Being a Muslim

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Humbling One's Self in Prayer

 

By Harun Yahya

 

Prayer is very important since it is the visible expression of the person being a Muslim. However, the Qur'an expresses disapproval of such prayer as is offered without sincerity:

 

[Woe to the praying ones, who are unmindful of their prayers; who would be seen (at worship).] (Al-Ma`un 107:4-6)

 

That means that what makes our regular prayers proper is not the actual movements, for example, bowing, prostrating oneself, etc., but their aim and the kind of thought given to them. Some people pray just to show others that they are "Muslims," but instead of gaining ground with Allah, they are committing a great transgression.

 

What gives our prayers rectitude is our consciousness that we are prostrating ourselves before Allah only in order to express our devotion to Him. That is why Allah commands believers to [stand before Allah with devotion] (Al-Baqarah 2:238).

 

Another verse describes the believers as those [who offer their prayers with all solemnity and submissiveness] (Al-Mu'minun 23:2).

 

Solemnity in this verse means experiencing fear accompanied by deep respect and having one's heart filled with awe. Such a prayer increases one's faith and closeness to Allah. It keeps man standing firm.

 

In another verse regular prayers are described:

 

[Recite what is sent of the Book by inspiration to you, and establish regular prayer: for prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that you do.] (Al-`Ankabut 29:45)

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Managing Your Weight Through the Sunnah

 

By Wail Abu Hendi

 

Translated By El Sahafi

 

Our relationship with food can at times be a grievous one. Counting calories and weighing ourselves constantly can make the eating process a burden rather than something to enjoy. Taking time to become more aware of what we eat does not necessarily mean restricting our diet to a certain type of food intake. It’s more about giving attention to how we eat. This concentrates more on the process rather than the food itself.

Dr. Wail Abu Hendi is a psychologist with interests in dieting, obesity, and slimness, as well as eating disorders. Abu Hendi believes that modifying eating behavior is more effective to accomplish weight loss than traditional dieting methods. Abu Hendi developed a therapeutic behavioral program for patients in Egypt suffering from obesity and extreme slimness. This therapeutic behavioral program was designed in accordance with the Sunnah of the Prophet (may Allah’s peace and blessings be upon him).

 

Eating can be looked upon as not only something pleasurable, but also as an act of worship. Thus, our Prophet (peace be upon him) emphasized the concept of food as an act of worship by performing ablution prior to eating just like for prayers, as well as having the intention—niyyah—of seeking Allah’s favor.

 

Like other acts of worship, this form of worship shouldn’t take up too much time. Dr. Abu Hendi says that we begin to feel full (satiated) after twenty minutes of eating, regardless of the amount of food we have consumed, so dedicating approximately 30 minutes to each meal would be better than wolfing it down. Also, eating should not be made a secondary activity while watching television or listening to music in order not to avert your attention from the food unnecessarily.

 

 

Duties, Sunnah, and Manners

 

The first duty in Islam concerning eating is ensuring that the food is both permissible (halal) and comes from a permissible source. You should also feel satisfied with what Allah has provided you and believe that these provisions are a blessing from Allah. The Prophet (peace and blessings be upon him) once told `Ali ibn Abi Talib (may Allah be pleased with him), "O Ali! There are twelve rules a Muslim must learn to adhere to before the table (of food), four of which are duties, four of which are Sunnah, and four of which are manners. Knowing what you eat and its source, mentioning Allah’s name prior to eating, being grateful for provisions, and being content with them are duties. Sitting on the left foot, eating with three fingers, eating from the food closer to you, and licking the fingers (used while eating) are Sunnah. Restricting the size of each mouthful of food, chewing very well, refraining from looking people in the face, and washing the hands (afterwards) are of manners."

 

Good or Bad?

 

It is best to eat three times a day (or twice if fasting), and try to eat a variety of foods; do not shun bread, rice, fruit, or other foods in their natural form. Classifying foods as good or bad according to the calories they contain can lead to depriving the body of essential needs, which may drive the body to react adversely. Severely depriving the body of calories may result in cases of binge eating (excessive overeating), or nocturnal eating where a person gets up at night half asleep, heads to the kitchen, and begins eating large amounts of foods that were originally avoided during the day.

Try to change your usual sitting position while eating. So, following in the footsteps of the Prophet (may the peace and blessings of Allah be upon him) try sitting either on both knees or on your left leg while keeping the right one upright. It’s best not to change the position you choose before you finish eating. If this position does not suit you, particularly at the beginning, then you may take the position you prefer most, but try not to lean on anything. The Prophet (may the peace and blessings of Allah be upon him) would seat himself attentively before food.

 

First and foremost say "bismillah" (in the name of Allah) before your first mouthful. It would be preferable to begin your meal with some fruit. If you wish to use the first three fingers on your right hand (starting with the thumb), try as much as possible not to involve the last two fingers while eating to buffer yourself against overeating. Incorporating the fingers into the eating process has several merits, including increased awareness of the food you eat and pleasure from enjoying the food’s texture.

 

Avoid Overeating

 

Avoid using your left hand while eating unless you are left-handed, though you may use it to peel fruits or separate meat from bones. In any case make sure that your left hand does not carry any food up to your mouth (due to explicit and strict cautioning against this in the Sunnah).

 

A merit of using just one hand while eating is to decrease the amount of food a person consumes, in addition to increase awareness of the food one is eating. Each time you notice your left hand involved in the eating process you should pull it back and attempt to complete eating with just one hand. This will help prevent slipping into excessive eating. Training yourself to adhere to this procedure may not be easy at first, but repetition and ongoing trials along with your persistence to follow the Sunnah will gradually facilitate the matter.

 

After bringing something to your mouth with your right hand, do not extend your hand once again to the plate before properly chewing and swallowing your food. This may be very difficult at the beginning, but this is the fashion by which the Prophet (peace be upon him) ate. Gulping down food without proper chewing, or eating in a hurry is not healthy. This is an important reason behind obesity and overeating. Since the feeling of satiety comes after twenty minutes of eating, we must train ourselves to chew food properly and not to reach out for more food before finishing what’s already in our mouths.

 

After finishing your meal, it is sunnah to lick the three fingers you used while eating. Do not be disgusted to lick your fingers, if you used them, after you finish eating, since these fingers carried the food to your mouth.

 

After you finish your meal, thank Allah and express your gratitude to Him, for this is an imperative duty.

 

After a meal, the sunnah is to wash your hands and mouth, and it is preferable to renew your ablution.

 

The above steps are guidelines for those who wish to keep in shape and maintain their ideal weight. These steps do not involve resorting to the pains of modern dieting, and rely completely on the Sunnah of the Prophet (peace be upon him). This diet has no negative side effects since it preaches responding to our bodies’ signals, by eating when we feel hungry and only when we feel hungry.

 

 

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Dr Wail Abu Hendi is a psychologist with an MD from the University of ZagaZig’s Faculty of Medicine. He is the author of several books discussing issues of religion and psychology. He is also a prime contributor of the Arabic web site Maganin.com.

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Praying for Forgiveness and Repentance

 

By Harun Yahya

 

Turkish Muslim Thinker

 

All through their lives, certain people pursue a flawless image for themselves. Their efforts center around one goal: to be perfect and to look perfect. This is a natural consequence of finding it degrading to make a mistake. The ideal person, they consider, is one who can project an aura of impeccability.

However, this “flawlessness” is an illusionary goal. Neither is it one of the attributes of a believer we find extolled in the Qur’an. We would go so far as to say that such a “believer model” does not exist. For man is inherently weak, humble, and helpless before Allah and can consequently make mistakes all throughout his life. No doubt, he will always do his best to avoid mistakes and sins, yet, being a frail servant of Allah, he will not be successful in being free of all mistakes. In the Qur’an we are informed that man has faults and sins before Allah:

 

[if Allah were to punish men according to what they deserve, He would not leave on the surface of the earth one single living creature: but He gives them respite for a stated term.] (Fatir 35:45)

 

Accordingly, the attitude expected of a believer is not that of being faultless or sinless. He is only expected to constantly seek forgiveness from Allah.

 

This is actually an attribute which makes the distinction between a believer and non-believer: Unbelievers struggle to cover up their faults and sins. Yet a believer never tries to do this. What is important for him is to feel an inner regret and consequently turn to Allah and seek His forgiveness.

 

While reading the Qur’an, we see that the willingness to ask for forgiveness is a natural and unfailing attribute of the believers. On that account, we understand that believers never see themselves as beings purified of all sins and faults. On the contrary, they continually seek refuge in Allah’s mercy.

 

The distinction between and inter-relatedness of the concepts of repentance and forgiveness should be carefully considered. Asking for forgiveness of Allah is a regular aspect of worship for believers. Man can ask forgiveness of Allah all day long for all his sins, whether deliberately or unintentionally committed. Moreover, as well as asking for forgiveness for oneself, one can also do it for other believers, as stated in the Qur’an.

 

Repentance, on the other hand, is seeking refuge in Allah for one’s sin, promising not to commit that sin again and, to this end asking the guidance and help of Allah. The exact meaning of repentance is “to turn back.” Thus, repentance expresses an absolute commitment not to commit any particular sin again.

 

The intention behind repentance is not to repeat the same sin. Allah enjoins the faithful thus:

 

[O you who believe! Turn to Allah with sincere repentance, in the hope that your Lord will remit your evil deeds and admit you to Gardens beneath which Rivers flow.] (At-Tahrim 66:8)

 

However, this is not to say that a believer repents for a sin or fault only once. He may repent on one occasion, and then, in a moment of weakness, repeat the same sin. However, the mercy of Allah never ceases to encompass him. This is why he can still repent to Allah and seek refuge in Him. Allah is always ready to show grace and mercy to the believers. This is stated in the Qur’an as

 

[O my Servants who have transgressed against their souls! Do not despair of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. Turn to your Lord (in repentance) and bow to His Will, before the Penalty comes upon you: after that you shall not be helped.] (Az-Zumar 39:53–54)

 

Still, there is one kind of repentance Allah will not accept: the insincere repentance offered when death comes to a man. This is actually the moment a man meets the angels of death. Of this the Qur’an says

 

[Allah accepts the repentance of those who do evil in ignorance and repent soon afterwards; to them Allah will turn in mercy: for Allah is full of knowledge and wisdom. Of no avail is the repentance of those who continue to do evil, until death faces one of them, and he says, “Now have I repented indeed” nor of those who die rejecting Faith: for them We have prepared a painful chastisement.] (An-Nisaa’ 4:17 –18)

 

In the Qur’an Allah gives the striking example of such an act of repentance made at the last moment. Pharaoh, who chased Moses and the believers in order to kill them, ended by expressing his repentance while he drowned in the sea, a miracle wrought by Allah.

 

[When the (fate of) drowning overtook him, he said: I believe that there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to Allah in Islam).] (Yunus 10:90)

 

However Allah’s response to him was as follows:

 

[Ah now! But a little while before, you were in rebellion! and you perpetrated mischief (and violence!)] (Yunus 10:91)

 

Since repentance is essential to the eternal salvation of man, one should well be aware of its importance and observe this form of worship to the best of one’s ability. One may have sinned extensively or have rebelled against one’s Creator. Yet, Allah encompasses His servants with so much mercy that He grants eternal salvation in response to a sincere repentance:

 

[When those who believe in Our signs, come to you say: Peace be upon you: Your Lord has decreed for Himself (the rule of) mercy: truly, if any of you committed evil in ignorance, and thereafter repented, and mended his ways, (he would find) Allah Oft-forgiving and Most Merciful.] (Al-An`am 6:54)

 

Keep in mind that Allah even forgives unbelievers and hypocrites who fought against Him and His Messenger, if they turn back to Allah with sincere and true repentance:

 

[The Hypocrites shall be cast into the lowest depths of the Fire: no helper will you find for them; But those who repent, mend their ways, hold fast to Allah, and are sincere in their devotion to Him—they shall be numbered with the believers. And soon Allah will grant to the believers a reward of immense value.] (An-Nisaa’ 4:145–146)

 

[Those who conceal the clear signs We have sent down, and the guidance, after We have made it clear for the people in the Book—on them shall be Allah’s curse, and the curse of those entitled to curse, except those who repent and make amends and openly declare the Truth. Toward them I shall relent; for I am the Relenting one and Most Merciful.] (Al-Baqarah 2:159-160)

 

This is a great opportunity Allah grants to His servants. He commands man never to be overwhelmed by despair due to any sin he has committed and always to turn to Him in hope. However, misinterpretation of this concept and an insincere attitude do not earn a man divine approval. Knowing the commandments of Allah, yet deliberately committing sins, saying “no matter what happens I will be forgiven,” shows completely flawed reasoning. Such are the people who [reject faith after they accepted it, and then go on adding to their defiance of faith] (Aal `Imran 3:90). The repentance of an insincere person who simply takes repentance as the freedom to commit sins is, however, rejected.

 

It is hardly necessary to say that heartfelt regret and sincerity are the keys to divine forgiveness. The Qur’anic injunction [Call on your Lord with humility and in private] (Al-A`raf 7:55) also applies when showing contrition asking for forgiveness. While repenting for serious errors especially, deep regret and a sincere attitude are essential.

 

Asking forgiveness of Allah and repenting one’s sins serve as pure expressions of being a sincere servant to Allah. The believer should be well aware that he may commit sins, but that he should take refuge in the mercy and grace of Allah.

 

 

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Harun Yahya was born in Ankara in 1956. He studied fine arts at Istanbul's Mimar Sinan University and philosophy at Istanbul University. Since the 1980s, he has published many books on political, faith-related, and scientific issues.

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A Muslim British Editor: Telling the Story through People

 

By Sarah Joseph

 

 

I’ve been involved with media in some way or another for well over a decade now. I didn’t plan it, but I slowly got drawn into it. I suppose it started because I lecture widely on Islam, and from that I was asked to appear on radio and I did a lot of work for the World Service and then for BBC radio. This then evolved to doing a TV program. It’s hard to know whether this has had an effect, but I have had many letters from people all over the world to say that a particular script I had written touched them in a human way and that makes it all worth while. I’ve also worked in the media as a specialist researcher on the BBC Islam Season in 2001 and that was an excellent experience. I really do feel that having a practicing Muslim on the programs allowed for a much more authentic presentation of Islam than would otherwise have been achieved.

My work with magazine media began in 1994. I was asked to edit a magazine called Trends. Trends was an amazing magazine for its time, as it was the first magazine to target young Muslims in the United Kingdom, to use images in a big way, and to cover issues in a popular way. I was its third editor, and taking up that position made me the first female editor of a Muslim magazine in the United Kingdom. I still get people coming up to me—successful people who were young students 10 years ago—and they say, “That editorial helped me through a bad patch” or “That article really inspired me.” It is a privilege to have been in a position where you might have helped someone, and truly all praise is due to Allah for allowing me that opportunity. It was a lot of hard work, but it was the foundation of my current work as editor of emel magazine.

 

Emel is a very different magazine and groundbreaking for today’s market. It is a 100-page full-color glossy magazine. It covers Muslim life in today’s world and celebrates Muslim life. As Muslims, we get a lot of unfair and hostile coverage from many quarters—be it a bad program, a negative newspaper piece, or the continued vitriolic attack from certain journalists. However, we also need to create pro-active projects that contrast with the negativity of the day.

 

With emel we wanted to create a magazine that Muslims could be proud of and that would reflect the positive aspects of Muslim life as well as look at the difficult issues that face us. We know that Islam is broad and that Muslims are interested in every aspect of life, but we are often seen in a very two-dimensional way. We hope emel dispels the misconceptions that Muslims are only interested in politics or religious rituals. Also, Islamic civilization has had so much influence in so many key areas of culture, but that is rarely seen. We hope we will manage to reflect our history as well as how Muslims are creating a British Islamic culture.

 

We have spent a lot of time on the design of emel and making sure that it is visually attractive. We did not want pages and pages of bland text. The writing is fast and punchy. Also, the issues we are addressing are diverse: there are the current affairs, yes, but we cover health and education, parenting and relationships, finance and environment. There are the lifestyle sections as well—interiors, food, gardening, clothes, sport, art, and music. Emel is also very people focused, so we have a lot of interviews with big names and ordinary people. We want to tell the story through people. This is very much a Qur’anic method, as we can identify with the stories of other human beings.

 

We are a very small team with very few resources, but with Allah’s barakah (blessing) we have managed to create something bigger than our small team and better than our meager resources. We pray that it succeeds as a project, and we have plans for expansion internationally. We have been asked to duplicate the magazine for the US and Middle Eastern markets, as well as to make an emel television program. We don’t have the resources for such expansions at the moment but hope that in the future we will.

 

We have had three great program reviews made about emel. The BBC did a film on us, as did CNN’s Design 360 show, as well as CNN’s Newsnight. The positive feedback we have had from non-Muslims and Muslims has been overwhelming.

 

I really feel that although there are problems out there and there is a lot of negative media coverage about Muslims, we can overcome it all with positive projects. There is no point just moaning about problems; we need to reach within ourselves and find solutions. I believe at times of greatest difficulty the human capacity for good rises up and produces beauty. I see so many examples of this at the moment: we have growing art and music movements in the UK right now, we have tremendous Islam Awareness Projects, we have major Muslim contributions to the peace movement, as well as Muslim contributions to the environmental movement, as that is a very serious danger to our planet. Everywhere I look I see Muslims participating in mainstream society in a powerful and energetic way, and that is wonderful. The creation of a British Islamic identity based on justice is growing, and that is so welcome. It doesn’t matter that the Muslims of the United Kingdom have all come from so many different ethnic backgrounds (there’s probably at least one of every type of Muslim in the United Kingdom). In a way that can be a strength because we will unite under a new culture based upon Islam rather than hanging on to cultural baggage.

 

We need to talk to the people. That is what the prophets did. And we need to speak in the language of the people. When I look at the stories of Musa and Yusuf (peace be upon them), I feel they are very connected to our present situation as Muslims in the West. We are here in the West, some of us indigenous white Muslims, and certainly most of us British-born. We have to talk to the people in their own language and, like Yusuf, be of real benefit to the society we find ourselves in.

 

I suppose as a person born into an English family who then chose Islam I feel a special responsibility to build bridges between the two worlds I love—the world of my birth and the world of my choice. I feel the people in Britain will respond positively to that which is good. The British people are a benevolent people, and they respect differences and usually help the underdog.

 

As Muslims throughout the world we face challenges. But challenges are there to enable us to grow as human beings. We have to open ourselves up and decide that we want to create a civilization based upon righteousness, justice, a love for the people of the world and an understanding of our responsibility to the planet as vicegerents on Allah’s earth. We have to stop feeling like victims and start feeling empowered to do good and work righteousness. Truly all power belongs to Allah, so we should never feel that we have no power; instead, we should concentrate on changing that which is within our hearts so that Allah may bless us and change our situation.

 

 

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Editor of Emel magazine, a new UK based, high quality lifestyle magazine with a Muslim focus.

 

Lectured on Islam both within the UK and internationally for twelve years.

 

Appeared on variety of British television programmes including the current affairs programmes - Panorama and Johnathan Dimbleby.

 

Scripted and recorded for variety of BBC and independent radio productions including Pause for Thought, Nicky Campell, Late Night Live.

 

Worked as a Specialist Researcher for the BBC's Learning Zone in the BBC's 2001 Islam series. First female editor of a major Muslim publication: Trends Founding editor of Muslim Council Britain's The Common Good Consultant on Islamic Affairs - exploring issues with, and providing diversity training to, employment, education, health bodies, police etc on the beliefs and needs of Muslims in the UK. BA (hons) in Religious Studies from King's College London.

 

Post graduate research into Britons Embracing Islam.

 

Winner of the 1999-2000 Prince of Wales Chevening/King Faisal Foundation Scholarship

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Thinking of Others Before Yourself

 

A Muslim Woman's Reflections on Charity

 

By Zabrina Abu Bakar

 

Freelance Writer – Malaysia

 

When I was young, my father used to repeatedly tell me a story of an uncle of mine who was one of the most generous persons my father had ever met. He was a man who didn't seem to know the existence of the word "selfish." He would help others out, even though he wasn't in a good position to do so at that time.

 

It was said that once my uncle gave away 50 cents to help another person who was in dire need. You may scoff, right? 50 cents? So what? Well, 50 cents was a whole lot of money back then in the 1940s. But that's not even the point. There is something more significant here. He gave away 50 cents when he only had a dollar with him!

 

I did ponder on the beautiful and kind heart he seemed to possess. What made him give away half of what he had in his pocket at that time, knowing very much that he might need the money later?

 

What triggered him to do such a kind act? Wasn't he afraid that he wouldn't be able to replace what he had given away?

 

Don't you think it is simply great to receive twofold and more of what you gave away?

If we are hungry and only have a piece of cake, do we divide the cake into two and share it with the next person? If we are in the desert and only have a glass of water, do we share half of it with someone else?

 

Do we give away half of our clothes to someone who needs them? Half of our food? Our shoes? Our books? Our money?

 

American comedian Peter Marshall once said,"The measure of life is not its duration, but its donation" (Brainyquote.com)

 

No wonder so many people remembered my uncle as a wonderful man long after he passed away.

 

Prophet Muhammad (peace and blessings be upon him) said, "No wealth (of a servant of Allah) is decreased because of charity" (At-Tirmidhi).

 

And also God said in the Qur'an what means:

 

{If you lend unto Allah a goodly loan, He will double it for you and will forgive you, for Allah is Responsive and Clement.}(At-Taghabun64:17)

 

Don't you think it is simply great to receive twofold and more of what you gave away? If we live by that principle, we won't have any fear of not having enough, of not being adequate, of losing what we have, of doing charity, of serving the needy, of extending a helping hand.

 

Have you ever heard the quote "Give and you shall receive"? The principle is pretty clear: If we want to receive, we should give first. The saying doesn't say receive and then give. It doesn't tell us to become the recipient and then only when we get richer we can donate.

 

How many times have we postponed our good intention to give away charity by giving excuses like "If I am a millionaire, I will donate to the charity" or "If I am paid more, I will donate some money"?

 

Do you think it's a wonder why we are not millionaires still? If there is no giving, there is no receiving.

 

A man asked Prophet Muhammad(peace and blessings be upon him),

 

"O Allah's Messenger! What kind of charity is the best?" Prophet Muhammad (peace and blessings be upon him) replied, "To give in charity when you are healthy and greedy, hoping to be wealthy and afraid of becoming poor. Don't delay giving in charity till the time when you are on the deathbed,when you say, 'Give so much to so-and-so and so much to so-and so,' and at that time the property is not (really) yours, but it belongs to so-and-so (that is, your inheritors)." (Al-Bukhari)

 

Prophet Muhammad's Generosity (peace and blessings be upon him)

 

Prophet Muhammad's generosity (peace and blessings be upon him) attracted people to him. For example, a man requested a large flock of sheep from Prophet Muhammad (peace and blessings be upon him) and the Prophet (peace and blessings be upon him) gave him what he asked for. Then the man went back to his tribe announcing how charitable Prophet Muhammad (peace and blessings be upon him) was to the point that he didn't seem to care if he had enough for himself, and that made the man embrace Islam (Muslim).

 

Prophet Muhammad's generosity (peace and blessings be upon him) covered a lot of aspects. He always gave away gifts and paid the debts of the dead. He asked to be informed if anyone died in debt. He always gave charity; he always helped others. If he couldn't help them at a point, he would promise to help them later.

 

If he received gifts, he would give them away. He never turned away anyone from his house empty-handed, and he always gave preference to the needy over his own needs.

 

Prophet Muhammad (peace and blessings be upon him) was also very generous to his neighbors. In fact he said that a believer is not a person who eats while his neighbor is hungry. He taught us to always be aware of the state of our surroundings and offer a helping hand to those in need.

 

Many stories of the early Muslims demonstrate how ingrained generosity was in their lives.

 

It is said that during war a bottle of water was passed around the Muslim army until it finally returned to its owner, who at the beginning had refused to drink before the others did, and so did everyone else in the army, until the bottle reached him still full. All of these people demonstrated the act of generosity and thinking of others' needs before themselves.

 

Zakaat Al Mal

 

Zakaatul Fitr

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Does the Qur’an Teach Violence?

 

I hope you scholars will help me get rid of these confusions I have been having since the Sept 11 incident, especially as regards some Qur’anic verses. These verses totally contradict what Muslims say that their religion calls for peace and denounces violence. Mind you, though not a Muslim, but I don’t hate Muslims. I just need shedding light on some issues. How would you interpret a verse like this (And slay them wherever ye catch them…)? (Al-Baqarah 2: 191) and (…But if they turn away, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks) (An-Nisaa' 4: 89) I will really appreciate your quick reply.

Shedding more light on this issue, Dr. Muzammil H. Siddiqi, President of the Fiqh Council ofNorth America, states the following:

 

Thank you very much for your kind words that you do not hate Muslims. Hate is not good for any person. I want to assure you that we Muslims also do not hate non-Muslims, be they Christians, Jews, Hindus, Buddhist or followers of any religion or no religion. Our religion does not allow killing any innocent person regardless of his or her religion. The life of all human beings is sacrosanct according to the teachings of the Qur’an and the guidance of our blessed Prophet Muhammad (peace and blessings be upon him and upon all the Prophets and Messengers of Allah).

 

The Qur’an says about the prohibition of murder, (…Take not life, which Allah hath made sacred, except by way of justice and law: thus does He command you, that ye may learn wisdom.) (Al-An`am 6: 151) and Allah says in the Qur’an, (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)) (Al-Israa’ 17: 33). According to the Qur’an, killing any person without a just cause is as big a sin as killing the whole humanity and saving the life of one person is as good deed as saving the whole humanity. (See Al-Ma’idah 5: 32)

 

However, your question is valid, then how come the Qur’an says, (kill them wherever you find them…) as it is mentioned in Surah Al-Baqarah 2: 191 and Surah An-Nisaa’ 4: 89. The answer is simple and that is, you should read these verses in their textual and historical context. You should read the whole verse and it is better that you read few verses before and few after. Read the full text and see what is said:

 

(Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.) (Al-Baqarah 2: 190-194)

 

For your second quotation also read the full text:

 

(They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. Except those who join a group between whom and you there is a treaty (Of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then Allah hath opened no way for you (to war against them). Others you will find that wish to gain your confidence as well as that of their people: every time they are sent back to temptation, they succumb thereto; if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them; in their case We have provided you with a clear argument against them.?w (An-Nisaa’ 4: 89-91)

 

Now tell me honestly, do these verses give a free permission to kill any one anywhere? These verses were revealed by God to Prophet Muhammad (peace and blessings be upon him), at the time when Muslims were attacked by the non-Muslims of Makkah on a regular basis. They were frightening the Muslim community of Madinah. One may say using the contemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were given permission to fight back the “terrorist”. These verses are not a permission for “terrorism” but they are a warning against the “terrorists.” But even in these warnings you can see how much restraint and care is emphasized.

 

It is important that we study the religious texts in their proper context. When these texts are not read in their proper textual and historical contexts they are manipulated and distorted. It is true that some Muslims manipulate these verses for their own goals. But this is not only with Islamic texts, it is also true with the texts of other religions. I can quote dozens of verses from the Bible which seem very violent, if taken out from their historical context. These Biblical texts have been used by many violent Jewish and Christian groups. Crusaders used them against Muslims and Jews. Nazis used them against Jews. Recently Serbian Christians used them against Bosnian Muslims. Zionists are using them regularly against Palestinians.

 

Let me mention just a few verses from the Old Testament and New Testament and tell me what do you say about them:

 

“When the LORD your God brings you into the land where you are entering to possess it, and clears away many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and stronger than you. And when the LORD your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. (Deutronomy 7:1-2)

 

“When you approach a city to fight against it, you shall offer it terms of peace. If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you. However, if it does not make peace with you, but makes war against you, then you shall besiege it. When the LORD your God gives it into your hand, you shall strike all the men in it with the edge of the sword. Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the LORD your God has given you… Only in the cities of these peoples that the LORD your God is giving you as an inheritance, you shall not leave alive anything that breathes (Deutronomy 20:10-17)

 

Now therefore, kill every male among the little ones, and kill every woman who has known man intimately. But all the girls who have not known man intimately, sparefor yourselves. (Numbers 31:17-18)

 

Even in the New Testament we read the following statement attributed to Jesus saying to his disciples:

 

“I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence." (Luke 19:26-27)

 

link

[N.O.R.F]

How easy it has been for us,,,,,,,

 

Bilal: The Sweet Caller to Islam

 

By Idris Tawfiq

 

 

In the history of Islam, there are heroes of faith, men and women whose lives inspire us to be better people, better Muslims. Many of them were Companions of our beloved Prophet Muhammad (peace be upon him) and they experienced the growth of Islam right from the beginning. Many of them suffered hardships and great persecution for the sake of Islam, the Message of Allah.

 

 

Their impeccable characters and their closeness to Allah and His Prophet drew many people to Islam. One of the greatest of these, one of the most humble, and one who endured horrific torture in order to become Muslim was Bilal ibn Rabah. Born in Makkah, the freed Ethiopian slave after accepting Islam was inseparable from the Messenger himself. He became the Prophet's first muezzin (caller to the five daily Prayers).

 

 

 

The persecution he suffered is enough to make us ashamed at our own feeble efforts at being Muslim. We talk about calling people to Islam, don't we? We preach others, when sometimes we cannot even get up to pray in the morning!

 

 

 

The story of Bilal's life and journey to Islam teaches us to hold fast to the message of the Oneness of Allah and to defend the reputation of His Prophet with every breath we take and every action we perform.

 

The precise details of Bilal's life are not what we are concerned with here, although a few highlights will help us. What is important, is to ask ourselves what Bilal's life has to teach us today. How can his call to Islam and subsequent life as a Muslim help us all to be better Muslims?

 

 

Ethiopian Origins

 

Bilal ibn Rabah was born the son of an Ethiopian slave called Rabah. Because of his black skin, he was sometimes known as Bilal Al-Habashi (the Ethiopian). As a boy, he was sold as a slave to Umayyah ibn Khalaf ibn Safwan, leading member of the Quraish, head of the Bani Jumah, and a fierce believer in idol worship.

 

 

 

Not only did he believe in the worship of idols, but also believed that people worshipped idols according to the worshippers' dignity and social status. So he would worship an idol of gold, while his slave would worship an idol of wood or stone. Although Bilal was owned as a slave, it was his "master" who was the real slave. He was a slave of polytheism, that pernicious belief in many gods that held sway in the whole of the Arabian Peninsula at that time.

 

 

 

When Prophet Muhammad began to preach the message of the Oneness of Allah (tawheed, in Arabic), many people in Makkah suffered when they chose to embrace Islam at the hands of the idol worshippers. Why is it that, even today, people feel threatened by goodness? Why was it that those idol worshippers did everything in their power to stop the spread of Islam, even though it was quite clear that these Muslims were good people who intended no harm to anyone?

 

 

 

Bilal saw more and more people embrace Islam in Makkah and, as they did, more and more people suffered and were tortured at the hands of idol worshippers. Abu Jahl was an important man in Makkah, noted for his cruelty and his hatred of Islam. It came to the ears of Bilal that the parents of `Ammar ibn Yasir had been tortured on the rack and had died on the orders of Abu Jahl.

 

 

 

Becoming Muslim

 

Even though their son endured this torment and suffered persecution of his own, he refused to return to idol worship. Touched by such heroism, Bilal decided to visit the place where Muhammad was staying. Muhammad's words penetrated Bilal's heart and he became Muslim there and then.

 

There was no musing over when the right time might be; no weighing up the pros and cons of what the consequences of declaring Shahadah would entail. Bilal saw that in this message he would find peace, the answer to his heart's desire.

 

 

 

Almost immediately, it came to the ears of his master, Umayyah, that Bilal had been heard talking about the Oneness of Allah and the futility of worshipping idols. He was made to pay a heavy price. Umayyah had him, at first, dragged through the blistering hot sand in the hottest part of the day and pulled around the city by his neck by young children.

 

Bilal's only response was to cry out "Ahad" (Allah is One).

 

He was beaten, but to no avail. The worst was yet to come. With Bilal spread out on the burning sand, huge rocks were placed on his chest and stomach, almost squeezing life out of him, crushing his body and making it impossible to believe. None of it worked. Every time he was asked to renounce Islam and declare his belief once more in idols, he cried out, "Ahad. Ahad." Umayyah gave up the torture, leaving his slave almost dead.

 

 

Who knows how many of the people of Makkah were drawn to Islam because of the suffering of this simple and gentle man? How many renounced idol worship because of his example? Bilal did not give any speeches, did not lead any da`wah-to-Islam workshops, and did not write books and pamphlets calling people to Islam. The witness of his life was enough.

 

 

 

Bilal was bought from Umayyah by Abu Bakr who then Bilal set free. Islam had made him a free man. For the rest of his life, he devoted every breath in his body to serving the message of Islam and to being by the side of its Messenger. In fact, he became Muhammad's spear bearer and was at his side in war and peace. It was this spear that was used to point out the direction of prayer from 624 CE onwards..

 

There was one further distinction for Bilal. Not only was he never away from the side of Muhammad, but he was also chosen by Muhammad to be the first human being to make the Adhan (call to five daily Prayers) after it had been revealed in a dream to `Abdullah ibn Zaid, confirmed by `Umar, and then approved by Muhammad as being from Allah.

 

Bilal was chosen as the prayer-caller because his voice was strong and also very sweet. He would go to the rooftop of the mosque in Madinah and call out the Adhan.

 

 

Isn't the story of Bilal the story of every one who would be Muslim? His voice was strong and sweet, just as the message of Islam is strong and sweet. Islam needs no one's approval, and Muslims do not need to seek it from anyone. Islam is strong and has nothing to be ashamed of. It is also very sweet, not the caricature that is so often portrayed on television and in newspapers. The message of Islam is both beautiful and sweet.

 

 

 

Bilal's story is proof of what Muhammad always taught: It is not social status or rank or education that makes one person better than another; it is piety. Those close to Allah are truly the best of people.

 

 

 

Bilal had suffered for Islam in his body. He was humble and gentle, faithful and loyal. He was strong and yet when he called the Muslims to Prayer, they could weep out of joy, so sweet was the sound.

 

 

 

By learning from all the heroes of our faith, we, like Bilal ibn Rabah, can draw others to Islam by the way we live, in sha' Allah.

 

 

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Idris Tawfiq is a British writer who became Muslim a few years ago. Previously, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt. For more information about him, visit

www.idristawfiq.com.

 

 

[N.O.R.F]

Hamzah: The Lion of Allah

 

By Idris Tawfiq

 

 

In Muslim history there are some extraordinary stories of how people have embraced Islam over the years. As Muslims, these stories encourage and inspire us to learn more and more about the history of Islam, especially in the early days when our Prophet (peace be upon him) was struggling to make its message known and heard.

 

Learning about how others came to Islam allows us to pause and reflect on our own spiritual journey and to thank Almighty Allah for His great gift to us of being Muslims. Such stories of heroism and of spiritual searching help us to put into context our own poor efforts as servants of Allah.

 

One of the most human of these stories is that of Hamzah ibn Abd Al-Muttalib, the uncle of Prophet Muhammad.

 

The story of his call to Islam is all the more amazing because it was not brought about by the reading of books, nor after hearing a beautiful sermon, nor after searching and pondering over the meaning of life. His return to Islam was a direct result of his very strong sense of family honor.

 

First of all, though, we need to remind ourselves why we use the term 'return' to Islam, rather than saying his conversion. As Muslims we believe that Islam is the natural religion of mankind and that it has existed since the beginning of time.

 

We also believe that right at the start of human history, Almighty Allah gathered before Him all the souls of everyone who would ever live on this earth. He then explained to them that there was no other god but He. As the natural religion of mankind, we believe that if individuals were left on their own in a pure state they would naturally believe in One God.

 

We believe, therefore, that everyone is born into this world a Muslim, but that it is the action of others that makes him or her Christian or Jew or whatever. So, when someone changes his religion to become Muslim, he is not really converting to a new religion, but rather returning to the natural state into which he was born. This is why we say that Hamzah "embraced" Islam, rather than converted to it.

 

Embracing Islam

 

The story is very simple. It happened like this. For three years Prophet Muhammad had spoken to only a few people about the revelations he had so far received from Angel Jibreel (Gabriel), and for a further three years he struggled against great odds to make the message known to the wider community in Makkah.

 

For doing this he was vilified and ridiculed by the people of Makkah, who described him as a madman or a magician. Some Makkans were especially strong in leading this campaign against the Prophet and against Islam. One of these men was Abu Jahl.

 

One day, Prophet Muhammad was walking at the foot of Mount As-Safa in Makkah when Abu Jahl met him. Abu Jahl began to hurl insults at him and to ridicule the message of the Oneness of Allah that he was preaching. Some reports even say that he took a stone and hit Muhammad with it, causing his head to bleed. The Prophet did not respond to the taunts, and Abu Jahl moved to the Kabah at the center of the town, where he boasted to his tribes people of what he had done.

 

It was just at this time that Hamza was coming back from hunting. Hamzah was a brave man, very popular with the people of Makkah, and he used to love hunting. He came across the freed slave woman of `Abdullah ibn Judan, who told him what had happened to his nephew.

In a rage, Hamzah rushed off to the Kabah to seek revenge on the one who had harmed a member of his family. Without saying a word he used his hunting bow to hit Abu Jahl, cutting his head. He then asked Abu Jahl how he dared to hurt his nephew, especially since he preached the very message that Hamzah believed in.

 

Hamzah had never said these words before and they were a shock to everyone and set the two tribes in frenzy, Abu Jahl had to admit that he had offended Muhammad and deserved what he got.

 

From that moment on, declaring before the people of Makkah that he believed in the message of his nephew, Muhammad, Hamzah was one of the Prophet's staunchest supporters and did everything he could to protect him.

 

Hamzah was to go on to become known as "Asadullah", the Lion of Allah, so strong was his defense of Islam and so great was he to become as one of its warriors. In the end he died a very cruel and brutal death at the hands of wicked and vengeful people, giving his last breath in the cause of Allah.

 

Lessons to Learn

 

So what, then, can this story teach us today? What does the return of Hamzah to Islam have to say to us now? Well, first of all it teaches us that we don't know what is going on in a person's heart and mind.

 

Who knows what Hamzah had been thinking in those weeks and months before he came out in defense of his nephew and proclaimed his own belief in Islam?

 

Had he all along been quietly thinking about becoming Muslim? Had a special word or phrase convinced him of the truth of Islam? Had it been the message and the personality of the Prophet that had drawn him to Allah?

 

We really don't know, and nor do we know what is going on in the hearts and minds of our non-Muslim colleagues and friends when we talk to them about Islam.

 

 

The news of the assault on his nephew came not from a very great person or through some great speech, but by the words of a freed slave woman. In the same way, it need not be a sheikh or someone with vast knowledge of Islam and the Qur'an whose words draw someone else closer to Islam. It could be our own very simple words or actions which begin others thinking.

 

We never know, then, the effects our words and our example will have on others. The greatest dawah of all is giving good example to others about how sweet and gentle Islam really is.

 

We must educate ourselves, of course, to the highest degree in being able to explain its teachings and its message, but all we are asked to do is to play our part in letting others know about Islam. It is not we who call them to Islam, it is Allah alone.

 

Another striking thing about the story of Hamzah's return is that he showed himself to be very human. Almost out of rage, in defense of a family member, he came out with the words that he believed Islam to be true.

 

A strong sense of family honor and a very hot temper were the catalysts that brought him to submit and to bow down to Allah. See how Allah uses all things to draw people to Himself? He even uses our weaknesses to speak to us.

 

In our modern world, too, the name and the character of our beloved Prophet (peace be upon him) is both vilified and ridiculed.

 

Just remember those cartoons in Denmark. In the Qur'an, Almighty Allah says to Muhammad in those very dark days when his message seemed not to be succeeding and when personal insults on the prophet were at their height:

[We know that your breast is distressed by what they say.] (Al-Hijr 15:97)

 

But Almighty Allah also told him in the next verse what means:

 

[Therefore, celebrate the praises of your Lord, And be among those who prostrate themselves before Him.] (Al-Hijr 15:98)

 

As Muslims today, we are called to defend our beloved Prophet, even to the shedding of our blood or to the giving up of our last breath. We may not be the brave and valiant heroes that Hamzah showed himself to be, but we are called, in our own small way, to be ambassadors of Islam in everything that we do.

 

If we were to truly live as good Muslims, how the world would look on Islam. Instead of taking distorted ideas about Islam from the television and the newspapers, they would see from us that it is a beautiful and sweet message, which speaks to the hearts of all mankind today.

 

In celebrating the life of Hamzah ibn `Abdul-Muttalib and being inspired by the story of his call to Islam, let us all resolve to be lions of Allah, afraid of no one in proclaiming His message, and showing by the sweetness and the gentleness of our own lives the happiness which that message brings.

 

 

 

 

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Idris Tawfiq is a British writer who became Muslim a few years ago. Previously, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt. For more information about him, visit

www.idristawfiq.com.

 

source

[N.O.R.F]

The Path to Paradise – Part 1

 

Setting the Goal

 

By Khurram Murad

 

 

The path to God is only illuminated when a person recognizes the central place of God in his life and strives to develop his self accordingly. The Messenger of God said:

 

 

If someone wants to know what position he enjoys in the eyes of God, he has only to look at what place he gives to God [in his heart and life]. (Hakim)

 

The term nearest in meaning to self development in the Quranic vocabulary is: tazkiyah. Tazkiyah means purification and refers to the cleansing of the human self from all that is unwholesome, undesirable and unwelcome.

 

It also refers to the nurturing and strengthening of all the qualities within the human self that are essential for growth and development, for blossoming and flowering.

 

Success and happiness in this world and the Hereafter depend ontazkiyah, the purification and nurturing of our personality. The Quran states that true success is only reserved for those who seek to purify themselves:

 

[successful indeed is the one who purifies his whole self.] (Ash-Shams 91:9)

 

Our personality comprises not only the physical body but also the mind and the heart, feelings and attitudes, character and behavior. Proper nurturing and development of these elements of the personality will achieve desirable goals.

 

When goals are desirable, the process of aspiring to, working towards and achieving them also becomes desirable. This is part of human nature. It is critical, therefore, that we recognize and understand the true nature of our ultimate goal in life.

 

For the believer, the most coveted goal in life is to seek the good pleasure of Allah Paradise. Our Creator has set this goal for us:

 

[And surely Paradise – it is the goal.] (Al-Nazi`at 79:41)

 

[indeed the Next abode – it is truly the life!] (Al-`Ankabut 29:64)

 

[The companions of Paradise – they are the triumphant ones.] (Al-Hashr 59:20)

 

Know, however, that attaining the pleasure of Allah takes precedence over seeking Paradisebut the two are closely connected. Paradise can only be attained through seeking Allah's pleasure, and when Allah's pleasure is gained, we will indeed be granted Paradise.

 

Reflect upon the following two verses in the Quran:

 

[And there is a kind of person who would willingly give up personal interests, seeking Allah’s pleasure; and God is Most Compassionate towards His servants.] (Al-Baqarah 2:207)

 

[indeed Allah has purchased from the Believers their lives and their possessions, promising them Paradise, in return.] (At-Tawbah 9:111)

 

The alternative to attaining Paradise in the Hereafter is to be placed in Hellfire and to receive its punishments.

 

The Quran states: [but in the life to come: [it is either] severe suffering, or God’s forgiveness and His goodly acceptance.] (Al-Hadid 57:20)

 

What is it that makes a person deserving of such a suffering? The answer is to be found in the second part of the same verse: [for the life of this world is nothing but an enjoyment of self-delusion.] (Al-Hadid 57:20)

 

Hell, therefore, is for those who seek as their ultimate goal in life, not the pleasure of Allah or Paradise, but the enjoyment of worldly gains.

 

The pursuit of worldly gain is but a mirage. All worldly gains are left behind when you die. All that is on earth is bound to perish while Allah and His good favor will remain forever.

 

It is for this reason that the Quran advises:

 

[Vie with one another in seeking to attain to your Sustainer’s forgiveness, and to a Paradise as vast as the heavens and the earth, which has been readied for those who have attained to faith in God and His messengers: such is the bounty of Allah which He grants unto whomever He wills – for Allah is limitless in His great bounty.] (Al-Hadid 57:21)

 

All your efforts in this world should therefore be focused only on seeking Paradise. It is the promise of the Almighty that:

 

[You will only be rewarded fully for all your good deeds on the Day of Resurrection, and [on that Day] whoever will be drawn away from Hell-fire, and admitted into Paradise, will indeed have triumphed.] (Al-`Imran 3:185)

 

 

 

 

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Khurram Murad (1932-1996) studied civil engineering at the universities of Karachi, Pakistan and Minnesota, USA, and was actively involved in the Islamic movement and in the training of Islamic workers. Many of his books, both in English and in Urdu, are being published posthumously.

source

[N.O.R.F]

Al Risaala

[N.O.R.F]

Muslim: What is that?

[Geel_jire]

^ very nice thread you have going here Northerner keep it up bro ..... we all need reminders once in a while

[N.O.R.F]

^^Its awlays good to read especially with all the info at our disposal on the net.

 

Question:

 

I want to know, was there any order for Qiblah to Baitul Muqaddas? Was the Prophet praying towards Baitul Muqadas in Makkah? Also when he was in Makkah, was he praying towards Kaba when there were idols in it? Baitul Muqaddas was conquered in time of Umar, and at that time there was heap of garbage then how this is referenced as Al-Masjid Al-Aqsa in Quran?

Answer:

 

Thank you for your question.

 

 

I have actually read your question many times to make sure that I have grasped everything you needed a clarification about. From what I have read, I understand that by the term 'Baitul Muqaddas', you are referring to Al-Aqsa Mosque in Jerusalem.

 

 

 

Based on this understanding, I will answer your questions. Yet, there is one important fact that we should highlight before we tackle these questions. A believer's faith is always tested by subjecting it to Divine commands because the very essence of the meaning of the word Islam is submission.

 

 

 

When Muslims accept Islam as their religion and way of life, they implicitly agree to submit, in all their actions, to the will of Allah. Sometimes, this has to be put to test to see if their sense and understanding of submission is genuine or not. This holds true for both individuals and communities.

 

 

 

When Almighty Allah commanded the Prophet (peace be upon him) to face the qiblah of Al-Aqsa Mosque in Jerusalem and then commanded him to face the Kabah as his qiblah (direction of prayer), that was an actual test for the community of believers as well as the surrounding society. It was firstly to test the faith of the individuals and secondly to show them certain things they might not be aware of.

 

 

 

Now, coming to the story of the qiblah, I would like to tell you that this issue has gone through three stages.

 

 

 

Al-Israa' and Al-Miraj

 

 

 

This stage started from the event of Al-Israa' and Al-Miraj (Night Journey and Ascension), the night in which five daily prayers were firstly prescribed. On that day, Almighty Allah made it obligatory for Muslims to pray five times a day and that happened while the Prophet was still in Makkah.

 

 

 

The direction Muslims were commanded to face at that time was the Kabah in Makkah on the condition that it has to be faced in a way that make them face Al-Aqsa Mosque in Jerusalem at the same time.

 

 

 

Obviously, facing the direction of Al-Aqsa Mosque while in Makkah means facing the Kabah at the same time, simply because the geographical location of Makkah happens to be south east of Jerusalem and therefore, Muslims were facing two qiblahs at the one time. (Muhammed Abu Zahra, Khatim Al-Nabiyeen, Vol. 2, Dar Al-Fikr Al-Arabi, 2004 pp. 538)

 

 

 

This direction in which Muslims were facing both Kabah and Al-Aqsa stressed the connection between Prophet Muhammad and Prophet Abraham (peace be upon them) and the connection between Prophet Muhammad and all Israelite Prophets including Moses and Jesus (peace be upon them).

 

 

 

Moving to Madinah

 

 

 

When Prophet Muhammad moved to Madinah, it was geographically and physically impossible to face both qiblahs at the same time, simply because Madinah is between Makkah and Jerusalem.

 

 

 

Therefore, Muslims were facing the direction of Al-Aqsa Mosque in Jerusalem as a fulfillment of Allah's command and an indication of their full submission to His Will. This was the test in which Muslims proved their full submission to Allah and acceptance of whatever He commands them to do.

 

 

 

They have proved how they understood their religion; that all directions belong to Allah and to Him we should turn our hearts before our faces. To Allah belongs the kingdom of earth and heavens and to Him all directions do belong.

 

 

 

A Muslim, as a part of this universe, belongs to His Creator and therefore, as part of this belonging, should turn his face wherever the Creator commands.

 

 

 

Obviously as explained in the Quran, the new stage where Muslims were facing Jerusalem was a test and one of the natures of a test is its being temporary; it is not the default.

 

 

 

The benefit of the test was to show people their own true colors and prove to them that they will be subject to an attack even from followers of close religions who live with them in the same society.

 

 

 

The test was to make them strong enough to bear that type of tribulations in the future and, more importantly, to give sometime for the Kabah to be cleared from the idols that were surrounding it.

 

 

 

Deep from within, the Prophet was longing to the qiblah of his father Abraham, and it seems as some commentators opine that he realized that the command to face Jerusalem was a temporary one and soon he will be commanded to turn his face to the Kabah.

 

 

 

Before the Battle

 

 

 

After sixteen or seventeen months of facing Jerusalem, and right before the Battle of Badr which marked the true confrontation between truth and falsehood and the beginning of the collapse of idolatry, the Prophet received commands from his Lord to face the Kabah again; i.e. to get back to the first qiblah.

 

 

 

The happiness of the Prophet and the Muslim community with the command was great and significant. It proved to them that soon the idols will be removed from around the Kabah and it will be purified. Not long time afterwards that the Prophet returned to Makkah and the Divine grace was completed upon him.

 

 

 

With regard to the issue of the idols around the Kabah, it should be understood that the Prophet was not facing the idols; rather, he was facing the Kabah and the idols were around not inside or beside it.

 

 

 

As for the issue of the garbage around Al-Aqsa Mosque, it is historically mentioned. Al-Aqsa mosque was established long time ago before Prophet Muhammad and Prophet Moses.

 

 

 

It is said that it was established 40 years after the Holy Mosque in Makkah and some commentators say it was established during the time of Prophet Solomon.

 

 

 

This means that it was a mosque even before Prophet Muhammad and when Umar (may Allah be pleased with him) conquered Jerusalem to retake it, he was actually taking it as a mosque. The garbage was a temporary thing piled around it by the Roman occupiers who disrespected the mosque and gave no care to it.

 

 

May Allah return Al-Aqsa Mosque to us and hasten its liberation from the hands of its occupiers!

 

I hope this answers your question. Please keep in touch.

 

Salam.

 

Useful Links:

 

The Blessed Sanctuaries of Jerusalem

 

Temple Mount

 

Changing the Qiblah or Transforming the Soul? (External Link)

 

The Qiblah: From Jerusalem to the Ka`bah(External Link)

 

Significance of the Qiblah (External Link)

 

Makkah, Jerusalem and Slavery

 

Is It Makkah or Bakkah?

 

The Original Quran and the Discovery of Makkah

 

Not Knowing the Direction of Qiblah (External Link)

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[Urban]

Thanks you Northrern

 

Only thing is that the thread is moving too fast! need time to digest the info in the articles.

 

Jazakalacks

[N.O.R.F]

Scoring Your Goals

 

By Altaf Husain

 

Social Worker — USA

 

 

At a time in human history when information is exchanged at the speed of light and the world is literally becoming more and more a global village, it is ironic that still so little is known about Islam. Well, that is not exactly accurate. A lot is known about Islam. Regrettably and owing mostly to our own inadequacy in disseminating the message of our religion, much of what is known ranges from outright lies and fabrications to wholesale misconceptions.

It is, therefore, seemingly impossible that an act of kindness by a Muslim would ever see the light of day. It is also unimaginable that daily efforts by Muslims to improve themselves, to draw closer to Allah, and to serve their community will ever be considered newsworthy. Ironically, that is exactly what happened when Frederick Oumar Kanoute, the French-born football (soccer to the Americans) superstar player of Malian descent, decided to invest his earnings to save a masjid property on the verge of foreclosure in Seville, Spain.

 

It is not odd that his story is not that well known in America. Europeans and Africans, for sure, know about Frederick Kanoute for his agility on the football field and his contributions off the field; some have become fans of his. This 30-year-old, crowned player of the year in the African continent in 2007, is a practicing Muslim and exemplifies the very essence of what it means to treat Islam as a way of life.

 

Keeping the Islamic Identity

 

As much as Kanoute thinks of himself as just an ordinary Muslim, desiring to please Allah, his actions on and off the field have become the topic of some public interest.

 

He participates in matches even while he is fasting, he is reported to pray in the locker room, and in a sport where the star players build fortunes off corporate sponsorships, he insisted on a brand-free jersey because his team's corporate sponsor is an Internet-based gambling company.

 

Well aware of his expected stellar performances, the corporate sponsor compromised by donating to a charity of Kanoute's preference in return for his wearing the corporate-branded jersey.

 

In keeping with the Islamic emphasis on the collective outlook, Kanoute said upon receiving the prestigious 2007 Footballer of the Year award, “I dedicate this to my family, who could not be here, and to the people of Mali, I believe that sport can be used as a tool for development in Africa,” and indeed all over the world.

 

Without much fanfare, Kanoute demonstrated the height of selflessness in using the equivalent of one year's worth of earnings to purchase the masjid property in Seville, Spain. There is no earthly prestige or honor that Kanoute gained for his generosity, but what is abundantly clear is that, as a practicing Muslim, he did not let an opportunity to do good pass him by. Just as he practices football for hours daily, Kanoute also exerts effort in trying to improve himself as a Muslim and in doing so, draw closer to Almighty Allah.

 

Now, let's stop to think about what it means to improve yourself and make a difference?

 

Self-Improvement

 

Every Muslim strives to seek the pleasure of Almighty Allah through continuous and consistent efforts to improve him or herself. As a young person blessed with so much energy, talent, skills, and time, have you given some thought as to how you will improve yourself for the betterment of yourself and your community? This, of course, requires self-awareness, self-discipline, and selflessness. Here are some helpful tips:

 

Purify your intentions.Often we become so preoccupied with doing, with action, that we forget to check our intentions. Ask yourself, why am I doing such and such activity? Be sure that you are doing it for the sake of Almighty Allah by renewing your intention. Prophet Muhammad said, "The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended." (Al-Bukhari).

 

Similarly, the first step in improving ourselves should be to purify our intentions and ensure that we want to be better for the sake of Allah alone, not for worldly gain, not for pride, not for anything else but for pleasing Almighty Allah.

 

Talk to yourself. Send yourself an e-mail. That sounds so strange, right? But it is true. You need to talk to yourself to find out what needs improvement about yourself. You know best what aspects of your life need improvement. There are some aspects of your life that only family and trusted, close friends can tell you about that need improvement. But start by talking to yourself, and type out an e-mail that you will send to yourself. List in this e-mail all the ideas you have about improving and changing yourself. Be frank, only you and Allah know what you have in mind!

 

Set manageable, achievable goals. Once you have explored all the areas in your life that need improvement, you will need to set some manageable and achievable goals. Be sure to remember that you are human and that you have certain limits not only in terms of time, but also in terms of what is achievable and when! Develop a timeline for yourself, set some deadlines, and, most importantly, be patient with yourself. Do not expect the change to occur overnight, and definitely do not be too tough on yourself if you find that you are requiring more effort than you initially expected.

 

Make du`aa' (Arabic for: supplication). Nothing you wish to change about yourself will be possible except by the will of Allah. Turn to Him and seek His assistance as you set your goals and try to maintain your schedule. We need not guess as to what areas we must focus on because the Qur'an and the Sunnah of Prophet Muhammad (peace and blessings be upon him) make clear some basic areas that must require continuous and consistent attention. For example, establishing the prayer on time and in the most perfect manner is important; seeking knowledge from the Qur'an, the Hadith, and other trusted sources are important; perfecting our character is important; and improving our speech and conduct are important. With so much to do and being blessed with so much time as a young person, in sha' Allah, your efforts to improve yourself will bear fruit if you plan well and make du`aa' to Allah.

 

Finally, everyone one of us must be concerned for the well-being of others. As the example of Kanute shows us, when we are spiritually and emotionally prepared, an opportunity to make a difference will not pass us by.

 

I believe that once you determine your goal, you will find the way to score.

 

 

Sources

 

Jimoh, Abbas"Kanoute, King of Africa Football."Daily Trust. 4 Feb. 2008. Accessed 15 Apr. 2008.

 

"Kanoute Crowned King of African Football." Africa News. 5 Feb. 2008. Accessed 15 Apr. 2008.

 

"Kanoute Saves Spanish Mosque." IslamOnline.net. 14 Dec. 2008. Accessed 15 Apr. 2008.

 

 

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Altaf Husain is a social worker in the United States and has been a contributing writer to Islam Online since 1998. He can be contacted at

youth_campaign@iolteam.com

 

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