Makkah, The Holy City of Moslems

Makkah, The Holy City of Moslems

Mecca IPA: /ˈmɛkə/, also spelled Makkah IPA: [ˈmækə], Arabic: مكة‎ Makka (in full: Makka al-Mukarrama IPA: [(Arabic) mækːæ(t) ælmʊkarˑamæ]; Arabic: مكّة المكرمة‎, literally: Honored Mecca) is a city in Saudi Arabia. Home to the Masjid al-Haram, it is the holiest city in Islam and plays an important role in the faith. As of 2008 the annual Hajj pilgrimage attracts two to three million pilgrims to the city,[1][2] and presents both opportunities for the city's economy, and challenges for its infrastructure. Culturally, the city is modern, cosmopolitan and ethnically diverse.

Islamic tradition attributes the beginning of Mecca to Ishmael's descendants. In the 7th century, the Islamic prophet Muhammad proclaimed Islam in the city, by then an important trading center, and the city played an important role in the early history of Islam. After 966, Mecca was led by local sharifs, until 1924, when it came under the rule of the Saudis. In its modern period, Mecca has seen a great expansion in size and infrastructure.

The modern day city is located in and the capital of Saudi Arabia's Makkah Province, in the historic Hejaz region. With a population of 1,700,000 (2008), the city is located 73 km (45 mi) inland from Jeddah, in a narrow valley, and 277 m (910 ft) above sea level.

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More Close With Quran Part 8

The Miracle of the Divine Law embodied in the Qur’ân

The One Who created the universe and everything in it – the most noble and honored of which is the human being – has chosen for his most honored creation a constitution to regulate his life and guide his behavior and his relationship with his own kind and with his Creator. He has placed upon the application of this Law consequences in this world and in the Hereafter. In this world, a person can realize peace of mind, dignity, and comfort. He can feel true humanity, appreciate the Divine Wisdom behind his being created, brought into existence, and being preferred over the rest of Creation. The Qur’ân contains the regulations that humanity needs to conduct their lives. No aspect of life is left without being considered and provided with specific legislation.

The legislative and moral aspects of the Qur’ân are themselves a great proof that the Qur’ân is from Allah. The highest moral standards and legal principles that are contained within the Qur’ân, in their comprehensiveness, completeness, and detail, are beyond anything that can be achieved by man.

The existence of a comprehensive Law that covers every aspect of human life on both the individual and societal level goes beyond what the greatest human minds could ever conceive. Moreover, this system of law came on the tongue of an illiterate man who was not acquainted with the writings and philosophies of the ancients. He never embarked on any travels for learning or explorations around the world to observe their laws and norms.

This Divine Law has lasted for generations, for centuries, without losing its luster. Any objective observer has to admit to its divine origins and its suitability for application in every place and in every era.

Examples of the Law embodied in the Qur’ân:

1. The Qur’ân contains laws pertaining to worship, human activities, the penal system, and retribution, all of which strengthen society and implant a sense of cooperation between its members. It provides them with order, facilitates their obedience, and gives them a society guided by faith. This can clearly be seen in the laws pertaining to prayer, the Zakâh tax, fasting, and the Hajj pilgrimage.

Prayer is a means of individual development that forms the character of a person, enabling him to act in a harmonious way with others and to take direction from someone else (the leader of the congregational prayer).

The Persian general Rustum articulated this during the Battle of al-Qâdisiyyah when he saw the Muslims praying in their ranks behind the one who was leading the prayer. He said: “`Umar (the Caliph) has torn my heart by teaching the Arabs the concept of order.”

The Zakâh tax removes class hatred and hostility from society and provides a sense of social responsibility and security among Muslims.

Fasting creates a sense of unity between all Muslims and teaches them patience, will power, and a sense that Allah is taking their deeds to account, both the deeds that they perform openly and those that they perform in secret.

The Hajj pilgrimage brings equality between all people and reminds them of the Day of Judgment to come. It is a visible testimony of the equality between Muslims and of Islamic unity, regardless of race or color. It is the realization of Allah’s words

Truly this nation of yours is one nation and I am your Lord, so worship Me.

2. The Qur’ân contains a number of specific legislations for both the individual and society that prevent division and strife between Muslims, or limit the effects of such divisions when they occur and keep them from continuing and spreading.

For this reason, legislation comes to protect human life. Retribution is legislated for both life and limb. Allah says:

O you who believe, the law of retribution is prescribed for you in case of murder; the free for the free, the slave for the slave, and the female for the female. If the killer is forgiven by his injured brother, then prosecution according to usage and payment of the blood money in fairness. This is alleviation and a mercy from your Lord, so after this, whoever transgresses the limits shall have a painful torment.

Allah says:

And We ordained therein for them: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and retribution in injuries. But if anyone remits the retribution by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allah has revealed, such are the transgressors.

3. Laws are provided that safeguard human honor and warn against violating it. For one thing, sexual contact is forbidden outside of marriage. Allah says:

The woman and man guilty of illegal sexual intercourse, flog each of them a hundred stripes. Let not pity withhold you in their case in a punishment prescribed by Allah if you believe in Allah and the Last Day. And let a party of the believers witness their punishment. The fornicator marries none but the fornicatress or an idolatress, and the fornicatress marries none other than a fornicator or an idolater. Such a thing is forbidden to the believers.

4. The Qur’ân provides legislation to protect the wealth and possessions of people. It prohibits seizure of other’s property through fraud, deception, force, usury, and all other forbidden means. Allah says:

And do not consume one another’s property unjustly, or give it in bribes to the rulers that you may knowingly consume part of another’s property unjustly.

Allah says:

And Allah has permitted commerce and prohibited interest.

The Law requires payment of the Zakâh tax and encourages voluntary charity, increasing the circulation of wealth throughout society. It prohibits hoarding wealth and withholding it from those who have a right to it and those who are in need. All of this prevents the concentration of wealth in the hands of a few who live off of the labor and toil of others. Allah says:

…so it will not circulate (only) between the wealthy among you.

5. The state as outlined in the Qur’ân, when it was established in history was unprecedented in that it realized all the components of prosperity, security, justice, and all of the manifestations of strength, greatness, and glory. This came as a result of applying the laws of the Qur’ân, because the state derives its greatness and glory from the principles that it provides for humanity and its vigilance in applying them with integrity and justice. Among the most important of these principles are the following:

A. Mutual consultation: The Qur’ân links consultation to the basic activities of a believer, like prayer and Zakâh, for it is also a basic aspect of the believer’s character. Allah says: And those who avoid the greater sins and licentiousness, and when they are angry, forgive. And those who answer the call of their Lord and perform the prayer and conduct their affairs by mutual consultation, and who spend of what We bestow on them. And those who, when a great wrong is done to them, defend themselves. The Qur’ân does not define how this consultation has to be carried out. This is out of leniency, flexibility, and mercy, because the best method may be different for different generations.

B. Absolute justice between citizens: The Islamic State does not tolerate that the strong should take away the rights of the weak. People are equal before the law and before the courts: the ruler and the ruled, the strong and the weak, the young and the old. For this reason, we see that establishing justice between people is one of the primary aspects of the Divine Message. Allah says:

So unto this then invite the people and stand firm as you are commanded and follow not their desires but say: ‘I believe in what Allah sent down in his book and am commanded to establish justice between you. Allah is our Lord and your Lord. For us are our deeds and for you are your deeds. There is no dispute between you and us. Allah will assemble us all, and to Him is the final return.

Allah says:

O you who believe, stand firmly for justice as witnesses for Allah, even though it be against yourselves, your parents, or your kinfolk, whether rich or poor. Allah is a better protector for them. So follow not your desires lest you avoid justice. And if you lapse or fall away, then verily Allah is ever Well-Acquainted with what you do.

all these articles taken from http://www.islamtoday.com

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More Close With Quran Part 7

The miraculous inimitability of the Qur’ân

The miracle known as a mu`jizah:

A mu`jizah is a miraculous occurrence – thus running contrary to the laws of nature – that is specifically intended by Allah to demonstrate the truthfulness of His Messengers and for the Messenger to use as a proof to his people. It often takes the form of something that his people excel at to show them that the Power and Might of Allah are greater than all others. Among these miracles was the camel of Sâlih (peace be upon him), the staff of Moses (peace be upon him) and the splitting of the sea for him, and Jesus (peace be upon him) bringing the dead back to life and healing the sick.

The conditions for something to be a mu`jizah:

1. It must go against the laws of nature that the people are accustomed to. It must defy any natural explanation.

2. It must occur as a challenge to the disbelievers. It must be something that they would have been able to accomplish, had it not been from Allah.

3. It must be irreproducible. If anyone can reproduce it, it is not a miracle at all.

4. It must not be a miraculous event that declares the one claiming prophethood to be a liar. For example, if a person claims prophethood and petitions an animal to speak to support him, but it speaks and calls him a liar, then this miracle would not be a mu`jizah.

These Miracles are of Two Types: Physical and Intellectual

Most of the miracles of the previous Prophets were of a physical nature, whereas the greatest miracle of Muhammad (peace be upon him) is intellectual. We are referring to the Qur’ân. Perhaps the reason for this is that this miracle is for the lasting Message and must remain visible to all insightful people of every generation until the Day of Judgment. The miracles of the other Prophets have passed into history; no one experienced them except for those that were present at that time. The miracle of the Qur’ân, however, remains until the Day of Judgment. For this reason, the Prophet (peace be upon him) said: “There has been no Prophet except that he was given signs that would allow the people to believe in him. What I have been given is only a Revelation that Allah has revealed to me, so I hope to have the greatest number of followers on the Day of Judgment.”

The many facets of the Qur’anic miracle:

The Qur’an is miraculous in every way. It will remain so no matter how much time progresses. It is miraculous in its words and in its meaning, in its statements and its injunctions. It is miraculous in the knowledge that it contains. The masters of every science and discipline will find in the Qur’ân what will amaze them with its accuracy and detail. This is among the greatest proofs that the Qur’ân is from Allah.

1. The literary miracle of the Qur’ân:

The Qur’ân is a miracle of eloquence and literary mastery, challenging the Arabs who were the most eloquent and fluent of speakers to come with but a chapter like it, no matter how small. The Qur’ân challenges them even to collaborate on producing such a chapter. But no one has ever been able to do so or even attempted it, in spite of there being more than enough reason for them to want to do so. Their hatred and enmity for Islam, their desire to thwart Muhammad (peace be upon him), and their immense, competitive pride in their language were more than enough reasons for them to try. In spite of this, their inability was more than apparent. Their tongues were still; their hearts mute. They confessed that the Qur’ân could not have been from the speech of men, neither from their poetry nor their prose. It could not even have been from their magicians and soothsayers. It was definitely not of this world.

The context of this challenge:

Before the beginning of Muhammad’s call (peace be upon him), the Arabs had attained the highest level possible in eloquence, fluency, and the art of speech. The word itself was dear to their hearts and more sacred than almost anything else, so much so that they would hang the seven best poems on the door of the Ka`bah, the most sacred place to them.

The poem wielded great power in Arab society. The status of a tribe could diminish simply because a poet ridiculed it. Likewise, a tribe’s status could be elevated by a poet’s exquisite praise.

So that the miracle of Muhammad (peace be upon him) could be more powerful and more evident, Allah made it a miraculous book to be recited, coming from an illiterate man who had never written anything in his life nor learned any science or art from another.

Distinctive Features of the Qur’anic Miracle:

1. It is appropriate for the nature of the Message, since the Message of Muhammad (peace be upon him) is the last of the Divine Messages. It is a Message for all of humanity in every time and every land until the Day of Judgment. It is appropriate that the miracle for this Message should be as lasting. Previous Messengers were sent to specific people at a specific time. The Prophet (peace be upon him) said: “The Prophets were sent to their own people specifically. I was sent for all of humanity.”

2. The miracle and the Law are one and the same. The Qur’ân itself is the miracle and it contains the injunctions of the Law.

This was not the case for the previous Prophets. The Message of Muhammad (peace be upon him) that contains the Law is the miracle and the miracle is the Law.

3. It attests to the truth of the previous Prophets: The miracle of Muhammad – the Qur’ân – bears witness to the existence of the previous Prophets, the truthfulness of their Message, and the correctness of what they conveyed to the people.

The verses of challenge in the Qur’ân:

Allah says:

- Say (O Muhammad) if mankind and jinn were to come together to produce something like this Qur’ân, they would not be able to do so, even if they were to help one another.

- Or they say: “He has forged it.” Say: “Then bring ten forged chapters like it and call whoever you can besides Allah if you are truthful.” If then they do not answer you, know that it is sent down with the Knowledge of Allah, besides Whom there is no other God. Will you then be Muslims?

- And if you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call your witnesses besides Allah if you be truthful. If you do not do so – and you will never do so – then fear a fire whose fuel is men and stones prepared for the disbelievers.

Examples of the Arab reaction to the Qur’ân:

1. `Utbah b. Rabî`ah came to Allah’s Messenger (peace be upon him) to dissuade him from proclaiming the Message. Allah’s Messenger (peace be upon him) read to him from the Qur’ân. `Utbah listened attentively, sitting with his hands behind his back until Allah’s Messenger (peace be upon him) was done. He then went his people. When they saw him approach, they began speaking to one another, saying: “By Allah, he has a different expression on his face than the one that he had when he left.” When he took his seat among them, they asked him: “What is the matter with you?”

He said: “The matter with me is that – by Allah – I have heard words the likes of which I have never heard before. By Allah, it is neither poetry, nor magic, nor fortune telling. O Quraysh, obey me and hold me accountable for it.”

He continued: “Leave this man to what he is doing and avoid him, for by Allah, his words that I have heard contain a great proclamation. If the Arabs turn against him, then others have solved our problem. If he triumphs over them, then his wealth will be your wealth, his might will be your might, and you will be the most pleased with him.”

They said: “By Allah, he has bewitched you with his tongue.”

He responded: “This is my opinion. Do what you please.”

2. Al-Walîd b. al-Mughîrah came to the Prophet (peace be upon him) and the Prophet recited to him from the Qur’ân. Al-Mughîrah seemed to relent to him. Abû Jahl got word of this and he went to al-Walîd and said: “Uncle, your people wish to collect some money and give it to you, because you went to Muhammad to oppose what he has.”

Al-Walîd said: “The tribe of Quraysh well knows that I am the wealthiest among them.”

Abû Jahl said: “Say something so your people will know that you reject and despise it.”

He responded: “What should I say? For by Allah, there is none among you more knowledgeable about poetry than myself. I know more about its form and its meter. I even know the poetry of the Jinn. By Allah, it does not resemble any of that. What he says has such sweetness and beauty. It begins fruitfully and becomes all the more copious as it goes on. It transcends everything else and nothing else can transcend it. It lays to waste anything that is lesser.”

Abû Jahl said: “By Allah, your people will not be pleased until you say something bad about it.”

Al-Walîd said: “Give me time to think.” After thinking for a while, he said: “This is magic of old that he received from someone else.”

Allah speaks about him in the Qur’ân, saying:

Leave Me to deal with the one I created to be lonely, and then bestowed upon him great wealth and sons abiding in his presence and made life smooth for him. Yet he desires that I give him more. Nay! For verily he has been stubborn to Our signs. On him I shall impose a fearful doom. For verily, he considered, then he planned. Then he looked. Then he frowned and showed displeasure, then turned away in pride and said: ‘This is nothing but magic of old. This is nothing but the speech of a human being.’ I will cast him into the Hellfire.

The Miraculous Way the Qur’ân Discusses Matters of the Unseen

The unseen refers to everything that was unknown and unknowable to Muhammad (peace be upon him), such as events of other times that he did not witness and had no knowledge of. This includes what the Qur’ân says about the beginnings of Creation and about everything that has happened since the time Adam (peace be upon him) was created to the time of Muhammad (peace be upon him). Likewise, this includes many events that occurred during his time, like the plots and schemes of his enemies that Allah disclosed to him by way of revelation.

The unseen is of two kinds, past and future. Both are featured in the Qur’ân.

The unseen of the past includes what is said about the nations of old and the events of the past. All of this shows the truthfulness of Muhammad’s prophethood (peace be upon him) and that the Qur’ân is truly from Allah. This includes what is told about the Prophets like Adam, Noah, Hûd, Abraham, Moses, and Jesus, and about his mother Mary (peace be upon them all) and about their respective peoples like `Ad, Thamûd, the Children of Israel, and Pharaoh.

For this reason, Allah said:

This is of the news of the unseen that We reveal to you; neither you nor your people knew it before this. So be patient. Surely the good outcome is for the God-fearing.

Allah says, after relating the story of Mary and how Zechariah got custody over her:

This is a part of the news of the unseen that We reveal to you (O Muhammad). You were not with them when they cast lots as to which of them would be charged with the care of Maryam and you were not with them when they disputed.

The presence of these events of the past in the Qur’ân, portrayed in such great detail, is a clear proof that it is revelation from Allah and not from a human being. A person who grew up in an environment like the one that Muhammad (peace be upon him) grew up in would have no way to acquire such knowledge which must be passed down from others in some way. In that illiterate environment, there was no one who knew of these events in such detail. Yes, the Jews and Christians knew a little about these matters, but they lived at the far ends of the Arabian Peninsula and kept very much to themselves and had little influence on those around them. They were very covetous over the knowledge of old that they had, fearing that others might become competition for them and endanger the status that they enjoyed.

The unseen of the future includes things like the Qur’ân’s declaration that the Romans would defeat Persia. Allah said:

The Romans have been defeated in the nearest land (of Syria), and they, after their defeat, will be victorious.

This then occurred just as the Qur’ân said it would.

Likewise, are the things that the Qur’ân says will face some of the Companions of the Prophet (peace be upon him). For example, Allah says:

He knows that there will be some among you who are sick, others traveling in the land, yet others fighting in Allah’s cause.

This is one of the first verses of the Qur’ân to be revealed.

The Qur’ân also foretells of the Muslim victory in battle. Allah says:

…Or they say: ‘We are a great multitude, victorious.’ Their multitude will be put to flight and they will show their backs.

This then occurred in the Battle of Badr.

The Qur’ân speaks of new means of transport that will come into existence. Allah says:

And He has created horses, mules, and donkeys for you to ride and as an adornment. And He creates others of which you have no knowledge.

We can see that the means have transportation have gone through many changes over time. Readmore »»

More Close With Quran Part 6

The Law of the Qur’ân Abrogates All Previous Manifestations of the Divine Law

Abrogation in the Divine Law is an established fact. It has even occurred within one manifestation of the Divine Law. Its occurrence is generally in secondary matters of law, not fundamental principles. Allah says:

“Whatever We abrogate of Our verses or cause to be forgotten, We come with better than it or with that which is similar. Do you not know that Allah is capable of all things?”

The Law that came with Jesus (peace be upon him) abrogated part of the Law that came with Moses (peace be upon him). Allah says, relating the words of Jesus to the Children of Israel:

And I have come confirming that which was before me of the Torah and to make lawful to you part of what was forbidden to you…

As for Islamic Law, it abrogates all the previous manifestations of the Divine Law. What is meant here are those things that are susceptible to abrogation in the first place. As for the fundamentals of belief, like the unity of Allah, the prohibition of idolatry, and the fundamentals of worship – matters that form the basic call of all the Messengers – they are not subject to abrogation. The only aspects of the Law that may be abrogated are the particulars and the details.

Islamic Law is lasting, remaining suitable for every place and time, and embracing the goodness of the previous manifestations of the Law. Allah says:

“And We have sent down to you (O Muhammad) the Book in truth, confirming the Scriptures that came before it and a witness over them.”

The fulfillment of the faith with the revelation of the Qur’ân

The Qur’ân was revealed fourteen centuries ago, but the meanings contained therein are as ancient as they are new. It contains the essence of all the previous scriptures and all the advice given to humanity since the dawn of human existence. The Qur’ân is the summation of all the great wisdom that has ever reached the ears of people of all nations and ages. It is the culmination of every manifestation of the Divine Law that humanity has ever needed. It contains all the certain truths and is a testament of Allah’s concern for His servants from the time that they were first created through to today, and until the end of the world.

Allah makes this clear in the chapter of the Qur’ân entitled al-A`lâ (the Most High), where He first mentions some of His signs in Creation, then commands His Messenger Muhammad (peace be upon him) to remind the people; He then explains how those who purify themselves find success and how those who fail to take heed meet with failure and how the nature of man is to prefer the life of this world, though the Hereafter is better and more lasting. After all of this, Allah says:

Verily this is in the earliest of scriptures, the scriptures of Abraham) and Moses.

The faith was perfected with the revelation of the Qur’ân; humanity would never need anything else. Allah says:

“Today, I have perfected for you your faith, completed my favor upon you, and have chosen for you Islam as your religion.”

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More Close With Quran Part 5

Commentary of the Qur’ân

One who studies Qur’anic commentary will find that it adheres to the following methodology:

1. The Qur’ân as commentary on itself:

The best way to ascertain exactly what a speaker intends from a specific statement is to refer to other statements of that speaker, taking into consideration the linguistic norms of the speaker’s language. This means that it is necessary to know the language in which the Qur’ân was revealed as well as Arabic usages and idioms. The Qur’ân is in Arabic. The Messenger that it was revealed to was an Arab. The first people to receive the message were Arabs. The Qur’ân came in a style that was familiar to them.

A Qur’anic commentator might have to collect all the relevant verses in one place and then look at them together to find how they are interrelated. For example, one verse might specify the general import of another, qualify it, or clarify its meaning.

2. The words of the Prophet (peace be upon him) as commentary on the Qur’ân:

When it is not clear from the Qur’ân itself what a verse means, its explanation is sought from the Sunnah of the Prophet (peace be upon him). The Sunnah comes to explain the Qur’ân. Allah says:

And We have sent down to you (O Muhammad) the Remembrance that you may explain clearly to the people what has been sent down to them, that perhaps they might give thought.

The Sunnah explains some things in detail that are mentioned in the Qur’ân in the most general terms, like the details of the obligatory prayer, the fast, the Zakâh tax, and the Hajj pilgrimage. The Sunnah gives the details on how to perform these acts of worship, what is necessary for their proper performance, what is recommended, and what is prohibited.

It also discusses when these acts of worship are to be performed and in what measure. The Sunnah goes into far greater detail on these matters than the Qur’ân. The Sunnah also comes to specify what is general in the Qur’ân, qualify what is unqualified, and clarify what is difficult to understand. For this reason, Allah’s Messenger (peace be upon him) said: “I have been given the Qur’ân and something else like it.”

3. The commentary of the Companions:

When the Qur’ân and Sunnah are not enough to get a clear understanding of a certain text, its commentary is sought from the words of the Companions of the Prophet (peace be upon him). They were the best acquainted with it, having witnessed the circumstances surrounding the revelation firsthand. Their understanding of the Qur’ân was the most complete. They were the most knowledgeable and most righteous, especially the scholars among them.

4. The commentary of the Successors:

When the correct understanding of a Qur’anic text cannot be ascertained from the previous sources, then the commentator may turn to the following generation, because they were closer to the time when the revelation came down and were more familiar with its language and style. They had more knowledge of the Sunnah and of the Companion’s statements. They were, moreover, from the generations whose preferential status was attested to by the Prophet (peace be upon him). Readmore »»

More Close With Quran Part 4

The Qur’ân was revealed in stages

Allah revealed the Qur’ân to Muhammad (peace be upon him) to guide humanity. When the Qur’ân came down, it was an auspicious occasion, extolled throughout the heavens and the Earth. It first came down from the Protected Tablet to the Abode of Might in the lowest heaven in the month of Ramadân, on the night known as the Night of Decree. The angels at this time came to know the special honor that the people that were going to follow Muhammad (peace be upon him) were to have. They were to have the new Message and become the greatest nation brought forth for humanity.

It was then sent down a second time in stages, this time to Muhammad (peace be upon him). This way of being revealed was different than it had been for the previous scriptures. This startled the disbelievers among the Arabs and made them argumentative until the divine wisdom behind it became apparent. The Messenger (peace be upon him) did not receive the Message all at once to try and convince his people who were steeped in arrogance and pride. The revelation came down to him in stages, strengthening his heart and consoling him, responding to the circumstances that he faced, until Allah perfected the faith and completed His favor.

Allah says:

And those who disbelieve say: “Why is the Qur’ân not revealed to him at once?” (It is revealed) thus that We may strengthen your heart with it. We have revealed it to you gradually, in stages. And no example or similitude do they bring, but We reveal to you the truth and the better explanation thereof.

The Qur’ân was revealed in stages over a period of twenty-three years, the period of Muhammad’s mission (peace be upon him). The wisdom behind this is as follows:

1. It served to strengthen the heart of the Prophet (peace be upon him). The Prophet (peace be upon him), from the start, had to face arrogance, rejection, and abuse from his people, while he desired only to invite them and guide them. He needed to have the Qur’ân come to him time and again in response to the circumstances, to strengthen his heart and to console him. This is one reason why the Qur’ân is full of the stories of the previous Prophets and the pride, arrogance, and abuse that they had to withstand from their people and how the outcome of their efforts was victory and divine assistance, which is the destiny of all those who adhere to Allah’s religion.

2. It emphasized the inability of the disbelievers to produce something like it. The failure of the disbelievers to rise to the challenge and come with a chapter like it becomes more acute with the Qur’ân coming in stages. The challenge would have appeared far more daunting had the Qur’ân been revealed all at once.

3. It eased the memorization and comprehension of the Qur’ân. The Qur’ân was revealed to an illiterate nation, most of whom could neither read nor write. Had the Qur’ân been revealed all at once, it would not have been easy for the people to commit it to memory and to ponder over its meanings. The best way to facilitate its memorization was for the Qur’ân to be revealed in stages. It made it easier for the people to understand its verses and to apply its teachings in their lives.

4. It allowed the revelation to respond to circumstances. People would not have been so ready to embrace this new faith, had the Qur’ân not dealt with them with wisdom and provided its cure for sin and bad character in palatable doses. The Qur’ân’s approach was like a medicine for the heart. Whenever something happened to the people, the injunction for it was revealed, guiding them in the clearest way to what was right and laying the foundations for an Islamic jurisprudence that responds to circumstances and contingencies.

5. It provided a clear proof that the Qur’ân was revelation from Allah, the All-Wise. The Qur’ân took over twenty years to be revealed, coming down a verse here and a few verses there over a protracted period of time. In spite of this, a person who reads it finds it to be most perfectly composed, most eloquent in style, and consistent in meaning. Its verses and chapters fit together perfectly. If the Qur’ân had been of human origin, coming as it did in response to events and circumstances, there would have been inconsistency in its style. It would have been impossible for it to come out so smooth and flowing in its style, so harmonious in meaning.

Allah says:

Had it been from other than Allah, they would surely have found therein many a contradiction.

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More Close With Quran Part 3

The Preservation of the Qur’ân and the Integrity of Its Text

Allah revealed the Qur’ân to be His last, all-embracing scripture containing the final manifestation of the Divine Law. This necessitates that it has to be safeguarded from the mischievous hands of men and from all corruption. This protection has been a reality from the time the Qur’ân was revealed until today. It shall remain so until Allah inherits the Earth and everything on it. It contains no additions or deletions. It has reached us by so many chains of transmission that it is impossible for them to have conspired on a lie. It has been recorded and memorized innumerable times.

There has been no change in its text over time, not even in a single word. Some of those who have committed it to memory cannot speak Arabic; nevertheless, they recite it exactly as it was revealed.

Allah has guaranteed the integrity of the Qur’anic text. Allah says:

Verily, it is We who have sent down the Remembrance, and surely We will guard it from corruption.

Allah says:

And the Word of your Lord has been fulfilled in truth and in justice. None can change his words. And He is the all-Hearing, the All-Knowing.

As for the previous scriptures, they were for a limited duration of time. Allah gave human beings the responsibility of preserving them, and they lost them through corruption, alteration, and concealment. Allah says:

Verily, We revealed the Torah, wherein is guidance and light, by which the Prophets who submitted themselves passed judgment, and (likewise) did the rabbis and priests, as they were entrusted with the protection of Allah’s Book, and they were witnesses thereto.

The Qur’ân has been preserved in exactly the form it was revealed. This fact is agreed upon by all those who study the text of the Qur’an, both Muslim and Non-Muslim.

The preservation of the Qur’ân was achieved in many ways. During the lifetime of the Prophet (peace be upon him), the following factors facilitated its preservation:

1. The revelation came to the Prophet (peace be upon him) in a manner that was conducive to memorization. When he was asked how the revelation came to him, Allah’s Messenger (peace be upon him) said: “Sometimes, he comes to me like the clanging of a bell, and this is the most difficult for me. It weighs upon me and I commit to memory what he says. And sometimes the angel comes to me in the form of a man and speaks to me and I commit to memory what he says.”

2. The angel would review the Qur’ân with the Prophet. This would take place every year during the month of Ramadân. Gabriel would approach him every night in Ramadan and recite to him from the Qur’ân. In the final year of his life, Gabriel recited it to him twice during the month of Ramadân. All of this was out of the greatest care for the preservation of the Qur’ân and the accuracy of its recitation.

3. The revelation was recorded in writing and reviewed. The Messenger (peace be upon him) had scribes who would write down the revelation as it came down. He would then have it read to him again until he was sure that what was written was correct.

4. Only the Qur’ân was allowed to be recorded during the early years to prevent anything else from being confused with it, like the hadîth of the Prophet (peace be upon him) or commentary of the Qur’ân. After the Qur’ân was firmly established and there was no danger of it getting mixed up with other texts, he permitted other things to be written.

5. Learning and teaching the Qur’ân were actively encouraged. The Prophet (peace be upon him) used to encourage his Companions to learn and teach the Qur’ân and to memorize it and assist each other in memorizing it. He would have those most learned in the Qur’ân lead the prayers and lead the armies. There was a good reason for everybody to memorize the Qur’ân, for it is the book that must be recited during the obligatory prayers and its injunctions must be used as the basis for the activities of daily life.

5. The Arabs had very strong memories. They rarely missed anything. This was especially true for the Qur’ân, which came with the highest, most eloquent literary style that made memorizing it all the easier and more desirable. A great number of people memorized it and committed it to writing. It was memorized by young and old, men and women, city dwellers and Bedouins.

After the death of the Prophet (peace be upon him), the Companions were active in memorizing, recording, and preserving the Qur’ân. Two great historical events exemplify this:

1. During the reign of the first Caliph Abû Bakr al-Siddîq, many of the people who memorized the Qur’ân died in war. He and a few other leading Companions began to fear that the Qur’ân would be lost when the people who memorized it died off. He ordered that the Qur’ân should be compiled. Every written copy of the Qur’ân was referred to, even fragments written on wood or leather, and all those who memorized the Qur’ân were brought forward. Then the Qur’ân was brought together in one volume to be kept in the care of the Caliph and the Caliphs that succeed him.

2. The Arabs, by the grace of Allah, were allowed to recite the Qur’ân according to their various dialects to make things easy on them.

During the reign of the third Caliph, `Uthmân ibn `Affân, this started to cause some confusion among the Muslims, so he decreed that all Muslims must recite the Qur’ân in one manner, according to the dialect of Quraysh, the most prominent Arab tribe. He then had a number of copies made of the Qur’ân and had them distributed to the different provinces and major cities.

It has been confirmed by certain orientalists that some early scholars looked at the Uthmani manuscripts or copies of them in different cities of the Muslim world. Quatromere was among the most prominent of these, as indicated by Bergestrasser and Pretzel in their historical study of the text of the Qur’ân.

The famous explorer Ibn Batûtah saw some of the manuscripts that were purported to be Uthmani in Granada, Marrakech, Basra, and elsewhere during his many journeys.

It is well known that Ibn Kathîr of Damascus (a scholar of the 8th century A.H.) saw the Uthmani Qur’ân that had been sent to Syria. He shares this distinction with Ibn al-Jazarî and ibn Fadl Allah al-`Umarî. Some researchers are of the opinion that this manuscript then spent some time in the Russian Tsar’s archives in what is now Leningrad then was sent to England. Others believe that it remained in the main mosque in Damascus until it caught fire in the year 1310.

It is known with certainty by every researcher that no other book has received the same level of care or reached us with so many chains of authority.

Thus, the Qur’ân – as Chevalier said – came “…more complete and more precise than any person could expect.”

No wonder, since this is the book of Allah about which Allah said:

Falsehood does not approach it from before it or behind it. It is a revelation from the All-Wise, the Worthy of Praise.

The following is the testimony of some Western scholars:

Lobloa says: “The Qur’ân is the only sacred scripture existing today that has had no changes made to it worth mentioning.”

Moyer says: “The Qur’ân that was compiled by `Uthmân has been passed down from hand to hand in numerous ways until it reached us without any alterations. It has been preserved with the greatest care, so much so that it has suffered no changes worth mentioning.”

We can say that it has suffered no changes at all in all of its innumerable copies that are in circulation throughout the Muslim lands. All of the Muslim sects, no matter how much they might differ, use only one Qur’ân. This consensus of use over the same exact accepted text up to the present day is the greatest proof that the text is accurate and authentic.

Professor Maurice Bucaille says that in the libraries of Europe, like the National Library in Paris, there are a number of manuscripts of the Qur’ân that date back to the second and third century of Islam. Readmore »»

More Close With Quran Part 2

How revelation comes to the angels and to the Messengers

In the Qur’ān it is mentioned that Allah speaks to the angels. Allah says:

And (remember) when your Lord revealed to the angels: ‘Verily I am with you, so keep firm those who have believed’

Revelation to the angels happens by Allah speaking to them and the angels hearing from Him.

Revelation comes to Allah’s human Messengers either directly or through an intermediary. In the case of an intermediary, it is the angel Gabriel who brings the revelation. There are two ways that this occurs:

1. The angel would come to him with a voice like the clanging of a bell. This is the severest way revelation would come to the Messenger (peace be upon him). Such a harsh sound demands the full attention of the one being addressed with it. When the revelation came in this manner, it was extremely demanding upon all of the Messenger’s faculties (peace be upon him).

2. The angel would come to him in the form of a man. This was easier than the previous way, since the form of the angelic Messenger was familiar to the human Messenger (peace be upon him) and easier to relate to.

Both of these ways are mentioned by the Prophet (peace be upon him) in his answer to al-Hârith b. Hishâm when he asked how the revelation came to him. Allah’s Messenger (peace be upon him) said: “Sometimes he comes to me like the clanging of a bell, and this is the most difficult for me. It weighs upon me and I commit to memory what he says. And sometimes the angel comes to me in the form of a man and speaks to me and I commit to memory what he says.”

Revelation without an intermediary happens in two ways:

1. A good dream: `A’ishah relates: “It began as a good dream during sleep. He would not have a dream except that it would come as clear as day.”

This was to prepare Allah’s Messenger (peace be upon him) to receive revelation while awake. The whole Qur’ân was revealed while the Prophet (peace be upon him) was awake.

The story of Abraham (peace be upon him) when he was commanded to sacrifice his son demonstrates how a dream can be revelation that must be acted upon.

Allah says:

So We gave him glad tidings of a forbearing boy. And when he was old enough to walk with him, he said: “My son, I have seen in a dream that I am sacrificing you. So look, what do you think?” He said: “O my father, do what you are commanded. By Allah’s will, you shall find me to be among those who are patient.” Then, when they had both submitted themselves and he had laid him prone on his forehead, We called out to him: “O Abraham, you have fulfilled the dream.” Thus do We reward the righteous. That was indeed a manifest trial. And We ransomed him with a great sacrifice. And We left for him a goodly remembrance for later generations. Peace be upon Abraham! Thus indeed do We reward the righteous. Verily, he was one of Our believing servants.

If that dream had not been revelation that had to be obeyed, Abraham (peace be upon him) would never have gone forward to sacrifice his son, but in fact he almost did so. He was only stopped because Allah commanded him to stop and ordered him to sacrifice something else instead.

The good dream is not only for the Prophets. It remains for the believers, even though it is not revelation. Allah’s Messenger (peace be upon him) said: “Nothing remains of prophecy except for glad tidings.” When he was asked what these glad tidings were, he said: “Dreams.”

2. Allah speaking directly from behind a barrier: This happened to Prophet Moses, (peace be upon him). Allah says:

When Moses came to Our appointed meeting, his Lord spoke to him.

Allah also says:

And Allah spoke to Moses directly.

This also happened to Prophet Muhammad (peace be upon him) on the night of his Journey and Ascension when he was taken up into the heavens and his Lord spoke to him.

All of these ways of receiving revelation are mentioned in the Qur’ân. Allah says:

It is not for a human being that Allah should speak to him except as revelation or from behind a barrier, or by sending a Messenger who reveals by His leave whatever He wishes. Verily, He is All-Knowing, All-Wise.

The Qur’ân is the Speech of Allah
The Qur’ân is Allah’s speech, literally not metaphorically. He revealed it to His Messenger (peace be upon him) to convey His warning to all the worlds.

Muhammad (peace be upon him) merely conveyed the Message. Anyone who doubts this has to assume that either the Prophet himself made it up or someone else taught it to him.

As for the first of these two possibilities – the idea that the Qur’ân, in all of its eloquence, was a product of the brilliance, insightfulness and spiritual sensitivities of

Muhammad (peace be upon him) – it is rejected for a number of reasons:

1. No matter how brilliant or insightful a person might be, there is no way that he could discuss the happenings of nations lost to antiquity, issues of belief and Divine Law, the rewards and punishments of Heaven and Hell, and future events, all in such great detail without any contradiction and with a most perfect style and literary form. The Prophet (peace be upon him) had never once read a book nor met with any historian.

2. The Qur’ân makes to the disbelievers a stern challenge that they will never be able to produce a chapter similar to it. Such a challenge would never have come from the Messenger (peace be upon him), who was known for his wisdom and good judgment, to the most eloquent and fluent speakers around, especially since he wanted his Message and his call to be successful and enjoy wide acceptance.

3. The Qur’ân, in some places, sternly rebukes Muhammad (peace be upon him) where he acted upon his own judgment in something and did not decide on what is best. The Qur’ân clarified the truth and showed the error of the Prophet (peace be upon him). No rational person would come with declarations of his own error and circulate them among the people. If he had any say in the Qur’ân at all, he would have hidden these passages from the people. Allah says:

And if he had forged a false statement concerning Us, We surely would have seized him by his right hand and would certainly have ripped out his artery of life. And none of you could have withheld us from punishing him.

4. Many verses of the Qur’ân begin with the imperative verb “Say!” As a matter of fact, this occurs more than three hundred times, addressing Muhammad (peace be upon him) and directing him with respect to what he should say. He, thus, did not follow his own desires; he followed only what was revealed to him. He was the one being addressed, not the speaker; he was quoting what he had heard, not expressing what he felt.

5. Complete harmony exists between what the Qur’ân says regarding the physical world and what has been discovered by modern science. This has been a source of amazement for a number of contemporary western researchers. Though the Qur’ân makes mention of a number of very specific scientific issues – from fields such as embryology, oceanography, and astronomy – it does not contradict any scientific fact.

The second possibility offered by the doubtful is that the Prophet (peace be upon him) learned the Qur’ân from someone else. There are a number of reasons why this claim is false:

1. Muhammad (peace be upon him) was illiterate. He grew up among a people who were generally illiterate. They knew only how to speak eloquently and fluently. Due to their idolatry, they did not associate with the Christians and Jews.

Allah says:

This is of the news of the unseen that We reveal unto you (O Muhammad). Neither you nor your people knew it before this. So be patient. Surely, the good outcome is for the pious.

This verse clearly mentions that the Arabs had no knowledge of these things. It is not recorded in history that any of the Arabs objected to the fact that this verse declared them ignorant of the things that this verse is referring to.

2. The Arabs never attempted to contradict the Qur’ân or take credit for any part of it, in spite of their violent rejection of it. Though the Qur’ân challenged their most eloquent speakers to bring a chapter like it, none of them ever attempted it. They knew the truth of the situation and did not want to face the disgrace of defeat, since they were the masters of eloquence in poetry, prose, and persuasive speaking.

3. The Qur’ân is in Arabic and the Jews and Christians spoke other languages. None of the historical references mention that the Prophet (peace be upon him) ever sat with monks and rabbis to learn from them.

The Qur’ân is in the most fluent Arabic, a language foreign to the Jews and Christians. Allah says:

The tongue of the one they refer to is foreign, while this is in clear Arabic.



4. The Qur’ân takes a stance against the Jews and Christians, refuting their misconceptions and arguments and inviting them to believe in the Messenger and the Message that he came with. It is very unlikely that these same Jews and Christians would be the source of the Qur’ân, especially considering how they turned away from it, disbelieved in it, and rejected the Messenger. Readmore »»

More Close With Quran Part. I

The Qur’ân is the name given to Allah’s speech that He revealed to His servant and Messenger Muhammad (peace be upon him); speech that is recited as an act of worship, is miraculous, and cannot be imitated by man. It is the name of Allah’s Book, and no other book is called by this name. The most common names for Allah’s Book are al-Qur’ân (the Recital) and al-Kitâb (the Book). This is an indication of how much care has been taken in its preservation, both in the memories of people as well as in written form. Each way of preserving it reinforces the other.

The Qur’ân is revelation from Allah

Revelation is where Allah imparts whatever knowledge He wills to those whom He chooses to receive it. Allah gives this knowledge to them in order for them to convey it to whomever else He wishes.

All the Messengers of Allah experienced revelation. Allah says:

Verily, We have sent Revelation to you (O Muhammad) as We have sent Revelation to Noah and the prophets who came after him. We had sent revelation to Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job, Jonah, Aaron, and Solomon. And to David We gave the Psalms. And Messengers We have told you about before, and Messengers We have not told you about – and to Moses We spoke directly.

The possibility of divine revelation cannot be denied by anyone who believes in the existence of Allah and in His omnipotence. Allah maintains His creation in any manner that pleases Him. The connection between the Creator and his Creation is by way of His Messengers, and these Messengers only know what Allah wants from them by way of revelation, either directly or indirectly. The rational mind cannot dismiss the possibility of revelation, since nothing is difficult for the all-powerful Creator.

The Nature of Revelation

Revelation is not a personal experience that a Prophet brings forth from within himself. It is not a spiritual state that a person can attain by doing certain meditations or spiritual exercises. Quite the contrary, revelation is a communication between two beings: one that speaks, commands, and gives, and another who is addressed, commanded, and receives. Prophet Muhammad (peace be upon him) – as with every Prophet – never confused himself with the One who gave the revelation to him. As a human being, he felt his weakness before Allah, feared Allah’s wrath if he should disobey, and hoped for Allah’s mercy.

He sought help from Allah, submitted to what he was commanded to do, and was on occasion even sternly reprimanded by Allah. The Prophet (peace be upon him) admitted his absolute inability to alter even one word of Allah’s Book.

Allah says:

And when Our clear signs are recited to them, those who hope not for a meeting with Us say: ‘Bring a Qur’ân other than this or change it.’ Say (O Muhammad): ‘It is not for me to change it of my own accord. I only follow what is revealed to me. I fear, if I were to disobey my Lord, the punishment of an awful day.’ Say: ‘If Allah had willed, I would not have recited it to you nor would He have made it known to you. I have lived with you a whole lifetime before it came to me. Have you no sense?’

This should make perfectly clear the difference between the essence, attributes, and ways of the Creator and those of His Creation.

The Prophet (peace be upon him) took great care to maintain a distinction between his own speech (the Hadîth) and the direct speech of Allah, though both were the result of revelation. For this reason, in the early period of revelation, he used to prohibit anything that he uttered to be written down except for the Qur’ân. This preserved for the Qur’ân its distinctiveness as being the very word of Allah, unmixed with the speech of people.

The Prophet (peace be upon him) would also make a distinction in his own speech between his own opinions and what came from Allah as revelation.

He said: “I am only a human being like yourselves. Opinions can be right or wrong. But, when I say to you that Allah said something, then know that I will never attribute something false to Allah.”

The Prophet (peace be upon him) had no hand in the revelation that he received. Revelation is a force external to the being of the Prophet (peace be upon him). He was not able to manipulate it in any way. This is supported by the fact that certain crises would befall the Prophet (peace be upon him) or one of those around him that required an immediate solution, but he found no verse of Qur’ân to recite to the people. He had to remain silent and wait, sometimes in desperation, until Allah, in His wisdom, revealed what was needed.

A good example of this is the time when `A’ishah, the wife of the Prophet (peace be upon him) was accused of adultery by some of the hypocrites, though she was innocent. People began to say things that were painful for the Prophet (peace be upon him) until his heart was about to burst. He was unable to prohibit this. All he could say was: “O `A’ishah, I have heard this or that. If you are innocent, then Allah will show your innocence, and if you fell into sin, then seek Allah’s forgiveness.”

A whole month passed like this before the revelation came down declaring `A’ishah’s innocence and exonerating the household of the Prophet (peace be upon him).

In brief, revelation has nothing to do with the choices and wishes of the one who receives it. It is an unusual, external occurrence. It is a force of knowledge, because it gives knowledge. It is free from error. It comes only with the truth and guides only to what is right. Readmore »»

The Partnership between Body and Soul

By: |Sheikh Salman al-Oadah|

The dualism between the body and soul is very clearly evident in the physical world. The body is subservient and the soul is in charge; however both are indispensable. It is just that the soul is the master while the body is the obedient servant.

People have a habit of letting themselves become fully absorbed in fulfilling their physical needs to the utter disregard of their spiritual ones, which are rarely so much as contemplated.

We need only look at the vast number of institutions that exist to deal with the material aspects of our lives compared to the paucity of those that focus n the needs of the soul – the mosque being one of those.

The body has its rights and its demands upon us. However what worth does the body have without the soul? It is a mere corpse, no matter how powerfully or beautifully it is constructed. If the soul departs from it, it becomes a wasted husk. Its beauty can only be realized in partnership with the soul.

If we look to apply this concept within an Islamic context, we immediately notice that our four primary acts of worship – prayer , fasting, Zakâh, and Hajj – and indeed all forms of worship, require the participation of both the body and soul.

However, the regrettable thing that beset the People of the Scripture – the followers of Moses and Jesus (peace be upon them both) – as well as many of the followers of Muhammad (peace be upon him) – is that of being overly concerned with outward appearances at the expense of substance. There is more concern about bodily actions than there is with the soul. Concern for the outward aspects of worship is something good (though at times it can get out of hand), but such concern should not result in the inner meaning of our worship being forgotten.

The physical aspects of our prayers are our standing, bowing, sitting, and prostrating. These are bodily motions. These are the aspects of prayer that most Muslims learn and commit to memory, and may Allah be praised. These are the matters that they generally ask about, sometimes in great detail.

The spiritual aspects of prayer are our devotion, humility, and submission to Allah in full sincerity and devotion. It entails our recognition of Allah’s greatness and divinity that inspires us with a sense of reverence and awe.

Is there any relationship between our concern for the physical aspects of prayer and our concern for the spiritual? Indeed, there is. When we carry out the outward aspects of prayer, we are, without doubt, obeying our Lord and fulfilling His command by upholding one of the pillars of our faith.

At the same time, should not we know why our Lord, in His infinite wisdom, commands us to offer prayers at fixed times in a prescribed manner? Should we not wonder about the effects that these prayers should have on our persons and our lives?

The same can be said for fasting. Why do we fast? Surely Allah does not need our fasts.

Allah says: “O humanity! You are in need of Allah and He is free of all wants, worthy of praise.” [Sûrah Fâtir: 15]

The Prophet (peace be upon him) said: “Whoever does not leave off false speech and evil deeds, then Allah has no need of his leaving off his food and drink.” [Sahîh al-Bukhârî (1903)]

We know that Allah has no need for us to leave off eating and drinking in any case, even when we abstain from false words and false deeds.

The Prophet (peace be upon him) said, conveying to us the words of his Lord: “O my servants! If the first of you and the last of you, the human of you and the jinn of you came together as the heart of the most pious man among you, it would not increase my dominion in the least. O my servants! If the first of you and the last of you, the human of you and the jinn of you came together as the heart of the most sinful man among you. It would not diminish my dominion in the least.” [Sahîh Muslim (2577)]

Surely fasting was not prescribed to punish us and make us suffer from hunger and thirst.

Indeed not, for Allah says: “What can Allah gain by your punishment if you are thankful and you believe, and Allah is grateful and all-knowing.” [Sûrah al-Nisâ’: 147]

The Prophet (peace be upon him), during the pilgrimage, saw an old man being supported on both sides by his two sons. The Prophet (peace be upon him) asked: “What is the matter with him?”

They said: “He had taken an oath to walk.”

The Prophet (peace be upon him) said: “Allah is in no need of this man’s punishing of himself.” Then he ordered the man to ride. [Sahîh al-Bukhârî (1865) and Sahîh Muslim (1646)]

Was fasting, then, prescribed for us to attain blessings and rewards?

Without doubt, Allah bestows immense rewards upon his servants for their fasts. The Prophet (peace be upon him) said: “Whoever fasts in faith seeking reward, all of his previous sins will be forgiven.” [Sahîh al-Bukhârî (38) and Sahîh Muslim (716)]

However, the rewards and blessings that we receive for of fasts, our prayers, and our charity are Allah’s reward to us to encourage us to do these good deeds.

The question remains: Why do we fast? Why do we get such a great reward for doing so? Why do we pray and embark upon the pilgrimage?

As I see it, we do so for two purposes:

The first is to develop our faith and build our moral character on a basis of piety and certainty. Allah says about fasting: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that perhaps you may guard against evil.” [Sûrah al-Baqarah: 183]

About prayer, Allah says: “Indeed prayer restrains from shameful and unjust deeds.” [Sûrah al-`Ankabût: 45]

About the Hajj, He says: “And let there be no obscenity, wickedness, or wrangling in the Hajj.” [Sûrah al-Baqarah: 197]

Allah says about paying Zakâh: “Take alms of their wealth, wherewith you may cleanse them and purify them.” [Sûrah al-Tawbah: 103]

This meaning can be seen in all acts of worship. They all seek to build a person’s character and perfect his moral conduct, his beliefs, and his faith. Our worship aims to cleanse and renew our hearts, making them free from base qualities like deception, avarice, rancor, and unbridled lust.

The second purpose of our worship is to reform the relationship between the person and others. By developing a person’s character and cultivating within him certain values, a person’s worship results in his safeguarding the rights of others on every possible level of interaction.

This includes the relationship between husband and wife, parent and child, and likewise between neighbors and between the governed and the one who governs them. Even the rights of animals and the environment are safeguarded in this way. Islam brings with it values governing a Muslim’s conduct towards everything that surrounds him.

All the acts of worship that were prescribed to humanity n the previous manifestations of the religion and in Islam are part of a single program designed to fulfill these two purposes: to build the individual and to develop his relationship with others.

What meaning does fasting have for a person who merely eschews food and drink and other pleasures that are lawful under normal circumstances, only to engage in forbidden acts like speaking falsehood and mistreating others? How much worse is it to engage in unlawful things in the month of Ramadan, and possibly even during the day while fasting? How is it for such a person who lives a dual life, his worship completely divorced from his everyday life, having no effect on his dealings with others?

We have a right to ask ourselves in earnest: When will our worship change from being merely an outward act into a reality that is rich in meaning and that carries with it a deep and noble purpose? When will our worship start to affect our personalities, building us into people of integrity who fulfill their duties, recognize their own shortcomings, and work to improve themselves before rushing to judge others?

Only then will our worship take on its full meaning. http://www.islamtoday.com Readmore »»

Islam and Tests of Moral Character

by Sheikh Salman al-Oadah


Moral integrity and upright conduct are held in high esteem by all people and all religions. They are a fundamental part of the Message of all the Prophets (peace be upon him), so much so that the last of the Prophets – Muhammad (peace be upon him) – said: “I was only sent to perfect good moral character.”

There is no need to speak at lengths on this point, since it is something about which all people agree. You find that even those who campaign against moral character and act immorally and unscrupulously invariably speak highly of moral character and admit to its virtue.

A person might adopt good manners under certain circumstances, simply because they are prevailing or he might do so little by little. Even this is something good. Abû al-Dardâ said – and some narrations have him attribute the words to the Prophet (peace be upon him): “Knowledge is attained only through learning and gentleness is attained only through being gentle. Whoever is intent on attaining goodness will be given it and whoever keeps away from evil will be spared it.” [Târîkh Baghdâd and Târîkh Dimashq]

However, it is not at all praiseworthy for a person to make a show of good character in order to take advantage of others or win them over for some personal benefit or ulterior motive. The true test of a person’s moral fiber is constancy. This is why the old Arabic saying goes: “You see the true character of men when you travel with them.”

A person’s true character shows forth when he is at home in how he deals with his wife through the long years, in hardship and ease, when things are going well and when things go wrong. This is where has to hold himself together and where his patience is tested. His ability to keep clear of vanities, to remain clement and tolerant, and to exhibit good conduct are all tested by his married life and his family life.

The same can be said regarding friendships when a person is constant and sincere regardless of the changing circumstances. How often does a person see his friend as the one who he can rely on in need, only to find that “friend” adds to his hardships when that time of need arrives?

May the lives of those who are faithful and sincere be beautiful and blessed, those who resolve within themselves not to be fickle when circumstances change and not to turn their backs in times of misfortune. How rare such people are.

Long acquaintance and association reveal how substantial or superficial a person’s moral character really is.

There is another important test of moral character that shows how true or false a person’s morals are, and that is the test of power. A person who is weak might exhibit good moral conduct and a present a passive, subdued disposition. He does not do so because it is part of his nature, but simply because he does not have the power to behave any other way.

The Arabic poet al-Mutanabbî said:

Oppression is human nature, so if you find
Someone abstain from it, there is some reason why.

Perhaps al-Mutanabbî borrowed these words from Aristotle who said: “Oppression is part of human nature. Only one of two reasons withholds people form it: religiousness or fear or reprisal.”

When a person is in a position of strength, then his true moral character shows forth. If a person who attains power, wealth, or prestige continues to uphold his moral values, maintains his affection for others, remains humble, and shows clemency to those who ill treat him, this is a sign of the true nobility of his character and the true goodness of his person.

Alas, how often do we find people who are not corrupted by power, fame, and sudden wealth?

A third test of moral character is disagreement. Most people exhibit good conduct with those who agree with them and share their way of thinking, on account of their common interests. However, when differences arise, whether ideological or material, people tend to expose their true selves.

A person of dignity and good character will remain composed and sensible. He will articulate his disagreements in a clear and precise manner. Moreover, he will be respectful when doing so and avoid accusative, insulting, and offensive language. His moral character will prevent him from conducting himself in a mean and lowly fashion, so he will be able to retain his composure while talking to others, in spite of his disagreement with them. He will not react emotionally in a way that detracts from his character and merely demonstrates his inability to prevail on the strength of his opinion.

Another person, in the same situation, will start cursing and hurling accusations at his opponents, acting as if only he is right and everyone else is by necessity wrong. His misplaced anger will destroy the edifice of his good character. He may go so far to concoct lies and make false claims. He might resort to deceptive arguments to make his opponents stumble and deliberately take the words of others out of context.

People like to say that disagreements do not spoil their interpersonal relationships and it is good that they say so, but what really counts is how they conduct themselves in actual practice, not just in theory. I have observed many young, religious people in their disagreements amongst themselves, and have encountered them applying to one another statements so horrid and injurious that it grieved my heart made my eyes well up with tears. They would call each other idiots, insult each other, and accuse one another of deception, heresy, immorality, and unbelief. I would ask myself: When will these sick disputes come to an end? When will they attain a level of moral character suitable for the community that Allah has chosen and favored? When will they put into practice the values set forth by the Qur’ân and Sunnah that teach us how to deal with others, even our enemies, in a decent manner? “And do not let the hatred of others to you make you swerve to wrong and depart from justice. Be just. That is nearer to piety.” [Sûrah al-Mâ’idah: 8]

When will we come to realize that sometimes our motives stem from our own temperaments and emotions, though we might mistake them for religious conviction?

Then I would turn my attention to some writers who were regarded as being educated and intellectual, and not just part of the common folk. However, I found them to be the same, if not worse in their double standards and their shamelessness.

There are aggressive, predatory tendencies and feelings of enmity latent in the hearts of people, lurking in wait. Sometimes, with the mere appearance of a disagreement in ideology or politics, outward appearances of civility are often cast aside and people fall upon one another with the greatest possible ferocity.

When will we learn to preserve our amicable relationships with others when we disagree? When will we keep up the level of decorum that we want people to see from us? When will our moral values and principles translate from theory into a practical way of life, into something that endures throughout our lives and throughout our relationships, no matter how long they last? They must be values that stay with us even if we become powerful or attain to high administrative office, or a prominent media spot, or social prestige, or success in business. They must endure even when we disagree with one another, so we do not have to be always faced with the choice of either destroying our relationships or remaining silent whenever we disagree or see someone making a mistake.

Frankly, though I write all this, I do so with a pen that is hesitant and slow. It is as if it turning to me and asking: “Do you really live up to all of this?” I have to reply: “No, but I promise you that I will try to live up to it, and no matter how often I might stumble, I will keep trying…”

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The 5 Pillars of Islam

The 5 Pillars of Islam

The 'Five Pillars' of Islam are the foundation of a Muslim’s way of life. It is the practical manifestation of a persons true belief and to follow them is a requirement of all those who profess to be Muslim. They should be carried out with sincerity and willingness as Islam means peace and submission to Allah – they cannot be forced and are meaningless if done so.

The five pillars of Islam are:

• Shahadah – to recite the declaration of faith
• Salah - to pray five times a day
• Zakat - to give in charity to the poor
• Sawm - to fast during the month of Ramadhan
• Hajj - to perform pilgrimage to Makkah at least once in a lifetime

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Islamic Dress Code

Islamic Dress Code

It should be noted that despite the popular belief that it is only women in Islam that have a dress code the general principles actually apply to men too!

Islam calls people to modesty and humility, in both dress and manner. Traditional clothing for Muslim men and women reflect these values, although colours and styles vary throughout the Muslim world.

These basic principles are that:

• Both should fully cover their ‘awrah’. Awrah is a term used within Islam which denotes the parts of the body that are not meant to be exposed in public. In general, standards of modesty call;

For a woman: to cover her body, particularly her chest. The Qur'an calls for women to "draw their coverings over their chests," and the Prophet Muhammad (pbuh) instructed believing women to cover their bodies except for their face and hands. Most Muslims interpret this to require the head to be covered as well, others will cover the entire body including the face and/or hands (niqab).

For a man: The minimum amount to be covered is between the navel and the knee.

• Clothes should be loose enough so as not to describe what he/she is covering i.e. the person's figure.
  

• They should be thick enough so as to not describe the colour of the skin or the parts required to be covered.
  

• They should not be designed in a way to attract attention
  

• They should not try and imitate others. Islam encourages Muslims to be proud of who they are. Women should dress in a feminine way and not like men and visa versa. This is why men are forbidden to wear silk and gold.
  

Despite what you may think Muslim dress requirements are not meant to be restrictive. Those who dress according to the above rules often continue with their activities in all levels and walks of life. Dressing in this way as a woman gives one the confidence to play a full and active role in society, including the workplace, without the fear of harassment or unfair treatment. It prevents judgements being made based on ones attractiveness. It gives a clear signal that one wants to be treated as an intellectual person, an equal. Unfortunately, the freedom to express oneself in an Islamic way is being threatened – it is leading to hate crimes in the street and discrimination at places of work. This is especially significant for women who cover their hair, as the headscarf is an outward manifestation of their faith. We hope that with better understanding and mutual respect things will improve.

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Women in Islam

Women in Islam

Does Islam elevate the status of women?

The answer is yes. This is a topic people are most misinformed about. The misconceptions around women in Islam being oppressed can be blamed on various factors including the focus on cultural practices in Muslim countries which are said to be in the name of Islam. These are often inconsistent if not contrary to Islamic teaching and are being practised in spite of Islam, not because of it. The most important message we want you to go away with after reading this section is that Islam is neither backward nor repressive in respect of its treatment of women and to provide you with an accurate understanding of the rights of women in Islam. We will show you how the advent of Islam led to women of pre-Islamic Arabia securing the same, if not greater, rights and freedoms that women in this society have only secured in the past 100 years, after a long and bitter struggle. Islam clearly teaches that women have the right to seek an education, own property, operate a business and receive equal pay for equal work – the later is still a point of contention in Britain today!

Of the Same Essence and Spiritual Worth

Men and women are equal in Islam with regards to creation and spiritual worth. Women have the same religious duties as men and will be rewarded or punished according to exactly the same criteria as men. It is interesting to note that the honour of becoming the very first Muslim was given to a woman! after the prophet (pbuh).

The advent of Islam brought about a change in attitudes and practices. Female infanticide: The pre-Islamic custom whereby fathers would bury alive newborn girls for fear of the loss of dignity and standing was forbidden by Islam – unfortunately this is still practised in some parts of China and India and is carried out by people of various faiths.Favouritism: It also taught that daughters were not to be treated less favourably than sons. They are an equal blessing. The Prophet Muhammad (pbuh) said; ‘Whoever has a daughter and did not bury her alive, nor insult her, nor favour his son over her, Allah will enter him into Paradise.’ The Prophet himself had four daughters.

Educational Rights

Islam places a great emphasis on men and women seeking knowledge. The Prophet (pbuh) is known to have said ‘Knowledge is incumbent on every male and every female’ and ‘seek knowledge even if it takes you to China’. Of course this doesn’t mean that we all leave for China tomorrow! The Prophet (pbuh) was emphasising the importance of education by showing that knowledge should be sought after even if it meant travelling to far off lands. Don’t forget, cultural practices in some countries contradict this – everyone is all too familiar with the images seen from Afghanistan. Remember that the legislation or rulings passed by Governments or people in power that seem alien, oppressive or unjust are there despite Islam, not because of it.

Work Rights

All Muslims are given the right to work, regardless to gender. However, men have been given the responsibility for providing for their families. The Qur’an states: “Men are the protectors and maintainers of women because Allah has given the one more strength than the other and because they support them from their means…” (Surah An Nisa, Chapter 4 Verse 34) If a woman did choose to work, any profession permissible for men would be permissible for women, so long as it does not place her in an environment where her dignity would be undermined.

Economic Independence

Until the last century it was not possible for married women to hold property on her own or dispose of her property without her husband’s consent – the law was only changed in 1870 in Britain and in 1937 in France! The Qur’an, clearly proclaimed over 1400 years ago, that would be 607 AD, the right of every woman to buy, sell and manage her own property and to earn a living. In fact the Prophet’s wife – Kadhijah (may God be pleased with her), was a successful business woman. She was a widow and was older than the Prophet (pbuh) and she was the one that proposed to him! It has only recently become socially acceptable and possible for women to have similar financial independence coupled with family life. Even if the wife is wealthy in her own right, the husband has no right to take from his wife to support the family – he has to support his wife with his own resources. If she decides to help then that is her choice.

Different But Equal

It is very important to clarify the difference between equality and justice at this point. Equality means that all people should be dealt with the same, irrespective of their needs, abilities, strengths and weaknesses. Justice, however, acknowledges the fact that men and women are different in their mental, physical and emotional make up. They are presented with different opportunities in life and have different roles to play. Islam is based on both these principles:

• Equality: It has already been explained that in the spiritual sense men and women are equal
• Justice: The day to day responsibilities given to each are reflective of the nature and life opportunities of men and women.

According to the Qur’an, men and women are two halves of a whole. Their roles in life complement one another to achieve a harmonious family unit. The man’s responsibility is as head of the family because:

• He has been given the responsibility of earning the livelihood for the family
• He has been given the mental, physical and emotional qualities that are more suitable for this role

The woman’s priority lies in being a good mother. This is an important full time career which requires dedication and professionalism. Islam liberates a woman from the pressures of being a ‘supermum,’ juggling career with family, by elevating the status of motherhood and placing the financial burden on husband. The decision to work is hers if she chooses but she will not be disrespected if she decides to concentrate on her primary role as a mother. Muslims view marriage as the foundation of society and family life. Roles of husband and wife are complementary and collaborative. Rights and responsibilities of both sexes are equitable and balanced in their totality. Marriage is seen as way of stabilising society through legitimate sexual relationships and procreation.

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A Brief History of Muhammad

A Brief History of Muhammad

The Early Years

• Muhammad (pbuh) was born in Makkah in the year 570 CE, during the period of history Europeans call the Middle Ages.
• Muhammad (pbuh) was the son of 'Abd Allah, a noble from the tribe of the Quraysh. Muhammad's father died before Muhammad's birth, and his mother, Aminah died shortly after when he was only six years old. He then lived with his grandfather Abdul Muttalib who also died two years later. These early childhood losses contributed to the development of Muhammad’s character and an understanding of the human condition.
• Muhammad (pbuh) was raised by his uncle, Abu Talib who was a merchant.
• As he grew up, Muhammad (pbuh) became known for his truthfulness, generosity and sincerity, earning the title of al Amin, the trustworthy one. Muhammad (pbuh) was frequently called upon to arbitrate disputes and counsel his fellow Makkans.
  

Prophethood

• Muhammad (pbuh) was of a contemplative nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira' near the summit of Jabal al Nur, the 'Mountain of Light' near Makkah.
• At the age of 40, while engaged in a meditative retreat, Muhammad (pbuh) received his first revelation from God through the Archangel Gabriel. This revelation, which continued for twenty-three years, is known as the Qur'an.
• Muhammad (pbuh) began to recite the words he heard from Gabriel and to preach the truth, which God had revealed, to him. The people of Makkah were steeped in their ways of ignorance and opposed Muhammad (pbuh) and his small group of followers in every way. These early Muslims suffered bitter persecution.
  

The Hijra

In the year 622 CE, God gave the Muslim community the command to emigrate. This event, the Hijra or migration, in which they left Makkah for the city of Madina, some 260 miles to the North, marks the beginning of the Muslim calendar. Madina provided Muhammad (pbuh) and the Muslims the safe and nurturing haven in which the Muslim community grew.

The Return to Makkah

After several years, the Prophet (pbuh) and his followers returned to Makkah, where they forgave their enemies and dedicated the Ka'bah to the worship of the One God. Before the Prophet (pbuh) died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death, Islam had spread to Spain in the west and as far east as China.

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Islamic Brief

Islamic Brief

Islam means peace and submission to one God and the belief that the sole purpose of our existence is to worship God. This submission gives great inner peace and purpose to its followers. Full acceptance of this, with the knowledge that every action one takes has a consequence in an eternal after life, has profound effects on one’s behaviour.

Islam is a complete way of life, but what does this actually mean?
Islam permeates every aspect of one’s life and being; how you conduct yourself at work, how you treat family and friends, even in the way you do business. At the same time it allows for great variation in cultures across the world, personal growth and individual opinion.

The worship of God is not restricted to mosques alone but is in all aspects of life and work. In this way advances in science, exploration, art and discovering the mysteries of the world, all done with the intention of understanding God and his creation, are all acts of worshiping him. It was this philosophy that encouraged great Muslim scholars of the past to seek knowledge to improve the human condition.
The unifying belief in one God brings Muslims from all over the world together as one family. When a Muslim passes another Muslim in the street, they will greet each other with ‘Salaam-Peace.’

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