveller. Opposite of tamam.

qiblah

The direction to Ka'abah for prayers. Direction for burial.

Ramadan

The ninth month of the Islamic lunar calendar. The holy month of fasting.

riba

Interest. Usury.

Risalah Amaliyyah

The practical treatise prepared by the jurist for the laymen.

salat

Ritual prayer. Formal worship.

shar-ey

Lawful. Legitimate.

shari-ah

The universal Islamic values and norms - commonly known as Islamic law.

siyam

Fasting.

tahir

Ritually pure - other than hygienically clean. Opp. of najis.

tamm or tamam

Complete prayers. Opposite of qasr.

taqlid

Emulating the opinions of a religious authority by the laymen.

tathir

Ritual purification.

tawaf

Circumambulation (or walk) around the Ka'abah.

tayammum

Substitution for woudo'a or ghusl to attain ritual purity.

ulama

Religious scholars.

ourf

Convention. Customary law.

woudo'a

A ritual ablution. Washing of certain body parts to achieve a state of ritual purity.

From Al' Ahzab -vr 32 and Rf Number {1856}

2011-03-28T11:03:00.000-07:00

The wives of the Holy Prophet are informed of their unique position to be the models of righteousness among the women. It has been made quite clear that mere alliance with the Holy Prophet will never suffice them without the righteousness expected of their position. They are warned to be guarded when they talk gently to any propel lest their kindness and gentle voice might be misunderstood and taken a wrong advantage of, by the evil minded ones. All these go to show that every women being merely the wife of any Apostle of Allah would never be entitled to any special honur or particular regard unless she qualifies herself with the virtues and leads the prescribed guarded life. Though this ordinace is addressed to the wives of the Holy Prophet but it has general application as well, for every Muslim woman. No Muslim woman shall indulge in ideals. It has it's own practical side, Islam is a Way of life. The fair sex has to duly guard itself against the rebellious passions. The injunction given here is to promote and maintain the purity of mind and heart and chesty in the practical life of both the sexes of the human family and thus to control and sublimate the self in Man and Woman
وأبلغ زوجات الرسول الكريم من موقفهم فريدة لتكون نماذج من البر بين النساء. أحرز من الواضح تماما أن مجرد التحالف مع النبي الكريم لن تكفي دون بر المتوقع من موقفهم. وحذروا من أن تكون تحت حراسة عندما يتحدثون برفق لئلا تدفع أي طفهم وبصوت خافت قد يساء فهمها واتخاذ الاستفادة من الخطأ ، والتي منها التفكير الشر. كل هذه الذهاب إلى إظهار أن كل النساء أن تكون مجرد زوجة لرسول الله أي لن يكون من حق أي honur خاصة أو إيلاء اهتمام خاص إلا أن يؤهل نفسه مع فضائل ويقود الحياة المنصوص عليها حراسة. على الرغم من تناول هذه ordinace إلى زوجات النبي الكريم لكنه لا يملك التطبيق العام كذلك ، لكل امرأة مسلم. لا يجوز لأي مسلم امرأة تنغمس في المثل العليا. انها انها الجانب العملي بها ، الإسلام هو طريقة حياة. الجنس عادلة وحسب الأصول لحماية نفسها ضد العواطف المتمردة. الوصية نظرا هنا هو لتعزيز والحفاظ على نقاء العقل والقلب وchesty في الحياة العملية من الجنسين على حد سواء من الأسرة البشرية ، وبالتالي لمراقبة وتهذيب النفس في الرجل والمرأة