When it’s done right, fasting leads to taqwa (piety and God-consciousness). There’re three levels of fasting. The first level fasting from food and drink and intimate relationships. And there’s fasting of the limps. The higher level of fasting is that of the heart.
What do you know about these level of fasting? How does our heart fast?
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Source: TheProphetsPath YouTube Channel
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the justice ordained by Him calls for equal understanding and peaceable treatment of everyone, with no discrimination.
The true justice described in the Qur’an commands man to behave justly, not discriminating between people, protecting others’ rights and not permitting violence, no matter what the circumstances, to side with the oppressed against the oppressor and to help the needy.
This justice calls for the rights of both parties to be protected when reaching a decision in a dispute, assessing all aspects of an incident, setting aside all prejudices, being objective, honest, merciful and compassionate. In the event one fails to display any of these characteristics or attaches greater importance to a particular one, then it becomes hard to exercise true justice.
For instance, someone who cannot assess events in a moderate way, and who is swayed by his emotions and feelings, will fail to arrive at sound decisions and will remain under the influence of those feelings. However, someone who rules with justice needs to set all his personal feelings and views aside. He needs to treat all parties with justice when they ask for help, to side with what is right under all circumstances, and not to diverge from the path of honesty and truthfulness.
A person should incorporate the values of the Qur’an into his soul in such a way that he may be able to consider the interests of other parties before his own and maintain justice, even if this harms his own interests.
You who believe! Show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to piety. Be careful of (your duty to) Allah. Allah is aware of what you do. (Al-Ma’idah 5:8)
As it is suggested in the above verse, Allah knows everything a man does. A person who fears Allah and who is aware that he will have to account for his deeds on the Day of Judgment, issues his commands in a just way in order to earn the good pleasure of Allah. He knows that all his words and thoughts will be judged on the Day of Judgment and will be rewarded accordingly.
For this reason, what one has to do to earn the good pleasure of Allah, to be saved from the torment of Hell and to attain the infinite favors of Paradise is to fully live by the Qur’an. In order to attain this morality, everyone must make personal efforts and set aside all his selfish desires and personal interests and adopt the guidance of justice, compassion, love and peace.
Allah gives a detailed description of true justice in the Qur’an and informs us that all sorts of disagreements can be solved by the maintenance of justice. In a society made up of righteous administrators and just people, it is obvious that all problems can be readily overcome.
In the Qur’an, Allah gives a detailed description of justice and informs believers of the attitude they have to adopt in the face of incidents they encounter and of the ways to exercise justice.
Such guidance is a great comfort to believers and a mercy from Allah. For this reason, those who believe are responsible for exercising justice in an undivided manner both to earn Allah‘s approval and to lead their lives in peace and security.
A close examination of developments all over the world reveals that the performance of justice varies according to place, time and people. For instance, in some societies, the color of someone’s skin influences decisions. Even under the very same circumstances, the same decision may not apply to a white and a black man.
In some societies, race is of great importance to people. In the 20th century, Hitler’s annihilation of millions of people solely because he deemed the Aryan race superior to other races is a good example of this. In our day, too, there are people being subjected to cruel and unjust treatment because of the color of their skin or their race. In the United States and South Africa, black people were for many years treated as second-class citizens, and savage disputes raged in many Asian and African countries simply because of racial differences.
The fact is, however, that Allah reveals in the verses of the Qur’an that one of the pieces of wisdom behind the creation of different peoples and nations is to allow them “to come to know one another” (Al-Hujurat 49:13).
Those who believe are responsible for exercising justice in an undivided manner both to earn Allah‘s approval, to lead their lives in peace and security.
Different nations or peoples, all of whom are the servants of Allah, should get to know one another, that is, learn about their different cultures, languages, traditions and abilities. In brief, the purpose of the creation of different races and nations is not conflict and war but cultural richness.
Such variation is a bounty of Allah‘s creation. The fact that someone is taller than someone else or that his skin is yellow or white neither makes him superior to others nor is something to feel ashamed of.
Every trait a person has is a result of Allah‘s purposeful creation, but in the sight of Allah, these variations have no ultimate importance. A believer knows that someone attains superiority only by fearing Allah and in the strength of his faith in Allah. This fact is related in the following verse:
Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah’s sight is the one with the most piety. Allah is All-Knowing, All-Aware. (Al-Hujurat 49:13)
As Allah informs us in that verse, the justice ordained by Him calls for equal understanding and peaceable treatment of everyone, with no discrimination.
In his time, the Prophet Muhammad (peace be upon him) treated people of different races and places with the utmost justice. He severely criticized subjecting people to different treatment because of their race, and attributed such acts to the “morality of the ignorant.”
The Prophet Muhammad reminded his people that people in ignorant societies may harbour enmity towards other people because of their color or race, and warned all Muslims against such an attitude, which is described as “ugly” in the Qur’an.
1,400 years ago, all these primitive ideas were abolished through the Qur’an, which was sent to mankind as a mercy, and it was proclaimed that all people, regardless of their color, race and language, are equal. The Prophet Muhammad criticized the unbecoming practice of people of ignorant societies who assessed others according to their race and color.
He cautioned the Arab people in these words in his last address (Farewell Sermon) to them:
“An Arab has no superiority over a non-Arab, nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black, nor a black has any superiority over white except by piety and good action.”
With these words, the Prophet Muhammad once again reminded all mankind the fact related in Surat Al-Hujurat verse 13; that superiority among people is attainable only through fear of Allah.
Islam, as the Prophet Muhammad (peace be upon him) also stresses, completely abolishes all these primitive ideas. In an environment where the values of Islam are established, a man cannot be accused, subjected to discriminatory treatment or oppressed because he is a Jew, a Christian, a black or an Indian.
Allah decides what race a person should belong to. He shaped man in the most perfect manner. Man’s duty is always to be just, loving, respectful, compassionate to and at peace with everyone.
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The article is an excerpt from the author’s book “Justice and Compassion in the Qur’an”.
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While they rely basically on Allah‘s revelation, the People of the Book- as the Qur’an reveals- have moral precepts and know what is lawful and what is not.
There are many nations in the world with different colors, creeds, and languages. These differences have been a cause of enmity throughout history in societies that did not live by religious moral values.
The perceived wisdom is that people can never manage to co-exist and that disputes arise wherever such differences exist.
However, this is a great misconception and the facts are otherwise. In fact, it is Allah Who created human beings in different communities and in the Qur’an, He calls all people to peace and security:
O You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you. (Al-Baqarah 2:208)
Allah calls to the Abode of Peace and He guides whom He wills to a straight path. (Yunus 10:25)
All divine religions revealed through Allah‘s messengers summon people to have faith in Allah, recommend them to display moral perfection and warn them against bad morals.
Despite the fact that all divine religions, except for Islam, are distorted, it is evident today that some of their messages are fundamentally the same. That is why these conflicts, which are stirred up artificially, lack reasonable and logical grounds.
As stated in the verse above, the main reason for unrest among people is not complying with Allah‘s summoning but following in the ”footsteps of Satan.” (Al-Baqarah 2:208)
Believers’ harboring hostile feelings to other people who have faith in Allah is a moral weakness that displeases Allah, Who prohibits all believers from displaying such feelings. He calls on people to establish peace and friendship.
In the Qur’an revealed to the Prophet Muhammad, the last Messenger of Allah (peace be upon him), Allah gives believers explicit commands and recommendations on this subject.
In the Qur’an, Jews and Christians, the members of the religions who abide by the Divine Books revealed by Allah, are called the ”People of the Book”. What Muslims’ views of the People of the Book should be, their relations, and the status of the People of the Book in social life are described in verses and the sayings of the Prophet Muhammad in detail.
The People of the Book, while they rely basically on Allah‘s revelation, have moral precepts and know what is lawful and what is not. For this reason, if one of the People of the Book cooks some food, it is lawful for Muslims to eat it.
In the same way, permission has been given to a Muslim man to marry a woman from among the People of the Book. On this subject Allah commands:
Today all good things have been made lawful for you. And the food of those given the Book is also lawful for you and your food is lawful for them. So are chaste women from among the believers and chaste women of those given the Book before you, once you have given them their dowries in marriage, not in fornication or taking them as lovers. But as for anyone who disbelieves, his actions will come to nothing and in the Hereafter he will be among the losers. (Al-Ma’idah 5:5)
Throughout Islamic history, the People of the Book have been always treated with compassion in Muslim societies. This was particularly evident in the Ottoman Empire.
It is a well known fact that the Jews, whose rights were denied and were exiled by the Catholic Kingdom of Spain, took refuge in the lands of the Ottoman Empire.
When Sultan Mehmed the Conqueror captured Istanbul, he granted both Christians and Jews all their fundamental rights. Throughout Ottoman history, Jews were regarded as a People of the Book and enjoyed peaceful coexistence with Muslims.
As exemplified above, throughout his life, the Prophet (peace be upon him) treated the People of the Book with the utmost understanding and justice.
As a result of this noble attitude, Abdullah ibn Salam, a prominent rabbi, and his friends converted to Islam and came to believe in his prophethood.
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Source: The article is an excerpt from the author’s book “Justice and Compassion in the Qur’an”.
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A person of faith knows that he will attain the pleasure of Allah only when he acts justly.
Hatred and anger are the major sources of evil, and are likely to prevent people from making just decisions, thinking soundly and conducting themselves rationally.
Some people can readily inflict all kinds of injustice on people for whom they feel enmity. They may accuse these people of acts they have never committed or bear false witness against them, although their innocence is known to them.
Only on account of such enmity, many people may be subjected to unbearable oppression. Some people avoid bearing witness in favor of people they disagree with, although they know they are innocent, and they keep evidence which would reveal their innocence hidden.
Furthermore, they take pleasure in the misery these people face, their encounters with injustice or great suffering. Their greatest worry, on the other hand, is that justice should be done and these peoples’ innocence proved.
For these reasons, it is very hard for people in corrupt societies to trust one another. People worry about being harmed by someone else all the time.
Having lost mutual trust, they also lose their human feelings, such as compassion, brotherhood and co-operation, and start hating one another.
However, the feelings someone holds in his heart towards a person or community should never influence a believer’s decisions.
No matter how immoral or hostile the person he is considering may be, the believer sets all these feelings aside and acts and makes his decisions justly and recommends that which is just. His feelings towards that person cast no shadow over his wisdom and conscience. His conscience always inspires him to comply with Allah‘s commands and advice, and not to abandon good manners, because this is Allah‘s command in the Qur’an. In Surat Al-Ma’idah, it is related as follows:
You who believe! Show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to faith. Heed Allah (alone). Allah is aware of what you do. (Al-Ma’idah 5:8)
As is related in the verse, displaying a just attitude is what most reflects having fear of Allah. A person of faith knows that he will attain the pleasure of Allah only when he acts justly.
Every person who witnesses his or her good manners will trust this person, feel comfortable in their presence and trust them with any responsibility or task. Such people are treated with respect even by their enemies. Their attitude may even lead some people to have faith in Allah.
A Muslim is responsible for being understanding, forgiving, just and humane towards people, regardless of whom they may be.
The best example to follow for believers in our day is also the actions of the Prophet Muhammad (peace be upon him) as described in the Qur’an. Similar to the blessed period of the first community of Islam – an age of well-being when people in general adhered to the Qur’an – in our day, too, people of different beliefs such as Christians, Jews, Buddhists, Hindus, atheists, idolaters and pagans live together.
A Muslim is responsible for being understanding, forgiving, just and humane towards people, regardless of whom they may be. It is probable that in time everyone will place his faith in Allah, become a Muslim and surrender himself to Allah.
A believer should always bear this fact in mind. The responsibility of a believer is to summon people to Allah‘s religion with a favorable, peaceful attitude.
The decision to follow divine guidance and have faith rests with another party. Compelling a person to have faith and forcing him to do things are against the Qur’an.
Allah states the following about this:
There is no compulsion in religion. True guidance has become clearly distinct from error. Anyone who rejects false deities and has belief in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Al-Baqarah 2: 256)
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Source: The article is an excerpt from the author’s book “Justice and Compassion in the Qur’an”.
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By Lamya Hamad
Is Shura something known to Islam? Is it compatible with Islamic principles? What style of leadership does Islam encourage?
The onset of 2011 witnessed an unexpected wave of protests that swept through the Middle East. Citizens struggled to topple authoritarian and tyrannical governments that had trampled on their rights for decades.
The domino effect that ensued after the first protests in Tunis caught the world by surprise. The desire for democracy and justice were undoubtedly the driving forces behind this movement. Some countries in the region have already begun shaping their legislation in a way that reflects democratic values.
Although the process will take time, the expected outcome is a system that allows all citizens to actively participate in the development of their country’s legislation and government.
There is no universally accepted and defining model for democracy, which leaves room for nations to mold and customize their governments in a way that mirrors democratic concepts in each nation’s cultural and religious contexts.
Democratic values have been present for thousands of years, embedded in cultural and religious practices that might have been lost to history. In Islam, there are many documented instances of active participation of the people with the leaders of their time. This began with the Prophet Muhhammad (peace be upon him) as he was directed by God to seek consultation from his followers and companions while making important decisions.
Consultation is an integral concept in Islamic leadership and is known as shura.
Modern Middle Eastern countries have been blind to this key concept in Islam, which ultimately protects governments from regressing into corruptive and totalitarian regimes because of the continuous and direct involvement of the people.
As Michael Hamilton Morgan writes in Lost History, “Shura was the tradition Muhammad valued, according to which decisions that affect the community are to be made in consultation with members of the community.
In fact, one chapter of the Qur’an is named Ash-Shura, referring to a verse that states that those close to God should conduct their affairs by due consultation with others: “and those who conduct their affairs with consultation among themselves.” (Ash-Shura 42:38)
Now, the Middle East has a chance to form new governments and modify constitutions. It is the perfect time to re-establish shura, a cornerstone teaching of Islam that was once inherently implemented in governance from the time of the Prophet (pbuh), and his close companions.
Shura is a crucial part of the Islamic political system. It allows common people to participate in the decision-making process. It helps create a society that engages actively with leaders.
Consultation is important in building a solid relationship between the leader and the people ensuring that the leader does not go astray or regress into an authoritarian government. God encouraged the Prophet to use shura:
Those who hearken to their Lord, and establish regular prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for sustenance. (Ash_Shura 42:38)
There are several examples of the Prophet taking counsel from his companions and following their opinions.
The Prophet (peace be upon him) held many councils of war before going into battle. At one point, he believed that they should fight only if the enemy entered Madinah. However, his companions opined that they should go out and meet the army. He accepted the latter opinion even though they lost. Despite this, God revealed shortly afterwards a verse which stressed the importance of shura:
It is part of the mercy of Allah that you deal gently with them. Were you severe or harsh-hearted, they would have broken away from about you: so pass over (their faults), and ask for (Allah’s) forgiveness for them; and consult them in affairs (of moment). Then, when you has taken a decision put your trust in Allah. For Allah loves those who put their trust (in Him). (Aal `Imran 3:159)
In the next battle, the Muslims decided to stay put in Madinah. The Prophet again consulted his people regarding the best way to protect themselves against the enemy. Many suggestions came, including one which required the building of an extensive trench. The Prophet agreed to this option and actively participated in its construction. This time, they won.
The Prophet used both consultation as well as consensus when making decisions. However, the opinion of the majority was not always taken if it conflicted with the tenets of the faith or went against the overall benefit of the people.
At the same time, when the Prophet acted according to the commands of God, he did not heed to opposing viewpoints. For instance, when a seemingly disadvantageous treaty was signed with the Makkans, his people vehemently opposed it. However, the Prophet stuck to the decision and eventually his companions realized that the treaty worked in their favor.
This indicates a key principle in shura: it must not contradict or override the Qur’an and the teachings of Prophet Muhammad, known as Sunnah.
The Qur’an and Sunnah combined represent a binding constitution for Muslims, much like the constitution of countries. Just as governments adhere to the constitution when passing new laws, the constitution being the superior document, a similar process is at work here.
The basic tenets of this divine constitution cannot be violated by anyone, not even leaders or popular movements. This means that the powerful cannot manipulate the system to their own advantage. Certain rules and principles must be upheld and cannot be overruled, such as, basic human rights like equality.
The Prophet and his close companions all maintained strong moral ethics while in positions of authority. `Umar, the second Caliph, has particularly left a legacy of leadership which modern leaders can learn much from.
Upon assuming the role of Caliph, he said: “In the performance of my duties, I will seek guidance from the Book (the Qur’an), and will follow the examples set by the Prophet and Abu Bakr (the first Caliph). In this task, I seek your assistance. If I follow the right path, follow me. If I deviate from the right path, correct me so that we are not led astray.”
Addressing the needs and concerns of the people was no doubt paramount in his reign and under the rule of other close companions of the Prophet (peace be upon him). In fact, `Umar was even keen on safeguarding the well-being of animals, he would say, “If a mule stumbled in Iraq, I would be afraid that Allah (God) would ask me, why did you not pave the road for it `Umar?”
As illustrated in “A History of Muslim Civilization” by Abiva and Durkee, `Umar “expected his leaders to live up to ethical standards.” The list below shows some of the criteria a leader should have according to `Umar:
1- No nepotism or hereditary succession.
2- The people should be able to reach the leader easily to voice any of their concerns or suggestions.
3- The ruler should seek counsel, accept criticism, and be willing to rectify his mistakes.
4- The army exists to protect the people of the nation, not protect the leader from the people.
The above examples of Prophet Muhammad (peace be upon him) and `Umar give us priceless models in governance. Not only was shura and consultation key in their rule, they also upheld high morals and ethics.
Every living entity was given importance, be it animal or human, which created an empowered society where the rights of its subjects were paramount and people were given the opportunity to thrive. These standards are especially relevant for our world today in our quest for democracy.
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Source: new-uslims.info
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How does Islam stand up against racial discrimination?
Dr. Wael Hamza
I am better than him: You created me from fire and You created him from clay. (Saad 38:76)
Racial pride results in criminal acts against others in the form of racial discrimination, enslavement, and even killing.
This was an infamous racist statement made by Satan, or the Devil, in his arrogance and disobedience to Allah. The story of Satan and Adam is a clear demonstration of how dangerous racial superiority can be –it led Satan to disobey a clear order from his Creator and established his permanent place in the Hellfire.
But racial pride has far worse consequences when people act on it. Not only does it create a personality that lives a life of arrogance and deceit, but also results in criminal acts against others in the form of racial discrimination, enslavement, and even killing.
The issue of supremacy is an old one for humanity: some people think they are better because of their gender, clan, color, race, political position, age, and interestingly even religion. Throughout history, this ugly issue showed itself in the form of mass murder and mass enslavement, and, more subtly, in the form of discrimination.
Although the world now strongly condemns all forms of discrimination, the practices of many societies are to the contrary. When the Declaration of Independence of the United States of America clearly stated, “We hold these truths to be self-evident, that all men are created equal,” black Americans suffered a brutal period of discrimination on the very same land. Although the current President of the United States has black origin and the law strictly forbids all forms of discrimination, African Americans along with other minority groups still face the consequences of racial discrimination.
All of these forms of discrimination are diseases in the society that stem from spiritual and social illnesses of individuals. Fighting discrimination in general, and racial discrimination in particular, should be a priority for any free person, group, or nation.
The world was at its worst before Allah sent Prophet Muhammad (peace be upon him). All forms of racial discrimination existed. In places such as Persia and India, a very unjust caste system existed, in which the majority of the people were oppressed and discriminated against because they belonged to a lower caste.
In Arabia, where noble character was promoted, people were categorized based on their color and tribal affiliation. All societies, with no exception, lived a tough life of oppression due to this disease.
Prophet Muhammad brought the final message to humanity with a cure for all of humanity’s problems, including that of racial discrimination. As mentioned above, the Prophet had to deal with racial discrimination at its worst –he was even victimized by it when the disbelievers in Makkah accused him of being a regular person and not from the “noble” people:
And they said, had this Qur’an been sent down to a great man from the two villages, (we would have believed). (Az-Zukhruf 43:31)
Islam’s arrival was really a turning point in the battle against discrimination. Islam was able to change people’s beliefs and behavior to a huge extent. A few decades after the death of the Prophet, leaders from all spheres of the Muslim community, whether political, scientific, or spiritual, were from different tribes and nations without regard for their color, or racial origin.
It behooves us to study how Islam was able to effect these changes. Humanity is in dire need for such a blessed guidance to eradicate the discrimination that continues in our society today. Educators, political leaders, and community leaders have a rich pool of resources to use in the battle against discrimination.
In the remainder of this article, the author will share a few reflections about Islam’s cure for the serious problem of discrimination, in particular racial discrimination.
The Quran is a cure to that which is in the heart. As Allah said,
Mankind! Now there has come to you an exhortation from your Lord, a healing for the ailments of the hearts, and a guidance and mercy for those who believe. (Yunus 10:57)
The first step towards fighting discrimination was to touch the hearts, change beliefs, and re-orient the intellect.
Islam built the spiritual and intellectual foundation of the believers through the divine words of the Quran and the eloquent tradition of the Prophet (peace and blessings be upon him). It was quite miraculous to see how the rock of discrimination began to crack when exposed to small drops of understanding.
Although simple, the ideas presented in the Quran and the words of the Prophet (peace and blessings be upon him) were extremely effective. An example of that is the brief speech the Prophet delivered during his last year while performing the Hajj (pilgrimage). He eloquently and concisely delivered a strong message against discrimination and racism:
O People! Listen to my words and pay attention to them, for I may not meet you again after this year.
O People! Your Lord is One. Your father is one. There is no superiority for an Arab over a non-Arab nor for a white person over a black person except by piety.
You all belong to Adam and Adam is from dust.
Your individual wealth, blood, and honor are as sacred to you as this day of yours in this land of yours in this month of yours.
In the following few sections, we will reflect on a list of simple, yet strong messages that constitute the spiritual and intellectual foundations of curing racism.
Monotheism is the fundamental message of Islam: “Your Lord is One.”
Monotheism is the fundamental message of Islam: “Your Lord is One.” He is the one who created all humans and created them equal. He created them from a single male and female.
O Mankind! Be conscious of your Lord who created you from one soul and created from it its mate… (An-Nisa’ 4:1)
The idea is repeated in the Quran and the words of the Prophet. The Prophet said,
“O People, Allah has elevated from you the arrogance of the era of ignorance and taking pride in family and clan… Humans are the children of Adam and Adam is from dust.” (At-Tirmidhi & Abu Dawud)
Then he recited:
O People, We have created you from a male and a female and we made you into tribes and nation to know one another, the best of you is the most conscious of Allah … (Al-Hujurat 49:13)
Although a simple message, it was foundational for fighting racism.
The short speech above brings to attention what really counts in the eyes of Allah. It is not our color, wealth, or family. It is not our physical appearance. Rather, it is our hearts and our actions. As the Prophet said above and in many other hadiths, and as Allah said in the Qur’an, “The best of you before Allah is the person of highest taqwa (God Consciousness)” (Al-Hujurat 49:13)
The Prophet also said,
“Allah does not look at your appearances or your financial status, but He looks at your hearts and your actions.” (Al-Bukhari)
Even wealth and clan have no value:
It is not your riches nor your children that draw you closer to Allah, except for him who has faith and acts righteously … (Saba’ 34:37)
People like to compete with one another towards success. Islam redefined success to be that which is with Allah. The competition is not based on anything but faith and action.
Even that, no one can judge except Allah. Value was removed from race, family, socioeconomic status, and was placed on righteousness and good deeds.
Racism is a vicious cycle: racism creates pride and pride feeds racism. In order for this vicious cycle to end, Allah made pride a severe sin, an atom-weight of which deprives one of Paradise. The Prophet said,
He whose heart has an atom-weight of kibr (pride and arrogance) will not enter Paradise. (Muslim)
He later explained kibr to his companions saying, “Kibr is rejecting the truth and looking down on people.” (Muslim)
Removing kibr from the hearts of people was like drying the substance that fuels racism.
Another idea that was brought to people’s attention is the scientific and artistic nature of creation. Allah says,
And of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors. Indeed there are signs in this for the men of knowledge. (Ar-Rum 30:22)
Instead of considering race something to fuel supremacy, this verse encourages the reflective minds and hearts to think of the beauty and miracle of creation:
– How have all these races came out of one family? (genealogy)
– How did people develop into nations and tribes , all speaking different languages? (anthropology)
– How would the world look if humanity been all one race? (sociology) This positive way of thinking about race creates not only awe of Allah and His ultimate power, but also respect to people that are different.
A final fundamental point in fighting racism is banning of any form of injustice. Allah said in the divine (qudsi) hadith:
“O my servants, I made injustice forbidden on Myself and I made it forbidden amongst you; so do not commit injustice to one another” (Muslim)
As the Prophet said in his speech above, “…your blood, wealth, and honor are sacred …” When Abu Bakr was elected to lead, he clearly stated that:
“…the weak are strong before me until I bring them their rights, and the strong are weak before me until I make them deliver the rights of others.”
Racial discrimination is an ugly form of injustice and those who are unjust suffer severe consequences on “the Day when excuses offered by the unjust shall not avail them. Theirs shall be the curse and a woeful abode.” (Ghafir 40:52)
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Source: aboutislam.net
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Hope, fear, and love. Which of these should be connected with our worship to Allah (Exalted be He)?
In other words, what does motivate us to worship Allah? And does it vary from person to person?
In the following video, Sheikh Suleiman Hani answers this questions…
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Source: Faith IQ
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As Muslims, we are required to love one another and to wish and inculcate love among people regardless of their color, race, religion, or identity. However, this does not mean dissolving our identity or blindly copying and imitating others’ traditions and practices. so, what is the origin of some of these festivals, i.e. Valentine’s Day, what does Islam say about this?
The Romans used to celebrate this event in mid-February each year with a big festival.
The Festival of Love was one of the festivals of the pagan Romans, when paganism was the prevalent religion of the Romans more than seventeen centuries ago. In the pagan Roman concept, it was an expression of “spiritual love”.
There were myths associated with this pagan festival of the Romans, which persisted with their Christian heirs. Among the most famous of these myths was the Roman belief that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength and wisdom.
The Romans used to celebrate this event in mid-February each year with a big festival.
One of the rituals of this festival was the sacrifice of a dog and a goat. Two strong and muscular youths would daub the blood of the dog and goat onto their bodies, then they would wash the blood away with milk. After that there would be a great parade, with these two youths at its head, which would go about the streets. The two youths would have pieces of leather with which they would hit everyone who crossed their path. The Roman women would welcome these blows, because they believed that they could prevent or cure infertility.
Saint Valentine is a name which is given to two of the ancient “martyrs” of the Christian Church. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius, c. 296 CE. In 350 CE, a church was built in Rome on the site of the place where he died, to perpetuate his memory.
When the Romans embraced Christianity, they continued to celebrate the Feast of Love mentioned above, but they changed it from the pagan concept of “spiritual love” to another concept known as the “martyrs of love”, represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.
One of their false beliefs connected with this festival was that the names of girls who had reached marriageable age would be written on small rolls of paper and placed in a dish on a table. Then the young men who wanted to get married would be called, and each of them would pick a piece of paper. He would put himself at the service of the girl whose name he had drawn for one year, so that they could find out about one another. Then they would get married, or they would repeat the same process again on the day of the festival in the following year.
The Christian clergy reacted against this tradition, which they considered to have a corrupting influence on the morals of young men and women. It was abolished in Italy, where it had been well-known, then it was revived in the eighteenth and nineteenth centuries, when in some western countries there appeared shops which sold small books called “Valentine’s books”, which contained love poems, from which the one who wanted to send a greeting to his sweetheart could choose. They also contained suggestions for writing love letters.
Islam is the religion of altruism, true love, and cooperation on that which is good and righteous.
Elaborating the Islamic stance on celebrating Valentine’s Day, Dr. Su`ad Ibrahim Salih, professor of Islamic Jurisprudence (Fiqh) at Al-Azhar University, says:
Indeed, Islam is the religion of altruism, true love, and cooperation on that which is good and righteous. We implore Allah Almighty to gather us together under the umbrella of His All-encompassing Mercy, and to unite us together as one man. Allah Almighty says:
The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy (Al-Hujurat 49:10)
I can say that there are forms of expressing love that are religiously acceptable, while there are others that are not religiously acceptable. Among the forms of acceptable love are those that include the love for Prophets and Messengers. It stands to reason that the love for Allah, and His Messenger Muhammad (peace and blessings be upon him) should have the top priority over all other forms of love.
Islam does also recognize happy occasions that bring people closer to one another, and add spice to their lives. However, Islam goes against blindly imitating the West regarding a special occasion such as Valentine’s Day.
Hence, commemorating that special day known as the Valentine’s Day is an innovation or bid`ah that has no religious backing. Every innovation of that kind is rejected, as far as Islam is concerned. Islam requires all Muslims to love one another all over the whole year, and reducing the whole year to a single day is totally rejected.
We Muslims ought not to follow in the footsteps of such innovations and superstitions that are common in what is known as the Valentine’s Day. No doubt that there are many irreligious practices that occur on that day, and those practices are capable of dissuading people from the true meanings of love and altruism to the extent that the celebration is reduced to a moral decline.
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Source: Aboutislam.net.
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By: Abdul-Rahman Al-Sheha
Islam condemns the abuse of power, position and authority to obtain personal gains. In fact, Islam empowers the ruler to reclaim all assets taken through abusive means and deposit them into the Islamic treasury. But what rights do humans have in Islam?
In Islam it is not allowed to be unjust with anyone, even to one’s own self.
Allah’s Messenger (peace be upon him) appointed a man called Ibn-ul-Lutbiyyah, as a zakah collector. When the collector brought the zakah amount, he said: This is for you (the Islamic Treasury) and this has been given to me as gifts. The Prophet became very upset upon hearing this from the collector. He said:
“Where he is sitting in his father’s or mother’s house, would he have received any of these gifts? By Him in Whose hands is my soul, nobody would take anything from this except that he would be carrying it on his neck on the Day of Resurrection, even if it be a camel. Then he raised his hands until we saw the whiteness of his armpits and said: “ O Allah! Bear witness that I have conveyed the Message three times.” (Al-Bukhari and Muslim)
Islam prohibits all forms of intoxicants that affect the minds or brains of users. It is commanded in the Qur’an:
O you who believe! Intoxicants and gambling, (dedication to) stones, and (divination by) arrows, are an abomination of Satan’s handiwork: eschew such (abomination), so that you may prosper. (Al-Ma’idah 5:90)
All types of injuries to a person or animal such as beating and other vices such as backbiting, tattle-telling, false testimony, etc. are also prohibited. The verse in the Qur’an warns:
O you who believe! Avoid much suspicion, indeed some suspicions are sins, and spy not, nor backbite one another. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it. And fear Allah, for Allah is Oft-Returning, Most-Merciful. (Al-Hujurat 49:12)
It upholds the dignity and honor of others and forbids slandering them. The Almighty Allah states in the Qur’an:
And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin. (Al-Ahzab 33:58)
In Islam great importance is given to the privacy of a person and any type of intrusion is prohibited. Allah states in the Qur’an:
If you find none in the house, enter not until permission is given to you; if you are asked to go back, go back: that makes for greater purity for yourselves and Allah knows all that you do. (An-Nur 24:27)
Justice is one of the basics of the religion of Islam. It is not allowed to be unjust with anyone, even to one’s own self. Allah commands in the Qur’an:
Allah commands justice, the doing of good and liberality to kith and kin, and He forbids all shameful deeds and injustice and rebellion, He admonishes you that you may take heed. So fulfill the Covenant of Allah when you have entered it, and break not your oaths after you have confirmed them, indeed, you have made Allah your surety; for Allah knows all that you do. (An-Nahl 16:90-91)
In addition, in a hadith qudsi (divine revelation other than the Qur’an), Allah says:
“My slaves! I have banned injustice for Myself. I have declared injustice unlawful among you. Therefore, do not do any act of injustice to one another.” (Muslim)
In fact, Allah disapproves injustice done even to those who differ with Muslims in faith and religion. Allah has demanded Muslims to be kind and fair to non-Muslim residents in an Islamic State. Allah states in the Glorious Qur’an:
Allah forbids you not with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: Verily Allah loves those who are just. (Al-Mumtahanah 60:8)
Islam forbids abusing the beliefs of non-Muslims, when it provokes the other party to respond with reciprocal abuse. The Allah says:
Revile not you those whom they call upon besides Allah, lest they revile Allah out of spite in their ignorance. (Al-An`am 6:108)
Instead, Allah instructed Muslims to use a fair and well-matured dialogue with such people: Allah says:
Say: “O People of the Book! Come to common terms between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah. If then they turn back, say you: “Bear witness that we are Muslims (submitting to Allah’s Will). (Aal `Imran 3:64)
Islam, further, bans all types of social, political and moral corruption and mischief. It is commanded in the Qur’an:
Do no mischief on the earth, after it has been set in order, but call on Him with fear and hope, for the Mercy of Allah is near to those who do good. (Al-A`raf 7:56)
Islam forbids the conversion of non-Muslims to Islam by force. Allah states in the Qur’an:
If it had been your Lord’s Will, they would all have believed, all who are on earth! Will you then compel mankind against their will to believe! (Yunus 10:99)
This does not mean that Muslims should not call others to join the Islamic monotheistic faith by delivering the Message of Allah to people but indicates that Muslims should call to Islam in a wise, kind and comely manner. Islam has an international mission and it is neither a regional nor ethnical call. But the guidance is in the Hands of Allah alone and not in the hands of people.
Islam commands people to assist an oppressed person even with the use of force when necessary.
Islam commands people to run their governments with consultation. The principle of consultation is operative in situations where there are no clear scriptures from the Qur’an and Sunnah. Allah states in the Qur’an:
…their affairs are conducted by mutual consultation… (Ash-Shura 42:38)
Islam commands that all relative rights be given to their deserving people. Islam also calls for full justice among people.
The Almighty Allah states in the Qur’an:
Allah does command you to render back your T rusts to those to whom they are due; and when you judge between man and man, that you judge with justice: verily how excellent is the teaching which He gives you! For Allah is He Who hears and sees all things. (An-Nisaa’ 4:58)
Islam commands people to assist an oppressed person even with the use of force when necessary. This is based on the verse in the Qur’an, the meaning of which is translated as:
And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is:
Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You one who will protect; and raise for us from You one who will help! (An-Nisaa’ 4:75)
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Source: The article is an excerpt from the author’s book “Human Rights in Islam and Common Misconceptions”.
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Not too long ago I went to visit a friend of mine whose mother was dying of cancer. She had been battling cancer for about five years, and the news came to me that she was on her last days.
My mom has been there all my life, never failed me once, never. And never once have I ever come to her and just said it…
So, I went to visit the brother, and I sat down with him, he was explaining to me that his mother is going through this state of “Sakarat Al-Mawt” conscious and then unconscious, and that the cancer was really starting to spread all over.
So, as I sat with this friend of mine and he was talking his eyes tear up. So I naturally assumed it was because his mother was dying. So I tried to comfort him and tell him that this was natural in life. He said to me, “I’m not crying because she is leaving and of course I’m upset, but this is not why I’m crying”.
I said, “then why are you upset?”
He said “I’m upset because all my life I never thanked Mother for what she’s done.”
Honestly I can’t explain what happened to me when he said these words.
“All my life I’ve never said ‘thank you’ to my mum”, he continued.
And now that she’s sitting in the next room and she’s alive but she is conscious and unconscious, and even if I spoke to her she is not going to be able to understand or comprehend the words that I’m saying.
Can you, brothers and sisters, imagine that?
For those of us who are fortunate enough that their mothers are still around, how does this affect you?
My mom has been there all my life, never failed me once, never. And never once have I ever come to her and just said “Thank you”. Can you imagine that?
Listen to the details of this pitiful story from brother Brother Mohamad Hoblos…
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Source: OnePath Network
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