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Rihanna in love

2010-04-30T13:23:00.000-07:00

Rihanna was experiencing a deep longing to the presence of her boyfriend, Matt Kemp. Understandably, this time with his girlfriend Rihanna was far from it.

Rihanna was in Paris, France. He felt that something was missing from him. Being the most romantic city, but he could not enjoy the romance was with his girlfriend.

"I am very happy now. Paris is amazing. I hope he comes but she has to work," said Rihanna as quoted from Showbizspy, Saturday, May 1, 2010.

Rihanna must go through the tour and shooting the video. He'll split up with her boyfriend who works as an athlete was about seven weeks. Rihanna was unable to resist the longing for his girlfriend. This famous singers eager to meet with Matt Kemp.

"I really missed him. I can not wait to meet him," Rihanna said.

'Singer' Umbrella 'had a chance to closed questions to do with Matt Kemp. Rihanna always denied when practically dating these men. But, over time, eventually ex-boyfriend Chris Brown was admitted to do with Matt Kemp. He was very happy to find love again.

Roger Federer stunned by Latvian

2010-04-27T10:37:00.000-07:00

Roger Federer stunned by Latvian unknown Ernests Gulbis at Rome Masters

Roger Federer suffered a shock second-round defeat at the Rome Masters, losing 2-6, 6-1, 7-5 to unfancied Latvian player Ernests Gulbis.

Derailed: Roger Federer suffered one of the biggest shocks of his career at the Rome Masters Photo: EPA

Federer's form dropped dramatically after a routine first set in his opening match of the clay court season. He lost the next two sets to dash any hopes of a showdown with arch-rival Rafael Nadal in the semi-finals.

It was Federer's first singles match in nearly a month. He took off several weeks after losing to Tomas Berdych in the fourth round of the Sony Ericsson Open in Key Biscayne, Florida, on March 30.

The 40th-ranked Gulbis fought off nerves at the end and finally closed out the match on his seventh match point.

Federer teamed with Yves Allegro to win a doubles match Monday at the Foro Italico, but the 16-time Grand Slam champion struggled with his consistency under a light rain as the match with Gulbis wore on.

Earlier, world number two Novak Djokovic was hardly stretched as he reached the third round at the Foro Italico, crushing Frenchman Jeremy Chardy 6-1, 6-1.

Djokovic showed no signs of the service problems he'd suffered recently as he claimed victory in five seconds under the hour.

It was the 22-year-old Serbian's fourth win in four meetings with the Frenchman, one year his senior, who has yet to take a set off Djokovic.

And the second seed was quite happy to get this match out of the way quickly. "The sooner you finish the happier you are. I've played in this tournament many times so you don't need many hours to get used to the court," he said.

"I've been here practising five or six days so I was already used to the courts and wanted to finish as quickly as possible."

Djokovic's return of serve was particularly impressive against a player known for his big serve.

"Always in your first match in a tournament you don't know what to expect, especially playing against a player with such a hard serve, it can be difficult but I was very focused right from the first moment," he said.

"I think (the return) was one of the keys today, I knew he was going to serve well so I needed to return well to be in control of the match."

The 2008 champion here and finalist last year is playing in only his second clay court event of the season having reached the semi-finals in Monte Carlo two weeks ago.

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2009-09-24T05:55:00.000-07:00

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NBA Finals: LA Lakers take 2-0 lead over Orlando Magic

2009-06-08T23:18:00.000-07:00

The Los Angeles Lakers pulled out a gritty 101-96 overtime victory over the Orlando Magic to take a 2-0 lead in the NBA Finals on Sunday.

By Telegraph staff and agencies
Published: 3:00PM BST 08 Jun 2009

Double up: Orlando Magic two-man marked Kobe Bryant throughout the game keeping the shooting guard quieter than usual Photo: REUTERS

Kobe Bryant led the Lakers with 29 points but he and Los Angeles were nowhere near as dominant as they were in a Game One 100-75 thumping of the Magic, who could have won in regulation had Courtney Lee's lay-in attempt at the buzzer not rimmed out.

"We just drove ourselves through the game," Lakers coach Phil Jackson said. "I didn't think Kobe had a good game at all as far as his standards go.

"They double teamed him, they trapped him, they came on all his drives, and we didn't adjust to it."

Pau Gasol, who had 24 points and 10 rebounds, scored seven of the Lakers' 13 points in the overtime to key the victory. He hit seven-of-14 shots overall and 10-of-11 from the line.

The best-of-seven series now shifts to Orlando for the next three games, if necessary. Game Three is on Tuesday and Orlando coach Stan Van Gundy is looking for a turnaround.

"You know, series can change," he said. "You've got to take it one game at a time. It's extremely frustrating not to have gotten tonight's game because I thought we fought hard.

"I didn't think we played great because we had 20 turnovers but we fought hard. We had chances to win. We didn't get it done."

Both teams had chances to win the game in regulation, Bryant squandering an opportunity when his short jumper with 0.6 seconds remaining was blocked by Hedo Turkoglu.

After a timeout, the Magic delivered an alley-oop pass to Lee, whose potential series-tying shot at the buzzer bounced off the rim.

"I was obviously relieved when he missed that shot because it could have been a heartbreaker, and right now we could be in a totally different situation," Gasol said.

"I was surprised he was kind of wide open."

The Lakers outscored Orlando 13-8 in the extra session to remain on track for their 15th NBA title and first since 2002.

Orlando was paced by Rashard Lewis's 34 points on 12-of-21 shooting, while Turkoglu added 22. The pair hit a combined five-of-21 shots in the opener but nailed 20-of-38 on Sunday.

"I don't think we dodged a bullet," said Bryant, who had 40 points in Game One.

"They played extremely well and we played well enough to win. They bounced back like we knew they would, played extremely well, and we got out of here with a win."

All-Star center Dwight Howard had 17 points and 16 rebounds for the Magic but cost his team dearly with seven turnovers. Each time he put the ball on the floor, several Lakers were swatting at it.

"I've just got to do a better job of finding my team mates and being aware of the guards coming in the paint for strips," he said.

"As a team we've just got to do better with not turning the ball over.

"That's how they got going on the offensive end, because of our turnovers, and it gave them the game tonight."

Phil Jackson, Los Angeles Lakers' head coach, eyes 10th championship ring

2009-06-08T23:15:00.000-07:00

Phil Jackson, the veteran Los Angeles Lakers head coach whom Fabio Capello rates as one of his greatest influences, is renowned for his philosophy of selfless teamwork and of individuals suppressing their egos for the sake of the group effort.

By Simon Hart in Los Angeles
Published: 3:45PM BST 08 Jun 2009
Lord of the rings: Phil Jackson is hoping to win another championship ring to his collectionPhoto: AP
It is a concept that Kobe Bryant, the Lakers' guard and one of the biggest stars in American sport, had a problem signing up to back in the days when Shaquille O'Neal was still the team's leading man.
Fed up with being O'Neal's sidekick, or so he believed, the appallingly conceited and egotistical Bryant caused so many problems for Jackson that he was driven to a therapist's couch in the 2003-4 season and finally out of the door and into early retirement.

Jackson reversed his decision and returned to the Lakers for a second stint a year later, though not before he had lifted the lid on the tensions and personality clashes of that turbulent period in his best-selling book, The Last Season.
Bryant, he said, was "narcissistic", "vitriolic" and, worst of all, "uncoachable" – too arrogant to accept advice or instruction.
"He may still win a championship or two," wrote Jackson, "but the boyish hero image has been replaced by that of a callous gun for hire."
How things have changed. Last weekend Jackson used the same metaphor to describe the Kobe Bryant who now spearheads the Lakers' campaign in the NBA Finals against Orlando Magic, only this time it was meant as a compliment.
"He's a killer," said Jackson, 63, who will become the most successful NBA head coach of all time if the Lakers prevail in the best-of-seven series. That would give him an unprecedented 10th championship ring to add to the six he won with the Chicago Bulls of Michael Jordan vintage in the 1990s and the three with the Lakers from 2000 to 2003 when O'Neal was in his pomp, with Bryant in support.
"He's a gunslinger and he's a guy that's going to take the weak and have no mercy on them. That's one of the things about Kobe. He's a tough character, but he's got a real nice demeanour and he carries himself very well.
"The other thing is that I think people thought that he was a selfish ballplayer, the big aspect about him. All of us have a certain amount of ego in this game, and I'm sure no-one would doubt that.
"But he understands what the mood and the temperament of the game is a lot of the time, reads the game, knows when he has to carry the thrust of our team a lot and then knows a lot of times if he's got to pull back or sit back and let some other people do what they can do best."
The evidence came at the Staples Center in downtown Los Angeles on Sunday when Bryant, who produced a virtuoso 40-point performance in a one-sided opening game last Thursday, took a back-seat role in game two, content to fire passes to his team-mates and encourage them to a thrilling overtime 101-96 win.
Bryant still ended the game as the Lakers' leading scorer with 29 points, but it was a display that showed just how much he has matured since the days when, to Jackson's astonishment, he squabbled with O'Neal about who should sit where for the official Lakers team photo.
"Experience has been a great teacher for him," said Jackson. "He really started to see what a leadership role is all about, that it wasn't just about going out and showing guys how you can beat another opponent but it's about supporting your team-mates, empathetically, as well."
The Lakers now take their 2-0 lead to Orlando for the next three games, starting on Tuesday, before returning to Los Angeles for the final two. If the series lasts that long.
Magic, who misread the script by dumping LeBron James's Cleveland Cavaliers out of the play-offs to reach the Finals, were outclassed 100-75 in game one and, though much improved in the second encounter, could struggle to recover from the crushing psychological blow of seeing Courtney Lee miss what would have been a match-winning shot in the final second of normal time.
It was a moment enjoyed by Jack Nicholson, a Lakers season ticketholder who leapt from his courtside seat to punch the air, as it was by a sell-out crowd that included Warren Beatty, Denzel Washington, Leonardo DiCaprio and Thierry Henry. David Beckham, Bryant's big pal, would have been there, too, had not England duty intervened.
But Bryant, the celebrities' celebrity who out-earns most of Hollywood with his $24 million-a-year salary, is not exactly sharing in the fun and excitement.
For the last few days he has been a picture of grimness – unsmiling and monosyllabic in interviews to the point of rudeness and, in a development that has exercised local media commentators, baring his teeth on court with a Hannibal Lecter-like snarl.
Jackson has detected the mood swing, too, but he is not complaining. "You have to stay driven and motivated," he said, "and I think it's really important that he [Bryant] takes that leadership role for this team."
If the Lakers win the series, Jackson, some would say the world's greatest sports coach, will enjoy the crowning moment of his career. Not just for making it a championship ring for every finger but for taming the biggest ego in the business.

Art in the wild The wildlife photographer Roger Hooper has worked with the WWF to capture images of endangered species. Here are a few striking examp

2009-06-08T23:14:00.000-07:00

The wildlife photographer Roger Hooper has worked with the WWF to capture images of endangered species. Here are a few striking examples of the portraits he caught on film.

Roger Hooper's work will be on display at the Oxo Tower in London from June 12-28, 2009.

Pride of lions at rest

Dolly Parton Talks Britney, Lindsay and Miley

2009-03-25T00:41:00.000-07:00

Gamma/Eyedea/ZUMA / AP Photo Bebeto Matthews / Lisa O'Connor/Zuma

Dolly Parton says it's time to leave a couple of the world's most famous starlets alone.

"Poor little Britney Spears and Lindsay Lohan," Parton said at her concert last night at L.A.'s Greek Theatre. "Ain't it awful? If those little girls slept with as many men as they say in the tabloids, why their little butts would have more fingerprints than the FBI!"

All kidding aside, Parton said, "I kinda feel sorry for them. We should give those two a break."

It's too bad Spears and Lohan weren't in the audience to hear Parton's got their back. So, who was at the show?

In the house were T.R. Knight, Vince Vaughn, Katherine Heigl with singer hubby Josh Kelley and Rose McGowan.

Parton also talked about playing second fiddle to Miley Cyrus after guest-starring on Hannah Montana as "Aunt Dolly." "A lot of little kids come up to me and say, 'Aunt Dolly!' " Parton said. And I say, 'Would you little girls like an autograph?' And they say, 'Oh, yes! When you see Miley, please get us one.' "

Parton sang almost all of her hits ("Coat of Many Colors," "Islands in the Stream," "9 to 5," etc.) in the more than two-hour show. She performed a honky-tonked cover of the Fine Young Cannibals' "She Drives Me Crazy" and belted out "Backwoods Barbie," the title song of her new album that will also be featured in the new 9 to 5 stage musical.

She even got a bit political—kinda.

Some fans wore T-shirts reading, "Dolly for President."

"I don’t think so!" Parton said of her presidential aspirations. "I think there have been enough boobs in the White House."

Commenting on how times have changed, she said of this year's presidential race, "We've had a woman, we have a black man and an old stiff."

But that's as serious as she got when it came to current events.

"People are always asking me in interviews, 'What do you think of foreign affairs?' I just say, 'I've had a few.' "

And the boob jokes were aplenty. "They say, 'What do you think about global warming?' " Parton said. "I say, 'If my globes get too warm, I just take my sweater off.' "

David Letterman Marries Longtime Girlfriend

2009-03-25T00:30:00.000-07:00

Natalie Finn Natalie Finn – Tue Mar 24, 12:06 pm ET

Los Angeles (E! Online) – Who says you can't teach an old dog some new, not so stupid tricks?

David Letterman swapped vows with longtime love Regina Lasko Thursday afternoon in a no-frills courthouse ceremony. The newlyweds are parents of a 5-year-old son, Harry.

The 61-year-old Late Show host is planning to announce the big news on tonight's episode, where congratulations will be in order from guests Hugh Laurie and Sarah Paulson.

"On Thursday, at 3 p.m., March 19, 2009, at the Teton County Courthouse in Choteau, Montana, I was married to Regina Lasko," Letterman will say, according to CBS.

"Regina and I began dating in February of 1986, and I said, 'Well, things are going pretty good, let's just see what happens in about 10 years.' I had avoided getting married pretty good for, like, 23 years, and I—honestly, whether this happened or not—I secretly felt that men who were married admired me…like I was the last of the real gunslingers, you know what I'm saying?"

Yup, that sounds about right for the guy who tended to pull the tightening-of-the-collar look whenever one of his guests asked about future plans to tie the knot.

This is the second marriage for Letterman, who spent nine years with Michelle Cook before divorcing in 1978.

Not that round two went off without a hitch—in fact, Mother Nature almost didn't let it happen.

When Letterman, Lasko and Harry set off for the courthouse Thursday, they ended up getting stuck in the mud.

"So now we think, 'Well, somebody'll come—no, nobody comes along," Letterman says. "Nobody comes along—it's Thursday afternoon, who's coming along, Zorro?"

"So I get out of the truck and I walk two miles back to the house into a 50-mile-an-hour wind. It's not Beverly Hills, it's Montana, for God's sakes. And the whole way, I'm thinking, 'See, smart ass, see, see, you try to get married, this is what happens. See, well, you've got nobody to blame but yourself. Could have happened any other day, but you wait now, see, this is what you get.'"

But what Letterman got in the end was married.

Jessica Simpson: Run Away From Abusive Men

2009-03-25T00:09:00.000-07:00

AP Photo/Chris O'Meara

First Oprah and Tyra. Now it's Jessica's turn.

Becoming the latest star to speak out this week in the wake of the Chris Brown-Rihanna fiasco, Jessica Simpson urged female fans at last night's concert in Phoenix to "run so far away" from abusive relationships.

"In love, we all go through a lot of things, and a lot of things unfortunately make us stay there," Simpson, 28, told the crowd. "No matter what you go through in life, no matter what abuse you go through, take your heart and run so far away."

She then broke into "Remember That," with the lines "Remember how he pushed you in the hallway just enough to hurt a little bit/ Remember the whiskey in his whispers and the lies that fell so easy from his lips/ He said he'll never do it again/ You can't take it back/ The proof is on your skin/ Remember that.

"It doesn't matter how he hurts you/ With his hands or with his words/ You don't deserve it/ It ain't worth it/ Take your heart and run."

Simpson, who divorced Nick Lachey in 2006 after three years of marriage and subsequently dated musician John Mayer, alluded to her own relationship drama with "a guy that I couldn't get over" following a performance of "Still Don't Stop Me."

"After I wrote that song, I was mad at myself for being so weak, and I got over that guy!" she said.

Simpson has previously admitted to being in an abusive relationship of her own, but she has never identified the man involved.

Private Chris Brown Court Date Nixed Without Explanation

2009-03-24T23:55:00.000-07:00

Los Angeles (E! Online) – As Chris Brown gets ready to face the music, his legal team is apparently still getting its act together.

A private court meeting had originally been called for Monday at Team Brown's request. On Friday, the in-chambers hearing was postponed, purportedly due to a scheduling conflict. Now, we have learned that the hearing has been canceled altogether.

"The next date [in Brown's felony case] is April 6 for the arraignment. The hearing is not being rescheduled," said a court clerk.

E! News previously reported that the 19-year-old singer's attorney, Mark Geragos, has been trying to work out a plea deal, but Geragos has yet to comment on why the meeting was nixed.

Brown's manager did, however, deny an earlier report alleging the meeting was called because Brown was looking to ditch Geragos along with the singer's management and PR team.

The embattled entertainer faces two felony counts—assault likely to produce great bodily injury and making criminal threats—stemming from the alleged Feb. 8 altercation with Rihanna following a Grammys pre-party.

Brown was not required to be in court for this week's hearing.

In fact, his legal troubles appeared to be the furthest thing from his mind this past weekend. Brown was spotted back in his home state of Virginia riding a bike and later accompanying his cousin on a campus tour of Norfolk State University.

··· THEY SAID WHAT? Get today's most commented stories now at www.eonline.com

Term Paper Topics

2009-01-15T05:41:00.000-08:00

Term Paper Topics
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Resume Writing Service

2008-12-31T07:08:00.000-08:00

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Plastic surgery blog

2008-12-21T21:06:00.000-08:00

Plastic surgery blog in today's economy. An excellent article by New York Times writer Natasha Singer called Putting Vanity (and Botox) on Hold finds that people are re-evaluating their priorities and spending less on plastic surgery today. One estimate finds that business is down 30-40 percent in Orange County, one of the biggest markets for plastic surgery in the country. In addition, many people are foregoing the more expensive surgical procedures and substituting less expensive injectable procedures as a way to stall aging until the economy improves, 401K's recover, and people feel more comfortable with larger purchases.

As with any elective cosmetic surgery blog, you should make sure that you choose a board-certified plastic surgeon to perform your procedure. If you live in the Dallas, Texas area and are interested in liposuction, please visit the website of Cosmetic Surgical Center of Dallas to schedule a consultation with board-certified plastic surgeon Dr. Vasdev Rai.
Well, it is should be understood that the will to look beauty is not just for those who have a lot of money but also those who are live from paycheck to paycheck. As a matter of fact, some rich women have plastic surgery news in order to fix some parts of their body.

People especially women always want to look perfect in their daily life. This is related to their physical performance then. Every women dream about ideal body shape and good looking face, women will devote their efforts, money and time in order to be perfectly beautiful. When they find something un-satisfying of their body that can influence their physical performance, they then seek for anyway to reduce or even eliminate it. Many women are trying to get what they want in unhealthy ways and sometimes inappropriate methods used that will make them get the bad effects later, this happen since they lack of information about the right things to make them beauty. Sometimes they do not think many factors in choosing the methods, even they do not consider the future health effects for them.

Airline tickets

2008-12-16T21:48:00.000-08:00

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If you have the right mindset, there is no doubt that you can have fun finding the flight you want at the price you deserve.

As the price of oil and gasoline has continued to climb in the last couple years, just about everything that is dependent on fuel in any way is increasing in price too, and significantly. Airline tickets are one of the many items that have increased in price recently and this fact has many people scrambling to find ways to save money on their travel expenses by searching for cheap plane tickets.
However, the good news is that there are still a number of ways that people can find some good deals and get their hands on cheaper airline tickets. Since the cost of the air tickets is usually a significant part of any person's vacation or travel budget, the more they are able to save on their airfare, the more they will have more to spend at their destination.

Dating Online

2008-12-14T22:08:00.000-08:00

Dating is any social activity undertaken by, typically, two people with the aim of each assessing the other's suitability as their partner in an intimate relationship or as a spouse. The word refers to the act of meeting and engaging in some mutually agreed upon social activity. Traditional dating activities include entertainment or a meal.
Internet dating is a dating system which allows individuals, couples and groups to make contact and communicate with each other over the Internet, usually with the objective of developing a personal romantic or sexual relationship. Online dating services usually provide unmoderated matchmaking over the Internet, through the use of personal computers or cell phones.

Online Chat services generally require a prospective member to provide personal information, before they can search the service provider's database for other individuals using criteria they set, such as age range, gender and location. Most sites allow members to upload photos of themselves and browse the photos of others. Sites may offer additional services, such as webcasts, online chat, telephone chat(VOIP), and message boards. Some sites provide free registration, but may offer services which require a monthly fee. Other sites depend on advertising for their revenue.The whole concept of virtual dating is that the community of single prospects is available to you whenever you want to meet them

Chat is a group of small Old World insectivorous birds formerly classed as members of the thrush family Turdidae, but now considered Old World flycatchers.

Shopwiki

2008-12-13T07:24:00.000-08:00

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bad credit credit cards

2008-12-13T06:46:00.000-08:00

A credit card is part of a system of payments named after the small plastic card issued to users of the system. The issuer of the card grants a line of credit to the consumer (or the user) from which the user can borrow money for payment to a merchant or as a cash advance to the user. A credit card is different from a charge card, where a charge card requires the balance to be paid in full each month. In contrast, credit cards allow the consumers to 'revolve' their balance, at the cost of having interest charged. Most credit cards are issued by local banks or credit unions, and are the same shape and size as specified by the ISO 7810 standard.
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The açaí palm

2008-12-13T06:41:00.000-08:00

The açaí palm (IPA: /asaˈi/) is a member of the genus Euterpe, which contains 7 species of palms native to tropical Central and South America, from Belize south to Brazil and Peru, growing mainly in floodplains and swamps.

The genus is named after the muse Euterpe of Greek mythology. Euterpe are tall, slender palms growing to 15–30 meters, with pinnate leaves up to 3 meters long. Many of the palms that were once in the genus Euterpe have been reclassified into the genus Prestoea (Riffle, 2003). The species Euterpe oleracea is usually called Açaí Palm, after the European derivation of the Tupian word ïwasa'i, 'fruit that cries or expels water'.
Heart of palm, the soft inner growing tip of some palms (Euterpe edulis, Euterpe oleracea, Bactris gasipaes), is often consumed in salads.
Acai berry has 15-20 times the antioxidants (anthocyanins) that red grapes have.

THE Jokes

2008-12-13T06:35:00.000-08:00

A jokes are short story or ironic depiction of a situation communicated with the intent of being humorous. These jokes will normally have a punch line that will end the sentence to make it humorous. A joke can also be a single phrase or statement that employs sarcasm. The word joke can also be used as a slang term for a person or thing which is not taken seriously by others in general or is known as being a failure. A practical joke or prank differs from a spoken one in that the major component of the humour is physical rather than verbal (for example placing salt in the sugar bowl).
Marvin Minsky suggests that laughter has a specific function related to the human brain. In his opinion jokes and laughter are mechanisms for the brain to learn nonsense. For that reason, he argues, jokes are usually not as funny when you hear them repeatedly.

Edward de Bono in "The Mechanism of the Mind" (1969) and "I am Right, You are Wrong" (1990).

Edward de Bono suggests that the mind is a pattern-matching machine, and that it works by recognizing stories and behaviour and putting them into familiar patterns. When a familiar connection is disrupted and an alternative unexpected new link is made in the brain via a different route than expected, then laughter occurs as the new connection is made. This theory explains a lot about jokes.

Tummy tuck

2008-12-13T06:19:00.000-08:00

The cost of a "tummy tuck" varies from country to country and even within locales of countries. As with most cosmetic surgery operations, the cost depends on a variety of factors like the age of the patient, their weight and the state of their health. Depending on the individuals, there may also be other costs involved after the operation. This does not include the follow-up visits as required by some doctors.

On average in the United States, this procedure can cost from USD$4,000 to as much as $20,000.

The pre-operative and post-operative care, facility fees, anesthesia, and medications must be taken into consideration when reviewing surgery costs. No surgeries are a guaranteed success and therefore a second procedure or a touch-up may be required to achieve the desired appearance. These costs are typically not included in the original cost.
Liposuction, also known as lipoplasty ("fat modeling"), liposculpture or suction lipectomy ("suction-assisted fat removal") is a cosmetic surgery operation that removes fat from many different sites on the human body. Areas affected can range from the abdomen, thighs, buttocks, to the neck, backs of the arms and elsewhere.

Liposuction is not a low-effort alternative to exercise and diet. It is a form of body contouring with significant attendant risks[1] and is not a weight loss method. The amount of fat removed varies by doctor, method, and patient, but is typically less than 10 pounds (5 kg).

There are several factors that limit the amount of fat that can be safely removed in one session. Ultimately, the operating physician and the patient make the decision. There are negative aspects to removing too much fat. Unusual "lumpiness" and/or "dents" in the skin can be seen in those patients "over-suctioned". The more fat removed the higher the surgical risk.
Pectoral implants are a related device used in cosmetic and reconstructive procedures of the male chest wall. According to the American Society of Plastic Surgeons, breast augmentation is the most commonly performed cosmetic surgical procedure in the United States. In 2007, 347,254 breast augmentation procedures were performed in the U.S according to statistics collected by the American Society of Plastic Surgery.

Web Hosting Instructions

2008-12-10T22:31:00.000-08:00

Web domains. Hosting. Content. These are the three top priorities for any webmaster, regardless of how experienced they are. Unfortunately, these three essentials often leave people in the dark, as there are dozens of companies offering the “same” packages for different prices. With an overflow of routes you could take, it can get mind boggling to figure out the appropriate steps. For this reason, instructions are essential if you are looking for a smooth path.When you are going to hire a hosting service to build your website for your small business then you need to know the basic things of web hosting. You are the best person to judge that what required features are and what about your budget.
Many web hosting bluebook companies offer different types of web hosting packages that suitable for many users with different requirements. When I wan to purchase web hosting, I will analysis the website traffic, bandwidth, disk storage and other requirement before purchase web hosting .
Blog like me with low traffic and bandwidth doesn’t any very big storage space and high bandwidth, may be the package for the price of $4-6 per month will be fine for me. I don’t know how you choose web hosting, I personally very particular with the price, as long as it is competitive and suit my requirement, then I will going to purchase that package.
If you want to check out top 10 web hosting, perhaps you can visit Web Hosting Bluebook, may be they can help you!

Nouveau Riche Scam

2008-11-26T13:38:00.000-08:00

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Universcity to You

2008-11-26T13:33:00.000-08:00

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Why New Rich person?

2008-11-26T13:25:00.000-08:00

Why New Rich person? Since Nouveau Rich person is a university of investment of real estate. The universities again Riche make it possible students to choose courses in various ways of program of studies. Close to this, Nouveau Riche provides an educational environment which teaches with adults the manner of creating the richness using tested and reliable. Topics in 100 classes of level included: Accountancy, building your team, the purchase and catch I, purchaser take guard, establishing your vision of businesses, and real estate 101. For 200 classes of level it there a: Financial management of businesses, purchase and taken II Landlording, analyzes property of computer, creative strategies of acquisition and much more until 400 classes of level that you can find at Nouveau Rich person.

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University is a Real Estate

2008-11-26T13:22:00.000-08:00

Nouveau Riche is a Real Estate Investment Collage. The University for education about real estate .Real estate in the real sense is money maker and highly scope full business area were good business is so prospective. They provide colleges that enable students to select their courses within various curriculum paths. Each their college course has been designed to teach you “how-to” real estate investment concepts and strategies. Understand the advantages and disadvantages of several short-term and long-term real estate investment strategies.

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Kinds of Simbolist

2008-11-25T06:00:00.000-08:00

A solar symbol is a symbol which symbolises the Sun. Solar symbols can have significance in psychoanalysis, symbolism, semiotics, astrology, religion, mythology, mysticism, divination, heraldry, and vexillology, among other fields.

While anarchists have historically largely denied the importance of symbols to political movement,[1] anarchists have embraced certain symbols for their cause, including most prominently the circle-A and the black flag. Since the revival of anarchism at the turn of the 21st-century concurrent with the rise of the anti-globalization movement, anarchist cultural symbols are widely present.

The twentieth century German Nazi Party was notable for its extensive use of graphic symbolism, most notably the Hakenkreuz (swastika), which it used as its principal symbol[7], and, in the form of the swastika flag, became the state flag of Nazi Germany [8].

Other Nazi symbols included:

* the eagle atop swastika, the formal symbol of the Nazi party
* the SS bolts, the symbol of the SS [9][10]
* various runes or rune-like symbols, such as the odal rune[11][12] and the Wolfsangel[13]
* the black SS uniform
* the brown shirts of the Sturmabteilung
* the death's head insignia of the SS-Totenkopfverbände and concentration camp units[14]
* Adolf Hitler's personal standard

Communist symbolism consists of a series of symbols that represent (either literally or figuratively) a variety of themes associated with communism. These themes may include (but are not limited to) revolution, the proletariat, the peasantry, agriculture, or international solidarity. Communist states, parties and movements use these symbols to advance and create solidarity within their cause.

Usually these symbols, along with a pentangle representing either the five inhabited continents or the five components of communist society (the peasants, the workers, the army, the intellectuals, and the youth), appear in yellow on a red background representing revolution. The Flag of the Soviet Union incorporated a yellow-outlined red star and a yellow hammer and sickle on red. The flags of Vietnam, China, Angola, and Mozambique would all incorporate similar symbolism under communist rule. The hammer and sickle have become the pan-communist symbol, appearing on the flags of most communist parties around the world. However, the flag of the Korean Workers' Party includes a hammer representing industrial workers, a hoe representing agricultural workers, and a brush (traditional writing-implement) representing the intelligentsia.

Communist symbolism consists of a series of symbols that represent (either literally or figuratively) a variety of themes associated with communism. These themes may include (but are not limited to) revolution, the proletariat, the peasantry, agriculture, or international solidarity. Communist states, parties and movements use these symbols to advance and create solidarity within their cause.

Usually these symbols, along with a pentangle representing either the five inhabited continents or the five components of communist society (the peasants, the workers, the army, the intellectuals, and the

Russian Symbolism was an intellectual and artistic movement predominant at the end of the 19th and beginning of the 20th century. It represented the Russian branch of the Symbolist movement in European art, and was mostly known for its contributions to Russian poetry.

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Buddhist symbolism

2008-11-25T05:59:00.002-08:00

Buddhist symbolism appeared from around the 3rd century BCE, and started with aniconic symbolism, avoiding direct representations of the Buddha. Anthropomorphic symbolism appeared from around the 1st century CE with the arts of Mathura and the Greco-Buddhist art of Gandhara, and were combined with the previous symbols. Various symbolic innovations were later introduced, especially through Tibetan Buddhism.

Jewish symbolism

2008-11-25T05:59:00.001-08:00

The Hebrew word for symbol is ot which in early Judaism denoted not only a sign, but also a visible religious token of the relation between God and man.

Christian symbolism

2008-11-25T05:58:00.000-08:00

Christian symbolism invests objects or actions with an inner meaning expressing Christian ideas. Christianity has borrowed, without hesitation, from the common stock of significant symbols known to most periods and to all regions of the world. Religious symbolism is effective when it appeals to both the intellect and the emotions. The choice of suitable acts and objects for symbolism is not so wide that it would be easy to avoid the appearance of an imitation of other traditions even if there had been a deliberate attempt invent an entirely new ritual.

Psychology

2008-11-25T05:57:00.002-08:00

The interpretation of abstract symbols has had an important role in religion and psychoanalysis. As envisioned by Sigmund Freud and Carl Jung, symbols are not the creations of mind, but rather are distinct capacities within the mind to hold a distinct piece of information. In the mind, the symbol can find free association with any number of other symbols, can be organized in any number of ways, and can hold the connected meanings between symbols as symbols in themselves. Jung and Freud diverged on the issue of common cognitive symbol systems and whether they could exist only within the individual mind or among other minds; whether any cognitive symbolism was defined by innate symbolism or by the influence of the environment around them.

Symbolism

2008-11-25T05:57:00.001-08:00

Symbolism is the applied use of symbols: iconic representations that carry particular conventional meanings.

The term "symbolism" is limited to use in contrast to "representationalism"; defining the general directions of a linear spectrum - where in all symbolic concepts can be viewed in relation, and where changes in context may imply systemic changes to individual and collective definitions of symbols. "Symbolism" may refer to a way of choosing representative symbols in line with abstract rather than literal properties, allowing for the broader interpretation of a carried meaning than more literal concept-representations allow. A religion can be described as a language of concepts related to human spirituality. Symbolism hence is an important aspect of most religions.

The definition of knowledge

2008-11-25T05:56:00.003-08:00

The definition of knowledge is a matter of on-going debate among philosophers in the field of epistemology. The classical definition, described but not ultimately endorsed by Plato[1], has it that in order for there to be knowledge at least three criteria must be fulfilled; that in order to count as knowledge, a statement must be justified, true, and believed. Some claim that these conditions are not sufficient, as Gettier case examples allegedly demonstrate. There are a number of alternatives proposed, including Robert Nozick's arguments for a requirement that knowledge 'tracks the truth' and Simon Blackburn's additional requirement that we do not want to say that those who meet any of these conditions 'through a defect, flaw, or failure' have knowledge. Richard Kirkham suggests that our definition of knowledge requires that the believer's evidence is such that it logically necessitates the truth of the belief.[citation needed]

In contrast to this approach, Wittgenstein observed, following Moore's paradox, that one can say "He believes it, but it isn't so", but not "He knows it, but it isn't so". [2] He goes on to argue that these do not correspond to distinct mental states, but rather to distinct ways of talking about conviction. What is different here is not the mental state of the speaker, but the activity in which they are engaged. For example, on this account, to know that the kettle is boiling is not to be in a particular state of mind, but to perform a particular task with the statement that the kettle is boiling. Wittgenstein sought to bypass the difficulty of definition by looking to the way "knowledge" is used in natural languages. He saw knowledge as a case of a family resemblance.

*
o The doctrine of the uniformity of nature
o The plurality of causes

Their final conclusion was, "Scientific method we declare as the most assured technique man has yet devised for controlling the flux of things and establishing stable beliefs."

In an essay entitled "Inductive Method and Scientific Discovery," Marcello Pera said, "In the first place, the scientific method is a procedure, a general strategy that indicates an ordered sequence of moves (or steps) which the scientist has to make (or go through) in order to reach the goal of his research." (In On Scientific Discovery, edited by Grmek, Cohen, and Cimino [1977], published in the Boston Studies in the Philosophy of Science Series.) The scientific method is not a method directly applied, but rather a guide to the mental activity stages of originating, refining, extending, contextuallizing, demanding and applying knowledge. It is subject neutral and flexible in use; it is thus suitable for all domains.

Statements about truth must be viewed skeptically. Rather than state something as "true," the following phrase should be used: "On the evidence available today the balance of probability favors the view that..." .[3]

The literature contains hundreds of formulas for the scientific method. They are basically the same but differ in length and terminology. In an article "Suggestions for Teaching the Scientific Method" published in the March 1961 issue of American Biology Teacher, Dr. Kenneth B.M. Crooks suggested this one:

1. Curiosity
2. Is there a problem?
3. Get the evidence
4. Attributes needed
5. Weigh all evidence
6. Check for bias
7. Make the educated guess (hypothesis)
8. Challenge the hypothesis
9. Get a conclusion
10. make logical inquiries
11. Suspend judgment
12. Deductive reasoning

unqualified scientific knowledge

2008-11-25T05:56:00.001-08:00

We suppose ourselves to possess unqualified scientific knowledge of a thing, as opposed to knowing it in the accidental way in which the sophist knows, when we think that we know the cause on which the fact depends, as the cause of that fact and of no other, and, further, that the fact could not be other than it is. Now that scientific knowing is something of this sort is evident — witness both those who falsely claim it and those who actually possess it, since the former merely imagine themselves to be, while the latter are also actually, in the condition described. Consequently the proper object of unqualified scientific knowledge is something which cannot be other than it is.

Knowledge is defined

2008-11-25T05:51:00.000-08:00

Knowledge is defined (Oxford English Dictionary) variously as (i) expertise, and skills acquired by a person through experience or education; the theoretical or practical understanding of a subject, (ii) what is known in a particular field or in total; facts and information or (iii) awareness or familiarity gained by experience of a fact or situation. Philosophical debates in general start with Plato's formulation of knowledge as "justified true belief". There is however no single agreed definition of knowledge presently, nor any prospect of one, and there remain numerous competing theories.

Knowledge acquisition involves complex cognitive processes: perception, learning, communication, association and reasoning. The term knowledge is also used to mean the confident understanding of a subject with the ability to use it for a specific purpose if appropriate. See Knowledge Management for additional details on that discipline.

The popular online eyeglasses shop

2008-11-19T19:28:00.000-08:00

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Plug-In Profit Site

2008-11-16T19:29:00.000-08:00

If you are a Plug-In Profit Site member you will be pleased to know that I will be incorporating this new ebook into my Plug-In Profit Site SEO Update Service very soon. I also include a free option with my SEO update to register for future ebook updates, so if you have purcased this service in the past then you will receive this brand new ebook (on sale for $37) in the next week or so absolutely free. This will only happen if you have registered for update (details of how to register are in the ebook that you currently have, but email me if you are unsure).
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web tv

2008-11-05T23:48:00.000-08:00

di jaman modern ini peradaban dan jaringan telah berkembang pesat
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Zenny optical $8

2008-10-31T02:37:00.000-07:00

To have a nice pair of elegant glasses is a good manners to impress the ladies. The contact lenses of port all the hour can return you of the dry eyes. You can check the types more with COM of point zennioptical some glasses nice. They have Incredible Stylish New Frames From Zenni. The weather is fresh that Zenni Optical was on FOX news!. Visit them for some Zenni Optical $ 8 Rx Eyeglasses.

Free credit Report

2008-10-21T23:50:00.000-07:00

A credit score is a numerical expression based on a statistical analysis of a person's credit files, to represent the creditworthiness of that person. A credit score is primarily based on credit report information, typically sourced from credit bureaus.

Lenders, such as banks and credit card companies, use credit scores to evaluate the potential risk posed by lending money to consumers and to mitigate losses due to bad debt. Lenders use credit scores to determine who qualifies for a loan, at what interest rate, and what credit limits. The use of credit or identity scoring prior to authorizing access or granting credit is an implementation of a trusted system.

Credit scoring is not limited to banks. Other organizations, such as mobile phone companies, insurance companies, employers, and government departments employ the same techniques. Credit scoring also has a lot of overlap with data mining, which uses many similar techniques.The Government of Canada offers a free publication called Understanding Your Credit Report and Credit Score. This publication provides sample credit report and credit score documents with explanations of the notations and codes that are used. It also contains general information on how to build or improve credit history, and how to check for signs that identity theft has occurred. The publication is available online at http://www.fcac.gc.ca, the site of the Financial Consumer Agency of Canada. Paper copies can also be ordered at no charge for residents of Canada.Fair and Accurate Credit Transactions Act of 2003 (FACT Act or FACTA, Pub.L. 108-159) is a United States federal law, passed by the United States Congress on November 22, 2003,[1] and signed by President George W. Bush on December 4, 2003,[2] as an amendment to the Fair Credit Reporting Act. The act allows consumers to request and obtain a free credit report once every twelve months from each of the three nationwide consumer credit reporting companies (Equifax, Experian and TransUnion). In cooperation with the Federal Trade Commission, the three major credit reporting agencies set up the website, annualcreditreport.com, to provide free access to annual credit reports.[

Debt consolidations

2008-10-09T02:26:00.000-07:00

The debt consolidation requires to leave a loan to sponge with many others. This is often done to fix a lower interest rate, fixes a rate at fixed interest or to help to ensure the service of only one loan.

The consolidation of debt can simply be a certain number of loans without guarantee in another loan without guarantee, but more often it implies a loan guaranteed against capital which is used as guarantee, most generally a house. In this case, a mortgage is fixed against the house. The collateralisation of the loan allows an interest rate lower than without it, because by collateralizing, the owner of capital agrees to allow the obligatory sale (preclusion) capital to pay behind the loan. The risk with the lender is thus reduced interest rate offered is lower.

Sometimes, the companies of consolidation of debt can discount the amount of the loan. When the debtor is in danger of the bankruptcy, the unifier of debt will buy the loan with a discount. A careful debtor can compare the prices before buying the unifiers who will pass along part of the saving. The consolidation can affect the capacity of the debtor to discharge from the debts in the bankruptcy, thus the decision to be consolidated must be weighed carefully.

The consolidation of debt is often recommended in the theory when somebody pays the debt by the credit card. The credit cards can carry an interest rate much larger than even a loan without guarantee of a bank. The debtors with the property such as a house or a car can obtain a lower rate by a guaranteed loan using their property as a guarantee. Then all the interest and all the margin paid towards the debt is lower making it possible the debt to be refunded earlier, incurring less interest.
forclosure is the legal proceeding in which a mortgagee, or other lienholder, usually a lender, obtains a court ordered termination of a mortgagor's equitable right of redemption. Usually a lender obtains a security interest from a borrower who mortgages or pledges an asset like a house to secure the loan. If the borrower defaults and the lender tries to repossess the property, courts of equity can grant the owner the right of redemption if the borrower repays the debt. When this equitable right exists, the lender cannot be sure that it can successfully repossess the property, thus the lender seeks to foreclose the equitable right of redemption. Other lienholders can and do use foreclosure, such as for overdue taxes, unpaid contractors' bills or overdue HOA dues or assessments.
free credit report is an American federal law (codified at 15 U.S.C. § 1681 et seq.) that regulates the collection, dissemination, and use of consumer credit information

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2008-09-23T23:38:00.000-07:00

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Endnotes

2008-09-17T10:43:00.001-07:00

Endnotes
1. The term equity is used instead of the common expression 'equality" which is
sometimes mistakenly understood to mean absolute equality in each and every detailed
item of comparison rather than the overall equality. Equity is used here to mean justice
and overall equality of the totality of rights and responsibilities of both genders. It does
allow for the possibility of variations in specific items within the overall balance and
equality. It is analogous to two persons possessing diverse currencies amounting, for
each person to the equivalence of US$1000. While each of the two persons may possess
more of one currency than the other, the total value still comes to US$1000 in each
case. It should be added that from an Islamic perspective, the roles of men and women
are complementary and cooperative rather than competitive.
2. The Sunnah refers to the words, actions, and confirmations (con-sent) of the Prophet
Muhammad in matters pertaining to the meaning and practice of Islam. Another
common term which some authorities consider to be equivalent to the Sunnah is the
Hadeeth (plural: Ahadeeth) which literally means "sayings."
3. In both Qur'anic references, 15:29 and 32:9-9, the Arabic terms used are basharan
and al Insaun both mean a human being or a person. English translations do not usually
convey this meaning and commonly use the terms "man" or the pronoun" him" to refer
to "person" without a particular gender identification. Equally erroneous is the common
translation of Bani Adam into "sons of Adam" or "men" instead of a more accurate
term "children of Adam."
4. The emphasis is ours. The explanatory "both"{ was added whenever the Our'anic
Arabic text addresses Adam and Eve, like "lahoma, akala, akhrajahoma." This was done
in order to avoid misinterpreting the English term "you" to mean an address to a
singular person. For the Biblical version of the story and its implications, see The Holy
Bible, RSV, American Bible Society, New York: 1952: Genesis, chapters 2-3, especially
3:6, 12, 17-17; Levi-ticus 12:1-7; 15:19- 30; and Timothy 2:11-14.
5. A common question raised in the West is whether a Muslim woman can be ordained
as a priest as more "liberal" churches do? It should be remembered that there is no
"church" or "priesthood" in Islam. The question of "ordaining" does not arise.
However, most of the common "priestly" functions such as religious education, spiritual
and social counseling are not forbidden to Muslim women in a proper Islamic context.
A woman, however, may not lead prayers since Muslim prayers involve prostrations
and body contact. Since the prayer leader is supposed to stand in front of the
congregation and may move forward in the middle of crowded rows, it would be both
inappropriate and uncomfortable for a female to be in such a position and prostrate,
hands, knees and forehead on the ground with rows of men behind here. A Muslim
woman may be an Islamic scholar, In the early days of Islam, there were several
examples of female scholars who taught both genders.
6. This contrast with the legal provisions in Europe which did not recognize the right
until nearly 13 centuries after Islam. "By a series of acts starting with the Married
Women's Property Act in 1879, amended in 1882 and 1997, married women achieved
the right to won property and to enter into contracts on a par with spinsters, widows,
and divorcees." See Encyclopedia Britannica, 1968, vol. 23, p. 624.
7. This period is usually three months. If the wife is pregnant, it extends until
childbirth.
8. Ahmad Ibn Hanbal (compiler), Musnad Ibn Hanbal, Dar al Ma'arif, Cairo: 1950 and
1955, vols. 3 and 4. Hadith nos. 1957 and 2104.
9. Narrated in Al Bayhaqi and Ibn Majah, quoted in M. S. Aftfi, Al Martah wa
Huququhafi al Islam (in Arabic), Maktabat al Nahdhah, Cairo: 1988, p. 71.
10. Ibn Majah (compiler), Sunan Ibn Majah, Dar Ihya' al Kutub al Arabiyah, Cairo:
1952, vol. 1, Hadith #1873.
11. Matn al Bukhari, op. cit., vol. 3, p. 257.
12. Riyad al Saliheen, op. cit, pp. 140.
13. In the event of a family dispute, the Qur'an exhorts the husband to treat his wife
kindly and not to overlook her positive aspects. If the problem relates to the wife's
behavior, her husband may exhort her and appeal for reason. In most cases, this
measure is likely to be sufficient. In cases where the problem continues, the husband
may express his displeasure in another peaceful manner by sleeping in a separate bed
from hers. There are cases, however where a wife persists in deliberate mistreatment of
her husband and disregard for her marital obligations. Instead of divorce, the husband
may resort to another measure that may save the marriage, at least in some cases. Such
a measure is more accurately described as a gentle tap on the body, but never on the
face, making it more of a symbolic measure than a punitive one. Following is the
related Qur'anic text:
Men are the protectors and maintains of women because Allah has given the one more
(strength) than the other and because they support them from their means. Therefore
the righteous women are devoutly obedient and guard in (the husband's) absence what
Allah would have them guard. As to those women on whose part you fear disloyalty and
ill conduct, admonish them (first), (next) refuse to share their beds (and last) beat them
(lightly); but if they return to obedience seek not against them means (of annoyance):
for Allah is Most High, great (above you all). (Qur'an 4:34)
Even here, that maximum measure is limited by the following:
a) It must be seen as a rare exception to the repeated exhortation of mutual respect,
kindness and good treatment discussed earlier. Based on the Qur'an and Hadeeth, this
measure may be used in the case of lewdness on the part of the wife or extreme
refraction and rejection of the husband's reasonable requests on a consistent basis
(nushuz). Even then other measures such as exhortation should be tried first.
b) As defined by the Hadeeth, it is not permissible to strike anyone's face, cause any
bodily harm or even be harsh. What the Hadeeth qualified as dharban ghayra mubarrih
or light beating was interpreted by early jurists as a (symbolical) use of the miswak (a
small natural toothbrush).
They further qualified permissible "beating" as beating that leaves no mark on the
body. It is interesting that this latter fourteen centuries old qualifier is the criterion used
in contemporary American law to separate a light and harmless tap or strike from
"abuse" in the legal sense. This makes it clear that even this extreme, last resort and
"lesser of the two evils" measure that may save the marriage does not meet the
definitions of "physical abuse," "family violence," of "wife battering" in the twentieth
century laws in liberal democracies, where such extremes are commonplace that they
are seen as national concerns.
c) Permissibility of such symbolical expression of the seriousness of continued
refraction does not imply its desirability. In several Ahadeeth, Prophet Muhammad
discouraged this measure. Among his sayings: "Do not beat the female servants of
Allah," "Some (women visited my family complaining about their husbands (beating
them). These (husbands) are not the best of you," "[Is it not a shame that], one of you
beats his wife like [an unscrupulous person] beats a slave and maybe he sleeps with her
at the end of the day." See Riyad Al Saliheen, op cit., pp. 130-140. In another Hadeeth,
the Prophet said:
"How does anyone of you beat his wife as he beats the stallion camel and then he may
embrace (sleep with) her?" Shaheeh Al Bukhari, op. cit., vol. 8, Hadeeth no. 68, pp.
42-43.
d) True following of the Sunnah is to follow the example of the Prophet Muhammad,
who never resorted to that measure regardless of the circumstances.
e) Islamic teachings are universal in nature. They respond to the needs and
circumstances of diverse times, cultures, and circumstances but unnecessary in others.
Some measures may work in some cases, cultures, or with certain persons but may not
be effective in others. By definition a "permissible" it is neither required encouraged,
or forbidden. In fact, it may be better to spell out the extent of permissibility such as in
the issue at hand, than leaving it unrestricted and unqualified or ignoring it all together.
In the absence of strict qualifiers, persons may interpret the matter in their own way
lending to excesses and real abuse.
f) Any excess, cruelty, family violence, or abuse committed by any "Muslim" can
never be traced, honestly, to any revelatory text (Qur'an and Hadeeth). Such excesses
and violations are to be blamed on the person(s) himself as it shows that he is paying lip
service to Islamic teachings and injunctions and is failing to follow the true sunnah of
the Prophet.
14. For more details on marriage dissolution and custody of children, see A. Abd al
Ati, Family Structure in Islam, Indianapolis: American Trust Publications, 1977, pp.
217-49.
15. For more details on the issue of polygyny, see Jamal A. Badawi, Polygyny in
Islamic Law, Plainfield, IN: American Trust Publications, also Islamic Teachings (audio
series), Islamic Information Foundation, 1982, album IV.
16. See for example, Edward A. Westermarck, The History of Human Marriage, 4th
ed. (London: Macmlllan, 1925), vol 3, pp. 42-43; also Encyclopedia BibRca, Rev. T. K.
Cheyene and J. S. Black, eds.) (London: Macmillan, 1925), vol. 3, p 2946.
17. A. M. B. 1. Al- Bukhari (compiler) Matn al Bukhari, Cairo: Dar Ihya al Kutub al
Arabiyah, n.d., vol. 3 Kitab al Adab, p. 47. Translated by the author. For a similar
English translation of this Hadeeth, see Sahih al Bukhari translated by M. M. Khan
Maktabat al Riyadh al Hadeethah, Riyadh, Saudi Arabia, i982, colt 8, the Book of ai
Adab, Hadeeth no. 2, p. 2.
18. Narrated by Aisha, collected by Ibn Asakir in Silsilat Kunaz al Sunnah 1, Al./ami
Al Sagheer, Ist ed. 1410 AH. A computer program.
19. Riyadh al Saliheen, op. cit., p. 139.

The Legal/Political Aspect

2008-09-17T10:42:00.000-07:00

The Legal/Political Aspect
1. Both genders are entitled to equality before the law and courts of law. Justice is
genderless.
Most references to testimony (witness) in the Qur'an do not make any reference to
gender. Some references fully equate the testimony of males and female.
And for those who launch a charge against their spouses and have (in support) no
evidence but their own their solitary evidence (can be received) if they bear witness
four times (with an oath) by Allah that they are solemnly telling the truth; And the fifth
(oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell
a life. But it would avert the punishment from the wife is she bears witness four times
(with an oath) by Allah that (her husband) is telling a lie; And the fifth (oath) should be
that she solemnly invokes the wrath of Allah on herself is (her accuser) is telling the
truth. (Qur'an 24:6-9)
One reference in the Qur'an distinguishes between the witness of a male and a female. It
is useful to quote this reference and explain it in its own context and in the context of
other references to testimony in the Qur'an.
O you who believe! When you deal with each other in transactions involving future
obligations in a fixed period of time reduce them to writing. Let a scribe write down
faithfully as between the parties: let not the scribe refuse to write as Allah has taught
him so let him write. Let him who incurs the liability dictate but let him fear his Lord
Allah and not diminish aught of what he owes. If the party liable is mentally deficient
or weak or unable himself to dictate let his guardian dictate faithfully. And get two
witnesses out of your own men
and if there are not two men then a man and two women such as you choose for
witnesses so that if one of them errs the other can remind her. The witnesses should not
refuse when they are called on (for evidence). Disdain not to reduce to writing (your
contract) for a future period whether it be small or big: it is just in the sight of Allah
more suitable as evidence and more convenient to prevent doubts among yourselves; but
if it be a transaction which you carry out on the spot among yourselves there is no
blame on you if you reduce it not to writing. But take witnesses whenever you make a
commercial contract; and let neither scribe nor witness suffer harm. If you do (such
harm) it would be wickedness in you. So fear Allah; for it is Allah that teaches you.
And Allah is well acquainted with all things. (Qur'an 2:282)
A few comments on this text are essential in order to prevent common
misinterpretations:
a) It cannot be used as an argument that there is a general rule in the Qur'an that the
worth of a female's witness is only half the male's. This presumed "rule" is voided by
the earlier reference (24:6-9) which explicitly equates the testimony of both genders in
the issue at hand.
b) The context of this passage (ayah) relates to the testimony on financial transactions
which are often complex and laden with business jargon. The passage does not make a
blanket generalization which would otherwise contradict 24:6-9 cited earlier.
c) The reason for variations in the number of male and female witnesses required is
given in the same passage. No reference was made to the inferiority or superiority of
one gender's witness or the other's. The only reason given is to corroborate the
female's witness and prevent unintended errors in the perception of the business deal.
The Arabic term used in this passage (tadhilla) means literally "loses the way," "gets
confused or errs." But are females the only gender that may err and need corroboration
of their testimony. Definitely not, and this is why the general rule of testimony in
Islamic law is to have two witnesses even if they are both males. This leaves us with
only one reasonable interpretation that in an ideal Islamic society as envisioned by
Islamic teachings the female members will give priority to their feminine functions as
wives, mothers, and pioneers of charitable works. This emphasis, while making them
more experienced in the inner function of the family
and social life, may not give them enough exposure and experience to business
transactions and terminology, as such a typical Muslim woman in a truly Islamic society
will not normally be present when business dealings are negotiated and if may present
may not fully understand the dealings. In such a case, corroboration by two women
witnesses helps them remind one another and as such give an accurate account of what
happened.
d) It is useful to remember that it is the duty of a fair judge, in a particular case, to
evaluate the credibility, knowledge and experience of any witness and the specific
circumstances of the case at hand.
2. The general rule in social and political life is participation and collaboration of males
and female in public affairs:
The believers, men and women, are protectors one of another; they enjoin what is just
and forbid what is evil: they observe regular prayers, practice regular charity, and obey
Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in
power, Wise. (Qur'an 9:71)
3. Now there is sufficient historical evidence of participation by Muslim women in the
choice of rulers, in public issues, in lawmaking, in administrative positions, in
scholarship and teaching, and even in the battlefield. Such involvement in social and
political affairs was done without losing sight of the complementary priorities of both
genders and without violating Islamic guidelines of modesty and virtue.
4. There is no text in the Qur'an or the Sunnah that precludes women from any position
of leadership, except in leading prayer due to the format of prayer as explained earlier
and the headship of state (based on the common and reasonable interpretation of
Hadeeth).
The head of state in Islam is not a ceremonial head. He leads public prayers in some
occasions, constantly travels and negotiates with officials of other states (who are mostly
males). He may be involved in confidential meetings with them. Such heavy
involvement and its necessary format may not be consistent with Islamic guidelines
related to the interaction between the genders and the priority of feminine functions and
their value to society. Furthermore, the conceptual and philosophical background of the
critics of this limited exclusion is that of individualism, ego satisfaction, and the
rejection of the validity of divine guidance in favor of other man-made philosophies,
values, or "ism." The ultimate objective of a Muslim man or woman is to selflessly
serve Allah and the ummah in whatever appropriate capacity.
Conclusion:
1. Textual injunctions on gender equity and the prophetic model are sometimes
disregarded by some if not most Muslims individually and collectively. Revision of
practices (not divine injunctions) is needed. It is not the revelatory Qur'an and the
Sunnah that need any editing or revision. What needs to be reexamined are fallible
human interpretations and practices.
2. Diverse practice in Muslim countries often reflect cultural influences (local or
foreign), more so than the letter or spirit of the Shariiah.
3. Fortunately, there is an emerging trend for the betterment of our understanding of
gender equity, based on the Qur'an and Hadeeth, not on alien and imported un-Islamic
or non-Islamic values and not on the basis of the existing oppressive and unjust status
quo in many parts of the Muslim world.

The Social Aspect

2008-09-17T10:40:00.000-07:00

The Social Aspect
First: As a Daughter
1. The Qur'an effectively ended the cruel pre-Islamic practice of female infanticide
(wa'd):
When the female (infant) buried alive is questioned for what crime she was killed.
(Qur'an 81-8-9)
2. The Qur'an went further to rebuke the unwelcoming attitudes among some parents
upon hearing the news of the birth of a baby girl, instead of a baby boy:
When news is brought to one of them of (the birth of) a female (child) his face darkens
and he is filled with inward grief! With shame does he hide himself from his people
because of the bad news he has had! Shall he retain her on (sufferance and) contempt or
bury her in the dust? Ah! what an evil (choice) they decide on! (Qur'an 16:58-59)
3. Parents are duty bound to support and show kindness and justice to their daughters.
Prophet Muhammad said:
"Whosoever has a daughter and he does not bury her alive, does not insult her, and does
not favor his son over her, Allah will enter him into Paradise." [Ahmad]
"Whosoever supports two daughters til they mature, he and I will come in the day of
judgment as this (and he pointed with his two fingers held together)." [Ahmad]
4. Education is not only a right but also a responsibility of all males and females.
Prophet Muhammad said:
"Seeking knowledge is mandatory for every Muslim ("Muslim" is used here in the
generic meaning which includes both males and females).
Second: As a Wife
1. Marriage in Islam is based on mutual peace, love, and compassion, not just the
satisfaction of man's needs:
And among His Signs is that He created for you mates from among yourselves that you
may well in tranquillity with them and He has put live and mercy between your
(hearts); verily in that are signs for those who reflect. (Qur'an 30:21)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among
yourselves and pairs among cattle: by this means does He multiply you: there is nothing
whatever like unto Him and He is the One that hears and sees (all things). (Qur'an
42:11)
2. The female has the right to accept or reject marriage proposals. Her consent is
prerequisite to the validity of the marital contract according to the Prophet's teaching.
It follows that if by "arranged marriage" is meant marrying the girl without her
consent, then such a marriage is nullifiable is she so wished.
"Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and she
reported that her father had forced her to marry without her consent. The Messenger of
God gave her the choice ... (between accepting the marriage or invalidating it)."
(Ahmad, Hadeeth no. 2469). In another version, the girl said: "Actually I accept this
marriage but I wanted to let women know that parents have no right to force a husband
on them." [Ibn Majah]
3. The husband is responsible for the maintenance, protection, and overall headship of
the family (qiwamah) within the framework of consultation and kindness. The mutual
dependency and complementary of the roles of males and females does not mean
"subservience" by either party to the other. Prophet Muhammad helped in household
chores in spite of his busy schedule.
The mothers shall give suck to their offspring for two whole years if the father desires
to complete the term. But he shall bear the cost of their food and clothing on equitable
terms. No soul shall have a burden laid on it greater than it can bear. No mother shall
be treated unfairly on account of her child nor father on account of his child. An heir
shall be chargeable in the same way if they both decide on weaning by mutual consent
and after due consultation there is no blame on them. If you decide on a foster-mother
for your offspring there is no blame on you provided you pay (the mother) what you
offered on equitable terms. But fear Allah and know that Allah sees well what you do.
(Qur'an 2:233)
The Qur'an urges husbands to be kind and considerate to heir wives even if they do not
like them.
O you who believe! You are forbidden to inherit women against their will. Nor should
you treat them with harshness that you may take away part of the marital gift you have
given them except where they have been guilty of open lewdness; on the contrary live
with them on a footing of kindness and equity. If you take a dislike to them it may be
that you dislike a thing and Allah brings about though it a great deal of good. (Qur'an
4:19)
Prophet Muhammad taught:
" I command you to be kind to women ..."
"The best of you is the best to his family (wife) ..."
Marital disputes are to be handled privately between the parties whenever possible,
in steps (without excesses or cruelty). If disputes are not resolved then family mediation
can be resorted to.
Divorce is seen as the last resort, which is permissible but not encouraged. Under no
circumstances does the Qur'an encourage, allow or condone family violence or physical
abuse and cruelty. The maximum allowed in extreme cases is a gentle tap that does not
even leave a mark on the body while saving the marriage from collapsing.
5. Forms of marriage dissolution include mutual agreement, the husband's initiative, the
wife's initiative (if part of her marital contract, court decision on the wife's initiative
(for a cause), and the wife's initiative without a "cause" provided that she returns the
marital gift to her husband (khul' [divestiture]).
6. Priority for custody of young children (up to the age of about seven) is given to the
mother. A child later chooses between his mother and father (for custody purposes).
Custody questions are to be settled in a manner that balances the interests of both
parents and well-being of the child
Question of Polygyny
(Polygamy)
1. One of the common myths is to associate polygyny with Islam as if it were
introduced by Islam or is the norm according to its teachings. While no text in the
Qur'an or Sunnah states that either monogamy or polygyny is the norm, demographic
data indicates that monogamy is the norm and polygyny is the exception. In almost all
countries and on the global level the numbers of men and women are almost even, with
women's numbers slightly more than men.
As such, it is a practical impossibility to regard polygyny as the norm since it assumes
a demographic structure of at least two thirds females, and one third males (or 80
percent females and 20 percent males if four wives per male is the norm!). No Islamic
"norm" is based on an impossible assumption.
2. Like many peoples and religions, however, Islam did not out-law polygyny but
regulated it and restricted it. It is neither required nor encouraged, but simply
permitted and not outlawed. Edward Westermarck gives numerous examples of the
sanctioning of polygyny among Jews, Christians, and others.
3. The only passage in the Qur'an (4:3) which explicitly mentioned polygyny and
restricted its practice in terms of the number of wives permitted and the requirement of
justice between them was revealed after the Battle of Uhud in which dozens of Muslims
were martyred leaving behind widows and orphans. This seems to indicate that the
intent of its continued permissibility is to deal with individual and collective
contingencies that may arise from time to time (i.e., imbalances between the number of
males and females created by wars). This provides a moral, practical, and humane
solution to the problems of widows and orphans who are likely to be more vulnerable
in the absence of a husband/father figure to look after their needs: financial,
companions, proper rearing, and other needs.
If you fear that you shall not be able to deal justly with the orphans marry women of
your choice two or three or four; but if you fear that you shall not be able to deal justly
(with them) then only one ... (Qur'an 4:3)
4. All parties involved have options: to reject marriage proposals as in the case of a
proposed second wife or to seek divorce or khul' (divestiture) as in the case of a present
wife who cannot accept to live with a polygynous husband.
While the Qur'an allowed polygyny, it did not allow polyandry (multiple husbands of
the same woman). Anthropologically speaking, polyandry is quite rare. Its practice
raises thorny problems related to the lineal identity of children, and incompatibility of
polyandry with feminine nature.
Third: As a Mother
1. Kindness to parents (especially mothers) is next to worship of Allah:
Your Lord has decreed that you worship none but Him and that you be kind to parents.
Whether one or both of them attain old age in you life say not to them a word of
contempt nor repel them but address them in terms of honor. (Qur'an 17:23)
And We have enjoined on the human (to be good) to his/her parents: in travail upon
travail did his/her mother bear him/her and in years twain was his/her waning: (hear
the command) "Show gratitude to Me and to your parents: to Me is (your final)
destiny." (Qur'an 31:14)
2. Mothers are accorded a special place of honor in Hadeeth too:
A man came to the Prophet Muhammad asking: O Messenger of Allah, who among the
people is the most worthy of my good companionship? The Prophet said, your mother.
The man said then who is next: the Prophet said, Your mother. The man further asked,
Then who is next? Only then did the Prophet say, Your father. (al Bukhari)
Fourth: As a Sister in Faith (Generally)
1. According to the Prophet Muhammad's saying:
"Women are but sisters (or the other half) of men (shaqa'iq).
2. Prophet Muhammad taught kindness, care, and respect of women in general:
"I commend you to be kind to women"
Fifth: Issue of Modesty and Social Interaction
1. There exists, among Muslims a big gap between the ideal of the real. Cultural
practices on both extremes do exist. Some Muslims emulate non-Islamic cultures and
adopt the modes of dress, unrestricted mixing and behavior resulting in corrupting
influences of Muslims and endangering the family's integrity and strength. On the other
hand, in some Muslim cultural undue and excessive restrictions is not seclusion are

The Economic Aspect

2008-09-17T10:39:00.002-07:00

The Economic Aspect
1. The Islamic Shariiah recognizes the full property rights of women before and after
marriage. A married woman may keep her maiden name.
2. Greater financial security is assured for women. They are entitled to receive marital
gifts, to keep present and future properties and income for their own security. No
married woman is required to spend a penny from her property and income on the
household. She is entitled to full financial support during marriage and during the
waiting period ('iddah) in case of divorce. She is also entitled to child support.
Generally, a Muslim woman is guaranteed support in all stages of her life, as a
daughter, wife, mother, or sister. These additional advantages of women over men are
somewhat balanced by the provisions of the inheritance which allow the male, in most
cases, to inherit twice as much as the female. This means that the male inherits more
but is responsible financially for other females: daughters, wives, mother, and sister,
while the female (i.e., a wife) inherits less but can keep it all for investment and
financial security without any legal obligation so spend any part of it even for her own
sustenance (food, clothing, housing, medication, etc.).
IV. The Social Aspect
First: As a Daughter
1. The Qur'an effectively ended the cruel pre-Islamic practice of female infanticide
(wa'd):
When the female (infant) buried alive is questioned for what crime she was killed.
(Qur'an 81-8-9)
2. The Qur'an went further to rebuke the unwelcoming attitudes among some parents
upon hearing the news of the birth of a baby girl, instead of a baby boy:
When news is brought to one of them of (the birth of) a female (child) his face darkens
and he is filled with inward grief! With shame does he hide himself from his people
because of the bad news he has had! Shall he retain her on (sufferance and) contempt or
bury her in the dust? Ah! what an evil (choice) they decide on! (Qur'an 16:58-59)
3. Parents are duty bound to support and show kindness and justice to their daughters.
Prophet Muhammad said:
"Whosoever has a daughter and he does not bury her alive, does not insult her, and does
not favor his son over her, Allah will enter him into Paradise." [Ahmad]
"Whosoever supports two daughters til they mature, he and I will come in the day of
judgment as this (and he pointed with his two fingers held together)." [Ahmad]
4. Education is not only a right but also a responsibility of all males and females.
Prophet Muhammad said:
"Seeking knowledge is mandatory for every Muslim ("Muslim" is used here in the
generic meaning which includes both males and females).
Second: As a Wife
1. Marriage in Islam is based on mutual peace, love, and compassion, not just the
satisfaction of man's needs:
And among His Signs is that He created for you mates from among yourselves that you
may well in tranquillity with them and He has put live and mercy between your
(hearts); verily in that are signs for those who reflect. (Qur'an 30:21)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among
yourselves and pairs among cattle: by this means does He multiply you: there is nothing
whatever like unto Him and He is the One that hears and sees (all things). (Qur'an
42:11)
2. The female has the right to accept or reject marriage proposals. Her consent is
prerequisite to the validity of the marital contract according to the Prophet's teaching.
It follows that if by "arranged marriage" is meant marrying the girl without her
consent, then such a marriage is nullifiable is she so wished.
"Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and she
reported that her father had forced her to marry without her consent. The Messenger of
God gave her the choice ... (between accepting the marriage or invalidating it)."
(Ahmad, Hadeeth no. 2469). In another version, the girl said: "Actually I accept this
marriage but I wanted to let women know that parents have no right to force a husband
on them." [Ibn Majah]
3. The husband is responsible for the maintenance, protection, and overall headship of
the family (qiwamah) within the framework of consultation and kindness. The mutual
dependency and complementary of the roles of males and females does not mean
"subservience" by either party to the other. Prophet Muhammad helped in household
chores in spite of his busy schedule.
The mothers shall give suck to their offspring for two whole years if the father desires
to complete the term. But he shall bear the cost of their food and clothing on equitable
terms. No soul shall have a burden laid on it greater than it can bear. No mother shall
be treated unfairly on account of her child nor father on account of his child. An heir
shall be chargeable in the same way if they both decide on weaning by mutual consent
and after due consultation there is no blame on them. If you decide on a foster-mother
for your offspring there is no blame on you provided you pay (the mother) what you
offered on equitable terms. But fear Allah and know that Allah sees well what you do.
(Qur'an 2:233)
The Qur'an urges husbands to be kind and considerate to heir wives even if they do not
like them.
O you who believe! You are forbidden to inherit women against their will. Nor should
you treat them with harshness that you may take away part of the marital gift you have
given them except where they have been guilty of open lewdness; on the contrary live
with them on a footing of kindness and equity. If you take a dislike to them it may be
that you dislike a thing and Allah brings about though it a great deal of good. (Qur'an
4:19)
Prophet Muhammad taught:
" I command you to be kind to women ..."
"The best of you is the best to his family (wife) ..."
Marital disputes are to be handled privately between the parties whenever possible,
in steps (without excesses or cruelty). If disputes are not resolved then family mediation
can be resorted to.
Divorce is seen as the last resort, which is permissible but not encouraged. Under no
circumstances does the Qur'an encourage, allow or condone family violence or physical
abuse and cruelty. The maximum allowed in extreme cases is a gentle tap that does not
even leave a mark on the body while saving the marriage from collapsing.
5. Forms of marriage dissolution include mutual agreement, the husband's initiative, the
wife's initiative (if part of her marital contract, court decision on the wife's initiative
(for a cause), and the wife's initiative without a "cause" provided that she returns the
marital gift to her husband (khul' [divestiture]).
6. Priority for custody of young children (up to the age of about seven) is given to the
mother. A child later chooses between his mother and father (for custody purposes).
Custody questions are to be settled in a manner that balances the interests of both
parents and well-being of the child

The Spiritual Aspect

2008-09-17T10:39:00.001-07:00

The Spiritual Aspect
1. According to the Qur'an, men and women have the same spiritual human nature:
O mankind: Reverence your Guardian-Lord Who created you from a single person
created of like nature his mate and from them twain scattered (like seeds) countless men
and women; reverence Allah through Whom you demand your mutual (rights) and
(reverence) the wombs (that bore you): for Allah ever watches over you. (Qur'an 4:1)
It is He who created you from a single person and made his mate of like nature in order
that he might dwell with her (in love). When they are united she bears a light burden
and carries it about (unnoticed). When she grows heavy they both pray to Allah their
Lord (saying): "If You give us a goodly child we vow we shall (ever) be grateful."
(Qur'an 7:189)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among
yourselves and pairs among cattle: by this means does He multiply you: there is nothing
whatever like unto Him and Her is the One that hears and sees (all things.) (Qur'an
42:11))
2. Both genders are recipients of the "divine breath" since they are created with the
same human and spiritual nature (nafsin-waahidah):
But He fashioned him in due proportion and breathed into him something of His spirit.
And He gave you (the faculties of) hearing and sight and feeling (and understanding):
little thanks to you give (Qur'an 15:29)
3. Both genders are dignified and are trustees of Allah on earth.
We have honored the children of Adam, provided them with transport on land and sea;
given them for sustenance things good and pure; and conferred on them special favors
above a great part of Our Creation. (Qur'an 17:70)
Behold your Lord said to the angels: "I will create a vicegerent on earth." They said
"Will you place therein one who will make mischief therein and shed blood? Whilst we
do celebrate Your praises and glorify Your holy (name)?" He said: "I know what you
do not." (Qur'an 2:30)
4. According to the Qur'an, woman is not blamed for the "fall of man." Pregnancy and
childbirth are not seen as punishments for "eating from the forbidden tree." On the
contrary, the Qur'an considers them to be grounds for love and respect due to mothers.
In narrating the story of Adam and Eve, the Qur'an frequently refers to both of
them, never singling out Eve for the blame:
O Adam! Dwell you and your wife in the garden and enjoy (its good things) as you
[both] wish: but approach not this tree or you [both] run into harm and transgression.
Then began Satan to whisper suggestions to them bringing openly before their minds all
their shame that was hidden from them (before): he said "Your Lord only forbade you
this tree lest you [both] should become angels or such beings as live forever." And he
swore to them both that he was their sincere adviser. So by deceit he brought about
their fall: when they tasted of the tree their shame became manifest to them and they
began to sew together the leaves of the garden over their bodies. And their Lord called
unto them: "Did I not forbid you that tree and tell you that Satan was an avowed enemy
unto you?" They said: "Our Lord! We have wronged our own souls: if you forgive us
not and bestow not upon us Your mercy we shall certainly be lost." (Allah) said: "Get
you [both] down with enmity between yourselves. On earth will be your dwelling-place
and your means of livelihood for a time." He said: "Therein shall you [both] live and
therein shall you [both] die; and from it shall you [both] be taken out (at last)." O you
children of Adam! We have bestowed raiment upon you to cover your shame as well as
to be an adornment to you but the raiment of righteousness that is the best. Such are
among the signs of Allah that they may receive admonition! O you children of Adam!
Let not Satan seduce you in the same manner as he got your parents out of the garden
stripping them of their raiment to expose their shame: for he and his tribe watch you
from a position where you cannot see them: We made the evil ones friends (only) to
those without faith. (Qur'an 7:19-27)
On the question of pregnancy and childbirth, the Qur'an states:
And We have enjoined on the person (to be good) to his/her parents: in travail upon
travail did his/her mother bear his/her and in years twain was his/her weaning: (hear
the command) "Show gratitude to Me and to your parents: to Me is (your final) Goal.
(Qur'an 31:14)
We have enjoined on the person kindness to his/her parents: in pain did his/her mother
bear him/her and in paid did she give him/her birth. The carrying of the (child) to
his/her weaning is ( a period of) thirty months. At length when he/she reaches the age
of full strength and attains forty years he/she says "O my Lord! Grant me that I may be
grateful for Your favor which You have bestowed upon me and upon both my parents
and that I may work righteousness such as You may approve; and be gracious to me in
my issue.Truly have I turned to You and truly do I bow (to You) in Islam
[submission]." (Qur'an 46:15)
5. Men and women have the same religious and moral duties and responsibilities. They
both face the consequences of their deeds:
And their Lord has accepted of them and answered them: "Never will I suffer to be los
the work of any of you be it male or female: you are members of one another ..."
(Qur'an 3:195)
If any do deeds of righteousness be they male or female and have faith they will enter
paradise and not the least injustice will be done to them. (Qur'an 4:124)
For Muslim men and women and for believing men and women, for devout men and
women, for true men and women, for men and women who are patient and constant,
for men and women who humble themselves, for men and women who give in charity,
for men and women who fast (and deny themselves), for men and women who guard
their chastity, and for men and women who engage much in Allah's praise, for them has
Allah prepared forgiveness and great reward. (Qur'an 33:35)
One Day shall you see the believing men and the believing women how their Light runs
forward before them and by their right hands: (their greeting will be): "Good news for
you this Day! Gardens beneath which flow rivers! To dwell therein for ever! This is
indeed the highest Achievement!" (Qur'an 57:12)
6. Nowhere dow the Qur'an state that one gender is superior to the other. Some
mistakenly translate "qiwamah" or responsibility for the family as superiority. The
Qur'an makes it clear that the sole basis for superiority of any person over another is
piety and righteousness not gender, color, or nationality:
O mankind! We created you from a single (pair) of a male and a female and made you
into nations and tribes that you may know each other. Verily the most honored of you
in the sight of Allah is (one who is) the most righteous of you. And Allah has full
knowledge and is well acquainted (with all things). (Qur'an 49:13)
7. The absence of women as prophets or "Messengers of Allah" in prophetic history
is due to the demands and physical suffering associated with the role of messengers and
prophets and not because of any spiritual inferiority.

I. Introduction & Methodology

2008-09-17T10:37:00.000-07:00

I. Introduction & Methodology
When dealing with the Islamic perspective of any topic, there should be a clear
distinction between the normative teachings of Islam and the diverse cultural practices
among Muslims, which may or may not be consistent with them. The focus of this paper
is the normative teachings of Islam as the criteria to judge Muslim practices and
evaluate their compliance with Islam. In identifying what is "Islamic," it is necessary to
make a distinction between the primary sources of Islam (the Qur'an and the Sunnah)
and legal opinions of scholars on specific issues, which may vary and be influenced by
their times, circumstances, and cultures. Such opinions and verdicts do not enjoy the
infallibility accorded to the primary and revelatory sources. Furthermore,
interpretation of the primary sources should consider, among other things:
(a) The context of any text in the Qur'an and the Sunnah. This includes the general
context of Islam, its teachings, its world view, and the context of the surah and section
thereof.
(b) The occasion of the revelation, which may shed light on its meanings,
(c) The role of the Sunnah in explaining and defining the meaning of the Qur'anic text.
This paper is a brief review of the position and role of woman in society from an
Islamic perspective. The topic is divided into spiritual, economic, social, and political
aspects.

Nouveau University

2008-09-15T03:06:00.000-07:00

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Halloween Costume

2008-09-13T07:59:00.000-07:00

Halloween Costume

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Costume parties and costume contests seem to be held every year at office parties, night clubs, city functions, home parties, you name it! Halloween is a perfect time for couples to dress up together as anything they want to be from a mad doctor and crazed nurse to a Playboy and his bunny, the possibilities are endless!

Makkah’s large iftar stretches for 12km

2008-09-11T00:32:00.000-07:00

Makkah: The squares within and outside the Holy Mosque of Makkah witness in Ramadan the biggest iftar in the world. More than 12,000 metres of tablecloth are stretched daily for iftar along the Mosque area for worshippers to end their fast.

Officials in charge of the iftar in the Holy Mosque say its daily cost amounts to about one million Saudi riyals (Dh982,200). Iftar does not take more than 15 minutes - from the time that people stretch the tablecloths out to the clearing of the remaining food. The area where people take iftar is cleaned as fast as possible in order to leave room for people to perform Maghreb prayers.

The meal is served by various benefactors who are assisted by cleaning boys. The Presidency of the Two Holy Mosques Affairs divided the squares around the Holy Mosque into various sections and assigned them to charity givers willing to provide iftar for worshippers.

Iftar offered by these benefactors are made of dates, juice, milk, and cakes. Dates and Zam Zam water are served first before iftar.

Millions of dates
The number of dates consumed daily by worshippers in the Holy Mosque is estimated to be more than 5 million. With about 1.2 million worshippers attending Maghreb prayers in the Holy Mosque, that huge number still only equates to three dates per person.

In the meantime, more than two million bottles of Zam Zam water are consumed by worshippers during iftar. In the Tawaf area inside the Holy Mosque, the iftar tablecloths are not stretched until the last moment in order not to block the way for worshippers who want to finish the Tawaf rituals before Maghreb prayers.

Iftar inside the Mosque differ from that served in the outside squares. It is not allowed to bring any food other than dates and coffee into the Holy Mosque to maintain the cleanliness of the Haram area.

Online Date

2008-09-09T07:23:00.000-07:00

Have you the date in an online manner? Here his place we provided means that were good for you had a date met the person that be suitable you. We also provided satisfactory facilities and you could try him you could see the complete appearance from the woman or the man that you wanted to have a date. many people knew the internet or internet dating , in the internet was gotten also the site web the date guide through the internet for you that felt did not have the girlfriend here in.... we could have a date in an online manner with the person who possibly got along well with us understood to one another
If you are single and looking for love, chances are that you made a resolution to meet Mr. or Mrs. Right this year. But where can you find this elusive partner? At the grocery store? At church? Or on a dating Web site?
head over to the dating profiles section, then start browsing for someone who caught your eye. If you were a man, you'd send an email or two, hoping to get a message back. If you happened to be a woman
visit internet dating sites just for fun. Please remember that the sites over there are meant for adults only. If you're a parent listing sites to keep your children out of, this is certainly one to make note of. Likewise, if you're a minor yourself, please check with an adult before perusing.
internet dating tips
Be honest. Post clear and recent photographs of yourself, no matter how much you are tempted to post a younger, thinner version. You might attract more interest with an outdated or Photoshopped picture, but the interest will fade when the person finds out you were misrepresenting yourself. Be honest about who you are so that you can find someone who loves you for who you really are.

Dating of Internet

2008-09-08T09:28:00.000-07:00

Time developed more and more in this knowledge of era of universalization developed also more and more, in modern this already much of people knew the Internet or the dating of Internet, in the Internet was obtained also with the Web of site the guide of date by the Internet for you that the felt did not have the friend here in. we could on a date in a way on line with the person who probably obtained length with us included/understood well with another

In beginnings of the dating on line, you 'd you connect, you direct more to the section of profiles of dating, then start to review for somebody who drew your attention. If you were a man, you 'd send an email or two, hoping to receive a message behind. If you precisely proved to be a woman
Except the economic growth which the dating on line tested, an astonishing variety of sites of dating of Internet and the services emerged. What was limited to the intimacy of the room to sleep, or at least to the household, was now placed on the banner page of any of of hundreds sites of alternative of dating. For some examples graphically explicit, the dating of Internet of visit locates just for the recreation. Please remember that the sites over there are meant for adults only. If you 'about the sites of a list of relative to keep your children out of, this is certainly to note. In the same way, if you 'about a minor yourself, check please with an adult before reading attentively.
ends of dating of Internet

Business Loans kk

2008-09-02T07:28:00.000-07:00

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Sholat

2008-08-29T00:46:00.000-07:00

Prayers in the understanding of the language were the prayer, and the prayer, according to the Prophet, as being related by Turmudzi, was the core of religious duties. In Al-Qur'an, the order prayed (carried out the action that was begun with takbir and was ended with greetings) always was preceded by words aqim or aqi you. Said aqima normally was translated "erected". This translation in fact more inexact. According to Al-Qurthubi in his interpretation, aqi you were taken from words qama that meant to "stand". But the words were more exact if being interpreted "continously and perfect". At means, carry out with good, devout and in accordance with his conditions. Whereas said shatat personally had three of mean.1, meant the blessing flow when his perpetrators were Allah. Secondly, meant the forgiveness request when his perpetrators were the angels. Thirdly, meant the prayer when his perpetrators were the creature, like humankind.

Small business

2008-08-28T02:34:00.000-07:00

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In the website you can see the information about how to apply the small business loan along with the requirements that you need to fulfill. You can also check out if you are qualified in terms of personal credit history, business size, income, and so on. The information about the amount of money that is available for the loans is also stated in the website.

Decorative

2008-08-28T02:27:00.000-07:00

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Debt solution

2008-08-27T07:51:00.000-07:00

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While this may be a good idea for some, if you are one of the many that are considering turning to debt consolidate as your way out, there are some things you should know.First off, consolidation works just as it sounds; You take various debts -- such as credit card balances or personal loans -- and combine them into a single loan, which carries an interest rate that is hopefully lower than the average of what you were paying before.

Reorientation of Da’wah and Evangelism

2008-08-25T10:28:00.001-07:00

Reorientation of Da’wah and Evangelism

By Abd Moqsith Ghazali

I think that the tension between interfaith communities in Indonesia will reduce if the liberating verses were becoming priority within the substance of any missionary endeavors in Indonesia. Since the muballigh (Muslim preacher) and the evangelist will no longer focus on the accumulation of their respective religion’s membership, but on the collaboration to advocate and liberate the oppressed society. On the contrary, if the paradigm shift does not happen within the Islamic and Christian missionary endeavor, the turmoil which involves both religious disciples will be hard to end.

Universality In the Qur'an, Allah says

2008-08-20T07:30:00.000-07:00

Universality
In the Qur'an, Allah says:
"We have sent you (Muhammad) as a mercy for all nations."
[21:107]
Thus Islam is not restricted to any particular race or nation, as many other
religions are, but is universal, meaning that its message applies to all
humanity, at all times, in all places.
Since Prophet Muhammad (pbuh) was the last prophet and messenger, his
message applies to all future generations. All previous prophets, from
Adam, Noah and Abraham to Moses and Jesus, were also Muslims:
"Not a single messenger did We send before you without this
inspiration sent by Us to him - that there is no god but I,
therefore worship and serve Me." [21:25]
Since the Qur'an is the final testament, with every word and every letter
unadulterated and unchanged, and protected by Allah from any change or
tampering, it is the final revelation, and no other law will ever supersede
it.
It applies, moreover, to every aspect of one's daily life, including personal,
social, legal, economic, political, even military. Furthermore, Islam affects
every part of the individual - physical, mental, emotional, and spiritual.
Women
At a time when the rest of the world, from Greece and Rome to India and
China, considered women as no better than children or even slaves, with no
rights whatsoever, Islam acknowledged women's equality with men in a
great many respects. The Qur'an states:
"And among His signs is this: that He created mates for you form
yourselves that you may find rest, peace of mind in them, and He
ordained between you love and mercy. Lo, herein indeed are signs
for people who reflect." [30:21]
Prophet Muhammad said:
"The most perfect in faith amongst believers is he who is best in
manners and kindest to his wife." [Abu Dawud]
Muslims believe that Adam and Eve were created from the same soul. Both
were equally guilty of their sin and fall from grace, and both were
forgiven by Allah. Many women in Islam have had high status; consider the
fact that the first person to convert to Islam was Khadijah, the wife of
Muhammad, whom he both loved and respected. His favorite wife after
Khadijah's death, A'isha, became renowned as a scholar and one of the
greatest sources of Hadith literature. Many of the female Companions
accomplished great deeds and achieved fame, and throughout Islamic
history there have been famous and influential scholars, jurists and mystics.
With regard to education, both women and men have the same rights and
obligations. This is clear in Prophet Muhammad's saying:
"Seeking knowledge is mandatory for every believer." [Ibn Majah]
This implies men and women.
A woman is to be treated as God has endowed her, with rights, such as to
be treated as an individual, with the right to own and dispose of her own
property and earnings, enter into contracts, even after marriage. She has
the right to be educated and to work outside the home if she so chooses.
She has the right to inherit from her father, mother, and husband. A very
interesting point to note is that in Islam, unlike any other religion, a
woman can be an imam, a leader of communal prayer, for a group of
women.
A Muslim woman also has obligations. All the laws and regulations
pertaining to prayer, fasting, charity, pilgrimage, doing good deeds, etc.,
apply to women, albeit with minor differences having mainly to do with
female physiology.
Before marriage, a woman has the right to choose her husband. Islamic law
is very strict regarding the necessity of having the woman's consent for
marriage. A marriage dowry is given by the groom to the bride for her
own personal use. She keeps her own family name, rather than taking her
husband's. As a wife, a woman has the right to be supported by her
husband even if she is already rich. She also has the right to seek divorce
and custody of young children. She does not return the dowry, except in a
few unusual situations.
Despite the fact that in many places and times Muslim communities have
not always adhered to all or even many of the foregoing in practice, the
ideal has been there for 1,400 years, while virtually all other major
civilizations did not begin to address these issues or change their negative
attitudes until the 19th centuries, and there are still many contemporary
civilizations which have yet to do so.

Muhammad SAW

2008-08-20T07:29:00.000-07:00

Muhammad
Muhammad (pbuh) was an illiterate but wise and well-respected man who
was born in Makkah in the year 570 C.E., at a time when Christianity was
not yet fully established in Europe. His first years were marked by the
deaths of his parents. Since his father died before his birth, his uncle, Abu
Talib, from the respected tribe of Quraysh, raised him. As Muhammad
(pbuh) grew up, he became known for his truthfulness, generosity and
sincerity, so that he was sought after for his ability to arbitrate in disputes.
His reputation and personal qualities also led to his marriage, at the age of
twenty-five, to Khadijah, a widow whom he had assisted in business.
Thenceforth, he became an important and trusted citizen of Makkah.
Historians describe him as calm and meditative.
Muhammad (pbuh) never felt fully content to be part of a society whose
values he considered to be devoid of true religious significance. It became
his habit to retreat from time to time to the cave of Hira', to meditate near
the summit of Jabal al-Nur, the "Mountain of Light", near Makkah.
At the age of 40, while engaged in one such meditative retreat, Muhammad
(pbuh) received his first revelation from God through the Angel Gabriel.
This revelation, which continued for twenty-three years, is known as the
Qur'an, the faithful recording of the entire revelation of God. The first
revelation read:
"Recite: In the name of your Lord Who created man from a clot (of
blood). Recite: Your Lord is Most Noble, Who taught by the pen,
taught man what he did not know." [96:1-5]
It was this reality that he gradually and steadily came to learn and believe,
until he fully realized that it is the truth.
His first convert was Khadijah, whose support and companionship provided
necessary reassurance and strength. He also won the support of some of his
relatives and friends. Three basic themes of the early message were the
majesty of the one, unique God, the futility of idol worship, the threat of
judgment, and the necessity of faith, compassion and morality in human
affairs. All these themes represented an attack on the crass materialism and
idolatry prevalent in Makkah at the time. So when he began to proclaim the
message to others the Makkans rejected him. He and his small group of
followers suffered bitter persecution, which grew so fierce that in the year
622 C.E., God gave them the command to emigrate. This event, the Hijrah
(migration), in which they left Makkah for the city of Madinah, some 260
miles to the north, marked the beginning of a new era and thus the
beginning of the Muslim calendar. During his suffering, Muhammad
(pbuh) drew comfort from the knowledge revealed to him about other
prophets, such as Abraham, Joseph, and Moses, each of whom had also
been persecuted and tested.
After several years and some significant battles, the Prophet and his
followers were able to return to Makkah, where they forgave their enemies
and established Islam definitively. By the time the Prophet died, at the age
of 63, the greater part of Arabia had accepted Islam, and within a century
of his death, Islam had spread as far west as Spain and as far east as China.
It was clear that the message was not limited to Arabs; it was for the whole
of humanity.
The Prophet's sayings (Hadith), are also believed to be revelation. The
number of sayings collected by his followers and scholars is about 10,000.
Some typical examples of his sayings are as follows:
"To pursue knowledge is obligatory on every believing (man and
woman)." [Ibn Majah]
"Removing a harmful thing from the road is charity." [Bukhari,
Muslim]
"Those who do not show tenderness and love cannot expect to have
tenderness shown to them." [Bukhari]
"Adore Allah (God) as though you see Him; even if you do not see
Him, He nonetheless sees you." {Bukhari, Muslim]
Although Muhammad is deeply loved, revered and emulated by Muslims as
God's final messenger, he is not an object of worship.
Other Religions
Islam is the religion of all prophets. Muslims believe that all the prophets
were sent to their respective peoples from God (Allah). They all had the
same mission and message - guiding people to the right path.
The three revealed, monotheistic religions, Islam, Christianity, and
Judaism, go back to Abraham. The prophets of these religions were
directly descended from him - Moses, Jesus and others from Isaac, but
Muhammad from Isma'il. It was Prophet Abraham who had established
the settlement which today is the city of Makkah, and with his son Isma'il
built the Ka'bah, which Muslims all over the world face when they pray.
Christians and Jews hold a special place in Islam. They are called the
People of the Book (Ahl al-Kitab), since the original Torah and Gospel
were also divinely revealed and they shared in the prophetic tradition.
Islamic states have nearly always shown their religious minorities tolerance
and respect and those communities flourished under Islamic rule. God says:
"...[T]hose who believe (in the message of Islam), and the Jews,
the Sabaeans, and the Christians - all those who believe in Allah
and the Last Day, and act righteously - no fear shall come upon
them..." [5:69]
Setting up the Islamic state in Madinah, Prophet Muhammad (pbuh) further
warned:
"Whoever oppresses any Dhimmi (non-Muslim citizen of the Islamic
state), I shall be his prosecutor on the Day of Judgment."
In setting up the Islamic state, Prophet Muhammad made it inclusive of the
Arabian Jews and Christians. Their persons, properties, churches and
synagogues were protected, freedom of worship was guaranteed, and they
controlled their own community affairs with their own civil and religious
laws and courts. For most of the first century of the Islamic state, in fact,
the majority of the citizens were Christians, enjoying peace and liberty
such as they had not had even under Christian Rome or Byzantium.
The Jews, from the very beginning in Madinah, and later everywhere else,
were lifted from the burden of being clients of individual Arab tribes to
being citizens of the state, thus freeing them to focus on their Jewishness.
When the Islamic state expanded outside Arabia the Jews of other lands
were treated for the first time as liberated citizens. Judaism flourished as
never before, with Jews even serving in Muslim armies and administrations
while their culture bloomed in the arts, sciences, medicine and philosophy.
This knowledge they transmitted to their brethren in the hostile climate of
Christian Europe. Even Jewish mysticism originated under the influence of
sufism and spread to northern Europe.
When Islam reached Persia the concept of People of the Book was extended
to the Zoroastrians as well. Later, when the Muslims conquered parts of
India and encountered Buddhists and Hindus, who appeared to worship
idols, the question was referred to the ulema (council of scholars), who
judged that even they could have the same protected status as the Jews and
Christians, so long as they did not fight Islam and they paid the Jizyah tax.
Peace
"Peace" is the most common word on a Muslim's tongue. Whenever two
people meet, they exchange greetings, wishing each other peace: "Peace be
upon you." But peace cannot prevail except through justice. Since the
concept of justice may differ from one man to another, or from one society
to another, Muslims believe that real justice is that which is specified by
Allah (God).
Islam permits fighting in self-defense, in defense of the religion, or by
those who have been expelled forcibly from their homes. At the same time,
Islam requires one to treat one's enemy mercifully. It lays down strict rules
of combat which include prohibitions against harming civilians and against
destroying crops, trees, and livestock. Islam also requires that if an enemy
declares his desire to end hostilities and seek peace, the Muslims must do
the same.
The concept of Jihad (struggling in the cause of Allah) is stated in the
Qur'an. Allah said: "Fight in the cause of God those who fight you, but do
not transgress limits. God does not love transgressors." [2:19] Jihad is
never to be waged to force anybody to choose a particular religion. On the
contrary, it is to waged to protect his right to choose freely. Therefore, if
there is a force in the world that tries to prevent a person from practicing
this right, Jihad may lead to fighting the force that is trying to prevent him
from exercising free will.
Relevance
Since Islam is the last religion revealed by Allah, it possesses some
elements that make it unique. One of these is its relevance for human
beings regardless of place and time.
This means that Islam - submission to God - is a comprehensive institution
which includes all the guidelines necessary for all aspects of life.
Therefore, the best way to understand Islam is to look at it as more than a
religion - as a complete way of life. In other words, it is a system which
regulates every aspect of life, dealing with all issues - social, economic,
educational, judicial, health, and even military. Thus, it is suitable for all
human beings and for all times, since it is the final religion. Islamic law
aims to achieve five goals for human beings in life: protecting the religion,
protecting one's self, protecting one's possessions, protecting one's mind,
and protecting one's offspring.
Therefore, God (Allah) decided on two main domains of law:
1. If the domain always requires change and progress, Allah
legislated comprehensive yet flexible rules and gave people the
chance to create and develop the necessary laws to satisfy the
specific needs of a certain period of time. For example, in the
rule of consultation (Shura), Allah decided that it should be the
general rule for any government; however, its form and style are
left open for people to choose and decide according to their
needs.
2. If the domain does not require or lend itself to change or
progress, Allah legislated fixed and detailed laws that govern all
issues related to a specific area. Thus, there is no way for man
to change or develop those laws, which were made for the welfare
of all mankind. For example, the area of worshipping God contains
fixed details which cannot be changed at all. These regard prayer,
fasting, making pilgrimage, etc. Another example is in family
matters, such as the laws of marriage, divorce, and inheritance.
To show how Islam cares for the environment, one can cite the many laws
that protect the environment. About fourteen hundred years ago. Prophet
Muhammad (pbuh) said:
"The world is green and beautiful, and Allah has appointed you as
His stewards over it. He sees how you acquit yourselves."
Muhammad showed how important plants and trees are by saying:
"Whoever plants a tree and looks after it with care until it matures
and becomes productive will be rewarded in the Hereafter."
Even in the territory of an enemy, Islam's care for plants, animals, and
trees is profound. Abu Bakr, the first Caliph, or successor, to Muhammad
(pbuh), instructed his troops that he was sending into battle not to cut down
any trees or kill any animals except for food.
These are but a few examples of how Islam remains relevant in the modern
world.
Two Sources
• Qur'an
The ultimate manifestation of God's grace for man, the ultimate wisdom,
and the ultimate beauty of expression: in short, the word of God. This is
how the German scholar, Muhammad Asad, once described the Qur'an. If
one were to ask any Muslim to depict it, most likely they would offer
similar words. The Qur'an, to the Muslim, is the irrefutable, inimitable
Word of God. It was revealed by God Almighty, through the instrument of
Prophet Muhammad (pbuh). The Prophet (pbuh) himself had no role in
authoring the Qur'an, he was merely a human secretary, repeating the
dictates of the Divine Creator:
"He (Muhammad) does not speak of his own desire. It is no less
than an Inspiration sent down to him." [53:3-4]
The Qur'an was revealed in Arabic, to Prophet Muhammad (pbuh), over a
period of twenty-three years. It is composed in a style so unique, that it
cannot be deemed either poetry or prose, but somehow a mixture of both.
The Qur'an is imimitable; it cannot be simulated or copied, and God
Almighty challenges mankind to pursue such an endeavor if he thinks he
can:
"Or do they say he forged it? Say: Bring then a chapter like unto
it, and call (to your aid) anyone you can, beside God, if it be
you speak the truth." [10:38].
The Qur'an's language is indeed sublime, its recitation moving, as one non-
Muslim scholar noted, it was like other cadence of my heartbeat. Due to its
unique style of language, the Qur'an is not only highly readable, but also
relatively easy to remember. This latter aspect has played an important role
not only in the Qur'an's preservation, but in the spiritual life of Muslims as
well. God Himself declares,
"And We have indeed made the Qur'an easy to understand and
remember; then is there anyone that will receive admonition?"
[54:17]
One of the most important characteristics of the Qur'an is that it remains
today, the only holy book which has never changed; it has remained free
from any and all adulterations. Sir William Muir noted, "There is probably
in the world no other book which has remained (fourteen) centuries with
so pure a text." The Qur'an was written down during the lifetime and
under the supervision of the Prophet, who himself was illiterate, and it was
canonized shortly after his death by a rigorous method which scrutinized
both written and oral traditions. Thus its authenticity is unblemished, and is
its preservation is seen as the fulfillment of God's promise:
"We have, without doubt, sent down the Message, and We will
assuredly guard it from corruption." [15:9]
The Qur'an is a book which provides the human being the spiritual and
intellectual nourishment he/she craves. Its major themes include the oneness
of God, the purpose of human existence, faith and God-consciousness, the
Hereafter and its significance. The Qur'an also lays a heavy emphasis upon
reason and understanding. In these spheres of human understanding, the
Qur'an goes beyond just satisfying the human intellect; it causes one to
reflect on implications. There are Qur'anic challenges and prophecies. One
of the most exciting fields in recent years has been the discovery that, of
the significant amount of scientific information in the Qur'an, including the
event of the Big Bang, embryological data, and other information
concerning astronomy biology, etc., there is not a single statement that has
not been borne out by modern discoveries In short, the Qur'an fulfills the
heart, the soul, and the mind.
Perhaps the best description of the Qur'an was given by Ali, the cousin of
Prophet Muhammad (pbuh) when he expounded upon it as,
"The Book of God. In it is the record of what was before you, the
judgment of what is among you, and the prophecies of what will
come after you. It is decisive, not a case for levity. Whoever is
a tryant and ignores the Qur'an will be destroyed by God. Whoever
seeks guidance from other than it will be misguided. The Qur'an is
the unbreakable bond of connection with God; it is the remembrance
full of wisdom and the straight path. The Qur'an does not become
distorted by tongues. nor can it be deviated by caprices; it never
dulls from repeated study; scholars will always want more of it.
The wonders of the Qur'an are never ending. Whoever speaks from
it will speak the truth, whoever rules with it will be just, and
whoever holds fast to it will be guided to the straight path."
[Al-Tirmidhi]
• Sunnah
The term Sunnah comes from the root word sanna, which means to pave
the way or make a path easily passable, such that it becomes a commonly
followed way by everyone afterwards. Thus sunnah can be used to describe
a street or road or path on which people, animals, and cars travel.
Additionally, it can apply to a prophetic way, i.e. the law that they brought
and taught as an explanation or further clarification of a divinely revealed
book. Normally, the prophetic way includes references to his sayings,
actions, physical features and character traits.
From the Islamic standpoint, Sunnah refers to anything narrated or related
about the Prophet Muhammad (pbuh), authentically traced to him
regarding his speech, actions, traits, and silent approvals, before and after
the revelation.
Each narration is composed of two parts: the isnad and the matn. The isnad
refers to a chain of people who narrated a particular narration. The matn is
the actual text of the narration. The isnad must comprise upright and
sincere individuals whose integrity is unquestionable.
The Speech of Prophet Muhammad (pbuh)
The speech of Prophet Muhammad (pbuh) refers to his sayings. For
example, he said:
"Actions are judged by their intentions; everyone will be rewarded
according to his/her intention. So whoever migrates for the sake
of Allah and His Prophet then his migration will be noted as a
migration for the sake of Allah and His Prophet. Conversely, one
who migrates only to obtain something worldly or to marry a
woman, then his migration will be worth what he had intended."
[Bukhari].
The Prophet (pbuh) also said: "Whoever believes in Allah and the
Last Day, should say something good or keep quiet.
The above two accounts clearly show that the Prophet (pbuh) spoke these
words. Consequently, these are known as his speech.
The Actions of Prophet Muhammad (pbuh)
His actions pertain to anything he did, as authentically reported by the
Sahabah (Companions). For instance, Hudhayfah reported that whenever
the Prophet (pbuh) got up at night, he would clean his teeth with a toothstick.
Also A'ishah reported that the Prophet (pbuh) loved to do
everything starting with the right side - putting on shoes, walking, cleaning
himself, and in all his affairs generally.
The Silent Approvals of Prophet Muhammad (pbuh)
His silent approvals on different issues meant his not opposing or minding
what he saw, heard or knew of the actions or sayings of his Companions.
On one occasion, for example, the Prophet (pbuh) learned of actions of
some of his Companions from other Companions. Soon after the battle of
Khandaq, Prophet Muhammad (pbuh) gave the order to the Companions to
move quickly to surround the tribe of Banu Quraydah, encouraging them
to hurry so that perhaps they would pray 'Asr (the late afternoon prayer)
there. Some of the Companions of the Prophet (pbuh) responded
immediately and left without praying 'Asr. They arrived after sunset,
pitched camp and prayed 'Asr- after sunset. At the same time another
group of Companions formulated their judgment differently. They thought
that the Prophet (pbuh) was merely encouraging them to hasten to their
destination, rather than to delay 'Asr until after sunset. Consequently, they
decided to stay in Madinah until they had prayed 'Asr. Immediately
thereafter, they hastened towards the tribe of Banu Quraydhah. When the
Prophet (pbuh) was told of how each group responded differently to his
announcement, he (pbuh) affirmed both judgments.
Physical and Moral Traits of Prophet Muhammad (pbuh)
Everything authentically narrated concerning the Prophet's complexion and
the rest of his physical features is also included in the definition of sunnah.
Umm Ma'bad described what she saw of the great Prophet (pbuh). She
said:
"I saw a man, his face radiant with a bright glow, not too thin or
too fat, elegant and handsome. His eyes had a deep black hue with
long eyelashes. His voice was pleasant and his neck long. He had a
thick beard. His long black eyebrows were beautifully arched and
connected to each other. In silence, he remained dignified,
commanding utmost awe and respect. When he spoke, his speech was
brilliant. Of all people he was the most handsome and the most
pleasant, even when approaching from a distance. In person, he was
unique and most admirable. Graced with eloquent logic, his speech
was moderate. His logical arguments were well organized as though
they were a string of gems. He was not too tall or too short, but
exactly in between. Among three, he appeared the most radiant and
most vibrant. He had companions who affectionately honored him.
When he spoke, they listened to him attentively. When he gave
orders, they were quick to execute them. They rallied around him
guarding him. He never frowned or spoke frivolously." [Hakim]
Along with his physical features, his Companions also described his habits
and behavior with people. Once Anas reported:
"I served the Prophet of Allah (pbuh) for ten years. Never once
did he so much as express any bit of displeasure nor did he ever
ask 'Why did you do it?' for something I did or 'Why didn't you do
it?' for something I didn't do."
From the above we can clearly see that when the term sunnah appears in a
general context referring to Prophet Muhammad (pbuh) it comprises
anything narrated about the Prophet (pbuh) and authentically traced to him.
Once a Muslim learns of the authenticity of any narration, he/she is obliged
to follow and obey it accordingly. Such obedience is mandated by Allah as
He declares
"...and obey Allah and His Prophet and do not turn away when you
hear (him speak)." [8:20]
At times, some Muslims are perplexed when people say that sunnah is
something only recommended and is not mandatory. Thus they conclude
that we are only required to follow the Qur'an and not the Sunnah. Such an
argument results from a gross misunderstanding. Scholars of Islamic
jurisprudence use the term sunnah to denote what is authentically
established of Prophet Muhammad (pbuh) in deeds which were not
subsequently made mandatory by Allah.
They further hold that this includes any saying of Prophet Muhammad
(pbuh) where he encourages Muslims to do a particular task and
compliments those who imbibe such attributes. Thus to them, the term
sunnah denotes what is authentically established of Prophet Muhammad
(pbuh) in deeds which he did voluntarily and which were not subsequently
made mandatory by Allah. They further hold that this includes any saying
of Prophet Muhammad (pbuh) where he encourages Muslims to do a
particular task and compliments those who imbibe such attributes. Thus to
them, the term sunnah refers to what is "recommended" and is not
mandatory (fard or wajib).
From the above, we can clearly see that the term sunnah takes on different
meanings when used by different Islamic disciplines.
Tolerance
Freedom of belief is guaranteed in Islam. It should be very clear that Islam
tolerates not only other faiths but even its enemies. This is stated clearly in
the Qur'an:
"God 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, for God loves those who are just." [60:8]
It is one function of Islamic law to protect the privileged status of
minorities, and this is why non-Muslim places of worship have flourished
all over the Islamic world. Islamic law also permits non-Muslim minorities
to set up their own courts to implement family laws drawn up by the
minorities themselves and to govern their own affairs.
History provides many examples of Muslim tolerance towards other faiths.
When the great leader and second Caliph, Umar, entered Jerusalem in the
year 634, Islam guaranteed freedom of worship to all religious
communities in the city. In fact, so careful was Umar in setting an example
for his people that he not only went to a church to pray, he prayed outside
in the courtyard, lest his followers after his death be tempted to convert the
church into a mosque.
Islam teaches that the closest to Allah and the most beloved of Allah are
those who are the best in piety. Thus all people, male and female, and
regardless of race, color, nationality or ethnicity, are considered and
treated as equal before Allah and before the law. This concept of tolerance
did not reach the West even in theory until the 18th century, and in
practice not until the 20th century.
Uni

jesus islam honors all prophets

2008-08-20T07:28:00.000-07:00

Jesus
Islam honors all the prophets who were sent to mankind. Muslims respect
all prophets in general, but Jesus in particular, because he was one of the
prophets who foretold the coming of Muhammad. Muslims, too, await the
second coming of Jesus. They consider him one of the greatest of Allah's
prophets to mankind. A Muslim does not refer to him simply as "Jesus,"
but normally adds the phrase "peace be upon him" as a sign of respect.
No other religion in the world respects and dignifies Jesus as Islam does.
The Qur'an confirms his virgin birth (a chapter of the Qur'an is entitled
"Mary"), and Mary is considered to have been one of the purest women in
all creation. The Qur'an describes Jesus' birth as follows:
"Behold!' the Angel said, God has chosen you, and purified you,
and chosen you above the women of all nations. Mary, God gives
you good news of a word from Him, whose name shall be the
Messiah, Jesus son of Mary, honored in this world and in the
Hereafter, and one of those brought near to God. He shall speak to
the people from his cradle and in maturity, and he shall be of the
righteous. She said: "My Lord! How shall I have a son when no man
has touched me?' He said: "Even so; God creates what He will. When
He decrees a thing, He says to it, 'Be!' and it is." [3:42-47]
Muslims believe that Jesus was born immaculately, and through the same
power which had brought Eve to life and Adam into being without a father
or a mother.
"Truly, the likeness of Jesus with God is as the likeness of Adam.
He created him of dust, and then said to him, 'Be!' and he was."
[3:59]
During his prophetic mission, Jesus performed many miracles. The Qur'an
tells us that he said:
"I have come to you with a sign from your Lord: I make for you out
of clay, as it were, the figure of a bird, and breathe into it and
it becomes a bird by God's leave. And I heal the blind, and the
lepers, and I raise the dead by God's leave." [3:49]
Muhammad and Jesus, as well as all other prophets, were sent to confirm
the belief in ones God. This is referred to in the Qur'an when Jesus is
reported as saying that he came:
"To attest the law which was before me, and to make lawful to you
part of what was forbidden you; I have come to you with a sign
from your Lord, so fear God and obey me." [3:50]
Prophet Muhammad emphasized the importance of Jesus by saying:
"Whoever believes there is no god but Allah, alone without
partner, that Muhammad is His messenger, that Jesus is a servant
and messenger of God, His word breathed into Mary and a spirit
emanating from Him, and that Paradise and Hell are true, shall be
received by God into Heaven. [Bukhari]
Knowledge
Islam urges people to read and learn on every occasion. The verses of the
Qur'an command, advise, warn, and encourage people to observe the
phenomena of nature, the succession of day and night, the movements of
stars, the sun, moon, and other heavenly bodies. Muslims are urged to look
into everything in the universe, to travel, investigate, explore and
understand them, the better to appreciate and be thankful for all the
wonders and beauty of God's creations. The first revelation to Muhammad
showed how much Islam cares about knowledge.
"Read, in the name of your Lord, Who created..." [96:1]
Learning is obligatory for both men and women. Moreover, education is
not restricted to religious issues; it includes all fields of knowledge,
including biology, physics, and technology. Scholars have the highest status
in Islam, second only to that accorded to prophets.
Almost from the very beginnings of the Islamic state Muslims began to
study and to master a number of fields of so-called secular learning,
beginning with linguistics and architecture, but very quickly extending to
mathematics, physics, astronomy, geography, medicine, chemistry and
philosophy. They translated and synthesized the known works of the
ancient world, from Greece, Persia, India, even China. Before long they
were criticizing, improving and expanding on that knowledge. Centuries
before the European Renaissance there were Muslim "Renaissance" men,
men who were simultaneously explorers, scientists, philosophers,
physicians and poets, like Ibn Sina (Avicenna), Umar Khayyam, and others.
Main Pillars
• Shahadah
The first pillar of Islam is that a Muslim believe and declare his faith by
saying the Shahadah (lit. 'witness'), also known as the Kalimah:
La ilaha ila Allah; Muhammadur-rasul Allah. 'There is no god but
Allah; Muhammad is the Messenger of Allah.'
This declaration contains two parts. The first part refers to God Almighty,
the Creator of everything, the Lord of the Worlds; the second part refers
to the Messenger, Muhammad (pbuh) a prophet and a human being, who
received the revelation through the Archangel Gabriel, and taught it to
mankind.
By sincerely uttering the Shahadah the Muslim acknowledges Allah as the
sole Creator of all, and the Supreme Authority over everything and
everyone in the universe. Consequently the Muslim closes his/her heart and
mind to loyalty, devotion and obedience to, trust in, reliance on, and
worship of anything or anyone other than Allah. This rejection is not
confined merely to pagan gods and goddesses of wood and stone and
created by human hands and imaginations; this rejection must extend to all
other conceptions, superstitions, ideologies, ways of life, and authority
figures that claim supreme devotion, loyalty, trust, love, obedience or
worship. This entails, for example, the rejection of belief in such common
things as astrology, palm reading, good luck charms, fortune-telling and
psychic readings, in addition to praying at shrines or graves of "saints",
asking the dead souls to intercede for them with Allah. There are no
intercessors in Islam, nor any class of clergy as such; a Muslim prays
directly and exclusively to Allah.
Belief in the prophethood of Muhammad (pbuh) entails belief in the
guidance brought by him and contained in his Sunnah (traditions of his
sayings and actions), and demands of the Muslim the intention to follow his
guidance faithfully. Muhammad (pbuh) was also a human being, a man
with feelings and emotions, who ate, drank and slept, and was born and
died, like other men. He had a pure and upright nature, extraordinary
righteousness, and an unwavering faith in Allah and commitment to Islam,
but he was not divine. Muslims do not pray to him, not even as an
intercessor, and Muslims abhor the terms "Mohamedan" and
"Mohamedanism".
• Salah (Prayer)
Prayer (Salah), in the sense of worship, is the second pillar of Islam.
Prayer is obligatory and must be performed five times a day. These five
times are dawn (Fajr), immediately after noon (Dhuhr), mid-afternoon
('Asr), sunset (Maghrib), and early night (Isha'). Ritual cleanliness and
ablution are required before prayer, as are clean clothes and location, and
the removal of shoes. One may pray individually or communally, at home,
outside, virtually any clean place, as well as in a mosque, though the latter
is preferred. Special is the Friday noon prayer, called Jum'ah. It, too, is
obligatory and is to be done in a mosque, in congregation. It is
accompanied by a sermon (Khutbah), and it replaces the normal Dhuhr
prayer.
There is no hierarchical clerical authority in Islam, no priests or ministers.
Prayers are led by any learned person who knows the Qur'an and is chosen
by the congregation. He (or she, if the congregation is all women) is called
the imam. There is also no minimum number of congregates required to
hold communal prayers. Prayer consists of verses from the Qur'an and
other prayers, accompanied by various bodily postures - standing, bowing,
prostrating and sitting. They are said in Arabic, the language of the
revelation, though personal supplications (Du'ah) can be offered in one's
own language. Worshippers face the Qiblah, the direction of the Ka'bah in
the city of Makkah.
The significance of prayer lies in one's maintaining a continuous link to
God five times a day, which helps the worshipper avoid misdeeds if he/she
performs the prayers sincerely. In addition it promotes discipline, Godconsciousness
and placing one's trust in Allah alone, and the importance of
striving for the Hereafter. When performed in congregation it also
provides a strong sense of community, equality and
brotherhood/sisterhood.
• Sawm (Fasting)
The fourth pillar of Islam is fasting. Allah prescribes daily fasting for all
able, adult Muslims during the whole of the month of Ramadan, the ninth
month of the lunar calendar, beginning with the sighting of the new moon.
Exempted from the fast are the very old and the insane. On the physical
side, fasting is from first light of dawn until sundown, abstaining from
food, drink, and sexual relations. On the moral, behavioral side, one must
abstain from lying, malicious gossip, quarreling and trivial nonsense.
Those who are sick, elderly, or on a journey, and women who are
menstruating, pregnant, or nursing are permitted to break the fast, but
must make up an equal number of days later in the year. If physically
unable to do so, they must feed a needy person for each day missed.
Children begin to fast (and to observe the prayers) from puberty, although
many start earlier.
Although fasting is beneficial to the health, it is regarded principally as a
method of self-purification. By cutting oneself off from worldly pleasures
and comforts, even for a short time, the fasting person gains true sympathy
for those who go hungry regularly, and achieves growth in his spiritual
life, learning discipline, self-restraint, patience and flexibility.
In addition to the fast proper, one is encouraged to read the entire Qur'an.
In addition, special prayers, called Tarawih, are held in the mosque every
night of the month, during which a whole section of the Qur'an (Juz') is
recited, so that by the end of the month the entire Qur'an has been
completed. These are done in remembrance of the fact that the revelation
of the Qur'an to Prophet Muhammad (pbuh) was begun during Ramadan.
During the last ten days - though the exact day is never known and may not
even be the same every year - occurs the Night of Power (Laylat al-Qadr).
To spend that night in worship is equivalent to a thousand months of
worship, i.e. Allah's reward for it is very great.
On the first day of the following month, after another new moon has been
sighted, a special celebration is made, called 'Id al-Fitr. A quantity of staple
food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on
their best, preferably new, clothes, and communal prayers are held in the
early morning, followed by feasting and visiting relatives and friends.
There are other fast days throughout the year. Muslims are encouraged to
fast six days in Shawwal, the month following Ramadan, Mondays and
Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the
first month of the year. The tenth day, called Ashurah, is also a fast day for
the Jews (Yom Kippur), and Allah commanded the Muslims to fast two
days to distinguish themselves from the People of the Book.
While fasting per se is encouraged, constant fasting, as well as monasticism,
celibacy, and otherwise retreating from the real world, are condemned in
Islam. Fasting on the two festival days, 'Id al-Fitr and 'Id al-Adha, the feast
of the Hajj, is strictly forbidden.
• Zakah (Charity)
The third pillar of Islam is the alms-tax (Zakah). It is a tax on wealth,
payable on various categories of property, notably savings and investments,
produce, inventory of goods, salable crops and cattle, and precious metals,
and is to be used for the various categories of distribution specified by
Islamic law. It is also an act of purification through sharing what one has
with others.
The rationale behind this is that Muslims believe that everything belongs to
God, and wealth is held by man as a trust. This trust must be discharged,
moreover, as instructed by God, as that portion of our wealth legally
belongs to other people and must be given to them. If we refuse and hoard
this wealth, it is considered impure and unclean. If, for example one were
to use that wealth for charity or to finance one's pilgrimage to Makkah,
those acts would also be impure, invalid, and of course UN-rewarded.
Allah says:
"Of their wealth, take alms so you may purify and sanctify them."
[9:103]
The word Zakah means purification and growth. Our possessions are
purified by setting aside that portion of it for those in need. Each Muslim
calculates his or her own Zakah individually.
For most purposes this involves the payment each year of 2.5% of one's
capital, provided that this capital reaches a certain minimum amount that
which is not consumed by its owner. A generous person can pay more than
this amount, though it is treated and rewarded as voluntary charity
(Sadaqah). This amount of money is provided to bridge the gap between
the rich and the poor, and can be used in many useful projects for the
welfare of the community.
Historically the pillar of Zakah became mandatory on Muslims form the
second year after the Hijrah, 622 CE. It is mentioned more than thirty
times in the Qur'an, usually in the same breath as Salah. So important is
this pillar that one is not considered a part of the Islamic brotherhood if
one ignores this obligation.
• Hajj (Pilgrimage)
The fifth pillar of Islam is to make a pilgrimage (Hajj) to Makkah, in Saudi
Arabia, at least once in one's lifetime. This pillar is obligatory for every
Muslim, male or female, provided that he/she is physically and financially
able to do so. Prerequisites for performing the Hajj are to be a Muslim, to
be free, to be an adult or mature enough, to be of sound mind, and to have
the ability to afford the journey and maintain one's dependents back home
for the duration. The reward for the Hajj is nothing less than Paradise.
The Hajj is the ultimate form of worship, as it involves the spirit of all the
other rituals and demands of the believer great sacrifice. On this unique
occasion, nearly two million Muslims from all over the globe meet one
another in a given year. Regardless of the season, pilgrims wear special
clothes (Ihram) - two, very simple, UN-sewn white garments - which strips
away all distinctions of wealth, status, class and culture; all stand together
and equal before Allah (God).
The rites of Hajj, which go back to the time of Prophet Abraham who built
the Ka'bah, are observed over five or six days, beginning on the eighth day
of the last month of the year, named Dhul-Hijjah (pilgrimage). These rites
include circumambulating the Ka'bah (Tawwaf), and going between the
mountains of Safa and Marwah, as Hajjar (Abraham's wife) did during her
search for water for her son Isma'il. Then the pilgrims stand together on
the wide plain of Arafah and join in prayers for God's forgiveness, in what
is often thought of as a preview of the Last Judgment. The pilgrims also
cast stones at a stone pillar which represents Satan. The pilgrimage ends
with a festival, called 'Id al-Adha, which is celebrated with prayers, the
sacrifice of an animal, and the exchange of greetings and gifts in Muslim
communities everywhere.

Human rights in Islam

2008-08-20T07:25:00.000-07:00

Human Rights
Islam has been from its inception very concerned with issues of human
rights. Privacy, freedom, dignity and equality are guaranteed in Islam.
The holy Qur'an states clearly:
"There is no compulsion in religion."
And there are no reliable reports to confirm the old accusations that when
the Muslim armies were expanding into Asia, Africa and Europe the people
were put to the sword if they failed to convert to Islam. The best proof is
that not only did the Christians, Jews, Zoroastrians and Hindus in those
areas not perish or otherwise disappear, they actually flourished as
protected minority, and many individuals rose to prominent positions in the
arts, sciences, even in government.
The lives, property and privacy of all citizens in an Islamic state are
considered sacred, whether or not the person is Muslim. Non-Muslims
have freedom of worship and to practice their religions, including their
own family laws and religious courts. They are obliged to pay a different
tax (Jizyah) instead of the Zakah, and the state is obligated to provide both
protection and government services. Before the modern era it was
extremely rare to find a state or government anywhere in the world that
was as solicitous of its minorities and their civil rights as the Islamic states.
In no other religion did women receive such a degree of legal and moral
equality and personal respect. Moreover, racism and tribalism are
incompatible with Islam, for the Qur'an speaks of human equality in the
following terms:
"Mankind! We created you from a single soul, male and female, and
made you into nations and tribes, that you may come to know one
another. Truly, the most honored of you in God's sight is the
greatest of you in piety."

Muslim scholars paid great attention to geography

2008-08-20T07:23:00.000-07:00

• Geography
Muslim scholars paid great attention to geography. In fact, the Muslims'
great concern for geography originated with their religion. The Qur'an
encourages people to travel throughout the earth to see God's signs and
patterns everywhere. Islam also requires each Muslim to have at least
enough knowledge of geography to know the direction of the Qiblah (the
position of the Ka'bah in Makkah) in order to pray five times a day.
Muslims were also used to taking long journeys to conduct trade as well as
to make the Hajj and spread their religion. The far-flung Islamic empire
enabled scholar-explorers to compile large amounts of geographical and
climatic information from the Atlantic to the Pacific.
Among the most famous names in the field of geography, even in the West,
are Ibn Khaldun and Ibn Batuta, renowned for their written accounts of
their extensive explorations.
In 1166, Al-Idrisi, the well-known Muslim scholar who served the Sicilian
court, produced very accurate maps, including a world map with all the
continents and their mountains, rivers and famous cities. Al-Muqdishi was
the first geographer to produce accurate maps in color.
It was, moreover, with the help of Muslim navigators and their inventions
that Magellan was able to traverse the Cape of Good Hope, and Da Gama
and Columbus had Muslim navigators on board their ships.
• Humanity
Seeking knowledge is obligatory in Islam for every Muslim, man and
woman. The main sources of Islam, the Qur'an and the Sunnah (Prophet
Muhammad's traditions), encourage Muslims to seek knowledge and to be
educated, since this is the best way for people to know Allah (God), to
appreciate His wondrous creations and be thankful to Him. Muslims were
therefore eager to seek knowledge, both religious and secular, and within a
few years of Muhammad's mission, a great civilization sprang up and
flourished. The outcome is shown in the spread of Islamic universities; Al-
Zaytunah in Tunis, and Al-Azhar in Cairo go back more than 1,000 years
and are the oldest existing universities in the world. Indeed, they were the
models for the first European universities, such as Bologna, Heidelberg,
and the Sorbonne. Even the familiar academic cap and gown originated at
Al-Azhar University.
Muslims made great advances in many different fields, such as geography,
physics, chemistry, mathematics, medicine, pharmacology, architecture,
linguistics and astronomy. Algebra and the Arabic numerals were
introduced to the world by Muslim scholars. The astrolabe, the quadrant,
and other navigational devices and maps were developed by Muslim
scholars and played an important role in world progress, most notably in
Europe's age of exploration.
Muslim scholars studied the ancient civilizations from Greece and Rome to
China and India. The works of Aristotle, Ptolemy, Euclid and others were
translated into Arabic. Muslim scholars and scientists then added their own
creative ideas, discoveries and inventions, and finally transmitted this new
knowledge to Europe, leading directly to the Renaissance. Many scientific
and medical treatises, having been translated into Latin, were standard text
and reference books as late as the 17th and 18th centuries.
• Mathematics
It is interesting to note that Islam so strongly urges mankind to study and
explore the universe. For example, the Holy Qur'an states:
"We (Allah) will show you (mankind) Our signs/patterns in the
horizons/universe and in yourselves until you are convinced that
the revelation is the truth." [Qur'an, 14:53]
This invitation to explore and search made Muslims interested in
astronomy, mathematics, chemistry, and the other sciences, and they had a
very clear and firm understanding of the correspondences among
geometry, mathematics, and astronomy.
The Muslims invented the symbol for zero (The word "cipher" comes from
Arabic sifr), and they organized the numbers into the decimal system - base
10. Additionally, they invented the symbol to express an unknown quantity,
i.e. variables like x.
The first great Muslim mathematician, Al-Khawarizmi, invented the
subject of algebra (al-Jabr), which was further developed by others, most
notably Umar Khayyam. Al-Khawarizmi's work, in Latin translation,
brought the Arabic numerals along with the mathematics to Europe,
through Spain. The word "algorithm" is derived from his name.
Muslim mathematicians excelled also in geometry, as can be seen in their
graphic arts, and it was the great Al-Biruni (who excelled also in the fields
of natural history, even geology and mineralogy) who established
trigonometry as a distinct branch of mathematics. Other Muslim
mathematicians made significant progress in number theory.
• Medicine
In Islam, the human body is a source of appreciation, as it is created by
Almighty Allah (God). How it functions, how to keep it clean and safe,
how to prevent diseases from attacking it or cure those diseases, have been
important issues for Muslims.
Prophet Muhammad himself urged people to "take medicines for your
diseases", as people at that time were reluctant to do so. He also said,
"God created no illness, but established for it a cure, except for
old age. When the antidote is applied, the patient will recover
with the permission of God."
This was strong motivation to encourage Muslim scientists to explore,
develop, and apply empirical laws. Much attention was given to medicine
and public health care. The first hospital was built in Baghdad in 706 AC.
The Muslims also used camel caravans as mobile hospitals, which moved
from place to place.
Since the religion did not forbid it, Muslim scholars used human cadavers
to study anatomy and physiology and to help their students understand how
the body functions. This empirical study enabled surgery to develop very
quickly.
Al-Razi, known in the West as Rhazes, the famous physician and scientist,
(d. 932) was one of the greatest physicians in the world in the Middle Ages.
He stressed empirical observation and clinical medicine and was unrivaled
as a diagnostician. He also wrote a treatise on hygiene in hospitals. Khalaf
Abul-Qasim Al-Zahrawi was a very famous surgeon in the eleventh
century, known in Europe for his work, (Kitab al-Tasrif).
Ibn Sina (d. 1037), better known to the West as Avicenna, was perhaps the
greatest physician until the modern era. His famous book, Al-Qanun fi alTibb,
remained a standard textbook even in Europe, for over 700 years.
Ibn Sina's work is still studied and built upon in the East.
Other significant contributions were made in pharmacology, such as Ibn
Sina's Kitab al-Shifa' (Book of Healing), and in public health. Every major
city in the Islamic world had a number of excellent hospitals, some of them
teaching hospitals, and many of them were specialized for particular
diseases, including mental and emotional. The Ottomans were particularly
noted for their building of hospitals and for the high level of hygiene
practiced in them.
Definition
The word ISLAM has a two-fold meaning: peace, and submission to God.
This submission requires a fully conscious and willing effort to submit to
the one Almighty God. One must consciously and conscientiously give
oneself to the service of Allah. This means to act on what Allah enjoins all
of us to do (in the Qur'an) and what His beloved Prophet, Muhammad
(pbuh) encouraged us to do in his Sunnah (his lifestyle and sayings
personifying the Qur'an).
Once we humble ourselves, rid ourselves of our egoism and submit totally
to Allah, and to Him exclusively, in faith and in action, we will surely feel
peace in our hearts. Establishing peace in our hearts will bring about peace
in our external conduct as well.
Islam is careful to remind us that it not a religion to be paid mere lip
service; rather it is an all-encompassing way of life that must be practiced
continuously for it to be Islam. The Muslim must practice the five pillars
of the religion: the declaration of faith in the oneness of Allah and the
prophethood of Muhammad (pbuh), prayer, fasting the month of Ramadan,
alms-tax, and the pilgrimage to Makkah; and believe in the six articles of
faith: belief in God, the Holy Books, the prophets, the angels, the Day of
Judgment and God's decree, whether for good or ill.
There are other injunctions and commandments which concern virtually all
facets of one's personal, family and civic life. These include such matters as
diet, clothing, personal hygiene, interpersonal relations, business ethics,
responsibilities towards parents, spouse and children, marriage, divorce
and inheritance, civil and criminal law, fighting in defense of Islam,
relations with non-Muslims, and so much more.

Muslims Contribution To Science

2008-08-20T07:22:00.000-07:00

Muslims Contribution To Science
Muslims have always had a special interest in astronomy. The moon and the
sun are of vital importance in the daily life of every Muslim. By observing
the moon, Muslims determine the beginning and the end of the months in
their lunar calendar. By observing the sun the Muslims calculate the times
for prayer and fasting. It is also by means of astronomy that Muslims can
determine the precise direction of the Qiblah, to face the Ka'bah in
Makkah, during prayer. The most precise solar calendar, superior to the
Julian, is the Jilali, devised under the supervision of Umar Khayyam.
The Qur'an contains many references to astronomy.
"The heavens and the earth were ordered rightly, and were made
subservient to man, including the sun, the moon, the stars, and
day and night. Every heavenly body moves in an orbit assigned to
it by God and never digresses, making the universe an orderly
cosmos whose life and existence, diminution and expansion, are
totally determined by the Creator." [Qur'an 30:22]
These references, and the injunctions to learn, inspired the early Muslim
scholars to study the heavens. They integrated the earlier works of the
Indians, Persians and Greeks into a new synthesis. Ptolemy's Almagest (the
title as we know it is Arabic) was translated, studied and criticized. Many
new stars were discovered, as we see in their Arabic names - ALGOL,
Deneb, Betelgeuse, Rigel, Aldebaran. Astronomical tables were compiled,
among them the Toledan tables, which were used by Copernicus, Tycho
Brahe and Kepler. Also compiled were almanacs - another Arabic term.
Other terms from Arabic are zenith, nadir, albedo, azimuth.
Muslim astronomers were the first to establish observatories, like the one
built at Mugharah by Hulagu, the son of Genghis Khan, in Persia, and they
invented instruments such as the quadrant and astrolabe, which led to
advances not only in astronomy but in oceanic navigation, contributing to
the European age of exploration.

Islam is the complete submission and obedience to Allah (God)

2008-08-20T07:16:00.000-07:00

Allah
Islam is the complete submission and obedience to Allah (God). The
name Allah (God) in Islam never refers to Muhammad (pbuh), as many
Christians may think; Allah is the personal name of God.
What do Muslims believe about Allah?
• He is the one God, Who has no partner.
• Nothing is like Him. He is the Creator, not created, nor a part of His
creation.
• He is All-Powerful, absolutely Just.
• There is no other entity in the entire universe worthy of worship
besides Him.
• He is First, Last, and Everlasting; He was when nothing was, and will be
when nothing else remains.
• He is the All-Knowing, and All-Merciful, the Supreme, the Sovereign.
• It is only He Who is capable of granting life to anything.
• He sent His Messengers (peace be upon them) to guide all of mankind.
• He sent Muhammad (pbuh) as the last Prophet and Messenger for all
mankind.
• His book is the Holy Qur'an, the only authentic revealed book in the
world that has been kept without change.
• Allah knows what is in our hearts.
These are some of the basic guidelines Muslims follow in their knowledge
of God:
• Eliminate any anthropomorphism (human qualities) from their
conception of Allah. His attributes are not like human attributes, despite
similar labels or appellations.
• Have unwavering faith in exactly what Allah and Prophet Muhammad
(pbuh) described Allah to be, no more, no less.
• Eradicate any hope or desire of learning or knowing the modality of His
names and attributes.
• Belief totally in all the names and attributes of Allah; one cannot believe
in some and disbelieve the others.
• One cannot accept the names of Allah without their associated attributes,
i.e. one cannot say He is Al-Hayy - 'The Living' and then say that He is
without life.
• Similarity in names (or meanings) does not imply similarity in what is
being described (referents). As a robotics arm differs from a human
arm, so the "hand" of Allah is nothing like a human hand, His speech is
nothing like human speech, etc.
• Certain words are ambiguous or vague in their meanings, and thus may
be susceptible to misinterpretation. Only those meanings that are in
accordance with what is specified by Allah and His Prophet (pbuh) are
acceptable.
Cleanliness
Islam places great emphasis on cleanliness, in both its physical and spiritual
aspects. On the physical side, Islam requires the Muslims to clean their
bodys, clothes, houses, and the whole community, and they will be
rewarded by God for doing so. Prophet Muhammad (pbuh) said, for
example:
"Removing any harm from the road is charity (that will be
rewarded by Allah)." [Bukhari]
While people generally consider cleanliness a desirable attribute, Islam
insists on it, making it an indispensable fundamental of the faith. A Muslim
is required to be pure morally and spiritually as well as physically.
Through the Qur'an and Sunnah Islam requires sincere believers to sanitize
and purify their entire way of life.
In the Qur'an Allah commends those who are accustomed to cleanliness:
"Allah loves those who turn to Him constantly and He loves those
who keep themselves pure and clean." [2: 22]
In Islam the Arabic term for purity is Taharah. Books of Islamic
jurisprudence often contain an entire chapter with Taharah as a heading.
Allah orders the believer to be tidy in appearance:
"Keep your clothes clean." [74:4]
The Qur'an insists that the believer maintain a constant state of purity:
"Believers! When you prepare for prayer wash your faces, and your
hands (and arms) to the elbows; rub your heads (with water) and
(wash) your feet up to the ankles. If you are ritually impure
bathe your whole body..." [5: 6]
Ritual impurity refers to that resulting from sexual release, menstruation
and the forty days after childbirth. Muslims also use water, not paper or
anything else to clean after ejecting body wastes.
Prophet Muhammad (pbuh) advised the Muslims to appear neat and tidy in
private and in public. Once when returning home from battle he advised
his army:
"You are soon going to meet your brothers, so tidy your saddles
and clothes. Be distinguished in the eyes of the people." [Abu
Dawud]
On another occasion he said:
"Don't ever come with your hair and beard disheveled like a
devil." [Al-Tirmidhi]
And on another:
"Had I not been afraid of overburdening my community, I would
have ordered them to brush their teeth for every prayer." [Bukhari]
Moral hygiene was not ignored, the Prophet (pbuh) encouraged the
Muslims to make a special prayer upon seeing themselves in the mirror:
"Allah, You have endowed me with a good form; likewise bless me
with an immaculate character and forbid my face from touching the
Hellfire." [Ahmad]
And modesty in dress, for men as well as for women, assists one in
maintaining purity of thought.
Being charitable is a way of purifying one's wealth. A Muslim who does
not give charity (Sadaqah) and pay the required annual Zakah, the 2.5%
alms-tax, has in effect contaminated his/her wealth by hoarding that which
rightfully belongs to others:
"Of their wealth take alms so that you may purify and sanctify
them." [9: 103]
All the laws and injunctions given by Allah and His Prophet (pbuh) are
pure; on the other hand, man-made laws suffer from the impurities of
human bias and other imperfections. Thus any formal law can only be
truly just when it is purified by divine guidance - as elucidated by the
Qur'an and the Sunnah - or if it is divinely ordained to begin with - the
Shari'ah.

Wahabi islam

2008-08-20T07:13:00.000-07:00

What is a Wahhabi?

Because Wahhabis claim to be true Sunnis,‌ it is difficult for one who is unfamiliar with Wahhabism to distinguish it from orthodox Sunni Islam. If a Wahhabi is asked if he/she is Sunni, he/she will always reply in the affirmative. When asked if they are Wahhabis, they reply with an emphatic no as they consider it an insult to what they believe and stand for:Purity of worship and reverence to God alone. The authentic carriers of Islam from the time of the Prophet (s)[1] until now.â€‌ Calling them Wahhabis implies that they learned ideas from a man â€“ Muhammad ibn Abdul-Wahhab â€“ instead of the Qurâ€™an and Sunnah â€“ the two great sources of Islam. Irrespective of what they think, they are not following the Islamic sources authentically, but the wrong interpretations of the founder of the Wahhabi movement who appeared in the 1700s. Sunnis and other Wahhabi detractors have labeled them as Wahhabis to differentiate them from orthodox Sunnis.

Ibn Abd al-Wahhab never declared enmity to the Sunnis, in fact, he studied under them from the time he was quite young, and it is from them that he got his ideas. After he finished his studies in Makkah and Madinah under Sunni scholars, he returned to his homelsnd of Najd where he encountered great disbelief and shunning of the Shari'aah. He only countered the people of Najd who had enjoined shirk. Some of these were Sunnis, other Shi'as, and some were flat out Mushrikun (polytheists).

Wahhabis differentiate themselves from orthodox Sunnis by labeling themselves Salafis, which refers to the word salaf â€“ the time period in which the early Muslims lived in the first 300 years after the Hijra, or emigration, of Prophet Muhammad from Mecca to Medina in 622. The Companions (Sahaba), those who followed the Companions (Tabiâ€™een), and those who followed those who followed the Companions (Taba al-Tabiâ€™een) who lived in the time period of the Salaf are exemplars par excellence of what Muslims should be, as Prophet Muhammad (s) had praised these Muslims as being the best of Muslims. Therefore, it has been the aim of every Muslim since the time of Prophet Muhammad (s) to adhere to and to follow the footsteps of the adherents of the salaf. This means that when a Wahhabi calls himself a Salafi, he claims to be a genuine follower of pristine Islam. This, however, is far from the truth.

Anyone can be a Salafi, regardless of which scholars they follow. Most Sunnis today are divided into Sufi and Salafi, the latter is a strict observance of Tawheed as defined in the Qur'an al-Kareem. Ibn Abd al-Wahhab mostly based off his points on the Quran and Sunnaah.

The debate between Muslim and kristen

2008-08-11T06:15:00.002-07:00

The debate between Muslim and kristen
Basik from Muslim was regarded Isa almasih as the prophet whereas Christian group considered Isa was God
In fact only that the prophet Muhammad Saw spoke that for you your religion and for me my religion
why we waged war on the person that already in blinded his heart eyes although they walked separately if until group vilified group laen then necessary in tindaklanjuti

Christians and Muslims

2008-08-11T06:01:00.001-07:00

In his objective study of the texts, Maurice Bucaille clears away many preconceived ideas about the Old Testament, the Gospels and the Qur'an. He tries, in this collection of Writings, to separate what belongs to Revelation from what is the product of error or human interpretation. His study sheds new light on the Holy Scriptures. At the end of a gripping account, he places the Believer before a point of cardinal importance: the continuity of a Revelation emanating from the same God, with modes of expression that differ in the course of time. It leads us to meditate upon those factors which, in our day, should spiritually unite rather than divide-Jews, Christians and Muslims.
As a surgeon, Maurice Bucaille has often been in a situation where he was able to examine not only people's bodies, but their souls. This is how he was struck by the existence of Muslim piety and by aspects of Islam which remain unknown to the vast majority of non-Muslims. In his search for explanations which are otherwise difficult to obtain, he learnt Arabic and studied the Qur'an. In it, he was surprised to find statements on natural phenomena whose meaning can only be understood through modern scientific knowledge.
He then turned to the question of the authenticity of the writings that constitute the Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he proceeded to a confrontation between these writings and scientific data.
The results of his research into the Judeo-Christian Revelation and the Qur'an are set out in this book.
Maurice Bucaille is A doctor of nationality France that better understood Arabic so that really could understand the original text of Al-Quran. Since the Bibel publication, Quran and Modern Science, during 1976 (best-seller all over the world of Muslim), Doctor Bucaille received the impressive reputation as pengulas the holy scriptures, especially Al-Quran.

the Day of Judgement | artikel islam

2008-08-08T07:12:00.002-07:00

Signs Before the Day of Judgement

Surely, knowledge of the Hour is with Allah alone.
Holy Qur an 31:34

In light of the common links between Judeo-Christian and Islamic traditions and teachings, it is interesting to look at what is said regarding the Day of Judgement and the signs of its approach. Judeo-Christian sources mainly consist of the Book of Daniel, Ezekiel, and the Book of Revelations, as well as some scattered sources within other books of the Old and New Testaments.

Islamic sources include the Qur'an and the multiple volumes of the sayings and traditions of Prophet Muhammad (peace be upon him), called ahadith. There are many similarities between what these great traditions say regarding the signs of the Day of Judgement. Even a minimal exposure to Judeo-Christian signs of the End of Time is enough to see that many of the same prophesies exist in the Islamic tradition.

However, the differences are important to point out. Much of the Judeo-Christian teaching regarding these signs are based on frequent reinterpretations of vague Scripture. Whereas the signs enumerated by Islamic sources are quite clear and concrete, with little, if any, room for interpretation. In addition, the vastness of the material available within the Islamic tradition points to the finality of Allah's Message. Prophet Muhammad (peace be upon him), the Last Messenger sent to humanity, said that Allah has never sent a messenger who did not warn his people about al-Masih ad-Dajjal (the AntiChrist). And it only follows that Allah would give the Last Messenger the most information relating to this subject, as his followers will be the ones experiencing these signs.

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What follows is a small sample of the signs which Prophet Muhammad (peace be upon him) enumerated for us. They have been divided into minor and major signs...

AuzubillahThe Minor Signs:
The disappearance of knowledge and the appearance of ignorance (Bukhari, Muslim, Ibn Majah, & Ahmad)
Books/writing will be widespread and (religious) knowledge will be low (Ahmad)
Adultery and fornication will be prevalent (The Prophet, peace be upon him, said that this has never happened without new diseases befalling the people, which their ancestors had not known.) (Bukhari, Muslim, Ibn Majah, & Al-Haythami)
When fornication becomes widespread among your leaders (The Prophet, peace be upon him, said that this will happen when the people stop forbidding evil) (Ibn Majah)
Adultery and fornication will be performed in the open
The consumption of intoxicants will be widespread (Bukhari & Muslim)
Women will outnumber men......eventually 50:1 (Bukhari, Muslim, & Ahmad)
Killing, killing, killing (Bukhari, Muslim, Ibn Majah, & Ahmad)
The nations of the earth will gather against the Muslims like hungry people going to sit down to a table full of food. This will occur when the Muslims are large in number, but "like the foam of the sea".
People will beat others with whips like the tails of oxen (Muslim) ?The Slave Trade
The children will be filled with rage (at-Tabarani, al-Hakim)
Children will be foul (at-Tabarani, al-Hakim)
Women will conspire (at-Tabarani, al-Hakim)
Rain will be acidic or burning (at-Tabarani, al-Hakim)
Children of fornication will become widespread or prevalent (at-Tabarani, al-Hakim)
When a trust becomes a means of making a profit (at-Tirmidhi, Al-Haythami)
Gains will be shared out only among the rich, with no benefit to the poor (at-Tirmidhi)
Paying zakat becomes a burden and miserliness becomes widespread; charity is given reluctantly (at-Tirmidhi & Al-Haythami)
Miserliness will be thrown into the hearts of people (Bukhari)
Episodes of sudden death will become widespread (Ahmad)
There will be people who will be brethren in public but enemies in secret (He was asked how that would come about and replied, "Because they will have ulterior motives in their mutual dealings and at the same time will fear one another.") (at-Tirmidhi)
When a man obeys his wife and disobeys his mother; and treats his friend kindly while shunning his father (at-Tirmidhi)
When voices are raised in the mosques (at-Tirmidhi)
People will walk in the marketplace with their thighs exposed
Great distances will be traversed in short spans of time
The people of Iraq will recieve no food and no money due to oppression by the Romans (Europeans) (Muslim)
People will hop between the clouds and the earth
A tribulation will enter everyone s home (Ahmad)
The leader of a people will be the worst of them (at-Tirmidhi)
Leaders of people will be oppressors (Al-Haythami)
People will treat a man with respect out of fear for some evil he might do (at-Tirmidhi)
Men will begin to wear silk (at-Tirmidhi)
Female singers and musical instruments will become popular (at-Tirmidhi)
When singers become common (Al-Haythami)
People will dance late into the night
When the last ones of the Ummah begin to curse the first ones (at-Tirmidhi)
People will claim to follow the Qur'an but will reject hadith & sunnah (Abu Dawood)
People will believe in the stars (Al-Haythami)
People will reject al-Qadr (the Divine Decree of Destiny) (Al-Haythami)
Time will pass rapidly (Bukhari, Muslim, & Ahmad)
Good deeds will decrease (Bukhari)
Smog will appear over cities because of the evil that they are doing
People will be carrying on with their trade, but their will only be a few trustworthy persons
Wealth will increase so much so that if a man were given 10,000, he would not be content with it (Ahmad & Bukhari)
A man will pass by a grave and wish that he was in their place (Bukhari)
Earthquakes will increase (Bukhari & Muslim)
There will be attempts to make the deserts green
The appearance of false messengers (30 dajjals) (Bukhari)
Women will be naked in spite of being dressed, these women will be led astray & will lead others astray (Muslim)
The conquest of Constantinople by the Muslims (Ahmad)
The conquest of India by the Muslims, just prior to the return of Jesus, son of Mary (peace be upon both of them)(Ahmad, an-Nisa'i, at-Tabarani, al-Hakim)
When people begin to compete with others in the construction of taller buildings (Bukhari)
There will be a special greeting for the people of distinction (Ahmad)
The Euphrates will disclose a treasure (The Prophet, peace be upon him, said that whoever is present should not take anything from it) (Bukhari & Muslim)
Two large groups, adhering to the same religious teaching will fight each other with large numbers of casualties (Bukhari & Muslim)
Wild animals will be able to talk to humans (Ahmad)
A man will leave his home and his thigh or hip will tell him what is happening back at his home (Ahmad)
Years of deceit in which the truthful person will not be believed and the liar will be believed (Ahmad)
Bearing false witness will become widespread (Al-Haythami & Ahmad)
When men lie with men and women lie with women (Al-Haythami)
Trade will become so widespread that a woman will be forced to help her husband in business (Ahmad)
A woman will enter the workforce out of love for this world (Ahmad)
Arrogance will increase in the earth (at-Tabarani, al-Hakim)
Family ties will be cut (Ahmad)
There will be many women of child-bearing age who will no longer give birth.
There will be an abundance of food, much of which has no blessing in it.
People will refuse when offerred food.
Men will begin to look like women and women will begin to look like men

AuzubillahThe Major Signs:

Although they appear here in no particular order, it is important to point out that the Prophet (peace be upon him) said that these last, major signs will follow each other like pearls falling off of a necklace...

Masih ad-Dajjal (The AntiChrist)
The Mahdi
The appearance of Masih al- Isa (Jesus Christ), the son of Mary (peace be upon him)
Ya juj and Ma juj (Gog and Magog)
The destruction of the Ka bah and the recovery of its treasure
Emergence of the Beast
The smoke
Three major landslides (one in the East, one in the West, and one on the Arabian peninsula)
The wind will take the souls of the believers
The rising of the sun from the west
The fire will drive the people to their final gathering place
Three blasts of the trumpet (fear & terror, death, resurrection)

Related Sites:
Words of Muhammad (pbuh) Regarding the AntiChrist
The Signs of the Last Day
Signs of Qiyamah
Signs of the Last Hour
Jazira & Fitan before the Day of Judgement
Who is Dajjal?
Al-Mahdi
Description of the Dajjal and Signs of his Coming
Dajjalic Priests: the role of psychiatry and "self-help" in bringing about the New World Order
What's Wrong with Guilt?: Dajjal & the Self-Help Movement
Sit and Wait?
Gog and Magog
Our Soul s Experience in the Grave
Life After Death
Living to Die or Dying to Live
Ibn Kathir's Signs Before the Day of Judgement
Dajjal - The Conspiracy
DajjalSystem.com
Christian & Jewish Beliefs Regarding The Return Of The Messiah and Plots Against Masjid Al-Aqsa
Subtle Messages, Profound Implications: Advertising, Social Engineering, & the New World Order
Nostradamus: One Muslim's Perspective
In Search of a Cerebral Paradise: Materialist Science, Antidepressants, & the Dajjal System
Seeking Protection from al-Masih ad-Dajjal
TV News: Manipulating Public Opinion in the Dajjal System
Satanic Reverses: As Things Become their Opposites
The Descent Of Jesus Son Of Mary, As Portrayed In The Quran

WITNESSING what JESUS

2008-08-08T07:00:00.000-07:00

Gulshan Esther - Pakistan Ex-Muslim, Smitten with typhoid - then crippled by polio
as a teenager , Healed by Lord Jesus Miraculously, Became Christian Preacher
Born into a wealthy Muslim family in Pakistan, she was smitten with typhoid - then
crippled by polio as a teenager.
For many years, Sister Esther was dependent upon servants for her most basic needs. She
was examined by the best doctors in Pakistan and London. Her father took her on a haj to
Medina and Mecca and Pray to Allah to heal her, Performed religious rites and prayed at
Mohammed's tomb. All to no avail. Studying the Koran, she learned a woman called
Miriam, gave birth to a Healer called Jesus. So for three years she prayed in the Name of
this Healer.
Eventually Jesus answered her prayer, appeared in a vision accompanied by the
Shekinah, and commanded her to arise and walk. When she tried to obey, the flesh
manifested on her left side and for the first time in many years she was able to stand and
walk. She gave her life to Jesus Christ, and has since suffered great persecution from
family and friends for HIS Name. Her parents had both died by this time, and one of her
brothers tried for thirty minutes to shoot her. And as she took her hands from over her
eyes, she saw the hand of Jesus covering the barrel of his pistol. She saw the Lord raise
her sister from the dead and has written two books, "The Torn Veil", and "Beyond the
Veil". For the past twenty years, Sister Esther's traveled to different countries
WITNESSING what JESUS has done in HER life. And what He HAS done for HER, He
can do for YOU.

A BRIEF BIOGRAPHY OF IBN RAJAB

2008-07-27T23:09:00.000-07:00

A BRIEF BIOGRAPHY OF IBN RAJAB

The following biography is an adapted version of the biography provided by ‘Imaad Ibn Saabir
Al-Mirsee in his checking of Ibn Rajab's book Adh-Dhull wal-Inkisaar Lil-‘Azeez-il-Jabbaar.
He has researched and compiled this biography using nine sources of reference that contain Ibn
Rajab’s biography.
His name and lineage:
He is the Imaam, the Haafidh Zayn-ud-Deen ‘Abd-ur-Rahmaan Ibn Ahmad Ibn ‘Abd-ir-
Rahmaan Ibn Rajab Ibn Al-Husain Ibn Abeel-Barakaat Mas’ood As-Salaamee Al-Baghdaadee,
who then became Ad-Dimashqee Al-Hanbalee, better known as Ibn Rajab Al-Hanbalee. Rajab
was the nickname of his grandfather, ‘Abd-ur-Rahmaan. It is also held that it was a nickname
given to him because of his being born in the month of Rajab. Ibn Rajab became famous and
well known by that name, may Allaah have mercy on him.
His birth:
He was born in Baghdaad in the year 736H according to the most correct opinion found in the
discussions presented by those who recorded his biography.
His early youth and his search for knowledge:
Allaah prepared for Ibn Rajab an environment of firm knowledge. His way of life based on
acquiring knowledge and producing actions was established for him since his early youth.
Because of this, the Haafidh gained much benefit from that. He himself explains that he
received the authorization and religious approval from some of the major scholars (of his time)
during his youth.
This indicates the degree of zeal and aspiration his family and especially his father – who was
from the major scholars of his time – had towards acquiring knowledge. He studied at the hands
of many different shaikhs such that some researchers of his biography have counted them to
number close to forty.
His teachers:
The checker of Ibn Rajab’s book Sharh ‘Ilal At-Tirmidhee has counted Ibn Rajab’s teachers to
be thirty-six. However, he did not add to that, his father or Ibn An-Naqeeb or An-Nawawee
(Ahmad Ibn ‘Abd-il-Mu’min). So with this, the number of his teachers reaches close to forty as
we have stated previously.
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Here is a list of some of the Shaikh’s most distinguished teachers:
1. Muhammad Ibn Abee Bakr Ibn Ibraaheem Shams-ud-Deen Ibn An-Naqeeb Ash-Shaafi’ee
(d. 745H)
2. ‘Alaa-ud-Deen Ahmad Ibn ‘Abd-il-Mu’min Ash-Shaafi’ee As-Subkee, who later became
An-Nawawee (d. 749H)
3. Shams-ud-Deen Muhammad Ibn Abee Bakr Ibn Ayyoob, Shaikh-ul-Islaam, better known as
Ibn Qayyim Al-Jawziyyah (d. 751H)
4. Jamaal-ud-Deen Abu Sulaimaan Dawood Ibn Ibraaheem Al-‘Attaar (d. 752H)
5. Muhammad Ibn Muhammad Ibn Ibraaheem Al-Maidoomee (d. 754H)
6. ‘Uthmaan Ibn Yoosuf Ibn Abee Bakr An-Nuwairee Al-Maalikee (d. 756H)
7. Muhammad Ibn Isma’eel Ibn Ibraaheem, better known as Ibn Al-Khabbaaz (d. 757H)
8. Salaah-ud-Deen Abu Sa’eed Khaleel Al-‘Alaa’ee (d. 761H)
9. Muhammad Ibn Muhammad Al-Qalaanisee (d. 765H)
Ibn Rajab’s students:
The Haafidh, rahimahullaah, taught many students. Amongst the most famous of them were:
1. Dawood Ibn Sulaimaan Ibn ‘Abdillaah Al-Mawsilee Al-Hanbalee (d. 844H)
2. Abul-Fadl Ahmad Ibn Nasrullaah Ibn Ahmad (d. 844H)
3. ‘Alaa-ud-Deen Abul-Hasan ‘Alee Ibn Muhammad Ibn ‘Abbaas Al-Ba’alee, better known as
Ibn Al-Lahaam (d. 803H)
4. ‘Abd-ur-Rahmaan Ibn Muhammad Ibn ‘Abdillaah Al-Misree Al-Hanbalee, better known as
Az-Zarkashee (d. 846H)
The scholars’ praise for him:
Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al-Jawhar-ul-Munaddad (pg.
48): “He read and became proficient in the various fields of science. He engrossed himself with
the issues of the (Hanbalee) madh-hab until he mastered it. He devoted himself to the
occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew
himself in seclusion in order to write.”
Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of
Hadeeth in terms of the names of reporters, their biographies, their paths of narration and
awareness of their meanings.”
Ibraaheem Ibn Muhammad Ibn Muflih (d. 884H) said of him: “He was the Shaikh, the great
scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaikh of the
Hanbalee madh-hab and he wrote many beneficial books.”
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The written works of Imaam Ibn Rajab:
The Haafidh left behind an extensive and rich selection of books on the different sciences of
Islaam. Among them are those that have been printed and those that remain in manuscript form,
yet to be printed. Also among his works are those books that are missing and cannot be located.
The compiler of this short biography has numbered the Shaikh’s books that are in print today in
the Arabic language to be 38. What will follow is a list of some of them:
1. Jaami'-ul-'Uloom wal-Hikam (His monumental and most famous book, which is an
explanation of fifty ahaadeeth of the Messenger of Allaah, sallAllaahu 'alayhi wa sallam that
are short in wording but comprehensive in meaning)
2. Dhail Tabaqaat-ul-Hanaabilah (This is a compilation of the scholars of the Hanbalee madhhab,
considered one of his great works)
3. Lataa'if Al-Ma'aarif (This is a book on the duties one is required to do during times of
religious celebration and observance, such as Ramadaan)
4. Al-Farq baina An-Naseehah wat-Ta'yeer (The present book before you)
5. Sharh Hadeeth: "Maa Dhi.ban Jaa'iaan…" (This book has been translated into English
under the title "The Evil of Craving for Wealth and Status")
6. Fadlu 'Ilm-is-Salaf 'alaal-Khalaf (A great short treatise discussing the virtues of knowledge,
its types and its etiquettes)
There are also about forty-five books of his that are nit printed yet. We ask Allaah that He
facilitate the verification and printing of these sources of knowledge.
His death:
Imaam Ibn Rajab died in the month of Rajab of 795H and some said it was in Ramadaan. No
doubt he left behind him a legacy of knowledge for all those after him to benefit from. His
books continue to be studied and used as reference even in these days. May Allaah have mercy
on him and grant him a high place in Paradise.
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TEXT OF THE BOOK
In the Name of Allaah, the Most Merciful, the Bestower of Mercy
All praise is for Allaah, Lord of the universe. And may His peace and blessings be upon the
foremost of those who fear Allaah and the seal of the prophets (Muhammad), as well as his
family, his companions and (all) those who follow them in righteousness, until the Day of
Recompense.
As for what follows, then:
These are some brief, yet comprehensive words concerning the difference between advising and
condemning, for indeed they are counterparts in the sense that they both consist of mentioning
something about a people that they hate to have mentioned. However, the distinction between
the two is something that is not understood by many people. Thus, Allaah is the One who grants
correctness.
Know that mentioning something about a person that he hates to have mentioned (about him) is
forbidden, if the objective behind that is for nothing else but to dispraise and declare (his) faults
and defects.1
However, if there is found in this mentioning, a beneficial good for the general masses of
Muslims – specifically for some of them – and the objective behind it is to accomplish this
beneficial good, then it is not forbidden, but rather recommended.
The scholars of Hadeeth have agreed with this (principle) in their books on the subject of Al-Jarh
wat-Ta'deel,2 and they have mentioned that there is a difference between criticizing hadeeth
1 This is an important restricting condition, so memorize it.
2 See Al-Kifaayah (pg. 88) of Al-Khateeb, I'laan bit-Tawbeekh Liman dhamma At-Taareekh (pg. 461) of
As-Sakhaawee, Sharh Saheeh Muslim (16/144) of An-Nawawee, Majmoo' Ar-Rasaa'il wal-Masaa'il
(4/110) of Ibn Taimiyyah and Raf'a-ur-Raibah (pg. 24-27) of Ash-Shaukaanee. [Translator’s Note: Al-
Jarh wat-Ta’deel is the Islaamic science of determining whose reports and testimonies are to be accepted
and whose are not. Those who fall under the category of Al-Jarh are the ones who are criticized and
discredited, such as weak narrators, liars, etc. Those who fall under the category of At-Ta’deel are those
whom the scholars have approved of and considered reliable in speech and trustworthy in narration.]
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reporters and backbiting them. And they further refuted those who placed these two (categories)
at the same level, such as those constantly engulfed in worship (all the time) as well as others
who do not possess sufficient knowledge.3
Furthermore, there is no difference between 1) criticizing narrators of one of the hadeeth
scholars (huffaadh) and distinguishing whose reports are to be accepted from them and whose
reports are not, and between 2) clarifying the mistake of one who has erred with regard to
understanding the meanings of the Book and the Sunnah, interpreted some aspect of it
incorrectly, and who has adhered to something false. This (clarifying) was done so that this
individual would not be followed in that which he erred in. The scholars have also unanimously
agreed upon the permissibility of doing this (clarification).4
This is why we find that the books they authored concerning the various sciences of the religion
- such as tafseer, explanation of hadeeth, Fiqh, the difference of opinions amongst the scholars,
and so on - are filled with arguments5 and refutations of the statements of those who voiced
weak opinions from the scholars of the past and present, such as the Sahaabah, the Taabi'een and
those after them.
Not one of the people of knowledge abandoned (doing) this (clarification). Nor would he claim
in his (refutation) to disparage, dispraise or defame the individual whose saying he was refuting,
unless the author (he was refuting) was from those whose speech consisted of wickedness and
who displayed vile manners when expressing himself. In this circumstance, his wickedness and
vileness were forsaken apart from the original state of refuting and opposing him. And this
(refutation) was based upon sound arguments and stable proofs. The reason for all this was due
to the unanimous agreement of the scholars of this Religion that the truth which Allaah sent His
Messenger, sallAllaahu 'alayhi wa sallam, with must be made known, and so that all of the
Religion can be purely for Allaah (alone) and so that His word can be the highest.
3 [Translator’s Note: This is not a criticism against those who are constantly engulfed in worship. Rather
it is a warning for those who may be deceived by their appearance. For indeed it is common that many
people when they see someone who exceeds in performing worship, they automatically assume that he is
knowledgeable. But most of the times this is not the case. So one must be careful because there does exist
a difference between the 'Aalim (scholar) and the 'Aabid (worshipper), as the Prophet, sallAllaahu 'alayhi
wa sallam, said: "The virtue of the scholar over the worshipper is like the virtue of the moon over the
all the stars." (Abu Dawood: 3641, At-Tirmidhee: 2683 and others)]
4 Consider these great words, O reader and may Allaah have mercy on you, and apply them to the
condition of the Muslims today!
5 So therefore, these matters are not from the fabrications of some "people" but rather they are nothing
more than the actions of the scholars of the past!
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Furthermore, all of them acknowledge that grasping the entirety of the knowledge, without
neglecting any part of it, is not a level that has been reached by any of them, nor has anyone
from the scholars of the past or those of the present claimed to have reached it. For this reason,
the Imaams of the Salaf – those whose knowledge and merits are widely and unanimously
agreed upon – used to accept the truth from anyone that disclosed it to them, even if that person
was young.6 And they would advise their companions and followers to accept the truth, even if
it appeared in someone else's statements.
An example of this is found in 'Umar's, radyAllaahu 'anhu, saying when he stated his opinion
concerning the dowry of women. A woman responded to him by reciting Allaah's statement:
"But if you intend to replace a wife with another, and you have given one of them a qintaar
(large amount of gold in dowry), take not the least bit of it back."7
Upon this, 'Umar went back on his opinion and said: "A woman has spoken correctly and a man
has erred."8 And it has also been reported that he said: "Everyone is more understanding of Fiqh
than 'Umar." 9
Some of the famous (scholars) used to say, upon having formed an opinion concerning a matter:
"This is the opinion that we have derived, so anyone that brings an opinion better than it, we
shall accept it (from him)."
Imaam Ash-Shaafi'ee used to go to great extents with regard to this understanding, for he would
advise his companions to follow the truth and accept the Sunnah, even if it should appear to them
in contradiction to their (own) opinions. And he encouraged them to, at that point, throw his
6 See the story of Al-Haafidh Ad-Daaraqutnee who corrected the Haafidh, the Imaam Ibn Al-Anbaaree
when he was young. And he (Ibn Al-Anbaaree) was an elder and respected Imaam, but yet he still
accepted the correction from him. The story is found in Taareekh Baghdaad (3/183)
7 Surat-un-Nisaa: 20
8 Reported by Abu Ya'laa in his Musnad-ul-Kabeer from the path of Mujaalid Ibn Sa'eed and he is very
weak. Al-Baihaqee also reported it and its chain or narration is broken. 'Abd-ur-Razzaaq reported it and
in its chain is Abul-'Ujfaa As-Sulamee and he is weak also. See Al-Maqaasid-ul-Hasanah (pg. 320).
9 It is found in the previous story itself.
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opinion against the wall (i.e. throw it away).10 He would say in his books 11: "There is no doubt
that you will find in them (my opinions) that which contradicts the Book and the Sunnah, for
Allaah, the Most High, says:
“And if it (the Qur'aan) were from someone other than Allaah, they would have found
many contradictions in it.'12"
And what is more profound than this is his saying: "No one ever debated me except that I
noticed: either the truth was manifested on his tongue or on my tongue."
This indicates that his intention was for nothing else but to manifest the truth, even if it were
found on the tongue of someone other than him, such as those who debated or differed with him.
Whoever possesses this type of condition, then indeed he will not hate having his opinion
rejected, nor having his contradiction of the Sunnah clarified, whether during his lifetime or after
his death.
This was the way the scholars of Islaam from past and present – those who are the protectors of
it and who rise to support it – used to think about others. They would also not detest the
opposition they received from those that contradicted them with a proof that was made known to
them. This was even if the proof that these individuals (who opposed them) used was not strong
according to them, such that they would accept it and abandon their proof in place of it.
This is why Imaam Ahmad (rahimahullaah) would mention Ishaaq Ibn Raahawaih
(rahimahullaah) while praising and commending him. And he would say: “Even if he does
contradict (me with regard to the Sunnah) in some matters, then indeed, the people will never
cease to differ with one another.” Or it is as he said.
And many times he (rahimahullaah) was presented with the words of Ishaaq and other Imaams,
and their sources from where they derived their opinions, and he would not agree with them in
10 See I'laam-ul-Muwaqqi'een (2/363) and Iqaadh Himam Uleel-Absaar (pg. 100)
11 See his book Ar-Risaalah (no. 598-599) and Al-Maqaasid-ul-Hasanah (pg. 15).
12 Surat-un-Nisaa: 82
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their opinion, nor would he reject their views or their evidences for it, even though he would not
agree with any of that.13
Imaam Ahmad (rahimahullaah) approved of what was related from Haatim Al-Asam, when it
was said to him: “You are a non-Arab and do not speak eloquently, yet no one debates you,
except that you silence him. So with what do you gain victory over your opponents?” So he
responded: “By three things: I become happy when my opponent speaks correctly (on a point). I
become grieved when he errs. And I withhold my tongue from him, lest I should say something
that would harm him” - or something with this meaning - so Ahmad (rahimahullaah) said: “How
wise of a man he is.”
Therefore, refuting weak (erroneous) opinions and clarifying the truth with regard to what
opposes it, based upon sound evidences, is not from what these scholars detested. Rather, it was
from that which they loved and for which they commended and praised those who did it.
So it does not enter into the realm of backbiting at all. But suppose there is someone that hates
to have his error, which contradicts the Sunnah, exposed. In this case, there is no consideration
given to his hatred for that, because hating to manifest the truth - if it is in opposition to the
opinion of a man - is not from those matters that are praiseworthy.
Rather it is an obligation on the Muslim to love that the truth be made manifest and that the
Muslims (in general) are aware of it, regardless of whether it is in conformity or in opposition to
his (personal) view.14
This is from the aspects of sincerity (naseehah) towards "Allaah, His Book, His Messenger,
His Religion, the leaders of the Muslims and their common folk." And this is, in fact, the
Religion itself, as the Prophet, sallAllaahu 'alayhi wa sallam, has informed us.15
13 This is not in the unrestricted sense. See the great scholar Ibn Al-Qayyim's refutation of those who say,
"There is no rejection to be done on the issues in which there is difference of opinion" included in I'laamul-
Muwaqqi'een (3/288), for it is very important.
14 These words ought to be written in gold ink, so consider them!!
15 More than one of the Companions have reported this hadeeth, among them Tameem Ad-Daaree. It is
transmitted by Muslim (55), Abu Dawood (4944), An-Nasaa'ee (7/156), Ahmad (4/102), Abu 'Uwaanah
(1/36-37), Al-Humaidee (837), Al-Baghawee (3514), At-Tabaraanee in Al-Kabeer (1260-1262), Ibn
Hibbaan in Raudat-ul-'Uqalaa (194), Ibn An-Najaar in Dhail Taareekh Baghdaad (2/193 & 301) Ash-
Shihaab Al-Qadaa'ee in his Musnad (17-18), Wakee' in Az-Zuhd (346 & 621), Abu 'Ubaid in Al-Amwaal
(9) and Al-Bukhaaree in At-Tareekh-us-Sagheer (2/35)
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As for clarifying the mistake of one of the scholars who erred in the past, then if one observes
good manners in his speech and does well in his refutation and response, then there is no harm
upon him nor is there any blame that he can be accused of. And if it turns out, that he was
misled by this (past) scholar's (erroneous) opinion, then there is (also) no harm (i.e. sin) on him.
When a statement would reach some of the Salaf that they rejected, they would say: "This person
has not spoken the truth." This example is taken from the saying of the Prophet, sallAllaahu
'alayhi wa sallam: "'Abu As-Sanaabil has not spoken the truth."16 when
news reached him, sallAllaahu 'alayhi wa sallam, that he issued a ruling that a woman whose
husband passed away, while she was pregnant, was not permitted to remarry upon delivering her
child, but instead had to wait until four months and ten days had passed. 17
The righteous Imaams went to great lengths in forsaking the weak sayings (opinions) of some of
the scholars. And they refuted them with the highest degree of refutation, as Imaam Ahmad
(rahimahullaah) used to censure Abu Thawr and others in their opinions that they were alone in
saying. And he went to great extremes in refuting them in these opinions.
All of this relates to the outer and apparent matters. As for the inner affairs, then if one's
intention in doing that (criticism) is to just clarify the truth and so that the people will not be
deceived by the sayings of someone who erred in his opinions, then there is no doubt that this
individual will be rewarded for his intention. And by doing this with this intention, he falls into
the category of being from those who show sincerity to Allaah, His Messenger, the leaders of the
Muslims and their common folk. And it is the same whether the one who clarifies the mistake is
young or old. So he has a good example in those scholars who refuted the (weak) opinions of
Ibn ‘Abbaas, radyAllaahu 'anhumaa, which have been declared irregular, and which have been
rejected by the scholars, such as (his opinion) regarding mut'ah (temporary divorce), sarf
(bartering), 'umratain and other than that.18
And he has a good example in those who refuted the opinion of Sa’eed Ibn Al-Musayyib
(rahimahullaah) concerning his allowing the woman that was divorced three times (to remarry
16 With this wording, the hadeeth has been reported by Ahmad (1/447), Al-Baghawee (2388) and Al-
Haithamee in Al-Majma' (5/3) and he said that its narrators were of the standard of the Saheeh. The source
of this story occurs in Saheeh Al-Bukhaaree (9/415) and in Saheeh Muslim (1484).
17 [Translator's Note: The 'iddah (waiting period) before a woman can remarry is 4 months and ten days.
But if she is pregnant, then the her waiting period is whichever of the two comes first - either the four
months and ten days or the day of her delivery. So if she delivers before the four months pass by, then the
time of delivery take precedence and she is allowed to remarry from this point on.]
18 These are well known Fiqh issues.
The Difference between Advising & Condemning 15
15 www.al-manhaj.com
her first husband) with just the (marriage) contract,19 and his other opinions that contradicted the
established Sunnah. And there are the scholars who refuted Al-Hasan Al-Basree with regard to
his opinion that a wife should not mourn for her deceased husband, and who refuted 'Ataa for his
(weak) opinions, and Taawoos in the numerous issues in which he differed from the scholars, as
well as all those (other scholars) whom the Muslims have agreed upon their guidance,
knowledge, respect and reverence.
And not one of the scholars considered those that didn't agree with him in these issues and
their likes to be belittling or defaming these Imaams.
The books of the Muslim scholars from past and present, such as the books of Ash-Shaafi'ee,
Ishaaq, Abu 'Ubaid, Abu Thawr and those scholars of Hadeeth and Fiqh that came after them,
are filled with the clarifications of these opinions. And if we were to mention that in words, this
discussion would be severely prolonged.
But if the intention of the one refuting is to expose the faults of the one being refuted and to
debase him and manifest his ignorance and shortness of knowledge, then this is forbidden,
whether the refutation is done in the presence of the one being refuted or in his absence, or
whether it is done during that person's lifetime or after his death. This type of action falls under
the acts which Allaah condemns in His Book and which He threatens the one who does it,
concerning his slander and backbiting. It also falls into the statement of the Prophet,
sallAllaahu 'alayhi wa sallam:
"O you group of people that believe with your tongues while not with your hearts! Do not
abuse the Muslims nor seek after their faults. For indeed, he who seeks after their faults,
19
[Translator's Note: When a woman is divorced three times by her husband, he cannot remarry her unless
she first marries someone else, has intercourse with him, and then is divorced by him. Only then is she
permissible for her first husband again. The weak opinion mentioned above states that the woman that
was divorced three times by her husband, in order to become halaal (permissible) for him again, she just
needed to remarry another man, without having intercourse with him (i.e. upon the marriage contract
alone), and get divorced from him. And Allaah knows best.]
The Difference between Advising & Condemning 16
16 www.al-manhaj.com
Allaah will seek after his faults. And whomsoever has Allaah seek after his faults, He will
expose them, even if he may have committed them in the privacy of his own home." 20
All of this talk is with respect to the scholars that are followed in the Religion. As for the
people of innovation and misguidance and those who imitate the scholars but are not from
them,21 then it is permissible to expose their ignorance and manifest their deficiencies, in order
to warn others against following them. 22
However, our discussion now is not concerning this topic and Allaah knows best.
20 Reported by Abu Ya'laa in his Musnad (1675) and Abu Nu'aim in Ad-Dalaa'il (356) on the authority of
Al-Baraa', radyAllaahu 'anhu. Al-Haithamee (rahimahullaah) said in Al-Majma' (8/93): "Abu Lailaa
reported it and its narrators are all reliable. It has also been reported from the hadeeth of Abu Barzah,
radyAllaahu 'anhu, with a strong chain of narration in Ahmad (4/421 & 424) and Abu Dawood (4880).”
And in this section occurs the hadeeth of Ibn 'Umar with a hasan chain of narration in At-Tirmidhee
(2033), Al-Baghawee (3526) and Ibn Hibbaan (1494 of the Mawaarid). See also At-Targheeb wat-
Tarheeb (3/177) of Al-Mundhiree.
21 And in these days, how many people exist who imitate the scholars yet are not from them. They deceive
the people by making beautiful expressions and using nice words!!
22 [Translator’s Note: This is an important principle that the Shaikh mentions before continuing further in
his book, since he does not want his readers to think that this discussion concerns innovators. Rather, as
he states, their affair is to be publicized so that they may be abandoned and rejected. So the discussion
here does not apply to them in the least nor can it be used in defense of one of them.]

CONCERNING CONDEMNING

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CONCERNING CONDEMNING

From the apparent signs of condemning is: Exposing someone’s evil and propagating it under the

pretense of advising, while claiming that it is only these defects that are making him do it,

general or specific. Meanwhile, on the inside, his aim is only to condemn and cause harm.41 So

he is from the brothers of the hypocrites, those whom Allaah has disparaged in His Book in

many places, for indeed Allaah disparages those who outwardly display a good action or saying,

while intending inwardly to accomplish a mischievous and evil goal. And He has counted that

as one of the aspects of hypocrisy, as is stated in Surah Baraa,42 in which He humiliates the

hypocrites and exposes their despicable attributes:

“And as for those who set up a masjid in order to cause harm, (spread) disbelief, disunite

the believers and to make it as an outpost for those who made war against Allaah and His

Messenger since aforetime, they will indeed swear that their intention is nothing but good.

But Allaah bears witness that they are certainly liars.” 43

And Allaah says:

“Think not that those who rejoice in what they have done, and love to be praised for what

they have not done – do not think that they are rescued from the torment. And for them is

a painful punishment!” 44

41 This is from the actions of the heart which no one has knowledge of except Allaah, the Most Perfect and

Exalted.

42 [Translator's Note: He means Surat-ut-Tawbah]

43 Surat-ut-Tawbah: 107

44 Surah Aali 'Imraan: 188

The Difference between Advising & Condemning 26

This ayah was sent down concerning the Jews, when the Prophet, sallAllaahu 'alayhi wa sallam,

asked them about something and they concealed knowledge of it informing him instead of

something else. Yet they showed to him that they had indeed informed him about what he had

asked them. And they sought praise from him, sallAllaahu 'alayhi wa sallam, because of it and

became joyous at what they gained by concealing it and because he, sallAllaahu 'alayhi wa

sallam, asked them. This is what Ibn ‘Abbaas, radyAllaahu 'anhumaa, stated and his hadeeth

concerning that is transmitted in the two Saheeh collections.45

Abu Sa’eed Al-Khudree, radyAllaahu 'anhumaa, said:

“There was a group of men among the hypocrites who when the Messenger of Allaah,

sallAllaahu 'alayhi wa sallam, would go out to fight in the (military) expeditions, would refrain

from going with him. And they would be happy with opposing the Messenger of Allaah,

sallAllaahu 'alayhi wa sallam, with their sitting (instead of fighting). So when the Messenger of

Allaah, sallAllaahu 'alayhi wa sallam, would arrive, they would make excuses for themselves

and swear to him. And they loved to be praised for that which they did not do. So this ayah was

revealed.” 46

Therefore, these characteristics are the characteristics of the Jews and the hypocrites. And it is

that someone outwardly displays a saying or an action, while presenting an image in which he

appears to be upon good. Yet his intention in doing that is to accomplish an evil goal. So he is

praised for what good he has made manifest outwardly, while accomplishing by it, the evil goal

he has kept hidden inwardly. And he basks in the praise he receives for that which he has

outwardly portrayed as being good, which is in fact evil on the inside, and he is happy that his

evil hidden objective has been achieved. So his benefit is perfected for him and his scheme is

carried out effectively by this deception!!

Anyone with this characteristic definitely falls under the (threat) of this ayah - thus he is

threatened with a painful torment. An example of this is: When someone desires to defame a

man, belittle him and expose his faults so that people turn away from him. This is done either

because he loves to cause harm to him, because of his enmity towards him, or because he fears

45 Reported by Al-Bukhaaree (9/301), Muslim (17/123), Ahmad (1/298) and Ibn Jareer (4/207).

46 Reported by Al-Bukhaaree (8/233), Muslim (17/123) and Ibn Jareer (4/205). It must be noted here that

Al-Haafidh Ibn Hajr mentioned in Al-Fath (9/301) that it is possible to combine these two causes for the

ayah's revelation found in the two hadeeths by saying that it was revealed with regard to both of these

groups (Jews and hypocrites). Shaikh Muqbil Ibn Haadee Al-Waadi'ee said in his As-Saheeh-ul-Musnad

(pg. 35): "If the hadeeth of Abu Sa'eed is more established then that takes more precedence because the

hadeeth of Ibn 'Abbaas is from that which the two Shaikhs have been criticized by, as has been stated in

Muqaddimat-ul-Fath (20/132) and as is stated in Fath-ul-Baaree (9/302). And there is no point in

restricting it to only the People of the Book…"

The Difference between Advising & Condemning 27

27

him due to a rivalry that exists between them with regard to wealth, leadership, or other

blameworthy causes. So he does not find a way towards accomplishing his goal, except by

publicly degrading him due to some religious reason. For example, someone (i.e. a scholar) has

refuted a weak opinion from the many opinions of a well known and famous scholar. So this

(evil) individual spreads that amongst those who respect that scholar, saying: “This person (that

did the refutation) hates this scholar, and is only defaming and criticizing him.”

So by doing this, he (the evil person) deceives all those people that hold that scholar in esteem,

making them believe that such a refutation was done out of hatred and with insult on the part of

the one refuting, and that his deed was full of audacity and arrogance. So he (the evil person) is

(outwardly) defending this scholar and uplifting the abuse from him - and that is an act pleasing

to Allaah and in obedience to Him. So he combines this outer facade of advising with two

disgusting and forbidden things:47

First: The insinuation that this scholar's refutation of the other opinion was done out of hatred,

seeking to belittle (the other scholar), and as a result of following his desires. But (in reality) he

only desires by it to advise the believers and to make known some aspect of knowledge that is

unlawful to keep concealed.

Second: He (the evildoer) manifests and magnifies the (scholar's) criticism (for the other

scholar), so that he can fulfill his desire and achieve his evil goal under the pretense of advising

and defending the scholars of the Religion.

This type of evil plotting is similar to the injustice and oppression displayed by the tribe of

Marwaan and their followers, who won the people's affection and at the same time, turned these

people's hearts away from 'Alee Ibn Abee Taalib, Al-Hasan, Al-Husain and their offspring, may

Allaah be pleased with all of them.

47 [Translator's Note: We ask the noble readers to consider these precious words stated by the Shaikh of

our glorious past and compare them with the likes of the situations we find today. No doubt the scholars

of the Sunnah in these days are accused in such a manner. Such an example can be found in Shaikh

Muhammad Naasir-ud-Deen Al-Albaanee (rahimhullaah) and the lies and attacks that were launched

against him by Hasan Saqqaf, Kabbani and their likes, who make themselves appear as though they're

advising the Muslim ummah. But yet in reality they are doing no more than discrediting, defaming and

belittling a scholar. And the claims that come from them are well known in that these scholars, such as

Al-Albaanee, who warn against "blind-following" are labeled as deviants who hate the four Imaams and

who want to do away with their teachings! May Allaah give us the ability to see through the false

accusations of the ignorant and the unjust.]

The Difference between Advising & Condemning 28

When 'Uthmaan, radyAllaahu 'anhu, was killed, the Muslim nation did not see anyone possessing

more right to succeed him other than 'Alee, radyAllaahu 'anhu, so they pledged allegiance to him.

So those who sought to turn the people away from him set about their goal by manifesting the

outrageous and scandalous murder of 'Uthmaan. And it was just as they said it was. But then

they added to it that the one who conspired his murder and carried it out was none other than

'Alee, radyAllaahu ' anhu. And this was a lie and a slander against him!

And 'Alee, radyAllaahu 'anhu, would swear and reaffirm his oaths in denying this accusation -

and he was truthful and innocent in his oath, may Allaah be pleased with him. But they began to

fight against him, claiming that their struggle was for the sake of the Religion and that it was

pleasing to Allaah, and then they began to fight with his children. These individuals strove hard

in publicizing this (lie), propagating it on the mimbars on the days of Jumu'ah, as well as on

other occasions in which there were large gatherings. This continued until it settled into the

hearts of their followers that the matter was as these individuals said it was, and that the tribe of

Marwaan had more right (to the Khilaafah) than 'Alee and his children due to their closeness to

'Uthmaan, and that they had more right to avenge his, radyAllaahu 'anhu, death. So in doing this,

they were able to unite the hearts of the people against 'Alee and his sons and to turn the people

to fight against him and his children after him. This asserted the kingship for them and their rule

became established as a result of that.

While in privacy, one of them would say to those he confided in, something with the meaning:

"No one amongst the Companions was more restrained from (causing harm to) 'Uthmaan than

'Alee." So it would be said to him: "Then why did the people revile him?" So he would

respond: "The kingship (i.e. end of the Khilaafah) would not be established if it weren't for that."

The meaning of this is that if they did not turn the people's hearts away from 'Alee, radyAllaahu

'anhu, and his children, and if they didn't attribute the injustice done to 'Uthmaan to them, the

hearts of the people would not feel sympathy for them (later), due to what they knew of their

beautiful attributes and honorable qualities, for they used to rush to follow them and pledge

allegiance to them (in the past). And because of this, the Umayyah dynasty came to an end and

the people ceased obeying them.48

THE REMEDY

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THE REMEDY

So if anyone is tested with this type of plotting,49 then let him fear Allaah, seek His aid and have
patience. For verily, the final good end is for Taqwaa (i.e. those who fear and are obedient to
Allaah).
This is as Allaah, the Most High, says. After narrating the story of Yoosuf and what befell him
from the different types of abuse he received from his brothers in their evil plotting and
conspiracy (against him), He says:
“Thus, did We establish Yoosuf in the land” 50
And Allaah says, reporting from him that he said to his brothers:
“I am Yoosuf and this is my brother (Benjamin). Allaah has indeed been gracious to us.” 51
And He, the Most High, tells us of story of Moosaa and what befell him and his people from the
abuse they received at the hands of Pharaoh and his evil planning, and that he (Moosaa) said (to
his followers):
“Seek help in Allaah and be patient. Verily, the earth belongs to Allaah. He gives it to
whom He wills of His servants. And the final (good) end is for those who have Taqwaa” 52
49 Meaning he is tested by it at the hands of someone else.
50 Surah Yoosuf: 21
51 Surah Yoosuf: 90
52 Surat-ul-A’raaf: 128
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Furthermore, Allaah informed us that the bad consequences of evil plotting fall back upon the
one who plotted the evil (in the first place), as He says:
“But the evil plot encompasses only he who makes it.” 53
And Allaah says:
“And thus We have set up in every town, great ones of its wicked people to plot therein.
But they plot not except against their own selves, yet they perceive not.” 54
Furthermore, the actual facts also bear witness to this. For indeed, if someone carefully
investigates the information of the people and the history of the world, he will come upon
occurrences where someone plotted against his brother, but the plot fell back onto him. And
astonishingly that served as a means for his salvation and deliverance
And if we were to mention some of the events that did occur with regard to that, this book would
be prolonged and the talk would be lengthened. Thus, Allaah is the One who grants what is
correct and it is upon Him to explain the correct Way. And He is sufficient for us and the best of
Guardians. May the peace and blessings of Allaah be upon Muhammad, his family and his
companions.
53 Surah Faatir: 43
54 Surat-ul-An’aam: 123
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THE DIFFERENCE BETWEEN
ADVISING AND CONDEMNING
In this classic treatise, Ibn Rajab (rahimahullaah) discusses the
differences between Advising and Condemning, which is an
extremely important topic since it is very common that the two are
confused for one another. For the most part, his talk revolves around
the dealings and affairs of the scholars, and how it was from their
way to advise and accept the truth from one another. And he shows
how condemning was not from their characteristics, but rather from
the signs of the evil and wicked people who held hidden goals and
objectives.
This book is especially important in these days due to the widescale
confusion that exists on this subject amongst the Muslims. So today
when we find scholars of the Sunnah refuting weak opinions of other
scholars from the past, they are quickly accused of hating those
scholars of the past and just condemning them, when in fact they are
really advising the ummah and warning the Muslims against
following a man in his error. At the same time, we have people who
present themselves as defending these scholars of the past (who
were criticized) and who seek to "àdvise" the ummah, when in fact
they are just trying to defame a scholar and belittle his status. So,
we hope that these matters become clear to the reader upon studying
this treatise and that he is able to distinguish those who are truly
advising from those who are just condemning.

In the Name of Allah

2008-07-27T22:56:00.000-07:00

In the Name of Allah, Most Gracious, Most Merciful
Preface of Shaykh Abd al Aziz Ibn Baz

Praise belongs to Allah alone; peace and blessing on the last Prophet, his
family and his Companions.
I was introduced to the valuable and concise treatise on the Muslim's belief
prepared by our brother, the great scholar Shaikh Muhammad As-Saleh al-
Uthaimin. I listened to it all and found that it covers the creed of the
Sunnites and the mainstream majority of the Muslims in the area of the
oneness of Allah, His attributes, the belief in the angels, the books and the
messengers, the Day of Judgment, and in the belief in fate and the divine
decree. He succeeded in collecting what the seeker of knowledge and every
Muslim needs for his belief in Allah, His angels, His scriptures, His
messengers, the Day of Judgment, and fate. He included in his treatise
useful information related to the Muslim's beliefs that are not readily
available in many of the books written on these topics. May Allah reward
the author, increase him in knowledge and guidance, and make this book
and his other books most useful. May Allah, the Hearer and the Close, bless
us and him and all our brothers and make us among those who are guiding
and rightly guided to call people to Allah with sure knowledge.
Dictated by 'Abd al-Aziz ibn Baz, may Allah forgive him and shower peace
and blessing on our Prophet Muhammad, his family, and his Companions.

Translator's Foreword

I found this treatise of the Muslim's creed a concise and useful presentation of a very
important topic. The need for this treatise, especially among non-Arabic speaking readers,
cannot be overestimated. Therefore, I decided to translate it and make it accessible to
English readers.
I would like to draw the attention of the readers to the following points:
• I gave the book the title THE MUSLIM'S BELIEF instead of the author's Aqidatu Ahl As
Sunnah wa al Jama'ah, which may be translated as The Creed of the People of the Sunnah
and Majority. I think my preference is justified by: a) The title I preferred is shorter; b) The
two titles have almost the same meaning; c) The original title contains some technical terms
that are not only difficult to translate, but also difficult to understand by many readers; and
d) The original title may antagonize some readers who are misinformed about the true
designations of the words in the original title.
• I provided, in parentheses after every Qur'anic verse, the numbers of chapters and verses
quoted by the author without giving their proper reference. This I deemed useful for
readers who do not know the Qur'an by heart and who would like to check these verses.
• Because the author, in most cases, quotes or paraphrases some of the prophetic traditions
without indicating them to the readers, I tried, whenever I could recognize these traditions,
to put them in quotations and to cite in parentheses the prophetic collections in which they
are reported. In most cases, I limited myself to the collections of Bukhari and Muslim
whenever the saying is quoted from them. If it is not in these two collections, I mention
one or two of the other collections that contain the quoted saying.
• I provided the arrangement of the text into chapters and headlines for ease of reading and
understanding. I also provided a table of contents for ease of reference.
• In translating the Qur'anic verses quoted in this treatise, I did not follow any specific
translation of the Qur'an. I benefited from more than one, but followed my own
preference.
It is my sincere desire and hope that this book would be of great help to those who consult
it. Please include in your prayer all those who contributed to its present shape.
Dr. Maneh Hammad al-Johani

Author's Introduction

Praise be to the Lord of the universe who gives the best reward to the Godfearing
and the great loss to the transgressor. I bear witness that there is no
God but Allah; He has no partner and possesses real sovereignty. I bear
witness that Muhammad is His servant and messenger; the seal of the
prophets and the leader of the God-fearing. May Allah bless him, his
family, his Companions, and those who follow them till the Day of
Judgment.
Allah has sent His messenger Muhammad, peace be upon him, with the real
guidance and the true religion as a mercy to mankind, as a model for those
who do good, and as His argument against mankind. Through Muhammad
and what was revealed to him (the Qur'an and the Prophetic sayings), Allah
showed mankind all means of reforming itself and straightening its
religious and mundane affairs in sound beliefs, right conduct, fine morals,
and laudable manners. The Prophet, peace be upon him, "left his followers
on a clear straight path, only the doomed will deviate from it"(Ibn Majah
and Ahmad). His followers, the Companions, their followers, and those
who followed them faithfully are the best of mankind. They established his
law, upheld his way, and held fast to it as a belief and practice, a moral and
manner. Thus "they are considered the party who are victorious, on the
straight path, unharmed by those who are against them till the end of the
world" (Bukhari and Muslim).
Thanks to Allah, we are following their footsteps and are being guided by
their examples, which are supported by the Qur'an and the prophetic
traditions. We are saying this only as an announcement of Allah's blessings
and as a clarification of what every Muslim should believe. We pray to
Allah that He may keep us and our brothers on the straight path in this life
and in the hereafter. May He give us mercy, for He is the Giver.
Due to the importance of this topic and the difference of opinions about it,
I want to explain briefly our creed-the belief of the Sunnites and the
mainstream Muslims (Ahl as-Sunnah wa al-Jama'ah). This creed is the
belief in Allah, His angels, His books, His messengers, the Day of
Judgment, and fate, whether good or bad. I pray to Allah to make this
effort sincere for His sake, in agreement with His wish, and useful for His
people.

OUR CREED

2008-07-27T22:52:00.000-07:00

OUR CREED

ISLAM BELIEF :
Our creed is to believe in Allah, His Angels, His Books, His Messengers,
the Day of Judgment, and Fate whether good or bad.

Belief in Allah's Lordship, Oneness, and Attributes:
• We believe in Allah's divinity; that is he is the Lord, the Creator, the
Sovereign, and the Manager of all affairs.
• We believe in Allah's god ship; that is, He is the true God and every other
so-called deity is false.
• We believe in His names and attributes, that is He has the most
magnificent names and the sublime perfect attributes.
• We believe in His oneness in all of this, that is, He has no associate in His
divinity, His God ship, His names, or His attributes. Allah says in the
Qur'an: "He is the Lord of the heavens and the Earth and all that is in
between them, so worship Him and be patient in His worship; do you know
any equal to Him?" (19:65).
• We believe that He is "Allah there is no God but He, the Living, the
Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all
that is in the heavens and the Earth. Who is there that shall intercede with
Him except by His permission? He knows what is before them and what is
behind them, and they do not encompass anything of His knowledge except
what He wills. His throne extends over the heavens and the Earth, the
preservation of them does not burden Him; He is the High, the Great"
(2:255).
• We believe that "He is Allah, there is no god but He, the Knower of the
Unseen and the Visible. He is the Most Gracious, Most Merciful. He is
Allah, there is no God but He, the King, the Holy One, the Source of Peace,
the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime.
Glory be to Allah above what they associate with Him. He is Allah, the
Creator, the Maker, the Shaper. His are the most beautiful Names. All that
is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise"
(59:22-4).
• We believe that to Him belongs the Kingdom of the Heavens and the
Earth: "He creates what He pleases. He gives, to whom He wills, females,
and He gives, to whom He wills, males, or He couples them, males and
females; and He makes whom He wills barren. Surely, He is the Knowing,
the Powerful" (42:49-50).
• We believe that "there is nothing whatever like unto Him, He is the Allhearing,
the All-seeing. To Him belongs the keys of the Heavens and the
Earth. He enlarges and restricts provisions to whom He wills. Surely He
has knowledge of everything" (42:11-12).
• We believe that "there is no creature that moves on the Earth but its
provision depends on Allah. He knows its dwelling and its resting place. All
is recorded in a clear book" (11:6).
• We believe that "with Him are the keys of the unseen; none knows them
but He. He knows what is in land and sea; not a leaf falls, but He knows it.
Not a grain in the deep darkness of the Earth, not a thing green or dry but
it is in a clear Book" (6 :5 9 ).
• We believe that "Allah alone has the knowledge of the Hour, sends down
rain, and knows what is in the wombs. No soul knows what it shall earn
tomorrow, and no soul knows in what land it shall die. Surely, Allah is Allknowing,
All-aware" (31:34).
• We believe that Allah speaks whatever He pleases whenever He pleases:
"And Allah spoke to Moses directly" (4:164); "And when Moses came at
Our appointed place, and his Lord spoke to him" (7:143 ); "We called to
him from the right side of the Mount (Sinai), and We brought him near in
communion" (19:52).
• We believe that "if the ocean became ink for the words of my Lord, the
ocean would be finished before the words of my Lord came to an end"
(18:109); "And if all the trees that are in the earth were pens, and the ocean
(were ink), with seven oceans swelling it therefore, the words of Allah
would not be exhausted. Surely, Allah is Mighty, Wise" (31 :27).
• We believe that Allah's words are the most truthful in conveying
information, the most just in ruling, and the fairest in conversation. He
said: "The word of your Lord has been fulfilled in truth and justice"
(6:115); "And who is more truthful in his word than Allah?" (4:87).
• We believe that the Qur'an is Allah's word. He literally spoke it to
Gabriel, who conveyed it to the Prophet, peace be upon him: "Say (O
Muhammad) 'the Holy Spirit has brought it down from your Lord in
truth"' (16:102); "Truly it is the revelation of the Lord of the world
brought down upon your heart by the Faithful Spirit so that you may be
one of the warners, in a clear Arabic tongue" (26:192-95).
• We believe that Allah is well above His creatures in His Person and His
Attributes, because He says: "He is the High, the Great" (2:22); "He is
Supreme over His servants, and He is the Wise, the All-aware" (6:18 ).
• We believe that He "created the Heavens and the Earth in six days, then
He settled Himself on the throne; He manages everything" (10:3). His
"settling on the throne" means that He is sitting in person on His throne in a
way that is becoming to His majesty and greatness. Nobody except He
knows exactly how He is sitting.
• We believe that He is with His creatures while He is still on His throne. He
knows their conditions, hears their sayings, sees their deeds, and manages
their affairs. He provides for the poor and the broken.
He gives sovereignty to whom He pleases and takes away sovereignty from
whom He pleases; He exalts whom He wills and He abases whom He wills.
In His hand is all good and He is powerful over everything. Whoever
possesses these qualities is literally with His creatures even if He is literally
above them on His throne. "There is nothing whatsoever like unto Him; He
is the All-hearing, the All-seeing" (42: 11).
• We do not say, as do the Incarnationists among the Jahomites1 and others,
that Allah is living with His creatures on Earth. We consider whoever says
this a non-believer or one who has strayed, for he attributed to Allah that
which does not become Him of defects.
• We believe in what His Messenger told us, that He descends to the near
sky before the last third of every night and says: "Who prays to Me and I
1 The Jahomites, known in Arabic as al-Jahmiyyah, were members of a sect
named after Jahm bin Safwan (executed 128 AH). He was one of the first
Muslims to deny the attrributes of Allah and to say that Allah is
everywhere.
will answer his prayers? Who asks Me and I will give him? Who asks My
forgiveness and I will forgive him?" (Bukhari and Muslim).2
• We believe that He will come on the Day of Judgment to judge among His
people because He said: "No indeed! When the Earth is crushed to powder,
and your Lord comes down with the angels in rows after rows, and Hell is
brought out that day. On that day man will remember, but what will
remembrance avail him?" (89:21-23).
• We believe that he is the Doer of what He wills.
Allah's Will: Universal and Legal:
• We believe that His will is of two kinds: a) Universal will, through which
His intention is carried out. It is not necessary that what is carried out is
liked by Him. This type of will means permission, as Allah said: "Had
Allah willed, they would not have fought one against the other, but Allah
does whatever He desires," (2:253) and "If Allah desires to lead you astray,
He is your Lord" (11:34), and b) Legal will, which does not necessarily
entail the execution of His desire. His will, in this case, cannot be but what
He likes, as He said: "Allah wants to forgive you" (4:27).
• We believe that His universal and legal wills are part of His wisdom.
Every thing He performs in the universe or requires legally from His
creatures is for a good reason and according to His wisdom, whether we
grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is
better than Allah in judgment for a people who have firm faith" (5:50).
• We believe that Allah loves His select servants and that they love Him:
"Say if you love Allah, follow me and Allah will love you" (3:31); "Allah
will bring a people whom He will love and who will love Him" (5:54);
"Allah loves the steadfast" (3:146); "And act justly, surely, Allah loves the
just" (49:9); and "Do good; Allah loves those who do good" (5:93).
• We believe that Allah likes what He prescribed of good deeds and sayings
and He dislikes what He prohibited of bad deeds and sayings: "If you
disbelieve, surely Allah does not need you, yet He does not like disbelief
for His servants; if you are thankful, this pleases Him"(39:7); and "But
2 Some versions of this hadith mention the last third of the night, while
others mention the last half or after the first third. It is reported by the six
major books of hadith, with the exception of that of al Nasati.
Allah disliked their marching forth. So He kept them back, and it was said
to them: 'Stay with the weaklings"(9: 46).
• We believe that Allah is pleased with those who believe in Him and do
good deeds: "Allah is well pleased with them and they are well pleased with
Him. That is for him who fears his Lord" (98:8).
• We believe that Allah is angry with those who deserve His anger among
the non-believers and others: "And those who think evil thoughts of Allah,
against them shall be the evil turn of fortune. Allah is angry with them"
(48:6); " But whoever opens his heart to disbelief, on them is Allah's
wrath and they shall have a severe punishment" (16:106).
More of Allah's Attributes:
• We believe that Allah has a glorious and dignified face: "There will
remain the face of your Lord, majestic and splendid" (55:27).
• We believe that Allah has two generous hands: "No, both His hands are
wide open; He spends how He pleases" (5:64); "They do not esteem Allah
with the esteem that is due to Him. The whole Earth will be His handful on
the Day of Resurrection, and the Heavens will be rolled up in His right
hand. Glory be to Him and exalted is He above that which they associate
with Him" (39:67).
• We believe that Allah possesses two real eyes, because He said: "And
build the ark under Our eyes as We reveal" (11:37). The Prophet, peace be
upon him, said: "His veil is light. Had He removed it, the sublimity of His
countenance would have burnt all that His sight reached" (Muslim and Ibn
Majah). The Sunnites unanimously have agreed that He has two eyes. This
is supported by the Prophet's saying about the Dajjal (the anti-Christ) that
"he is one-eyed and your Lord is not one-eyed" (Bukhari and Muslim).
• We believe that "vision cannot perceive Him, but He perceives all vision.
He is the Incomprehensible, the All-aware" (6:103).
• We believe that the believers will see their Lord on the Day of
Resurrection: "Upon that day some faces shall be radiant, gazing upon their
Lord" (75:22-3).
• We believe that Allah has no equal because His Attributes are perfect:
"There is nothing whatsoever like unto Him. He is the All-hearing, the Allseeing"
(42:11).
• We believe that "no slumber or sleep seizes Him" (2:255), because His life
is perfect and eternal.
• We believe that He does not do injustice to anybody, because His fairness
is perfect.
• We believe that He is not unaware of his servants' deeds, because He has
perfect supervision and comprehensive knowledge.
• We believe that He is capable of doing anything in the Heavens or in the
Earth, because of His perfect knowledge and power: "Indeed His command,
when He desires a thing, is only to say to it 'Be' and it is" (36: 82).
• We believe that He is free from weariness and weakness, because of His
infinite power: "Surely, We created the Heavens and the Earth and all that
is between them in six days, and no weariness touched Us" (50: 38).
Describing Allah by His Revelation:
• We believe in all that He assigned to Himself or what His Messenger
described Him with, of names and attributes. However, we reject two
concepts: 1) To say or believe that Allah's attributes are similar to those of
his creatures; and 2) To say or believe that Allah's attributes are like such
and such.
• We negate all what He negated about Himself or what His Messenger
negated about Him. We believe that negation implies the affirmation of its
perfect opposite. We do not discuss what He or His Messenger did not
mention about Him.
• We believe that following this approach is a must, because what Allah
affirmed or negated concerning Himself is a statement He made about
Himself. He knows Himself best. His words are most just and trustful, and
people cannot know everything about Him. What Allah's Messenger
affirmed or negated about Him is a statement that he made about Allah.
Besides knowing Allah better than anyone, he is the most truthful, sincere,
and eloquent among people. Thus, in what Allah said and what His Prophet
said concerning His names and attributes is the truth, knowledge, and
clarification. Therefore, we have no excuse to reject or even hesitate in
accepting it.

ANGELS

2008-07-27T22:46:00.000-07:00

ANGELS

Belief in Angels:

• We believe in the existence of the angels of Allah and that they are
"honored servants. They do not speak before He does, and they act only by
His command" (21:26). Allah created them, and they worship and obey
Him. Those who are in His presence do not disdain to worship Him, nor do
they weary" (21:19).
• Angels are concealed from us, so we cannot see them. Allah may show
them to some of His servants. The Prophet Muhammad saw Gabriel in his
real shape with six hundred wings that covered the horizons (Bukhari and
Muslim). Gabriel took the form of a handsome human being who met
Mary and engaged in conversation with her. He came to the Prophet while
he was among his Companions in the appearance of an unknown man who
did not show any trace of long travel, with very white clothes, and very
black hair. He sat facing the Prophet, his knees to the Prophet's knees,
peace be upon him, and his palms on the Prophet's thighs and talked with
the Prophet. The Prophet later told his Companions that the man they saw
was Gabriel (Bukhari and Muslim).
Angels' Functions:
• We believe that the angels are assigned certain functions. Among the
angels is Gabriel, who is entrusted with revelation. He brings it down from
Allah to whomever He wishes among His prophets and messengers.
• Among them is Michael, who is in charge of rain and the growth of
plants; Israfil, who is in charge of blowing the horn at the time of thunderbolting
and the resurrection; the Angel of Death, who takes away people's
souls at the time of death. Among the angels is the one who is in charge of
mountains; and Malik, the keeper of Hell.
• Some angels are in charge of embryos in wombs, others are responsible
for protecting human beings, and others are busy recording men's deeds:
there are two angels for every person, "when the two angels receive (his
deeds), one sitting on the right and one on the left, not a word he utters but
by him is an observer ready" (50:18). Some other angels are in charge of
questioning the dead after he is placed in his last abode. Two angels come
to him and ask him about his Lord, his religion, and his prophet. There
"Allah confirms those who believe with the firm saying, in the present life
and the hereafter, and Allah leads astray the evildoers and Allah does what
He wills" (14:27).
• Some angels are in charge of the dwellers of Paradise: "The angels enter
to them from every gate, saying: 'Peace be upon you for that you were
patient. How excellent is your final home"' (13:24).
• The Prophet, peace be upon him, told us that "seventy thousand angels
enter or pray in the populous house in heaven every day. They never come
back to it as long as they live" (because their turn will never come)
(Bukhari and Muslim).

BENEFITS

2008-07-27T22:35:00.001-07:00

BENEFITS

This sublime belief, which includes those great principles, bears numerous

and useful types of fruits for whoever believes in it.

Virtues of Belief in Allah:

• Belief in Allah, His names, and His attributes instills in the individual the

love and glorification of Allah that result in his performing Allah's

instructions and avoiding His prohibitions. These are the means of

achieving ultimate happiness in this life and the hereafter for both the

individual and the society: "Whoever, male or female, does righteous deed,

while believing, We shall assuredly grant him a goodly life, and We shall

reward them according to the best of their deeds" (16:97).

Virtues of Belief in the Angels:

• Appreciating the dignity of Allah, His might, and His sovereignty.

• Gratitude toward Allah because He puts some of the angels in charge of

His servants, recording their deeds and other things that benefit them.

• Love and admiration for the angels because of what they are doing,

namely, worshipping Allah in the best possible manner and praying for the

believers.

Virtues of Belief in the Books:

• Appreciating Allah's mercy and care for His people in that He sent down

a book to every nation for its guidance.

• Appreciating Allah's wisdom, for He revealed in these books to every

nation that which suits them. The glorious Qur'an is the final book and it is

suitable to all people at all times until the Day of Judgment.

• Showing gratitude for Allah's mercy in revealing these books.

Virtues of Belief in the Messengers:

• Appreciating Allah's mercy and care for His people for sending them

those great messengers to guide them to the straight path. Thanking Allah

for this great favor.

• Loving and respecting the prophets and praising them in what they

deserve, because they are Allah's messengers and His choice among His

people. They worshipped Allah according to the best of their ability,

conveyed His message to mankind, gave sincere advice to the people, and

bore patiently whatever hurt they received.

Virtues of Belief in the Day of Judgment:

• Endeavor to obey Allah to get the reward of that day and to avoid any

disobedience to him for fear of His punishment.

• A consolation for the believer for whatever he misses of worldly

enjoyment by what he hopes to gain of blessings and reward of the

hereafter.

Virtues of Belief in Fate and the Divine Decree:

• Dependence on Allah when doing any action, because both the cause and

effect are the result of Allah's decree.

• Ease of mind and comfort, because when the individual knows that

everything is by Allah's decree and that mishaps are going to take place

anyway, his soul will be at ease and his heart will be satisfied with Allah's

decree. No one has a more comfortable life, worry-free soul, and stronger

confidence than a believer in fate.

• Freedom from arrogance when a goal is achieved, because this is a

blessing from Allah through what He decreed of the causes of good and

success. The individual should thank Allah for that and free himself from

arrogance.

• Freedom from worry and boredom in case of failure or mishap, because

that is by Allah's decree, the One who possesses the heavens and the Earth.

Since that is going to happen anyway, the individual should be patient and

hope for the reward from Allah. Allah points to the last two virtues in the

following verse: "No misfortune can happen on earth or in yourselves but

is recorded in a decree before We bring it into existence, that is really easy

for Allah; that you may not grieve for what escapes you, nor rejoice in

what has come to you. Allah does not love any vainglorious boaster"

(57:22-3).

We pray to Allah, the Exalted, to reward us for this belief, to realize for us

its fruits, to increase our blessings, to keep us on the right path to which He

has guided us, and to bestow on us a blessing from Him. He is indeed the

Giver. Praise and gratitude be to Allah, the Lord of the Worlds, and peace

and blessings be on Prophet Muhammad, his family, his Companions, and

those who rightly follow them.

DISPUTES WITHIN THE SALAFI

2008-07-25T21:44:00.001-07:00

DISPUTES WITHIN THE SALAFI

COMMUNITY

The bitterness of splits and recrimination within the

salafi community is striking but not uncommon to

any radical faction that professes to maintain the

ideological purity of the larger whole. Most disputes

in Indonesia focus on the degree to which religious

purity has been compromised, in the view of one side,

by the other being too accommodating to individuals

with a greater tolerance for imperfection. In some

cases, the real source of friction may be competition

for Middle Eastern funding. The divisions are

illustrated by a few examples.

MOSQUE CONSTRUCTION

2008-07-25T21:42:00.000-07:00

MOSQUE CONSTRUCTION

Construction of mosques is an important form of

outreach, because the funder can often determine

the ideological orientation of the imam. The main

salafi pesantrens, or pesantren networks, became

intermediaries for grants from the Middle East. In

1996-1997, for example, the at-Turots network

channelled funds from the International Islamic

Relief Organisation in Dammam, Saudi Arabia to

build six mosques.55

Yayasan al-Huda set ten conditions for helping

channel funds for the construction of 42 mosques

between 1998 and 2004. Among them were that it

work with the local community to manage the

endowment (wakaf) to ensure there was no deviation

from the teachings of the Quran and the hadith, that it

would have the right to appoint preachers and the

imam of the mosques, and that it would supervise all

education and outreach programs. In effect, if a salafi

foundation builds a mosque, it ensures that salafi

teachings prevail.

54 ICG interview, April 2004.

55 These mosques were, on Java, Amar bin Yasir in Tengaran,

Aisyah in Cilacap, Istiqomah in Purwokerto, and al-Furqon in

Sukoharjo, as well as Abu Bakar in Balikpapan and al-Imam n

Medan. The International Islamic Relief Organisation in

transliterated Arabic is Haiatul Ighatsah.

LIPIA

2008-07-25T21:13:00.000-07:00

LIPIA

Of all the agencies for the spread of salifism in

Indonesia, none has been more important than

LIPIA. In early 1980, the Imam Muhammad bin

Saud University in Riyadh, which had branches in

Djibouti and Mauritania, decided to open a third, in

Indonesia. It sent an instructor, Sheikh Abdul Aziz

Abdullah al-Ammar, a student of the top salafi

scholar in the world, Sheikh Abdullah bin Baz, to

Jakarta. Bin Baz urged his protégé to meet with

Mohammed Natsir on arrival.30

Natsir welcomed the idea of Jakarta's hosting an

extension of a major Saudi university. Not only

would it help strengthen local capacity in Islamic

law, it would also give far more Indonesian

students access to the kind of instruction available

in Saudi Arabia.31 He agreed to facilitate the

project, and by the end of 1980, a new institute

based on salafi principles was up and running.32

and Tamsil Linrung, Menunaikan Panggilan Risalah:

Dokumentasi Perjalanan 30 Tahun Dewan Dakwah

Islamiyyah Indonesia, Jakarta, 1997.

28 See ICG Report, Jemaah Islamiyah in South East Asia, op.

cit., and ICG Asia Report N°43, Indonesia Backgrounder,

How the Jemaah Islamiyah Terrorist Network Works, 11

December 2002.

29 Other well-known salafi leaders who trained under Jamil ur-

Rahman were Abu Nida' and Shaleh Su'aidi of Yogyakarta,

Ahmad Fa'iz of Kebumen, and Abu Ubah, of Riau.

30 Aay Muhamad Furkon, Partai Keadilan Sejahtera,

Ideologi Dan Praksis Politik Kaum Muda Muslim Indonesia

Kontemporer (Teraju Publishers, 2004), p. 173.

31 Ibid.

32 The original name was Lembaga Pendidikan Bahasa Arab

(Institute for Arabic Language Study).

Indonesia Backgrounder: Why Salafism and Terrorism Mostly Don't Mix

ICG Asia Report N°83, 13 September 2004 Page 8

The new school followed the curriculum of its parent

university, and many of the faculty were salafi

scholars, brought from Saudi Arabia. It provided full

scholarships, covering tuition, housing, and a stipend

that by Indonesian standards was extraordinarily

generous (100 to 300 rials per month, roughly $27 to

$82)33. Promising graduates received scholarships to

continue their studies at the master's and PhD level

in Riyadh.

The first LIPIA students included men who have

become some of Indonesia's best-known salafi

leaders.34 Many students became Muslim preachers

(da'i), on university campuses, among other places,

and there was a particularly strong relationship

between LIPIA and outreach activities on the

campus of the University of Indonesia in Jakarta.35

But in the early 1990s, a split developed within the

faculty, passed on to the students, between the purists

of the salafi movement and those who were

influenced by the Muslim Brotherhood. The

Brotherhood's founder, Hassan al-Banna, pioneered

the concept of a political movement (harakah) aimed

at the transformation of Muslim societies and based

on the construction of model communities, built up

from small groups (usroh, literally family) of ten to

fifteen people who would live by Islamic law.

The concept of usroh communities spread rapidly on

Indonesian campuses in the early 1980s, just as the

Soeharto government's targeting of political Islam

intensified. Not only was the concept adopted by

many of the campus groups set up by DDII as a way

of organising Islamic study, but it also became the

theoretical basis for the establishment of what

amounted to political cells for more explicitly antigovernment

activities. Abdullah Sungkar, later to

found JI, and Abu Bakar Ba'asyir started the usroh

communities in Central Java.36

33 Figures denoted in dollars ($) in this report are in U.S.

dollars.

34 Among them are Abdul Hakim Abdat, a hadith scholar

from Jakarta; Yazid Jawwas, of Minhaj us-Sunnah in Bogor;

Farid Okbah, a director of al-Irsyad; Ainul Harits, Yayasan

Nida''ul Islam, Surabaya; Abubakar M. Altway; Yayasan al-

Sofwah, Jakarta; Ja'far Umar Thalib, founder of Forum

Ahlussunnah Wal Jamaah; and Yusuf Utsman Baisa, a

director of al-Irsyad Pesantren, Tengaran.

35 Ali Said Damanik, Fenomena Partai Keadilan (Jakarta,

2002), fn. 202, p. 206.

36 See ICG Briefing, Al-Qaeda in Southeast Asia, op. cit.

Within LIPIA, the influence of the Brotherhood

increased steadily. Several of the most popular

instructors subscribed to its basic tenets, and the

LIPIA library began filling up with books by leaders

of the Brotherhood or those supportive of its aims.37

Some LIPIA students influenced by Brotherhood

during this period went on to become leaders of the

Justice Party, now the Prosperous Justice Party, a

political movement set up very much along

Brotherhood lines (and that is sometimes referred to

as the tarbiyah or education movement).38 By the

early 1990s the purists, concerned about keeping the

focus on religious as opposed to political activities,

were upset at the influence of hizbiyah thinking in

LIPIA.

In fact, the basic methodology of the purists and the

political activists was almost identical. Both placed

heavy emphasis on education and recruitment. Both

used dauroh – training progrom in Islamic studies --

to draw in more followers and increase their religious

knowledge. But purists believed that the Brotherhood

was sullying Islam by being too accommodating to

"innovators" in the interests of achieving political

goals. As one scathing critic put it, "Everyone's a

friend, no one's an enemy, they yell, 'There's no East,

there's no West, there are no Sunnis, no Shi'as, what's

important is Islam!'"39 But by tolerating deviants, the

purists said, the Brotherhood was undermining the

principles of aqidah (faith).

Rather than fight a losing battle in LIPIA, the purists

around 1995-1996 began to discourage their followers

from attending the school. By the time that decision

was taken, however, LIPIA's influence on the spread

of the salafi movement was already huge, in terms of

the sheer numbers of graduates. By June 1998, the

school had produced 3,726 students; by 2004, the

number would be closer to 5,000.40 Not all became

committed salafis, of course. Ulil Abshar Abdalla, for

example, the founder of the Liberal Islam Network --

in some ways, the antithesis of the salafi movement --

is also a LIPIA graduate. But overall, no single

institution did more to propagate salafism in Indonesia.