Continue reading »]]> LONDON, May 22 (APP)- President Asif Ali Zardari has said that Islam is a religion of peace and tranquillity and totally opposed to friction and terrorism. President Zardari, in his message to the International Imam Council, organisers of Syeda Fatima (S.A.) Interfaith Conference at the House of Lords here last evening, noted that such conferences highlight the real image of Islam being a peaceful religion and clear the confusion that Islam, in any way, favours terrorism. The President said: “It gives me immense pleasure that Imam Hussain Council arranged an Interfaith Conference in recognition of Hazrat Fatima Tu-Zahra ( S.A.) , the daughter of our Holy Prophet Mohammad (PBUH) is a distinguished personality of the Muslim world.
“She is a shining moral example for all the women across the globe. Her life, her teachings, her mannerisms and even her authority over her father, the Holy Prophet (PBUH) is a precedent for us to follow even today.”
The President congratulated the International Imam Hussain Council for bringing all religions and sects together on one platform and becoming a significant instrument of harmony, love, tranquillity and brotherhood amongst all people.
The International Imam Hussain Council arranged the innovative seminar at the senior chamber of the British Parliament, to encourage interfaith dialogue for the enhancement of mutual understanding and sectarian harmony.
The seminar was attended by a number of parliamentarians, interfaith leaders and people from different walks of life.
Rich tributes were paid to women from Abrahamic traditions such as Lady Mary from Christianity and Bithia from Jewish traditions. In celebrating the lives of these glorious women they also focussed on important topics of forced marriages, importance of female education and women with rights.
Originally founded in Pakistan , the International Imam Hussain Council strives to promote unity through creating innovative platforms for heads of state, scholars and members of the public to come together and find creative solutions to the complex problems and threats facing our world. The diverse audience was made up of attendees from all of the major Ibrahamic faiths, as well as representation from Hindu and Seek communities.
The main speaker, Lord Alderdice, Chair of Liberal Democrats, said that women in following the footsteps of Hazrat Fatima (S.A.) can build bridges not only between the Abrahamic religions but also between communities with no particular belief systems. He said there is a tremendous power to motherhood, children and family which perhaps gets lost in more complex cultures.
Lord Nazir Ahmed said Syedna Fatima is a role model for women and a symbol of unity for the Muslims. He said he raised the issue of mosques which have been demolished in Bahrain and will call on the Bahraini Government to stop destroying places of worship.
Rubab Mehdi Rizvi, Chairperson of International Imam Hussain Council, in her welcome address said the gender based nepotism in history means that achievements from females are conveniently forgotten.
“It is imperative in our struggle for gender parity that such personalities are given their rightful place theologically and socially as they are an authentic source of law and ethics.”
She said role of woman in society today has reached the level of stagnation. Hazrat Fatima (S.A.) is a name capable of waking women into dawn away from the painful burdens of some man-made shackles. She sacrificed all she had for justice and was a sister to the poor.
Bishop Nick Holtam of Salisbury shared a story of two extraordinary women who visited St Martin’s from Israel Palestine. He said both these women had lost their sons but following the footsteps of Lady Mary, Miriam and Syeda Fatima (peace be upon them) embarked on a joint reconciliation women while the conflict is still alive. He says these are mothers such as these who can promote the cessation of acts of hostility and the achievement of a political agreement.
Senior Rabbi Mark Winer said, “Although I am not a Muslim, I am a dedicated student of the Quran, the Hadith, and the entirety of Islam. Although I am a Rabbi and dedicated to teaching Torah, I am also an Islamophile, a lover of Islam and Muslims.”
Julian Bond of the Christian Muslim Forum said: “Reflecting on Fatima and Mary, they both had important messages, they challenged men’s words, actions and outlooks and had close family relationships with our founders – the Prophet Muhammad (PBUH) and Jesus Christ”.
The conference was chaired by Yousaf Al Khoei, Director of Al-Khoei Foundation.

source: http://ftpapp.app.com.pk/en_/index.php?option=com_content&task=view&id=139922&Itemid=1

Continue reading »]]> by Kenan Cetinkaya

kchetinkaya@hotmail.com

September 4, 2010

Similar to the example of a King or Queen who chooses certain days in a year to show his/her generosity and love toward his/her folk, God uses the holy times as a reasons to spread his mercy and blessings, much more than the common days and times, to his servants, Children of Adam. I believe that Holy months such as Ramadan and nights such as the night of the Qadir, has such a implication in Islamic faith. If we analyze the Holy Scriptures, mainly Quran and Bible, we can come cross the conclusion that all mankind is from a single person named Adam (pbuh). After him many people came and passed away and children Adam divided into very complex groups and nationalities. This division somehow made them forgets that they eventually came from the single father. I believe that the Holy nights remind us that we are all from the single parents and they were from the earth. Even though we as keeping specific

qualities different from each other, at last, can come together around the same table as the children of the same father in order to share celebration of the fasting.  Ramadan in this aspect, by keeping the self away from any kind of eating, drinking and sexual relationship, teaches Muslims that they must be humble in their action and be away from any kinds of arrogance. When a person abstains himself from these daily attitudes, he become weaker physically which help him to control the carnal desires. It is always easier to take in control the weaker person than strong and full person. Regarding to keeping the self and the society in control, Ramadan teaches Muslims that;

- They are not the real owner of their life and the possessions. God is the one who gives mankind whatever they have including their life. That is why Muslims generally pays their alms-giving (Zakat) in the Ramadan by acknowledging the reality that they all come from the real owner of the universe.
- Because Muslims feel weaker in strength they understand that in reality people are so weak. In every second they have everlasting demands and request from God. Because they exactly feel what the poor and the sick people feel, during their fasting they are commanded to pay fitr sadaqa (small amount of food given for the poor)
- By obeying God’s rules during the day and taking control the carnal self, they confess the reality that real owner of the universe asks from people to love God and serve him accordingly. In Islamic terms serving for humanity is serving for God also. That is why instead of staying away from the community and keeping themselves in seclusion, Muslims are encouraged to integrate into the community and strength their relationship with the others, which reaches to its peak during the Ramadan. Therefore, in Muslim societies it is not weird to see families host families, neighbors and relatives in Ramadan much more than other days. In the public squares of the towns Ramadan tents are set in order to entertain and teach Muslims about the wisdoms of Ramadan and being good citizen for their community and good servant for God. At the end of Ramadan this kinds of activities reaches their peak with the celebrations of Ramadan as the community.

Continue reading »]]> by Meryem Weld

Women’s liberation is a much discussed subject, can you compare the attitudes of materialist Western civilization and Qur’anic civilization towards women and demonstrate where true freedom for women lies?
It may clear from the descriptions in the first and second sections above that the aim of materialist Western civilization is not to fulfil the needs of human nature, but rather to exploit that nature in whatever ways it can in order to perpetuate itself despite its rotten foundations. The position of women in the West is truly grievous. Their true nature and role in the family and home are being systematically destroyed. They are the main sacrificial victims to the voracious idol of the consumer society.
The system demands that their bodies are exploited for advertising purposes. And besides exciting the greed and lust of others, they themselves are under constant presssure to spend and acquire ever more in the way of possessions and luxuries for the home. The inducement of fashion is utilized to astonishing degrees in the West, so that women are encouraged not only to buy more and more in the way of clothes and to follow fashions in make-up and the like, but also to change all the furnishings in their homes, down to even their bathrooms, every year or two. Of course, all this means that they have to abandon their homes and families and go out to work.
These developments are portrayed as progress and liberation for women, as the gaining of equal opportunities with men in the field of work and the professions. The false concept of equality is taken as the aim. Totally contrary to human nature, women are encouraged to seek equality with men in every field, from work to the home. But in fact this unachievable aim is cynically put forward to deceive unfortunate women and to cloak the ugly reality of the situation.
While feminists in the West have reacted strongly against the exploitation of women in maintaining the capitalist system, in fact, they support many of these developments since they encourage the ‘liberation’ of women from the ‘slavery’ of their role in the home and family. ‘Sex roles’ being an artificial device engineered to perpetuate that ‘slavery’. However, they themselves are calling women not to freedom but to even greater slavery. For what they are calling them to is the rejection of their own natures for the sake of some ill-defined ‘rights’ that consist of absolute freedom to follow their own whims and what they imagine to be their own interests unrestricted by the rights of others. How can women stripping themselves of their womanhood be seen as freedom? They are making a very bad bargain, their compassionate natures and exalted position in the scheme of things in return for total enslavement to their own individual whims and desires.
How different is the attitude of Qur’anic civilization towards women! The mercy that is Islam recognizes the manner in which they have been created and ensures through Islamic dress and other requirements that they are able to carry out their duties with their children and in the home protected and in perfect dignity.
Islamic dress and the ‘position of women’ generally in Islam are much misunderstood in the West, but as the many thousands of women brought up in Western society testify, Islamic dress is in complete accord with their natures and gives them the protection and ease of mind that that nature requires. And they find that indeed ‘the woman’s place is in the home,’ that it is not a prison-sentence but on the contrary is a most gratifying duty and service of the greatest responsibility since it entails the bringing-up of thesucceeding generation. Islamic dress is a safeguard for this vitally important role, indicating to its importance and protecting women from any kind of indignity and exploitation.
The contradictory position of feminists is very apparent here, for they vigorously oppose the exploitation of the female body for advertising and other purposes while at the same time seeking ‘freedom’ or to get rid of any sort of restriction on women’s dress and behaviour. However, what becomes apparent to the many ‘new’ Muslim women is that to expose their bodies at all to men outside their families is to both exploit themselves and to be exploited. To act as a means of exciting the lust, desire, and greed of strangers is to be exploited and for women to take pleasure in thus doing is to exploit and to degrade themselves. It is not freedom but once again to enslave themselves to their own individual desires and the desires of others.
What is freedom for women, then? Freedom for women lies in recognizing their true nature, in recognizing what teaches them what that nature is and then _ protects and safeguards it. God

Almighty’s final revealed religion of Islam does this in the most perfect form. And what does that mean? It in fact means abandoning their own desires and recognizing that they are not beings with ‘rights’, but creatures with duties, like all the beings in the universe, and that happiness and freedom are only to be found in the performance of those duties.
And if they are creatures with duties, then that happiness and freedom will increase in proportion to their learning to know the Giver of those important and pleasurable duties, the Single All-Wise and Compassionate Creator. For the more they learn about the Giver of the duties, the more they will learn what the duties truly consist of. The more they can abandon their own wishes and desires the more they may draw closer to conforming to the will and wisdom of the One Who plans and runs the whole universe, which are so apparent from its order, balance and harmony. This is where true freedom lies. In belief and in submission to a Single All-Wise and Compassionate God Who thus orders and administers the whole universe as a unified whole and employs all the creatures in it according to His absolute wisdom. Freedom lies in Islam, therefore, which is that belief and which protects and safeguards those who recognize and adhere to it.

At the same time it is essential to point out here that this duty of women should not restrict the development of their intellectual and other abilities. Rather, the one should complement the other. If women are truly to carry out their duties in bringing up their children, they have to continuously study and develop their belief. In other words, as human beings their primary duty is to develop their belief in God, as women their duties are in the home. These complementary duties are essential to each other, one should never be an obstacle to or prevent the other.

source: http://www.risaleinur.us/read/?art=2988&t=Women+in+the+West+and+in+Qur’anic+civilization

Continue reading »]]> by Muzammil H. Siddiqi

Intolerance is on the increase in the world today, causing death, genocide, violence, religious persecution as well as confrontations on different levels. Some times it is racial and ethnic, some times it is religious and ideological, other times it is political and social. In every situation it is evil and painful. How can we solve the problem of intolerance? How can we assert our own beliefs and positions without being intolerant to others? How can we bring tolerance into the world today?

I would like to discuss some of these issues from an Islamic point of view.

What is tolerance? Literally the word “tolerance” means “to bear.” As a concept it means “respect, acceptance and appreciation of the rich diversity of the world’s cultures, forms of expression and ways of being human.” In Arabic it is called “Tasamuh”. There are also other words that give similar meanings, such as “Hilm” (forbearance) or “‘`Afu” (pardon, forgiveness) or “Safh” (overlooking, disregarding). In the Persian and Urdu languages, we use the word “rawadari” which comes from “rawa” meaning “acceptable or bearable” and “dashtan” meaning “to hold”. Thus it means to hold something acceptable or bearable.

Tolerance is a basic principle of Islam. It is a religious moral duty. It does not mean “concession, condescension or indulgence.” It does not mean lack of principles, or lack of seriousness about one’s principles.

Sometimes it is said, “people are tolerant of things that they do not care about.” But this is not the case in Islam. Tolerance according to Islam does not mean that we believe that all religions are the same. It does not mean that we do not believe in the supremacy of Islam over other faiths and ideologies. It does not mean that we do not convey the message of Islam to others and do not wish them to become Muslims.

The UNESCO principles on tolerance say:

“Consistent with respect for human rights, the practice of tolerance does not mean toleration of social injustice or the abandonment or weakening of one’s convictions. It means that one is free to adhere to one’s own convictions and accepts that others adhere to theirs. It means accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behavior and values, have the right to live in peace and to be as they are. It also means that one’s views are not to be imposed on others.”

Tolerance comes from our recognition of:

1. the dignity of the human beings,

2. the basic equality of all human beings,

3. universal human rights, and

4. fundamental freedom of thought, conscience and belief.

The Qur’an speaks about the basic dignity of all human beings. The Prophet, peace and blessings be upon him, spoke about the equality of all human beings, regardless of their race, color, language or ethnic background. Shari`ah recognizes the rights of all people to life, property, family, honor and conscience.

Islam emphasizes the establishment of equality and justice, both of these values cannot be established without some degree of tolerance. Islam recognized from the very beginning the principle of freedom of belief or freedom of religion. It said very clearly that it is not allowed to have any coercion in the matters of faith and belief. The Qur’an says, “There is no compulsion in religion.” (Al-Baqarah: 256)

If in the matters of religion, coercion is not permissible, then by implication one can say that in other matters of cultures and other worldly practices it is also not acceptable. In Surat Ash-Shura Allah says to the Prophet, peace and blessings be upon him, “If then they turn away, We have not sent you as a guard over them. Your duty is but to convey (the Message)…” (Ash-Shura: 48) In another place Allah says, “Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious. Your Lord knows best, who have strayed from His Path, and who receive guidance.” (An-Nahl:125)

Further, Allah says to the Believers, “Obey Allah, and obey the Messenger, and beware (of evil): if you do turn back, know then that it is Our Messenger’s duty to proclaim (the Message) in the clearest manner.” (Al-Ma’idah: 92)

One can also cite Allah’s words: “Say: ‘Obey Allah, and obey the Messenger: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger’s duty is only to preach the clear (Message).”(An-Nur:54)

All these verses give note that Muslims do not coerce people; they must present the message to them in the most cogent and clear way, invite them to the truth and do their best in presenting and conveying the message of God to humanity, but it is up to people to accept or not to accept. Allah says, “And say, ‘The truth is from your Lord, so whosoever wants let him believe and whosoever wants let him deny.” (An-Nahl: 29)

The question then comes: If Allah gave choice to believe or not to believe, then why did He punish the people of Prophet Nuh, the `Ad, the Thamud, the people of Prophet Lut, the people of Prophet Shu`aib and Pharaoh and his followers? The answer is in the Qur’an itself. Those people were not punished simply because of their disbelief. They were punished because they had become oppressors. They committed aggression against the righteous, and stopped others to come to the way of Allah. There were many in the world who denied Allah, but Allah did not punish every one. Ibn Taymiyah, the outstanding Muslim scholar, said, “The states may live long inspite of their people’s unbelief (kufr), but they cannot live long when their people become oppressors.”

Another question is raised about Jihad. Some people say, “Is it not the duty of Muslims to make Jihad?” But the purpose of Jihad is not to convert people to Islam. Allah says, “No compulsion in religion.”(Al-Baqarah: 256). The real purpose of Jihad is to remove injustice and aggression. Muslims are allowed to keep good relations with non-Muslims. Allah says, “Allah does not forbid you that you show kindness and deal justly with those who did not fight you in your religion and did not drive you out from your homes…” (Al-Mumtahinah: 8)

Islam teaches that fighting is only against those who fight. Allah says, “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors.” (Al-Baqarah:190)

Islam may tolerate anything, but it teaches zero tolerance for injustice, oppression, and violation of the rights of other human beings. Allah says, “And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Yourside one who will protect; and raise for us from Yourside one who will help!’”(An-Nisa’: 75)

Islam teaches tolerance on all levels: individual, groups and states. It should be a political and legal requirement. Tolerance is the mechanism that upholds human rights, pluralism (including cultural pluralism), and the rule of law. The Qur’an says very clearly: “To every People have We appointed rites and ceremonies which they must follow, let them not then dispute with you on the matter, but do invite (them) to your Lord: for you are assuredly on the Right Way. If they do wrangle with you, say, ‘God knows best what it is you are doing.’ ‘God will judge between you on the Day of Judgment concerning the matters in which you differ.’” (Al-Hajj: 76-69)

There are many levels of tolerance:

A. Between family members, between husband and wife, between parents and children, between siblings etc.

B. Tolerance between the members of the community: tolerance in views and opinions, tolerance between the Madhahib (Islamic Juristic Schools).

C. Tolerance between Muslims and the people of other faiths (interfaith relations, dialogue and cooperation).

Muslims have been generally very tolerant people. We must emphasize this virtue among us and in the world today. Tolerance is needed among our communities: We must foster tolerance through deliberate policies and efforts. Our centers should be multi-ethnic. We should teach our children respect of each other. We should not generalize about other races and cultures. We should have more exchange visits and meetings with each other. Even marriages should be encouraged among Muslims of different ethnic groups.

With non-Muslims we should have dialogue and good relations, but we cannot accept things that are contrary to our religion. We should inform them what is acceptable to us and what is not. With more information, I am sure the respect will develop and more cooperation will develop.

source: http://muslimvillage.com/story.php?id=811

Continue reading »]]> by Fethullah Gulen

Racism is one of our age’s severest problems. Everyone has heard of how black Africans were transported across the Atlantic Ocean in specially designed ships, thought of and treated exactly like livestock. They were enslaved, forced to change their names and religion and language, were never entitled even to hope for true freedom, and were denied all human rights. The West’s attitude toward non-Westerners remained unchanged until recent times. As a result, the political and social condition of Africans, even in the case of their descendents who lived in the West amidst non-black Americans or Europeans as theoretically equal fellow citizens, remained second-class (or even lower) citizens.

When the Messenger was raised as a Prophet, such racism was prevalent in Makka in the guise of tribalism. The Quraysh considered themselves (in particular) and Arabs (in general) superior to all other people. The Messenger came with the Divine Message and proclaimed that: “No Arab is superior to a non-Arab, and no white person is superior to a black person”; [1] Superiority is by righteousness and devotion to God alone (49:13); and: “Even if a black Abyssinian Muslim were to rule over Muslims, he should be obeyed.” [2]

The Messenger eradicated color-based racism and discrimination so successfully that, for example, ‘Umar once said of Bilal, who was black: “Bilal is our master, and was emancipated by our master Abu Bakr.” [3] Zayd ibn Haritha, a black slave emancipated by the Messenger, was his adopted son before the Revelation banned such adoption. The Prophet married him to Zaynab bint Jahsh, one of the noblest (and non-black) Arab and Muslim women. In addition, he appointed Zayd commander of the Muslim army sent against the Byzantine Empire, even though it included such leading Companions as Abu Bakr, ‘Umar, Ja’far ibn Abu Talib (the Messenger’s cousin), and Khalid ibn Walid (the invincible general of the age). [4] The Prophet appointed Zayd’s son Usama to command the army he formed just before his death. Included therein were such leading Companions as Abu Bakr, ‘Umar, Khalid, Abu ‘Ubayda, Talha, and Zubayr. This established in the Muslims’ hearts and minds that superiority is not by birth or color or blood, but by righteousness and devotion to God.

During his caliphate, ‘Umar paid Usama a higher salary than his own son, ‘Abd Allah. When his son asked why, ‘Umar replied: “My son, I do so because I know the Messenger loved Usama’s father more than me, and Usama more than you.” [5]

[1] Ibn Hanbal, 5:441.
[2] Muslim, ” ‘Imara,” 37.
[3] Ibn Hajar, al-Isaba, 1:165.
[4] Muslim, “Fada’il al-Sahaba,” 63.
[5] Ibn Sa’d, Tabaqat, 4:70; Ibn Hajar, 1:564.

source: http://www.infinitelight.org/content/view/733/4/

Continue reading »]]> by Fadel Abdallah

Introduction

Racial justice presupposes the existence of racial injustices, and that’s why in the original longer version of this presentation I began with few examples by way of documenting the existence of bigotry and racial injustices in the land where I come from and where I’ve been living for the last 28 years. In my adopted homeland of America, the country of immigrants and the most celebrated democracy in the world, and despite many years of progressive human legislation, racism, unfortunately, still exists and is practiced in subtle and less subtle ways. The point being is that racism is not merely a historical academic topic, but a real social problem, more noticed and pronounced in multi-racial, multi cultural and multi-religious societies. The First Racist God in the Qur’an tells us the story of the first racist soul, namely one of his creatures Satan. The group of creatures to which Satan belonged were created from fire, preceded the creation of Adam as the first man and were called ‘Jinn.’ The Jinn were given free will, and they, along with the Angels, who were devoid of free will, were inhabiting the heavenly layers of God’s creation. Islamic theology tells us that the Angels were involved in glorifying God and that the Jinn were mostly doing the same, except for one difference, which in the case of the Jinn was that their glorification of God was dictated by the choice of free will. Then the Almighty God, in His Master Plan, decided to create Adam from the clay (mud) of the Earth, with the vocation of becoming God’s Vicegerent (Khalifah) on Earth. Adam and his progeny were given even greater free will than the Jinn. But when informed about God’s Decision to create human beings and place them as Vicegerents on Earth, the Angels questioned the wisdom of that purpose having prior knowledge that man has the capacity of spreading corruption on Earth and shedding blood. God told them that He knew what they didn’t know. (Qur’an: Al-Baqarah 2:30) When God, further, asked the Angels and the Jinn, as the dwellers of the heavenly spheres, to prostrate themselves before Adam in respect for him, one rebel Jinn, to be known henceforth as the Cursed Satan, revolted with arrogance saying that he was better than Adam, for God Himself created him from fire, whereas Adam was created from dust. God condemned Satan, while at the same time, sparing his soul when He could have crushed him with just the word of ‘not to be.’ God, by letting His first rebellious enemy live, has proven that he was the ultimate democrat. Satan pleaded with God to be given respite to misguide his servants. God granted him his wished for vocation to be the advocate of evil, but telling him that he will have no power over his sincere servants. His followers would be from among the weak in faith. Thus Satan was allowed to survive as the first arrogant racist of God’s creatures. All arrogant racists of the world to come would be his followers and they are the ones who will continue to undo God’s glorious work. Satan is mentioned 11 times in the Qur’an by his first name Iblis. And he is mentioned under the name “Ash-Shaitan” 68 times. In Islam he is not a mere symbol of the advocate of evil, but a real creature, with a kingdom, banner, mission statement and a big army, whose mission is to mislead people of weak faith. His mission was a necessary creation to serve as a testing and trial for true faith, so that the faithful would stand out from the unfaithful, and have their own salvation as well-deservedly earned. The bad news about Satan in relation to man is that he has been given respite to do his work till the last day. Additionally, he is invisible and works in total secret in a language of whispers. Worse yet, he likes big company, so he is always active in recruiting functionaries who would do his dirty work. It is in light of these theological facts about Satan and his mission that we should not be unrealistically optimistic about total elimination of evil and racism from the worlds of humans. However, it is precisely because of Satan’s ever presence and his continued work against God’s Will and Vision that the work of the faithful among His Servants is sanctified as the ultimate vocation of the partisans of God.

* * *

The Good News from the Qur’an: Having been given the bad news about Satan and his work, the Almighty and Merciful God did not leave humanity without clear guidance to guard against the evil work of Satan and consequently earn well-deserved salvation. “Praise be to God, the Lord of the Worlds (Universe),” declares God in the first Verse of the first Chapter in the Qur’an. This theme where God introduces Himself to us as the Lord of Humankind, and not the Lord of a certain ethnic or denominational group, will be repeated in numerous Verses of the Qur’an. Muhammad’s mission, as the Last Prophet and Messenger was intended to be for all humanity, not just for the “lost sheep of the Arabs” to paraphrase a Biblical statement about the mission of Jesus Christ. In regard to this the Qur’an declares: “Indeed, We sent you (Muhammad) as a mercy for the whole universe.” (Al-Anbiya’ 21:107) Abu Hurairah reported that, once the Prophet (peace be upon him) was asked to call upon God against the unbelievers. He said: “I was not sent as a cursor, rather, I was sent as a mercy.” This runs in clear contrast to the curse of the Biblical Noah, which was supposedly answered by the Lord, thus establishing Christian theological justification for the enslavement and inferiority of the black race. In another Hadith, the Prophet of Islam said: “I was sent to the red (the white) and the black.” In the Sight of the One God of Justice, humanity is one. He speaks in the Qur’an: “O humankind! We have created you from a single male and a female, and have made you unto nations and tribes that you may know one another. Indeed, the noblest of you, in the Sight of God, is the best in conduct. Indeed, God is All-Knower, All-Aware.” (Al-Hujurat 49:13) So here in this Verse, while God establishes His Act of creating all mankind from one single ancestry, He also draws our attention to the Wisdom of making them into distinct nations and tribes, not as basis for racial notions of superiority versus inferiority, but as the basis for recognizing His Power of Creation and celebrating that through acts of mutual attempts by different nations or tribes to get to know each others. So this Verse, while legitimizing ethnicity as a God-created will, it implicitly condemns ethnocentrism as un-Godly. So the only basis for distinction accepted by God is through righteousness and piety; a vocation open for all races, colors and linguistic groups. In another more direct Verse, God, speaking in the Qur’an, presents the difference in human colors and languages among peoples as a grace and pointers to His Power of Creation. Thus we read in the Qur’an: “And among His Signs is the creation of the Heavens and the Earth, and the difference of your languages and colors. Indeed, in that are Signs for men of knowledge.” (Ar-Rūm- 30:22) Again, this is the most enlightened progressive look at the issue of differences in colors and languages that only people of true faith and understanding can appreciate and recognize as a Sign of God’s Greatness. So racist people are, in fact, devoid of the light of knowledge and understanding; they are dangerously ignorant in need of the enlightenment of good education. Again, here one is prompted to compare the Qur’anic concept of the grace of God in creating the different wonderful languages with the concept of the Tower of Babel, where this aspect is related to a curse rather than to God’s Grace. Again to drive the issue more forcibly, God reminds us to contemplate the same phenomenon of color variation in the animal kingdom. So who can say that a white or black camel or horse can be the established criterion for a superior animal? The Qur’an says:

“Likewise, of people, and animals, and camels, are of various colors. It is only those who have knowledge among His Servants that are God-conscious. Indeed, God is All-Mighty, Forgiving.” (Fatir 35:28)

To dispel the misconception of those who might think that God’s Creation of different nations with distinct cultures and ethnicities might be a justification for strife and conflict, he tells us the following:

“And if your Lord had so willed, He verily would have made humankind one nation, yet they would cease not to differ.” (Hud 11:118)

Through these representative Qur’anic quotations, we learn that the Almighty God has vehemently ruled out race, color, sex, and language as a base for grace and favor in this world or salvation or punishment on the Day of Judgment. For instance, He condemned Abu Lahab, the paternal uncle of the Prophet (peace be upon him) because he was a staunch enemy of God, His Messenger (peace be upon him) and Islam. He says:

““Perish the two hands of Abu Lahab and perish he. His wealth and gains will not help him (on the Day of Judgment).” (Al-Lahab 111:1-2)

The message here is that Abu Lahab’s blood relationship to the Prophet did not save him because he was a disbelieving, wicked, impious man who fought the Prophet (peace be upon him) relentlessly. The concept of personal responsibility before the Creator are duly emphasized in the Qur’an entailing the ruling out of the value of blood ties, tribal ties or race ties in human salvation. Hence we read in the Qur’an:

“Your ties of kindred and your children will avail you naught on the Day of Resurrection. He will judge between you.” (Al-Mumtahinah 60:3)

And in another passage we read:

“O humankind! Keep your duty to your Lord and worry about a Day when the parent will not be able to avail the child in aught, nor the child to avail the parent.” (Luqman 31:33)

* * *

The Teaching of Prophet Muhammad and His Example on the Issue of Racial Justice: In anything and everything related to the teachings of Islam, the sayings of Prophet Muhammad, his conduct and life examples are considered as important legislative aspects which are supposed to supplement, complement and further explain and emphasize the teachings of the Qur’an. In light of this a representative sampling of what is collectively known as his Sunnah is relevant to the issue of racial justice in Islam. The Prophet (peace be upon him) implemented God’s teachings to us about our fate in the Hereafter by warning his daughter, his aunt, and his uncle that they should be pious, God-fearing people; else he will not be able to intercede with God on their behalf, on the Day of Judgment. He said: “O Fatimah, daughter of Muhammad! I will not be able to do anything for you with God. O Safiyyah, the Messenger of God’s aunt! I will not be able to do anything for you with God. O ‘Abbas, the son of ‘Abd al-Muttalib! I will not be able to do anything for you with God. O you all family of ‘Abd al-Muttalib! I will not be able to do anything for you with God.” (Ibn Hazm, Al-Mufadalah Baina As-Sahabah, p. 277)[1] On another occasion, the Prophet (peace be upon him) explicitly addressed his followers in the following words:

“Indeed your Lord is One, and your father is one, so there is no superiority for an Arab over a non-Arab, or for a non-Arab over an Arab, nor for a white over a black, or for a black over white except by piety.”[2]

(2: At-Tabarani, Al-Mu‘jam Al-Awsat, vol. 5, p. 86, Hadith 4749)

In another Hadith, the Prophet said: “There are people who boast of their dead ancestors, but in the Sight of God they are more contemptible than the beetle that rolls a piece of dung with its nose. Behold, God has removed from you the arrogance of the previous days of ignorance, with its boast of ancestral glories. People are now only pious or unfortunate sinners. All people are the Children of Adam.” Yet in another Hadith, we read: “He who calls for nationalism, tribalism, racism or who fight for nationalism, tribalism, racism, or who dies for nationalism, tribalism, or racism he is not one of us.” (Sahih Muslim) In addition, the Prophet (peace be upon him) was inspired by God to tell his followers that peoples’ colors, or ethnicities are not their own earned choices or privileges, but they are rather acts determined by the process of God’s Plan of creation. He said:

“God, the Exalted, created Adam from a handful of dust, which He picked from the whole earth; therefore, the children of Adam were born according to the nature of the earth; amongst them came the red, the white, the black, the dark, the yellow and something in between, and the easy going, the hard, the good and the evil.”[3]

(3: Abu Bakr al-Haithami, Majma‘ Az-Zawa’id, vol. 8, p. 84.)

Yet in another of instructive saying with bearing on this issue, the Prophet Muhammad (peace be upon him) informs us that God does not look at our shapes, forms, or our origin or our wealth; He rather looks at our hearts and deeds.

(At-Tabari, Tarikh, vol. 1, p.91; at-Tirmidhi; Abu Dawud; Ahmad Ibn Hanbal; al-Hakim, al-Mustadrak, vol. 2, pp. 261-262.)

* * *

Testimony of History Regarding Islam’s Racial Justice: Since it’s always easier in the worlds of recalcitrant human beings to preach than to put what one preaches to practice through actions and deeds, it becomes important to give some illustrative examples of how the lofty ideals of Islam were put to practice by the early Muslims. In the early history of the Islamic movement, when Muslims counted in the hundreds only, and they were weak and persecuted by their fellow pagan Arabs, the Prophet thought about a way of relief for Muslims. He suggested that they emigrate to the Abyssinian land of a Christian king, named the Negus. That Ethiopian Christian king had a reputation for justice and kindness, known in the neighboring Arabia Peninsula. Despite the fact that Ethiopia was an African country of blacks and that they were Christians in religion, it was the Prophet’s first choice for the first emigration in Islam intended to provide sanctuary for the persecuted. Despite the Quraish enemies’ attempts to persuade the king to return the Muslims to be punished, after a moving and dramatic interview with the king, the Muslims were given sanctuary to live in peace and practice their religion. For further details of this historical episode in English, I suggest that you read The Life of Muhammad Based on Original Sources by Martin Lings. (Chapter , pp. ) Islamic literature records for us an episode of Abu Dharr Al-Gifari and Bilal Ibn Rabah, two Companions of the Prophet getting into disagreeable argument. Abu Dharr lost his temper and said to Bilal, “O you son of the black woman.” Bilal informed the Prophet about what happened. The Prophet was reported to have become angry and disturbed as he was not seen before. He went to see Abu Dharr and told him, “You’re a man in whom the pre-Islamic spirit is still resides.” Upon which Abu Dharr realized his great error, and in attempt to expiate for his sin went and got married to a black woman. Both in the Qur’an and the Sunnah of Prophet Muhammad Muslims were encouraged to marry believing slaves and emancipate them in preference to polytheists. (Qur’an: 2:221) The Prophet was the first to put into practice the progressive concept of inter-cultural, inter-racial marriages when he married Maria, the Christian Copt slave sent to him as a gift by the Patriarch of Egypt. She was freed and accepted Islam, and became the mother of his son Ibrahim who died in infancy. Following the Prophet’s example Hassan Ibn Thabit, kown as the Poet of Islam, married Maria’s sister Sirin, who gave birth to his son Abd ar-Rahman who became a poet no less famous than his father. Salman the Persian and Bilal the Abyssinian, these two great Companions of the Prophet, (peace be upon him) of non-Arab origin married Arab women. Likewise, Zaid Ibn Harithah, the adopted son of the Prophet (peace be upon him), of Arab origin, married the Prophet’s (peace be upon him) maid, ’Umm Aiman, Barakah, the Abyssinian, and she gave birth to ’Usamah Ibn Zaid, one of the great military commanders of Islam. The Prophet (peace be upon him) loved this ’Usamah as a grandson very much to the extent that the Companions of the Prophet nicknamed him, “The beloved, the son of the beloved one.” Even later on, we find that many ’Umayyad and most of the Abbasid caliphs were sons of non-Arab women. In other words, the caliphs of Islam married non-Arab women and their sons became the caliphs of Islam. Some Muslim scholars (Assad Busool for example) relish the fact that “one can go as far as the first Muslim Prophet Ibrahim (on him peace), who married a woman from different culture and race than his, i.e., Hagar the Egyptian maid, the mother of his son, Isma‘il, the father of the Arabs, who in turn married a woman from a different culture than his, she belonged to the tribe of Jurhum, who dwelled at Makkah after his arrival there, from this inter-cultural marriage, Prophet Muhammad (peace be upon him) was born later on.” (Busool, page ………) In addition, Prophet Moses (on him peace) married the daughter of Prophet Shu‘aib (on him peace) who was from a different cultural and ethnic background. Therefore, Prophets from Ibrahim (on him peace) to Prophet Muhammad (peace be upon him) practiced inter-cultural marriage within the faith of islam. Concluding his section on the “Muslim Inter-Racial Marriage”, Assad Busool enthusiastically observes: “This non-prejudiced, multi-cultural and multi-racial society, which Islam created under the banner of ‘There is no god but Allah, and Muhammad is His Messenger’, produced the highest form of civilization which humankind ever knew in all its long history until our own time, the multi-cultural Islamic civilization was the torch which lighted the dark ages of Europe and brought about the rise of the European renaissance.” (Busool, pp. ) However, it is Fadel Abdallah who invites this dignified assembly to compare these lofty ideals of Islam with the Anti-Miscegenation Laws prevalent in Nazi Germany, the Apartheid System of South Africa, and many states of the United States, particularly in the South. And some of these laws were on the books as late as 1979 in Virginia. And though marrying out of the faith is considered the greatest sin in Judaism, in Islam marrying believing women from among the People of the Book is considered a privilege. The Issue of Slavery as Another Case-Study: The issue of slavery, in general, and black slavery, in particular, is one of saddest chapters of human history. It was a deep-rooted practice in human history and all ancient nations and civilizations practiced it as a legitimate and acceptable fact of human relations. There were the slaves of birth, of war, of debt, or sale of children by their families into slavery. Islam inherited this deeply rooted institution, so what it did about it? Though there was no direct Qur’anic Verse or Prophetic Hadith condemning slavery as an outright wrong to be prohibited for Muslims, Islam, nevertheless, brought dispensations which improved the slaves’ situation relative to that of pre-Islamic societies. These dispensations were tantamount to an implicit judgment that slavery was opposed to Islamic principles of justice and equality and that it was against the Godly norms. Islam looked at slavery as an aberration and exceptional condition resulting from unfortunate economic, social and war conditions. Then Islam put in place a strategy, the implementation of which will naturally result in abolishing it. First of all, Islamic law did not recognize all the classes of slaves from pre-Islamic Arabia, such as those sold or given into slavery by themselves or others, or those indebted into slavery. Capture in war, or birth into slavery were the two instances in which lawful enslavement was tolerated. Then the Qur’an established that from a spiritual perspective, the slaves have the same value as free men and the same eternity of salvation is in store for their souls once they believe. Hence, they are not to be considered as mere chattel since their humanity is directly addressed in terms of their susceptibility for believe and salvation. Therefore, Islamic teaching exhorted Muslims to treat their slaves kindly and consider them like other members of the household. On this, Brockopp wrote, “Other cultures limits a master’s right to harm a slave, but few exhort masters to treat their slaves kindly and the placement of slaves in the same category as other weak members of the society who deserve protection is unknown outside the Qur’an.” (……….) Slaves are mentioned in at least 29 Verses of the Qur’an, most of these Medinan Verses. They are broad and general propositions of an ethical nature, rather than specific legal formulation. Then the Qur’an proceeds with specific instructions related to slavery. The Qur’an, supplemented by the Prophetic Ahadith, established the manumission of current slaves to be meritorious deeds. It can be done as an act of charity (Sadaqah) and it can be practiced as expiations (Kaffarah) for sins. According to Brockopp, the idea of using alms for the manumission of slaves appears to be unique to the Qur’an. Similarly, the practice of freeing slaves in atonement for certain sins appear to be introduced by the Qur’an.” Moreover, the Qur’an urges believers to marry believing mates that your right hand possess.” (Qur’an: 4.25) Then the Qur’an exhorted masters to allow slaves to earn or purchase their own freedom through a manumission contract, called ‘Mukatabah.’ (Qur’an: 24:43) Then the contracting slaves were further helped by proceeds from the Zakah. (Qur’an: 2:177; 9:60) The slave liberated through Mukatabah becomes a ‘Mawla’ –supporter-friend- of the former master. Bernard Lewis, who lately proved to be no friend of Islam or Muslims, wrote in a moment of sobriety: “The Qur’anic legislation brought two major changes to ancient slavery, which were to have far reaching effects: presumption of freedom and the ban on the enslavement of free persons.”* (Lewis 1990, page 6) Lewis further writes: “The humanitarian tendency of the Qur’an and the early caliphs in the Islamic empire, was to some extend counteracted by other influences, notably the practices of various conquered people and countries Muslims encountered, especially in provinces previously under Roman Law (even the Christianized form of slavery was still harsh in its treatment of slaves.) In spite of this, Lewis also states, “Islamic practice represented a vast improvement on that inherited from antiquity, from Rome and from Byzantium.”* (Lewis, 1994, Chapter 1) The Prophet of Islam encouraged manumission of slaves and set an example to be followed by early Muslims. And manumission of slaves meant that they were to be purchased first, then set free. And here lies the wisdom of the Islamic strategy in dealing with the gradual abolishment of slavery. Had the Muslims early on been told to stay away from dealing with slaves, then the thousands of liberated slaves by Muslims after being purchased would have lingered in slavery perpetually. And this is the answer to the question of why didn’t the Qur’an clearly legislate for Muslims a total ban on dealing with slavery. It is because of this open window on slavery that the Prophet personally managed to purchase 63 slaves and liberate them. Likewise, his wife ‘A’ishah is reported to have freed 67 slaves. It is reported that the Prophet’s household and friends combined managed to free some 39,237 slaves; possibly the total number of slaves in Arabia at the time.* (Human Rights in Islam, by Nadvi, The Islamic Foundation, Leicester, 2000, page 453) Among the major works dealing with the issue of race, color and slavery in English are those of Bernard Lewis, “Race and Color in Islam” and that of David M. Goldenburg, “The Curse of Ham: Race and Slavery in Early Judaism, Christianity and Islam,” (Princeton University Press, 2003) Reviewing this latest book on the subject Dean A. Miller, writing in the Journal of Social History (Spring 2005), states the following: “Goldenburg’s aim is specifically to trace the evolution of the idea, or perception, that the curse on Ham was not simply servitude, but, somehow the blackness of Ham, so that slavery and a particular chromatism (sic) went together down the ages-extending directly to mid-19th century America, when pro-slavery advocates, armed with Scriptures, could and did point to Genesis 9:18-25 as the Divine patent for black slavery. The curse of Ham was made to act, or created to act, as the prime rationale for black inferiority, rejection from civilization, and so as an understandable, even obligatory subjection to slave status.” * (Dean Miller, page 1)

* * *

Our Collective Responsibility: Racism, along with its sisters called bigotry, ethnocentrism, prejudice, crude nationalism-tribalism and religious fanaticism, are the antithesis of human rights and human dignity, whereby certain disadvantaged ethnic or religious minority groups are made to bear the brunt of its disastrous consequences. Racial prejudice runs deep and has shown itself thus far, in human history, to be nearly impossible to totally eradicate through progressive man-made legislation. Therefore, it is necessary that people of faith need to bear a leading collective responsibility to educate others on the Godliness and morality of being anti-racism versus the un-Godliness and immorality of being racist or bigot. It’s my conviction, I dare to say, that the real test of the validity of any religion, democracy or way of life, is how good the minority within these systems are treated. And by the minority I mean those who do not adhere to the culture, beliefs and value system of the dominant group. The case has been made that in the theology of Islam, God Himself, did not intend to make all humanity of one race, one color or one religion. He meant diversity for humanity, though in the Last Day we will be judged only on the basis of righteousness. In connection to this, one might ask the question, “Can individual Muslims be bigots or racists? The answer to this is “yes, you bet!” So do individual Christians, Jews, and others. Racism is a disease of the heart and as long as it remains an individual matter it can be treated and / or tolerated. However, when it becomes a collective social disease it leads to greater evils. It has been said that “some marriages are made in heaven.” However, there are marriages that are made in Hell, with no less than Satan himself officiating over them. There are two types of marriages that we all collectively have the responsibility of preventing them from taking place; one of them is the marriage of religious fanaticism to politics, and the other is the marriage of racism to politics. When these two types of marriages occurred in human history, they produced great calamities and savage human rights violations. When, for example, religious fanaticism got married to politics it produced the Pharaohs of ancient Egypt and their atrocities against the Israelites, the Spanish Inquisition and their atrocities against Jews and Muslims, and the medieval Crusades and their atrocities against both Muslims and Eastern Christians, and more recently the North Ireland-British conflict. And when, for example, racism or crude chauvinistic nationalism got married to politics, it produced Nazism, Fascism, Communism, Colonialism and Zionism and the apartheid system in South Africa with all the atrocities committed in the name of these ideologies. Part of our collective responsibility is for all of us to embrace a “humanitarian agenda” that transcends our particular formal religions and ethnic or racial identities; an agenda that focuses on the beauty of the human forest, rather than the charm of the individual trees which make up that forest. The Qur’an also contains the theological basis for that when it says: “Say: O People of the Scripture! Come to an agreement between us and you: That we worship none but the One God, and that we associate no partners with Him, and that none of us take others for Lords beside God. And if they turn away, then say: Bear witness that we are Muslims.” (Al ‘Imran 3: 64) Yet in another passage of the Qur’an we read: “And argue not with the People of the Scripture, except in the best way, save with wrong-doers amongst them; and say: We believe in that which had been revealed unto us and revealed unto you; our God and your God is One, and it is to Him we surrender in Islam.” (Al-‘Ankabut 29:46) I am sure that all monotheistic faiths, as well as man made religions, must contain some theological basis to embrace all humanistic values. I am aware, for instance, of Christ’s command to “love thy neighbor as thyself.” And I am also aware of the universalistic humanistic teachings of the Hebrew Prophet Amos. In connection to this, in addition to all the quotations from the Qur’an and Hadith cited above, we might want to add here the saying of Ali, “A man is either our brother in religion or our brother in humanity.” Another thought about our collective responsibility is that all people of good will and faith should consider themselves as warriors against anything that goes contrary to racial justice, human dignity and human rights; worriers without weapons of mass destruction or mass deception, only armed with wisdom, knowledge, big hearts and open minds, to combat racism, bigotry, prejudice as abominations. In this regard, let’s remember and embrace the lofty teaching of Prophet Muhammad in his saying: “Whoever sees an abomination, let him change it with his hand; if un-capable, let him change it with his tongue; and if un-capable, let him change it with his heart; and this last one is the weakest degree of faith.”

soruce: http://www.bridgesoffaith.org/?page_id=104

Continue reading »]]> By (Dr.) I. A. Arshed

(1) Rights of Parents (and Duties of children)
Islam recognises family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut Rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which means Rights of children).

It is clear that after Allah parents are the persons who give us innumerable favors. They provide protection, food and clothing to the newly born. The mother sacrifices her comforts and sleep to provide comfort to her children. The father works hard to provide for their physical, educational and psychological (and spiritual) needs. It is a matter of common courtesy that if a person does you some favor you feel obliged to him. Verbally you say ‘thank you’ to him. You try to repay and compensate him for his gifts and favors. You feel a sense of gratitude towards him. So it is with Allah and with parents. Allah’s favors cannot be counted or repaid except by thanking Him and obeying His orders. After Allah our parents deserve our thanks and obedience for the favors they had done us. That’s why Quran lays stress on feeling grateful to parents, and doing good to them. “And your Lord has ordained that you shall worship none save Him and shall do your parents a good turn.” What does a ‘good turn’ mean? It includes obeying them, speaking softly, avoiding harsh words or harsh tone, giving them company when they are lonely, caring for their physical and psychological needs (especially in their old age), and praying to Allah that He may bless them and have mercy on them.

As between parents the mother has more rights than the father. The reason is apparent. Mother has borne the child’s burden during pregnancy, has undergone birth pains in delivering the baby, has sacrificed her own comforts to provide comfort to her children, has looked after them and felt worried for their well-being. That is why mother deserves our good treatment more than the father. A Tradition of the Prophet (PBUH) tells us that a Companion asked the Prophet, “ Who deserves my good treatment most?” “Your mother”, said the Prophet. “Who next?” “Your mother”. “Who next?” “Your mother”. “Who after that?” “Your father”. This means that the mother deserves three times more good treatment from her children than the father deserves. Another Tradition wants us to extend kind treatment to close relations on the mother’s side also (even to her friends). A famous Hadith (Tradition) says, “Paradise lies under the feet of the mother”. This means doing good to our mother lead us to Paradise.

As to the reward for doing good to our parents a Hadith mentions the following story: “Three persons of ancient days were once travelling in a mountaneous region. The rain, thunder and lightning made them take refuge in a cave. Mudslide made a stone block the opening to the cave. The persons were entrapped inside. When the storm stopped they tried to push back the heavy stone to get out of the cave but they could not. They wondered ‘what to do now’. At last seeing that their joint efforts also cannot move the stone they decided to pray to Allah sincerely. One of them suggested, ‘each one of us should relate one good thing he has done in his life and beg Allah to move the stone. One said, “One night my old mother asked me to bring a cup of milk for her. During the time I milched the goat and brought it to her she had gone to sleep. I did not think it proper to disturb her. So I stood by her bedside for the whole night till she got up in the morning and then I offered her the cup of milk. O God, if this act of mine was approved by You please shift this stone.” The stone slipped a little but not enough to let them get out. Similarly, the second and the third man mentioned an act of goodness and prayed to God to shift the stone. The stone slipped down and the entry to the cave opened up. So the men got out. This story shows how service to one’s parents leads to blessings from God and rescue from troubles. Now let us summarize the Rights of Parents (Duties of children):

(1) Right to be respected and obeyed:
Parents have a right to be respected and obeyed by children. All parents are well wishers of children. They issue orders and instructions that are in the best interest of children (though children might think ottherwise). So it is the duty of children to obey their orders and act accordingly. Some children listen to parental orders but do not act upon these or show laziness in carrying out these orders. This causes annoyance to parents. Children should remember that annoying one’s parents can lead to God’s wrath.

(2) Right to scold and rebuke:
It is instinctive obligation of parents to protect their children from physical and moral harm. If a small child puts its hand in fire it is natural urge for you to push the child back, even if the child does not want. It is in child’s interest. So it is with parents. They are duty bound to protect their children in every way, physical, intellectual, moral. If the children have a temptation to do an act that is not in their long-term interest it is the duty of the parents to keep them back from that act or behavior. To this end they may resort to advice, rebuke, scolding, even hitting them. Good children should take all this ‘harshness’ in their own interest. If parents scold them they should bear it calmly. No rude replies, no arguing, no explanations, no comments unless asked for. Parental advice should be listened to and acted upon, even if against children’s own wishes.

(3) Right to be looked after.
Parents have looked after the children for decades. So it is the duty of grown-up children to repay them by way of caring for them and looking to their physical and financial needs. A Quranic verse says: “People ask you (O Prophet) how should they spend. Say, ‘whatever you spend should be spent on Allah (in good cause), on parents, near relatives, on orphans, destitutes and travelers (who fall short of money in foreign lands)”.

(4) Right to be helped:
As parents grow old their energies also decline. So it is the duty of children to help their parents in any household chore in which they can help. Sons can help in lifting heavy things, cleaning home, arranging things etc. Daughters can help in mother’s household work—cooking, washing, cleaning, serving food etc. With good children such help should come automatically, not when asked for. Whenever you see your mother or father doing something extend a helping hand to her/him without their asking. This is what Islam expects from children.

(5) Right to kind words/good behaviour:
Quran urges children to be soft-spoken towards parents and show respect and kindness in their behavior towards parents.
Unforunate as it is, the Western societies have forgotten these lessons. Young children are rude towards parents and show disobedience. As the parents grow old they drive them out from their homes and put them in “Senior Citizens Homes”. Grown up children cannot spare time to attend to the needs of old parents. The busy Western life has led to a break-up of the family unit (so much upheld in Islam). As Muslims we expect our children to adhere to Islamic values and show respect, obedience, kindness, leniency and care towards parents, especially in their old age. Children must not forget the favors and sacrifices of their parents. As good mannered persons they must feel and remain obliged towards parents and try to repay them by kind words and deeds, even with money and material needs. These are the Rights of Parents due from their children (or the Duties of Children towards parents). These Rights and obligations are not found in Islam only. Such values are to be found in all true religions. Quran mentions Hazrat Yahya (John the Baptist) as “kind towards his parents, not tough and disobedient”. Similarly Hazrat Isa (Jesus) is quoted saying to his people, “God made me kind towards my mother (Mary) and did not make me tough and disobedient”. Hazrat Yousuf (Joseph), as a royal Minister in Egypt, called his old, poor parents from their far off home and offered them seats on a high platform (he did not feel shy of behaving in a kind manner to poor parents in the presence of his officials).

(2) Rights of Children

Now let us see the other side of the coin. We have mentioned that Parent-child relation is a reciprocal one. The Rights of Parents (discussed above) are the Duties of children. Now let us see what are the Rights of Children (and Duties of Parents) in Islam. These can be summarized as under:
(1) Children have the right to be fed, clothed and protected till they grow up to adulhood. It is, primarily, the duty of the father to do that. Mother can provide help if necessary. Protection means protection against physical as well as moral and intellectual harm. Parents are duty bound to see that the child’s personality develops in all fields. So if the parents have to resort to strictness for the sake of disciplining the children and protecting them from intellectually, morally and religiously undesirable behaviour, children should not resent their strictness. Let them perform their duty as parents. Children’s duty is not to protest or be rude but to listen and obey. “Their’s not to question why; their’s but to do and die”.

(2) Right to education.
In Islam education is not limited to bookish knowledge but includes moral and religious training also. It means healthy all-round growth of child’s personality. Parents must not only provide for children’s education in schools and colleges but should also take personal interest in their studies, helping them if they can. This gives children a feeling of ‘working with the parents’ and encourages them in studies. Parents should sacrifice their own comfort and social activities and must spare some time to take interest in children’s studies, especially when they are young. Leaving children to the mercy of teachers or tutors is not a wise policy. And of course, parents should not forget or neglect imparting religious/moral training to children. A little sacrifice on part of parents will save children from moral disasters. Effective moral training comes not from sermons, advice and precepts but from parents’ personal examples of good behaviour. It is a famous Tradition of the Prophet (PBUH) that acquisition of knowledge is a must for every Muslim boy and girl. Another Hadith says, “The best of you is one who gives a good education (intellectual and moral) to his children”. Another Hadith lays stress on education of daughters. The Prophet (PBUH) once said, “He who provides good upbringing to 3 daughters shall go to Paradise”. A man asked, “what if one has only two daughters”. “He also shall go to Paradise”. Another man asked, “and what if one has only one daughter?” “He too”, replied the Prophet (PBUH).

(3) Right to love and affection:
Children have many psychological needs also. Small children need to be loved, caressed, kissed and hugged. The Prophet loved children greatly. He would allow his grandsons Hassan and Hussain (R.A) to ride his shoulders even during his prayers. In streets he would offer ‘salaam’ to children, play and cut jokes with them. Sometimes he would even kiss small children in the street. Once a Bedouin saw the Prophet kissing a small kid. Out of wonder he said, “I have eight children but I never kiss them”. The Prophet remarked, “What can I do if Allah has taken away love and compassion from your heart”. The Prophet would show special kindness to orphaned children. Some parents believe that being frank with children is not good from discipline point of view. This is wrong. Love and leniency can do much that fear and strictness cannot do. If leniency leads to rudeness on the part of children it should be mixed with strictness. That will tell the children that parents are basically kind but can be tough if children show rudeness and bad manners. Over-protection and over-care are undesirable. Let the child grow up as a responsible person. Only provide them guidance.

(4) Right to be well provided (materially)
A Hadith says, “It is better for parents to leave their children well provided (financially) than to leave them in poverty”. This means that parents should not spend all that they have on their own comforts and luxuries but must make provisions for children’s welfare after the parents die. These are brief outlines of the Rights and Duties of both parties in the Parent-child relationship. If the parents and children act according to these guidelines they can make the family environment most conducive to peace and satisfaction for the parents and healthy personality growth for children. May Allah bless us all. AMEN.

source: http://islam101.net/select-disciplines-mainmenu-31/31-sociology/105-parent-child-relationship-in-islam.html

Continue reading »]]> In Islam, war is not the prerogative of the individual but of an established government. Only an established government can declare war. In other words, individuals can pray on their own, but they cannot wage wars of their own accord. Only when a war is declared by the ruling government, can the public join in and support it, and not before that. Islam does not sanction individual actions on this issue. Therefore no Non Governmental Organization or NGO can declare a war.

As a general principle, the Quran tells us that, even where an external attack is feared, the common man should not act independently, but should take the matter to the ruler, and then under his guidance take proper counter measures. (4:83).

The Hadith also states that ‘the ruler is a shield, fighting is done under him, and security is attained through him.’

This clearly shows that the decision to do battle and its planning are the tasks of an established government. The common man can play his role as need be under government orders, and not independently.

This Islamic principle shows that there is no room for non-state warfare, which is what we generally call guerilla war. A guerilla war is fought by individual organizations, not by the State. As far as the state is concerned, if it wants to wage a defensive war against any country it has first—in obedience to the Quran—to issue a proper declaration. Only then can it wage a lawful war (8:58). In Islam, there is only ‘declared’ war. Therefore, in accordance with this principle, no proxy war in Islam can be lawful.

Most Islamic actions are governed by certain conditions. The waging of war is also thus subject to certain principles, one being that, even when a defensive war has been declared by the State, it will be aimed only at the combatants. Targeting non-combatants will be unlawful. The Quran enjoins us not to do battle with those who are not at war. Such people have to be dealt with kindly and equitably. But you are free to do battle with those who are fighting against you. (60:8-9)

If, for instance, a Muslim state is at war with a particular nation, and this war is in conformance with Islamic principles, it should still not permit any destructive activities against non-combatants (civilians), as was done on September 11, 2001, in New York and Washington. Similarly in Islamic war, Muslims are not permitted to commit suicidal bombings in order to destroy the enemy. Strapping explosives on to oneself and hurling oneself upon the civilian settlements of even those with whom one is at war, for the purpose of destroying the enemy, and in the process killing oneself deliberately, is totally un-Islamic. This can in no way be termed ‘Shahadah’ (martyrdom). According to Islam we can become martyrs, but we cannot court a martyr’s death deliberately.

source: http://www.cpsglobal.org/content/war-state-action

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by Mona Maisami
The relationship between Islam and globalization has been open to much interpretation and acrimonious debate. At the crux of the current debate is the idea that Islam is somehow opposed to the process of globalization. In this article, I will illustrate why this debate should more accurately be deemed as a debate between Islam and Westernization. I argue that Islam is not against the process of globalization per se, but rather that the tension is due to the process of Westernization.

Globalization or Westernization?

As the mere terminology surrounding the debate has led to a considerable amount of confusion and misunderstanding, we need to define our terms. Globalization is the spread and exchange of people, goods, and ideas across the globe. Characteristically, it is directly associated with change, or transformation, modernity, and an increasingly interdependent relationship between different regions of the world. “Globalization is an aspect of human life that has always been there since the beginning of humanity. It corresponds with the natural human instinct and man’s tendency towards being a ‘social animal.’ It is the tendency with which God has created man to live on exchanging his sources and experiences with others around him, in order to achieve and realize the best chances of life.” (1)

However, globalization is frequently associated with the liberal classical economic theory, and since the mid-1970s with neo-liberalism, which has its roots in the classical economic theory. More specifically, globalization is considered a reflection of the classical economic theory’s principle of comparative advantage, which promotes an open economic system and free trade in order to achieve and realize the best chances of life.

Although the process of globalization has been linked with concepts of comparative advantage, free trade, and open economy, its origins can be traced to a time long before such ideas appeared. In order to develop a more comprehensive and accurate understanding of the so called “Islam-globalization” debate, it is critical to distinguish between the process of globalization in its original sense and such relatively more contemporary processes, like Westernization, that are masked as globalization and yet are fundamentally different.

“Globalization targets the narrowing of the gaps separating different communities. This is done by exchanging benefits in all aspects of life — economic, social, scientific, and political governance. That is, they exchange information, understand each other’s values and codes of ethics and build a common ground.” (2) In contrast, Westernization does not consider such an understanding or building of such common ground to be worthwhile enterprises. Globalization is a process in which “the whole world becomes like a small village, where the less advanced communities can develop their capacities” and that “tends to be a two-way street process, which makes it possible for each community to take as well as to give.” (3) Westernization, on the other hand, tends to be a one-way street, meaning that one region attempts to dominate and control other regions in the name of globalization. Moreover, while globalization occurs through the free will of different communities, Westernization is characteristically imposed upon other regions.

Islam’s role

Having clarified the difference between globalization and Westernization, the Islam-globalization debate can be assessed more accurately. Islam is not anti-globalization (or modernity, which is considered to be a by-product of globalization) in its original sense, but Muslims do have a problem with Westernization. “Although Westernization of society is condemned, modernization as such is not. Science and technology are accepted, but they are to be subordinated to Islamic belief and values in order to guard against the Westernization and secularization of Muslim society.” (4) Based upon historical precedence and contemporary evidence, Islam clearly embraces globalization in its original form, which is based upon free-will and not upon the aggressive imposition of the West upon the East.

First of all, it is important to note that Islam orders people to cooperate, to be helpful to one another according to goodness and piety, and not to be helpful in evil and malice (Qur’an 5:2). This principle is fully endorsed by Prophet Muhammad on the local level, regardless if your neighbor is a Muslim or not. Surely this principle can be extended into the international level, where a neighboring country can be defined as any country that has normal economic and political relations with the Islamic world.(5)

Other factors illustrate Islam’s acceptance and predominant role in the process of globalization. “For several centuries, Arabic was the world’s leading language in sciences. Muslims made important advances in mathematics, astronomy and medicine — a legacy from which European scholars derived great benefit,” and which led to the Renaissance. (6) Globalization is not only a Western phenomenon, for “the agents of globalization are neither European nor exclusively Western, nor are they necessarily linked to Western dominance. Indeed, Europe would have been a lot poorer — economically, culturally, and scientifically — had it resisted the globalization of mathematics, science, and technology [from the East]…”(7)

We have to differentiate between the gifts of globalization and the products of Westernization. More specifically, the Islam-globalization debate in itself is built upon a number of mistaken diagnoses that misconstrue Islam’s place in the globalized world — one that has been quite productive in the past and has the potential to be productive in the future. The misguided assumption that Islam opposes globalization and modernization is dangerous, because it could potentially result in the loss of Islam’s significant contributions to the rest of the world.

Muslim attitudes toward Westernization

The Muslim world’s reaction to Westernization, and the West’s emergence as the dominant force transforming the world, must be assessed. “It is similar to the emergence of the Arab Muslims as a major world power in the seventh and eighth centuries…”(8) It is important to note that “the Muslim weakness at the end of the eighteenth century coincided with the rise of an entirely different type of civilization in the West, and this time the Muslim world would find it far more difficult to meet the challenge.”(9) In the past, Muslim communities were able to revitalize Islam’s role and power in the world. However, the impact of Westernization was an unprecedented experience that significantly challenged Islam and created a bi-polar dichotomy that separated the West from the rest — and specifically from Islam.

From a historical perspective, Westernization minimized Islam’s role and made it dependent upon the Western way of doing things. “The Islamic world has been convulsed by the modernization process. Instead of being one of the leaders of world civilization, Islamdom was quickly and permanently reduced to a dependent bloc by European powers.”(10) As a result, resentment toward the West emerged. Muslims questioned whether they would have to accept Western-style modernization or be deemed as being anti-globalization. “From this point, a growing number of Muslims would wrestle with these questions, and their attempts to put Muslim history back on the straight path would sometimes appear desperate and even despairing. The suicide bomber — an almost unparalleled phenomenon in Islamic history — shows that some Muslims are convinced that they are pitted against hopeless odds.”(11)

The emergence and rise of extremism can be directly attributed to the resulting resentment toward the Western style of globalization — a one-way process that does not strive to create a common ground between the West and other regions, and hence the desire and perceived need to pursue religious revivalism. However, we should realize that violence and extremism are not exclusively Islamic phenomena. “The Western media often gives the impression that the embattled and occasionally violent form of religiosity known as fundamentalism is a purely Islamic phenomenon. This is not the case. Fundamentalism is a global fact and has surfaced in every major faith in response to the problems of our modernity.”(12)

“For Islamic society, the underlying concerns regarding globalization are: how to protect a unique heritage in the face of global pressure; to uphold religious traditions; to preserve linguistic purity; to defend social institutions; and ultimately, to maintain a viable identity in the midst of a rapidly changing global environment.”(13) According to Islam, complete submission to God is the first and foremost priority for all Muslims. Anything that undermines Islamic principles is considered a threat to Islam’s longevity and power in the world. More importantly, we should be aware of the fact that despite the Islam-West bi-polarization, Islam is rapidly becoming a global phenomenon that transcends the boundaries that once separated the West from the rest.

Global Islam: The growing phenomenon and implications for the future

Islam is the second largest religion and the fastest growing religion in the world. Islam began to spread in Arabia around the year 610 A.D. when Prophet Muhammad began receiving revelations from God through Archangel Gabriel, sharing with others what he had been told. Today, Islam is a global phenomenon represented by Muslims across the world. “Fifteen million Muslims reside in Europe, and seven to eight million in the United States. There are now about a thousand mosques each in Germany and France, and five hundred in the United Kingdom.”(14) One factor that may explain the rapid spread of Islam is the process of globalization itself.

Islam’s future depends upon its ability to wed Western-style modernism with Islamic principles, or, in other words, whether it can develop an Islamic-style modernism. The challenge is to engage in modernity without sacrificing Muslim values or undermining Islamic principles. “As we are only slowly realizing, Islam is truly a world religion, increasingly visible in Europe and the United States as well as Asia, Africa, and the Middle East.”(15) It is significant for the future of Islam that “the capitals and major cities of Islam are not only Cairo, Istanbul, Mecca, but equally Paris, London, New York.”(16)

Given that Islam has become a global phenomenon, it is increasingly important that its principles are respected and not made irrelevant in the modern world. “All religious people in any age have to make their traditions address the challenge of their particular modernity…”(17) Rather than provoking the bi-polarization of the world, separating Islamic values from Western values, the goal of globalization is to develop an understanding of each other’s values and codes of ethics and to establish a common ground. Establishing a common ground is vital for ensuring the progress of globalization and allowing the world to reach its full potential. Modernization and globalization need to respect the identities of all regions and respect religion as a natural necessity for humanity.

Conclusion

The struggle for religion to remain relevant in the world is common to all religions at some point in history. Much of the literature surrounding the current Islam-globalization debate provides an inadequate and fragmented view of religion’s role in the process of globalization. Secularization, which is promoted in the current forms of globalization, is a new concept. In fact, based upon historical precedence, religion has played a key role in contributing to globalization and, more specifically, Islam has had a predominant role. The challenge for the future of a globalized world, and not just for Islam, is to be helpful to one another according to goodness and piety, and not to be helpful in evil and malice (Qur’an 5:2).

Footnotes

1 www.IslamOnline.com.
2 www.IslamOnline.com.
3 www.IslamOnline.com.
4 John Esposito, Islam: The Straight Path, 3d ed. (Oxford University Press, 1998), 165.
5 Choudhury, www.Islamic-finance.net.
6 Hardy, http://news.bbc.co.uk.
7 Sen, www.prospect.org.
8 Karen Armstrong, Islam: A Short History, (Modern Library: 2002), 141.
9 Ibid., 138.
10 Ibid.,
146.
11 Ibid., 153.
12 Ibid., 164.
13 Dr. Ahmed Kamal Aboulmagd, The Middle East Times,
14 Armstrong, Islam, 176.
15 Esposito, Islam, xvi.
16 Ibid, 203.
17 Armstrong, Islam, 164.

source: fountainmagazine.com

Continue reading »]]> Full Text of the Madina Charter

1. This is a document from Muhammad the Prophet (may Allah bless him and grant him peace), governing relations between the Believers i.e. Muslims of Quraysh and Yathrib and those who followed them and worked hard with them. They form one nation — Ummah.

2. The Quraysh Mohajireen will continue to pay blood money, according to their present custom.

3. In case of war with any body they will redeem their prisoners with kindness and justice common among Believers. (Not according to pre-Islamic nations where the rich and the poor were treated differently).

4. The Bani Awf will decide the blood money, within themselves, according to their existing custom.

5. In case of war with anybody all parties other than Muslims will redeem their prisoners with kindness and justice according to practice among Believers and not in accordance with pre-Islamic notions.

6. The Bani Saeeda, the Bani Harith, the Bani Jusham and the Bani Najjar will be governed on the lines of the above (principles)

7. The Bani Amr, Bani Awf, Bani Al-Nabeet, and Bani Al-Aws will be governed in the same manner.

8. Believers will not fail to redeem their prisoners they will pay blood money on their behalf. It will be a common responsibility of the Ummat and not of the family of the prisoners to pay blood money.

9. A Believer will not make the freedman of another Believer as his ally against the wishes of the other Believers.

10. The Believers, who fear Allah, will oppose the rebellious elements and those that encourage injustice or sin, or enmity or corruption among Believers.

11. If anyone is guilty of any such act all the Believers will oppose him even if he be the son of any one of them.

12. A Believer will not kill another Believer, for the sake of an un-Believer. (i.e. even though the un-Believer is his close relative).

13. No Believer will help an un-Believer against a Believer.

14. Protection (when given) in the Name of Allah will be common. The weakest among Believers may give protection (In the Name of Allah) and it will be binding on all Believers.

15. Believers are all friends to each other to the exclusion of all others.

16. Those Jews who follow the Believers will be helped and will be treated with equality. (Social, legal and economic equality is promised to all loyal citizens of the State).

17. No Jew will be wronged for being a Jew.

18. The enemies of the Jews who follow us will not be helped.

19. The peace of the Believers (of the State of Madinah) cannot be divided. (it is either peace or war for all. It cannot be that a part of the population is at war with the outsiders and a part is at peace).

20. No separate peace will be made by anyone in Madinah when Believers are fighting in the Path of Allah.

21. Conditions of peace and war and the accompanying ease or hardships must be fair and equitable to all citizens alike.

22. When going out on expeditions a rider must take his fellow member of the Army-share his ride.

23. The Believers must avenge the blood of one another when fighting in the Path of Allah (This clause was to remind those in front of whom there may be less severe fighting that the cause was common to all. This also meant that although each battle appeared a separate entity it was in fact a part of the War, which affected all Muslims equally).

24. The Believers (because they fear Allah) are better in showing steadfastness and as a result receive guidance from Allah in this respect. Others must also aspire to come up to the same standard of steadfastness.

25. No un-Believer will be permitted to take the property of the Quraysh (the enemy) under his protection. Enemy property must be surrendered to the State.

26. No un-Believer will intervene in favour of a Quraysh, (because the Quraysh having declared war are the enemy).

27. If any un-believer kills a Believer, without good cause, he shall be killed in return, unless the next of kin are satisfied (as it creates law and order problems and weakens the defence of the State). All Believers shall be against such a wrong-doer. No Believer will be allowed to shelter such a man.

28. When you differ on anything (regarding this Document) the matter shall be referred to Allah and Muhammad (may Allah bless him and grant him peace).

29. The Jews will contribute towards the war when fighting alongside the Believers.

30. The Jews of Bani Awf will be treated as one community with the Believers. The Jews have their religion. This will also apply to their freedmen. The exception will be those who act unjustly and sinfully. By so doing they wrong themselves and their families.

31. The same applies to Jews of Bani Al-Najjar, Bani Al Harith, Bani Saeeda, Bani Jusham, Bani Al Aws, Thaalba, and the Jaffna, (a clan of the Bani Thaalba) and the Bani Al Shutayba.

32. Loyalty gives protection against treachery. (loyal people are protected by their friends against treachery. As long as a person remains loyal to the State he is not likely to succumb to the ideas of being treacherous. He protects himself against weakness).

33. The freedmen of Thaalba will be afforded the same status as Thaalba themselves. This status is for fair dealings and full justice as a right and equal responsibility for military service.

34. Those in alliance with the Jews will be given the same treatment as the Jews.

35. No one (no tribe which is party to the Pact) shall go to war except with the permission of Muhammed (may Allah bless him and grant him peace). If any wrong has been done to any person or party it may be avenged.

36. Any one who kills another without warning (there being no just cause for it) amounts to his slaying himself and his household, unless the killing was done due to a wrong being done to him.

37. The Jews must bear their own expenses (in War) and the Muslims bear their expenses.

38. If anyone attacks anyone who is a party to this Pact the other must come to his help.

39. They (parties to this Pact) must seek mutual advice and consultation.

40. Loyalty gives protection against treachery. Those who avoid mutual consultation do so because of lack of sincerity and loyalty.

41. A man will not be made liable for misdeeds of his ally.

42. Anyone (any individual or party) who is wronged must be helped.

43. The Jews must pay (for war) with the Muslims. (this clause appears to be for occasions when Jews are not taking part in the war. Clause 37 deals with occasions when they are taking part in war).

44. Yathrib will be Sanctuary for the people of this Pact.

45. A stranger (individual) who has been given protection (by anyone party to this Pact) will be treated as his host (who has given him protection) while (he is) doing no harm and is not committing any crime. Those given protection but indulging in anti-state activities will be liable to punishment.

46. A woman will be given protection only with the consent of her family (Guardian). (a good precaution to avoid inter-tribal conflicts).

47. In case of any dispute or controversy, which may result in trouble the matter must be referred to Allah and Muhammed (may Allah bless him and grant him peace), The Prophet (may Allah bless him and grant him peace) of Allah will accept anything in this document, which is for (bringing about) piety and goodness.

48. Quraysh and their allies will not be given protection.

49. The parties to this Pact are bound to help each other in the event of an attack on Yathrib.

50. If they (the parties to the Pact other than the Muslims) are called upon to make and maintain peace (within the State) they must do so. If a similar demand (of making and maintaining peace) is made on the Muslims, it must be carried out, except when the Muslims are already engaged in a war in the Path of Allah. (so that no secret ally of the enemy can aid the enemy by calling upon Muslims to end hostilities under this clause).

51. Everyone (individual) will have his share (of treatment) in accordance with what party he belongs to. Individuals must benefit or suffer for the good or bad deed of the group they belong to. Without such a rule party affiliations and discipline cannot be maintained.

52. The Jews of al-Aws, including their freedmen, have the same standing, as other parties to the Pact, as long as they are loyal to the Pact. Loyalty is a protection against treachery.

53. Anyone who acts loyally or otherwise does it for his own good (or loss).

54. Allah approves this Document.

55. This document will not (be employed to) protect one who is unjust or commits a crime (against other parties of the Pact).

56. Whether an individual goes out to fight (in accordance with the terms of this Pact) or remains in his home, he will be safe unless he has committed a crime or is a sinner. (i.e. No one will be punished in his individual capacity for not having gone out to fight in accordance with the terms of this Pact).

57. Allah is the Protector of the good people and those who fear Allah, and Muhammad (may Allah bless him and grant him peace) is the Messenger of Allah (He guarantees protection for those who are good and fear Allah).

source: http://www.constitution.org/cons/medina/macharter.htm

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Islamic teachings on the Importance of Parents

Say not to them a word of contempt, nor repel them, but address them in terms of honour. – Quran 17:23

In Islam it is obligatory for us to show kindness, respect, and obedience to our parents. The position of parents, and the mutual obligations and responsibilities, have been addressed in Islam in great detail. In fact kindness and obedience is so strongly emphasized that God has linked showing gratitude to one’s parents with showing gratitude to God -

And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), “Show gratitude to Me and to thy parents: to Me is (thy final) Goal. (31:14)

Sadly we are living in a time where children speaking disrespectfully to their parents and about their parents, is the norm rather than the exception. However Islam places great emphasis on respectful and considerate behaviour to even our enemies, so to not uphold the obligations laid down by God to our parents is actually one of the major sins.
In the Quran
Let’s see what the Quran says about Parents. This is the Book; in it is guidance sure, without doubt, to those who fear God (2:02)

Treat parents with honour & speak to them graciously & with humility

Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: My Lord! Bestow on them thy Mercy even as they cherished me in childhood. (17:23)

Be grateful to parents but do not obey them if they strive to make you associate things with God

…Be grateful to Me and to both your parents; to Me is the eventual coming. But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to me (in love): in the end the return of you all is to Me, then will I inform you of what you did (31:15)

These verses make it clear that we must honour our parents, appreciate their sacrifices and efforts for us, and do our best for them. This is required regardless of whether they are Muslims or not.

Be good to parents and everyone else who you meet

Serve God, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For God loveth not the arrogant, the vainglorious;- (4:36)

If the Quran tells us to be good to a stranger how can we even think of disrespecting our parents?

Hadiths
Let’s see what Prophet Muhammad said about parents in the authentic Hadiths. Whatsoever the Prophet gives you, take it and whatsoever he forbids you, refrain from it. – Quran 59:7
Disobedience to parents is a major sin

Anas narrated from Prophet Muhammad about the major sins. He (Mohammed) observed: Associating anyone with God, disobedience to parents, killing a person and false utterance. (Muslim)

One of the dearest deeds to God is being good & dutiful to parents

Narrated ‘Abdullah: I asked the Prophet “Which deed is the dearest to God?” He replied, “To offer the prayers at their early stated fixed times.” I asked, “What is the next (in goodness)?” He replied, “To be good and dutiful to your parents”…(Bukhari)

Being dutiful to parents is one of the keys to enter Paradise

Abu Huraira reported Prophet Muhammad as saying: Let him be humbled into dust; let him be humbled into dust. It was said: God’s Messenger, who is he? He said: He who sees either of his parents during their old age or he sees both of them, but he does not enter Paradise (because he has been undutiful to them). (Muslim)

Acts of kindness we can do for our parents after their death

While we were with Prophet Muhammad of God . A man of Banu Salmah came to Him and said: Apostle of God is there any kindness left that I can do to my parents after their death? He replied: Yes, you can invoke blessings on them, forgiveness for them, carry out their final instructions after their death, join ties of relationship which are dependent on them, and honour their friends. (Abu Dawood)

The High Status given to Mothers

A man came to the Prophet and asked him for permission to join a military expedition. The Prophet asked him if he had a mother, and when he replied that he had, he said, “Stay with her, for Paradise is at her feet.” (Ahmad)

Summary

Sometimes we may take our parents for granted and overlook their importance. As Muslims we should constantly be alert to guard ourselves from sins, however, are we guarding ourselves from one of the biggest major sins? Are we honouring and respecting our parents as per their right? Or are we neglecting one of the deeds most dearest to God? Right now the choice is ours!
We ask God the Most High, the All-Powerful, to teach us that which will benefit us, and to benefit us by that which we learn.

Continue reading »]]> by Fethullah Gulen
Religion, particularly Islam, has become one of the most difficult subject areas to tackle in recent years. Contemporary culture, whether approached from the perspective of anthropology or theology, psychology or psychoanalysis, evaluates religion with empirical methods. On the one hand, religion is an inwardly experienced and felt phenomenon, one that, for the most part, is related to the permanent aspects of life. On the other hand, believers can see their religion as a philosophy, a set of rational principles, or mere mysticism. The difficulty increases in the case of Islam, for some Muslims and policy-makers consider and present it as a purely political, sociological, and economic ideology, rather than as a religion.

If we want to analyze religion, democracy, or any other system or philosophy accurately, we should focus on humanity and human life. From this perspective, religion in general, and Islam in particular, cannot be compared on the same basis with democracy or any other political, social, or economic system. Religion focuses primarily on the immutable aspects of life and existence, whereas political, social, and economic systems or ideologies concern only certain variable social aspects of our worldly life.

The aspects of life with which religion is primarily concerned are as valid today as they were at the dawn of humanity and will continue to be so in the future. Worldly systems change according to circumstances and so can be evaluated only according to their times. Belief in God, the hereafter, the prophets, the holy books, the angels, and divine destiny have nothing to do with changing times. Likewise, worship and morality’s universal and unchanging standards have little to do with time and worldly life.

Therefore, when comparing religion or Islam with democracy, we must remember that democracy is a system that is being continually developed and revised. It also varies according to the places and circumstances where it is practiced. On the other hand, religion has established immutable principles related to faith, worship, and morality. Thus, only Islam’s worldly aspects should be compared with democracy.

The main aim of Islam and its unchangeable dimensions affect its rules governing the changeable aspects of our lives. Islam does not propose a certain unchangeable form of government or attempt to shape it. Instead, Islam establishes fundamental principles that orient a government’s general character, leaving it to the people to choose the type and form of government according to time and circumstances. If we approach the matter in this light and compare Islam with the modern liberal democracy of today, we will be better able to understand the position of Islam and democracy with respect to each other.

Democratic ideas stem from ancient times. Modern liberal democracy was born in the American (1776) and French Revolutions (1789-1799). In democratic societies, people govern themselves as opposed to being ruled by someone above. The individual has priority over the community in this type of political system, being free to determine how to live his or her own life. Individualism is not absolute, though. People achieve a better existence by living within a society and this requires that they adjust and limit their freedom according to the criteria of social life.

The Prophet says that all people are as equal as the teeth of a comb.[1] Islam does not discriminate based on race, color, age, nationality, or physical traits. The Prophet declared:

You are all from Adam, and Adam is from earth. O servants of God, be brothers [and sisters.]“[2]

Those who were born earlier, who have more wealth or power than others, or who belong to certain families or ethnic groups have no inherent right to rule others.

Islam also upholds the following fundamental principles:

1. Power lies in truth, a repudiation of the common idea that truth relies upon power.
2. Justice and the rule of law are essential.
3. Freedom of belief and rights to life, personal property, reproduction, and health (both mental and physical) cannot be violated.
4. The privacy and immunity of individual life must be maintained.
5. No one can be convicted of a crime without evidence, or accused and punished for someone else’s crime.
6. An advisory system of administration is essential.

All rights are equally important, and the rights of the individual cannot be sacrificed for the sake of society. Islam considers a society to be composed of conscious individuals equipped with freewill and having responsibility toward both themselves and others. Islam goes a step further by adding a cosmic dimension. It sees humanity as the “motor” of history, contrary to the fatalistic approaches of some nineteenth century Western philosophies of history, such as dialectical materialism and historicism.[3] Just as the will and behavior of every individual determine the outcome of his or her life in this world and in the hereafter, a society’s progress or decline is determined by the will, worldview, and lifestyle of its inhabitants. The Qur’an says:

God will not change the state of a people unless they change themselves (with respect to their beliefs, worldview, and lifestyle). (Ar-Rad 13:11)

In other words, each society holds the reins of its fate in its own hands. The prophetic tradition emphasizes this idea: “You will be ruled according to how you are.”[4] This is the basic character and spirit of democracy; an idea which does not conflict with any Islamic principle.

As Islam holds individuals and societies responsible for their own fate, people must be responsible for governing themselves. The Qur’an addresses society with such phrases as: “O people!” and “O believers!” The duties entrusted to modern democratic systems are those that Islam assigns to society and classifies, in order of importance, as “absolutely necessary, relatively necessary, and commendable to carry out.” The sacred text includes the following passages:

Establish, all of you, peace. (Al-Baqara 2:208)

Spend in the way of God and to the needy of the pure and good of what you have earned and of what We bring forth for you from the Earth. (Al-Baqara 2:267)

If some among your women are accused of indecency, you must have four witnesses (to prove it). (An-Nisa 4:15)

God commands you to give over the public trusts to the charge of those having the required qualities and to judge with justice when you judge people. (An-Nisa 4:58)

Observe justice as witnesses respectful for God, even if it is against yourselves, your parents and relatives. (An-Nisa 4:135)

If they (your enemies) incline to peace (when you are at war), you also incline to it. (Al-Anfal 8:61)

If a corrupt, sinful one brings you news (about others), investigate it so that you should not strike a people without knowing. (Al-Hujurat 49:6)

If two parties among the believers fight between themselves, reconcile them. (Al-Hujurat 49:9)

In short, the Qur’an addresses the whole community and assigns it almost all the duties entrusted to modern democratic systems.

People cooperate with one another by sharing these duties and establishing the essential foundations necessary to perform them. The government is composed of all of these basic elements. Thus, Islam recommends a government based on a social contract. People elect the administrators and establish a council to debate common issues. Also, the society as a whole participates in auditing the administration. During the rule of the first four caliphs (632-661) in particular, the fundamental principles of government mentioned above—including free elections—were fully observed. The political system was transformed into a sultanate after the death of Ali, the fourth caliph, due to internal conflicts and the global conditions at that time. Unlike the caliphate, power in the sultanate was passed down through the sultan’s family. However, even though free elections were no longer held, societies maintained other principles that are found at the core of liberal democracy of today.

Islam is an inclusive religion. It is based on the belief in one God as the Creator, Lord, Sustainer, and Administrator of the universe. Islam is the religion of the whole universe. That is, the entire universe obeys the laws laid down by God; everything in the universe is “Muslim” and obeys God by submitting to His laws. Even a person who refuses to believe in God or who follows another religion has to be a Muslim perforce as far as bodily existence is concerned. Our entire life, from the embryonic stage to the body’s dissolution into dust after death, every tissue of the muscles, and every limb of the body follows the course prescribed for each by God’s laws. Thus, in Islam, God, nature, and humanity are neither remote from one another nor are they alien to one another. It is God who makes Himself known to humanity through nature and humanity itself, and nature and humanity are two books (of creation) through which each word of God is made known. This leads humankind to look upon everything as belonging to the same Lord, to whom it itself belongs, and therefore regarding nothing in the universe as being alien. His sympathy, love, and service do not remain confined to the people of a particular race, color, or ethnicity. The Prophet summed this up with the command, “O servants of God, be brothers (and sisters)!”

A separate but equally important point is that Islam recognizes all religions that came before it. It accepts all the prophets and books sent to different peoples in different epochs of history. Not only does it accept them, but it also regards belief in them as an essential principle of being Muslim. In this way, it acknowledges the basic unity of all religions. A Muslim is at the same time a true follower of Abraham, Moses, David, all the other Hebrew prophets and Jesus. This belief explains why both Christians and Jews enjoyed their religious rights under the rule of Islamic governments throughout history.

The Islamic social system seeks to form a virtuous society and thereby gain God’s approval. It recognizes right, not force, as the foundation of social life. Hostility is unacceptable. Relationships must be based on belief, love, mutual respect, assistance, and understanding instead of conflict and the pursuit of personal interests. Social education encourages people to pursue lofty ideals and to strive for perfection, not just to run after their own desires. Justified calls for unity and virtues create mutual support and solidarity, and belief secures brotherhood and sisterhood. Encouraging the soul to attain perfection brings happiness in both worlds.

Democracy has developed over time. Just as it has gone through many different stages in the past, it will continue to evolve and improve in the future. Along the way, it will be shaped into a more humane and just system, one based on righteousness and reality. If human beings are considered as a whole, without disregarding the spiritual dimension of their existence and their spiritual needs, and without forgetting that human life is not limited to this mortal life and that all people have a great craving for eternity, democracy could reach the peak of perfection and bring even more happiness to humanity. Islamic principles of equality, tolerance, and justice can help it do just this.

* This article originally appeared in SAIS Review, 21:2 (Summer-Fall 2001):133-38.
[1] Abu Shuja’ Shirawayh ibn Shahrdar al-Daylami, Al-Firdaws bi-Ma’thur al-Khitab [The Heavenly Garden Made Up of the Selections from the Prophet's Addresses], Beirut, 1986, Dar al-Kutub al-’Ilmiya, 4:300.
[2] For the second part of the hadith see the sections “Nikah” (marriage Contract) in Abu ‘Abdullah Muhammad ibn Isma’il al-Bukhari, ed., al-Jami’ al-Sahih [A Collection of the Prophet's Authentic Traditions], Istanbul: al-Maktabat al-Islamiya, n.d., ch. 45; “Birr wa Sila” (Goodness and Visiting the Relatives) in Imam Abu Husayn Muslim ibn Hajjaj, ed., al-Jami’ al-Sahih, op. cit., ch. 23; and for the first part see “Tafsir” (The Qur’anic Commentary) and “Manaqib” (The Virtues of the Prophet and His Companions) in Abu ‘Isa Muhammad ibn ‘Isa al-Tirmidhi, al-Jami’ al-Sahih, Beirut, Dar al Ihya al-Turath al-’Arabi, n.d., chs. 49 and 74, respectively. The original text in Arabic does not include the word “sisters” in the command. However, the masculine form used refers to both men and women, as is the rule in many languages. An equivalent in English would be “humankind,” which refers to both men and women. By saying “O servants of God,” the Prophet also means women, because both men and women are equally servants of God.
[3] See Karl R. Popper, The Poverty of Historicism, trans. Sabri Orman, Istanbul, Insan Yayınları, 1985.
[4] ‘Ala al-Din ‘Ali al-Muttaqi al-Hindi, Kanz al-’Ummal fi Sunan al-Aqwal wa al-Af’al [A Treasure of the Laborers for the Sake of the Prophet's Sayings and Deeds], Beirut, Mu’assasat al-Risala, 1985, 6:89.

source: fgulen.org

Continue reading »]]> Has the Muslim world gone that mad? Do a billion Muslims really want to kill a few uncouth cartoonists because they violated Muslim religious sensibilities, however dear they may be?

Luckily, the answer to both questions is no. In fact, what some Islamic scholars are calling “cartoongate”–the publication in more than a half-dozen European papers of insulting cartoons of the Prophet Muhammad–is revealing more about the state of the Western world–particularly European fears of Islam–than about Islam today.

Originally published in September 2005 in a Danish newspaper, The depictions of Muhammad include some very insulting images indeed: Islam’s Prophet with a turban-shaped bomb on his head; Muhammad at the Pearly Gates informing newly arrived suicide bombers that Heaven has “run out of virgins” (an allusion to the 72 heavenly virgins who supposedly await martyrs); Muhammad menacingly holding a sword with two veiled women behind him, and so on. The images were commissioned because the paper’s editor was having trouble finding anyone willing to caricature the Prophet, depictions of whom are prohibited according to Muslim tradition.

These images have supposedly unleashed a firestorm of protest across the Muslim world. Yet the reality, as so often is the case when it comes to Western portrayals of Muslims, is different than the rhetoric. Yes, tens of thousands of Muslims have marched in protest against the cartoons; but out of 1.4 billion, that’s not exactly a huge number. And death threats have been made by some extremist groups. But however upset they may be, most Muslims have not taken to the streets, and if they’re protesting, it is through the modern democratic method of demonstrations and threatens to boycott Danish products.

As the latest protests in Beirut make clear, the reasons behind them combine elements of class, politics, and religious identity. The consulates are often located in wealthy neighborhoods that are home to the country’s elites, wealthy foreigners, and expensive shops far beyond the means of most protesters. And the protest organizers are most often groups looking to gain political capital by challenging weak governments at a moment of heightened tension.

At the same time, however, the intense anger and occasional violence of the protests point to a central problem for Muslim activists across the world: the absence of leaders with a commitment to creative non-violence that can both rally angry co-religionists and transform the terms of the public debate.

Islam can’t be blamed for this leadership vacuum. Among the successful political movements against war and autocratic rule in the past two decades, most of them (such as in Eastern Europe, South Korea, Indonesia, the Philippines, or Mexico) have occurred in places where either the state collapsed, or there was enough openness in the political system to permit the building of mass movements for social change. But the Muslim world is far too complex and varied for any single movement or leader, however charismatic, to unite it in a common purpose. And at the level of individual states, most Middle Eastern and North African regimes are strong enough to prevent the emergence of successful non-violent mass movements that could seriously challenge their power (as we saw in 2005 with the failed promise of the Egyptian elections and Lebanon’s democracy movement). The limited ability of figures such as Iran’s Shirin Ebadi, the 2003 Nobel Peace Prize-winning lawyer and human rights advocate, or Mubarak Awad, the respected founder of the Palestinian Center for the Study of Non-Violence in Jerusalem, to parlay their international recognition into successful movements for social change demonstrates the obstacles before even the most well-known and committed activists in the face of despotic regimes.

This stifling of the public sphere and the absence of civil society have had a profound impact in and outside the Muslim-majority world. It has fostered the growth of a younger, angrier, militant religious culture among the poor and middle class in Muslim countries and the disaffected segments of Europe’s Muslim populations. Epitomized, at the extreme, by al-Qa’eda—and only slightly less threateningly by the protesters torching consulates and threatening death to cartoonists this past weekend–this culture appears incapable of breaking the cycle of violence. For these militants, the world is black and white–either for or against Islam–and the idea of engaging in difficult dialogues across the cultural divide is a waste of time.

But there’s also a growing number of younger Muslims who move back and forth between their own and other cultures (not just Western, but African, Indian, and others as well). They are working to build an alternative to a culture of confrontation as the best way to solve the problems within their own societies and with the West. While the Danish cartoonists might have been exercising their right to free speech in penning the offensive cartoons, they have made it much harder for these moderate and progressive Muslims to build coalitions within and outside their communities.

And the reactions of the Western media generally have been almost as harmful, particularly toward moderate Muslims’ attempts at peacefully registering their extreme distaste for the cartoons. For example, why do Western media portray large-scale protests and boycotts—time-honored tactics used by many other religious and ethnic groups–as undemocratic when Muslims engage in them?

Nor is the Western press helping to contextualize this controversy by pointing out America’s own less-than-sterling recent record on free speech. Let’s remember that the U.S. government has admitted targeting al-Jazeera news bureaus, and has both arrested and detained without trial journalists who were reporting news that challenged the official American version of events, particularly in the wars in Afghanistan and Iraq.

It is certainly true, as the French newspaper Le Monde argues, that Western laws permit religions to be “freely analyzed, criticized, and even subjected to ridicule.” But what editorial rationale is there for printing a picture of the founder of Islam as a bloodthirsty terrorist? How does it fulfill the role of the press in a free society? Just because a paper has the right to free speech doesn’t mean that it should print insulting images that have no relationship to the reality of the situation they’re meant to represent.

Another age old misconception about Islam is at the root of this controversy: the idea that Muhammad cannot be depicted visually in Muslim tradition. Jyllens-Posten’s editor apparently felt that it was worth the time, money, and inevitably hatred the cartoons would generate to challenge this taboo.

The reality is, however, that the Prophet has been depicted by Muslim artists across Islam’s history, particularly in the medieval period. Had the editors of Jyllands-Posten or any of their European colleagues who are so worried about free speech actually taken the time to understand the history of Islamic art and Muhammad’s role in it, they would have learned that the issue is much more complicated than their simplistic conceptions about Islam allowed. (The general understanding in Islam is that Muhammad–like other Muslim prophets and, not surprisingly, God–cannot be depicted visually because to do so could lead to idolatry.) But since the editors’ goal was apparently not to educate their readers but rather to prove they weren’t afraid to provoke Muslims while defending freedom of expression (how it was threatened by the prohibition against depicting Muhammad no one has explained) yet another chance for dialog was turned into an opportunity for spreading anger and distrust.

In this context, the motivation of newspaper editors across Europe who have reprinted the cartoons “in solidarity” with the Danish newspaper are especially perplexing, as are their comparisons of the depictions of Muhammad to caricatures of a priest or rabbi. Exactly what are they supporting? It’s hard to tell.

Aside from the fact that no mainstream paper in Europe has ever depicted a rabbi with a bomb in his yarmulke, the comparison underscores the arrogance and ignorance behind cartoongate. Muhammad is not the equivalent of a priest or even of a Pope.

Of course, Muslim newspapers have long depicted Jews in similarly hateful ways as the Muhammad cartoons. Perhaps the uproar will lead them to reconsider the practice, and in fact some Muslim commentators are reminding their readers, viewers, or listeners of this fact.

Ironically, the same day that editorial pages of U.S. newspapers began criticizing Muslims for their lack of respect for free speech, peace activist Cindy Sheehan was arrested and removed from her seat at the State of the Union speech for wearing a T-shirt under that listed the number of U.S. war dead in Iraq as of Jan. 31. A security guard saw the shirt, shouted “Protester!” (perish the thought!) into his walkie-talkie, and off she went, with nary a word of protest uttered by the U.S. media.

For most of the Muslim world, America’s willingness to kill tens of thousands of Iraqis and thousands of our own young people for a war launched on a series of half truths and outright prevarications (which almost no one in our own journalistic establishment had the courage to expose, despite clear evidence at the time) is as “crazy” as their willingness to boycott or even threaten violence against Westerners over a few religiously insulting cartoons.

This sad state of affairs would seem to support the arguments of the “clash of civilizations” proponents, in which two incompatible cultures will fight it out for control of the world and its resources. But if we look at the original meaning of “civilization,” among both European and Muslim intellectuals and until the 19th century, the term referred not to separate and competing cultural entities with different properties (“modern,” “traditional,” “backward,” “advanced”), but to a universal concept–a state of maturity—in which all peoples could participate.

In that regard, cartoongate reveals how far both Western and Muslim civilizations still have to travel before they become as civilized as they imagine themselves to be.

Continue reading »]]> By Prof. Shahul Hameed
There are three essential criteria that we need to apply to judge any religion that claims to have universal appeal. Let us consider them, and see whether Islam qualifies for being a universal religion:

One Creator

First and foremost, a universal religion should be based on an unqualified belief in the One and Only God of the whole universe.

It should be evident to any thinking person that the very concept of universality, by definition, precludes any chance for “differences or divisions among the powers” that control the universe.

If there were more gods than one, there could be differences — in fact, wars — among the gods, and the people who favor one god over another would be at loggerheads.

In the Quran, which Muslims believe is the word of God, you can read what means,

[If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! but glory to Allah, the Lord of the Throne: (High is He) above what they attribute to Him!] (Al-Anbiyaa’ 21:22)

The perfect harmony existing among the Sun, the Moon, the planets, and the stars, declares the oneness of the Creator as well as the uniformity of the laws that govern them.

The relatively young science of ecology has brought out more facts about the interdependence and coherence existing between the disparate parts of the universe. Indeed, all evidence in the universal order and nature unanimously proclaim the oneness of God.

And believers are admonished to observe, study, and ponder over the phenomena of nature to be convinced of this stupendous fact:

[Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.] (Al-Baqarah 2:164)

The foregoing means that false religious concepts such as polytheism or belief in a trinity undermine the very foundations of universality.

As for Islam, its core is absolute monotheism (in Arabic tawheed). Its first and foremost creed is an assertion in simple words: “There is no one worthy to be worshipped, but Allah (God).” This statement is the solid foundation on which the religion of Islam stands.

God says in the Quran what means,

[Say: He is Allah, the One and Only Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.] (Al-Ikhlas 112:1-4)

These verses as well as others in the Quran categorically and emphatically affirm the oneness of the Creator. And Islam declares that God has absolute dominion and control of the whole of creation, and He is the Sustainer and Law-Giver of the universe and everything in it.

The Notion of Equality

In sharp contrast to such religions, Islam strongly upholds the oneness of God as well as the oneness of humanity.
The second essential quality of a universal religion is that it is meant for the whole of humanity, irrespective of tribe, race, nationality, and so on. Certainly such a religion should not give any tribe, race, or nation precedence over another.

If a religion favors one race, for instance, as “the Chosen People”, there is no question of its being a universal religion. Caste-ism, where people are divided into castes, with one caste being superior to another, is another example of this kind of “favoritism”.

In sharp contrast to such beliefs, Islam strongly upholds the oneness of God as well as the oneness of humanity.

God stated in the Quran what means,

[O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.] (Al-Hujurat 49:13)

Equality of all humans before God is a concept of Islam derived directly from the oneness of God. One God, one humanity, and one religion for mankind, is the foundation of Islam.

A Complete Religion

Thirdly, a universal religion should be a complete religion, so that it does not leave the moral principles that should govern the affairs of humans to the whims and prejudices of any particular person or group.

Islam is a complete way of life. When we read the Quran or the Prophetic traditions, we find instructions and guidelines relevant to all aspects of life, including the political and economic affairs as well as the ethical and cultural aspects.

In fact, Islam does not recognize any kind of separation between religion and life. It has nothing to do with the idea of a separation between church and state, for everything should be dedicated to God alone, and a Muslim is required to submit himself completely and without reservation to the Will of God in all his affairs.

A Muslim is commanded to declare,

[Truly, my prayer, my worship, my living and my dying are for Allah, the Lord of the worlds. No partner has He: this am I commanded, and I am the first of those who submit to His Will.] (Al-An`am 6:162)

Islam has established a clear system of worship, civil rights, laws of marriage and divorce, laws of inheritance, code of dress, behavior and manners; and how to worship God. It also gives the rules of governance as well as the rules of war.
Considering these three criteria, it is only logical to conclude that Islam does indeed have universal relevance.

source: http://www.readingislam.com/servlet/Satellite?c=Article_C&cid=1248187869343&pagename=Zone-English-Discover_Islam%2FDIELayout

Continue reading »]]> The three religions agree on one basic fact: Both women and men are created by God, The Creator of the whole universe. However, disagreement starts soon after the creation of the first man, Adam, and the first woman, Eve. The Judaeo-Christian conception of the creation of Adam and Eve is narrated in detail in Genesis 2:4-3:24. God prohibited both of them from eating the fruits of the forbidden tree. The serpent seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her. When God rebuked Adam for what he did, he put all the blame on Eve, “The woman you put here with me –she gave me some fruit from the tree and I ate it.” Consequently, God said to Eve:

“I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you.”

To Adam He said:

“Because you listened to your wife and ate from the tree …. Cursed is the ground because of you; through painful toil you will eat of it all the days of your life…”

The Islamic conception of the first creation is found in several places in the Quran, for example:

“O Adam dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame that was hidden from them and he said: ‘Your Lord only forbade you this tree lest you 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 them to their fall: when they tasted 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 your avowed enemy?’ They said: ‘Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost’ ” (7:19:23).

A careful look into the two accounts of the story of the Creation reveals some essential differences. The Quran, contrary to the Bible, places equal blame on both Adam and Eve for their mistake. Nowhere in the Quran can one find even the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Eve in the Quran is no temptress, no seducer, and no deceiver. Moreover, Eve is not to be blamed for the pains of childbearing. God, according to the Quran, punishes no one for another’s faults. Both Adam and Eve committed a sin and then asked God for forgiveness and He forgave them both.

source: http://www.sultan.org/articles/women.html#_Toc335566654

Continue reading »]]> As in the past, there are some conjectures being made about the future today as well. One of these is the claim regarding the future as an age of information. Those people who are discussing the future in this way are basically futurists.

There are many who see the people who are making these kinds of conjectures as oracles of the second millennium. Yet, rather than being objective evaluations, some of the claims that are made related to the future in terms of historical cycles are efforts to develop ideas around some particular desires and therefore they carry no more value than any other predictions. In other words, I think that as a result of these claims, people form expectations in the same way that they expect an answer to a prayer. Thus, while saying that the expectation produced by these types of claims that “the future will be like this” gives birth to certain efforts in that direction, these expectations eventually become goals and purposes. Once the goal has been determined, different strategies and policies will be produced to reach that goal and efforts will be made to fulfill it. I think this is the crux of the matter.

Along with this, there has been an extension of the prophetic mission of God’s Messenger up until the modern day through the line of representatives, through people like Muhyiddin ibn al-’Arabi,[1] Imam al-Ghazali, Imam Rabbani, Mawlana Khalid, and Bediüzzaman. We hope that the function of this fortunate line of transmission is to prepare a foundation for the rebirth of the prophetic spirit in the years to come, and, in this respect, we hope that this spirit will live again. Of course, the Prophet will not be there, but Islam, in the pure understanding of the Companions, will be ever-ready to greet life once again.

But apart from all this, as we live in a world where causality and certain other laws are operative, if we act without taking such laws into consideration we are in danger of falling into determinism. However, Muslims, by using their will, are able to consider the causes carefully enough so that someone looking from the outside would think that they are acting only according to laws of causality. On the other hand, regarding results obtained from actions, Muslims should be so completely submitted to and trusting in God’s will that someone looking from the outside would will think that they have completely rejected causes. Acting in this way shows that, on the one hand, causes are very important and everything humanity does should definitely be planned around them and put into effect accordingly. On the other hand, while so doing, due to their fear of falling into the error of speculating partners to God Almighty, they should also know that they have not personally achieved any success themselves, rather all success is directly from God.

After determining the matter in this way, we can summarize our thoughts regarding the future in the following way. In the future, everything will be within the orbit of knowledge, and the horizons that have been darkened by our neglect for a period will once more be enlightened. To a large extent, we have been particularly neglectful of the scientific knowledge obtained during the fourth and fifth century A.H. (after the Hegira) that is based on the Qur’an and we have turned our backs on the very important dynamics that could keep us on our feet. Personally, I have always been saddened that the madrassas got rid of Sufism, of what can be called Islam’s spiritual life. Later their decrease in interest in the experimental sciences and the eventual expulsion of the same contributed to our falling far behind the newly scientifically developing countries. So the neglect we showed in the past should be made up for, and our tomorrows will be built on knowledge, and everything will take its strength and power from knowledge.

Knowledge will occupy a very important place in a world that is rapidly becoming smaller and in an era when time and space are shrinking. The important point here is whether or not we will be ready for such a world.

Today, there are many scientists in the world, in many different countries, but, in my humble opinion, they are not enough to establish a new, happy world, even if they were to work all together. For this reason, there is a need for a new way of thinking today, a new approach to the sciences, a new life philosophy, and new educational institutions. New generations should be mobilized at every period of their lives, from kindergarten to high school and from there onto university. Since everything will obtain power from knowledge in the future, it will only be possible to build knowledge for the future with this kind of effort.

Huntington’s Assertions

Regarding Huntington’s claim about the clash of civilizations, I think that rather than being realistic evaluations regarding the future, these types of claims seem to me to be determining new goals in an attempt to influence public opinion within the framework of these goals. Until the disintegration of the Soviet Block, there was the idea of a clash between the East and West, or between NATO and the Warsaw Pact countries. This time, by creating new enemy fronts, a clash between civilizations based on religious and cultural differences is being prepared and a new foundation is being laid for the continuation of the rule of the power blocks.

Actually, up until now, conflict is something that is desired by certain power centers. The masses have been put on alarm against a frequently conjectured and feared enemy; this enemy is more imaginary than real. It is in this manner that the masses have been prepared for every kind of war.

In truth, no divine religion has ever been based on conflict, whether it be the religions represented by Moses and Jesus, or the religion represented by Muhammad, upon them be peace. On the contrary, these religions, especially Islam, are strictly against disorder, treachery, conflict, and oppression. Islam means peace, security, and well being. Thus, in a religion based on peace, security, and world harmony, war and conflict are negative aspects. In exceptional cases there is a right to self-defense, just like when the body tries to rid itself of germs that have attacked it, but this can be done only according to certain principles. Islam has always breathed peace and goodness. Islam considers war as an secondary event. Rules have been placed in order to balance and limit it. For example, Islam takes justice and world peace as a basis:

Let not the hatred of others to you make you swerve to wrong and depart from justice. (Al-Ma’ida 5:8)

Islam developed a line of defense based on certain principles in order to protect the freedom of belief, life, property, the mind and one’s descendants, as has the modern legal system. Christianity, as a religion of abstract love, from the very beginning categorically condemned war and did not lay down any rules regarding this human and historical reality. But it was not able to prevent wars like the World Wars or the Hundred Years’ Wars or the Nagasaki and Hiroshima incidents from occurring. The views of Huntington and others like him of the future are unfortunately based on conflict, and reflect plans to continue domination through conflicts.

With the blessings and beneficence of God, we are going to do our best to help this breeze of tolerance and dialogue to continue blowing; it is a breeze that has only recently begun to blow and it shows a tendency toward spreading over the entire world. God willing, we will prove the predictions of such scholars to be false. We believe that these breezes are powerful enough to overwhelm lethal weapons, to subdue mechanized military units and much of any other negativity that may arise. The fact that every segment of society is expressing and enacting this brand new message, the roots of which lie in the past, in the message of the prophets, is a divine favor to today’s devotees of love. In this respect, we state that tolerance and dialogue should be represented in our country in the best possible way and should be an example to the whole world. Such an example will encourage people to come together, to gather round the same basic human values and, God willing, humankind will live one more spring before seeing the end of the world.

from: http://www.mlife.org/content/view/75/71/

Continue reading »]]> Islam as the religion for the whole of the universe

We see that the universe is an orderly universe, a cosmos, whose parts are linked together and are working together towards the same purpose and common goal. Everything in the universe is assigned a place in a grand scheme which is working in a magnificent and superb way. the sun, the moon, the stars and in fact all the heavenly bodies are knit together in a splendid system. They follow an unalterable law and do not make even the slightest deviation from their ordained course. Everything in the world, from the little whirling electron to the mighty nebulae, invariably follows its own laws. Even in the human world the laws of nature are quite manifest. Man’s birth, growth, and the life are all regulated by a set of ‘biological’ laws. All the organs of his body from the small tissues to the heart and brain are governed by the laws prescribed for them.

The universe, although it seems monotonous, blindly obeying a set of laws, is neither a factory as thought of by theists of the eighteenth century, nor is it a chaos as conceived by the existentialist philosophers, which has nothing to say to man. Instead, it is a lively, dynamic organism each part of which works according to the position it occupies in the whole, and fulfills its share in the system of mutual relationships. God, on the other hand, is not a passive power which has left the universe to itself so that it should work automatically but is an ever-active Power the theophanies of Whose Names reflect in the mirror of the universe unceasingly. by each reflection of the Divine Names or, in other words, by the incessant flashes of the Divine theophanies is the universe renewed so that each moment a completely new universe is manifested. This renewal, however, depends on certain immutable principles without which it would have been impossible for man to live since he must have some unchanging principles according to which he could regulate his life. These principles, which we deduce by observing the natural events, do not have real and external existence but have nominal existence only, are called natural laws. They have been all laid down by the Creator and Ruler of the universe, so that the entire creation obeys these laws of God. That is why Islam is, first of all, the religion of the universe, for Islam signifies nothing but obedience and submission to God, the Lord of the universe. the sun, the moon, the earth, and all other heavenly bodies are thus ‘Muslim’. So is the case with air, water, and heat, stones, trees, and animals. Everything in the universe is ‘Muslim’ for it obeys God by submission to His laws. Even a man who refuses to believe in God, or offers his worship to someone other than God, has perforce to be a Muslim as far as his bodily existence is concerned. for his entire life, from the embryonic stage to the body’s dissolution into dust after death, and every tissue of his muscles and every limb of his body follow the course prescribed for each by God’s law. Thus, in Islam, God, nature, and man are not remote from each other nor are they alien to each other, and they certainly are not opposed to each other. It is God Who makes Himself known to man through nature and man himself, and nature and man are two books (of creation) through each word of which God is visible. Islam is the name of the code according to which nature operates without any disobedience, and man is required, but not forced, to live by using his free will.

Islam as God’s grace flowing in the arteries of the universe and as the religion governing human life

Islam, being a word derived from ‘silm’ meaning also salvation and peace as well as submission, is the expression of God’s grace flowing in the arteries of the universe. Islam being the Divine system to which all the creation except man has willingly submitted itself, there is no disorder observed throughout the universe. Islam is the firm, unbreakable rope stretched from Heaven, to which all creatures hold fast and, by means of which, man will be able to ascend Paradise, from where he came down to earth. Islam is a link which connects all creatures into a single unity, and this explains why it is the religion of universal brotherhood and solidarity.

Islam can be likened to a string of prayer beads. Each bead on the string stands for a species. When the string breaks, they will all scatter. This is just the case with the world, especially with the Muslim World at present, where people have been divided into groups of different classes, of races, nations, territories and economies. They look upon nature as “a prostitute to be used without any sense of obligation and responsibility toward her.”

The principle of Tawhid in Islam implies the necessity of man’s being in harmony with the world around him. the vast realm of the universe, which is in submission to one God only, displays a coherence and harmony of which the human world is also a part. Although the human world is subject, in addition to the general laws of nature, to a particular set of laws special to itself, yet it is also in harmony with other laws governing the rest of the phenomena beyond it. Man, unlike his fellow creatures who tread the path of nature, is endowed with the power of free will. He carries the gift of freedom together with the obligation to harmonize his life with the rest of nature -a harmony which is also the path of his exaltation and progress. This is the path upon which God has originated the nature of mankind:

So set thy face to the religion, a man of pure faith – God’s original nature in which He originated mankind. There is no changing God’s creation. That is the right religion; but most men know it not. (30:30)

Islam seeks to unite man with the vast domain of being, and strives to create an absolute unity between the universe and man. Man is the most essential partner in the realm of existence; and a Muslim is the co-religionist of all creatures in the universe:

What, do they desire another religion than God’s, while to Him has surrendered whosoever is in the heavens and the earth, willingly or unwillingly, and to Him they shall be returned? (3:83)

Have you not seen how to God prostrate all who are in the heavens and all who are in the earth, the sun, the moon, the stars and the mountains, the trees and the beasts, and many of mankind?.. (22:18)

The mission of other Prophets

The religions prior to Islam were not meant to be universal religions. As far as their fundamental messages and teachings are concerned, the religion of Moses and of Jesus was not different from Islam, yet neither did contain complete guidance for all aspects of human life for all nations and ages. During the countless centuries of human history, when the different nations of mankind lived in more or less complete isolation, there was no means of rapid communication between one nation and another, so God sent different Prophets to the different peoples. Moses and Jesus were two of these national Prophets, both were the Prophets to the Israelites. This is what DR. C.J. Cadoux writes regarding the limited scope of the mission of Jesus:

The office of Messiahship with which Jesus believed himself to be invested, marked him out for a distinctly national role: and accordingly we find him more or less confining his preaching and healing ministry and that of his disciples to Jewish territory, and feeling hesitant when on one occasion he was asked to heal a Gentile girl. Jesus’ obvious veneration for Jerusalem, the Temple, and the Scriptures indicate the special place which he accorded to Israel in his thinking, and several features of his teaching illustrate the same attitude. Thus, in calling his hearers ‘brothers’ of one another and frequently contrasting their ways with those of ‘the Gentiles’, in defending his cure of a woman on the Sabbath with the plea that she was a ‘daughter of Abraham’ and befriending the tax-collector Zacchaeus ‘because he too is a son of Abraham’, and in fixing the number of his special disciples at twelve to match the number of the tribes of Israel -in all this Jesus shows how strongly Jewish a stamp he wished to impress upon his mission.” (The Life of Jesus, pp. 81,82)

Jesus himself declared his mission to be restricted to the Israelites by saying: “I have been sent only to the lost sheep of the people of Israel.” (Matthew, 15:24)

Each nation having been separately guided to the truth by the national Prophets, the time ultimately became ripe for the World-Prophet (peace be upon him) to be raised to preach the universal religion. Thus, when the world was on the eve of becoming one, God raised up the Prophet Muhammad (peace be upon him) to transmit the essential message of all the Prophets, shorn of all that was of a temporary and limited nature and purged of all the later adulterations and misinterpretations. God revealed to him the all-embracing religion as a universal faith, containing the unadulterated message of all the Prophets. He united the peoples of all nations and lands into a single world-wide brotherhood and gave the world a complete code of life for the whole of humanity. So there is nothing in Islam which is of benefit only to the people of a particular region or age. the Holy Koran enjoins nothing which is not of uniformly inspiring, edifying and practicable for peoples of all nations and times. the religious and moral teachings of Islam are of a universal nature.

Islam is the consummation of all religions: a good Muslim is also a good follower of Moses and Jesus

Since the religions prior to Islam were of a national character, their followers tended to believe that they were chosen peoples. the Christians acknowledge only the Prophets of Israel while the Jewish people reject the Prophethood of Jesus. Islam says, however, that it would be a denial of the universal providence of God to assert that Prophets were raised for one nation only. According to the Holy Koran, God is the Lord and Sustainer of all the worlds. As He has not discriminated between nations in sending His revelations, so Muslims make no distinction between any of His Messengers:

The Messenger (Muhammad) believes in what was sent down to him from his Lord, and the believers; each one believes in God and His angels, and in His books and His Messengers; we make no division between any of His Messengers. They say, ‘We hear, and obey. Our Lord, grant us Thy forgiveness; unto You is the homecoming. (2:285)

Islam is the consummation of all religions. by accepting the Prophets and Scriptures of all nations, Islam affirms the unity and universal providence of God and the universality of religious experience, and also seeks to bring together people of all races and creeds in a single all-embracing Faith and Brotherhood. Further, a ‘Muslim’ is also the true follower of all Prophets including Moses and Jesus. Such being the case, while Christian means ‘the one who follows Jesus Christ’ and Judaism has completely turned into the racial religion of Jewish people only, Muslims totally reject the term of ‘Muhammadanism’, a term used of them by non-Muslims. To understand Islam as its adherents do, one should purge the word ‘Muhammadan’ or ‘Muhammadanism’ from one’s vocabulary. the labeling of Islam as Muhammadanism is the result of a false analogy with Christianity. Muslims do not worship Muhammad as Christians worship Christ. Muhammad was neither a god, nor an incarnation, nor the son of God. He never claimed to be more than a man who received revelations from God. He did not make Islam, he simply received the Message of Islam.

Islam does not accept contradictions in any field of life

Since Islamic Tawhid, as an expression of human existence, implies the equality and unity of all human beings in their relation with God, it bears the notion of homogeneity, equality and unity of human origin. Humanness is the single basic element ingrained in the nature of all human individuals. Human beings associated with the different social strata are neither the creations of different gods so that any disparity could exist in their essential nature, thus giving rise to insuperable barriers between them; nor do the upper classes of society have a more powerful god than the lower classes. All are the creation of one and the same God, and all are uniform in their fundamental essence:

O mankind, fear your Lord, Who created you of a single soul.. (4:1).

Thus, Islam cannot accept legal, physical, class, social, political, racial, national, territorial, genetic, or even economic contradictions. the Islamic world-view of Tawhid implies a mode of looking upon all human beings as a unity and eliminates all contradictions between black and white, ruler and ruled, employers and employees, intellectuals and the masses, noble and vile, clergy and laity, eastern an western, Arab and non-Arab, capitalist and proletarian etc. All such contradictions are reconcilable only with the world-view of shirk -dualism, trinitarianism or polytheism, and are absent with the philosophy of Tawhid. the Holy Koran declares that mankind have been created male and female and formed into races and tribes so that they may know one another and not take pride in their color or race or claim superiority over others on account of their color, race or social or economic status; the noblest among them in the sight of God is the most God-fearing of them. the Holy Prophet (God’s peace and blessing be upon him) is also reported to have said: “Your God is one, you are from Adam and Adam is from dust; an Arab has no superiority over a non-Arab nor white over a black except on account of piety and righteousness.”

The Islamic belief in the unity of mankind is the corollary of the doctrine of the Unity of God. the self-same God is the Creator and Nourisher of men and women of all nations, races, colors, creeds and cultures. Hence all mankind are slaves of God and the most dear to Him is one who is the best of them. the Holy Prophet is reported to have said:

God says to His slaves on the Day of Reckoning: “O man, you did not visit Me when I was ill.” Man responds: “How could it be that I would visit You since You are the Lord of the creation?” God says: “Do you not remember that my servant so-and-so got ill but you did not visit him. If you had visited him, you would have found Me with him. O man, you did not give Me food when I asked you for it.” Man responds: “How could it be that I would give You food seeing that You are the Lord of the creation?” God says: “Do you not remember that my servant so-and-so asked you to give him food but you did not do so. If you had given him food, you would have found Me with him.” God continues: “O man, you did not give Me water when I asked you.” Man responds: “How could it be that I would give You water since You are the Lord of the creation?” God retorts: “Do you not remember that my servant so-and-so asked you to give him water but you did not. If you had given him water, you would have found Me with him.”

The Prophet (God’s peace and blessings be upon him) informs us that a prostitute finally deserved to go to Paradise since she gave water to a thirsty dog out of compassion, whereas another woman went to Hell because she had left a cat dying of hunger.

This is Islam with its arms wide-open to all creatures, regions and ages.

BIBLIOGRAPHY
Said Nursi, Mektubat (The Letters 1, the Letters 2), Istanbul
Muhyiddin an-Nawavi, Forty Hadiths
Abu’l-A’la al-Mawdudi, Tafhim al-Koran, (Turkish trans), 1991
Towards Understanding Islam, 1970
G. W. Choudhury, Islam and the Contemporary World, London, 1990
A. Izzeti, the Revolutionary Islam, 1980
U.A. Samad, Islam and Christianity, 1977
A.C. Morrison, Insan, Kainat ve Otesi (Turkish trans.) 1973
S.H. Nasr, Ideals and Realities of Islam, London, 1966

from: http://www.mlife.org/content/view/77/48/

Continue reading »]]> And why did you not, when you heard it, say? “It is not right of us to speak of this: Glory to God, this is a most serious slander” (Quran 24:16)
A commentary on one of the most destructive of major sins

Islam is a religion of peace, love and compassion. Lies, suspicion, back biting, slander and gossip are totally alien to Islam. In fact they are considered amongst the most destructive of major sins. This is so because these sins sow enmity and discord among the Muslim Ummah and lead to its destruction. They cause hostilities between people of the same household, and between neighbors, friends and relatives.

Islam demands that our relationship with mankind should be one of sincerity and responsibility. It should be one where we have respect for the honor, reputation and privacy of others. Islam teaches us that we are not only held accountable for our own attitudes and actions but also for anything else over which we have control or influence over, in our society or the world around us.

Verses: Let’s see what the Quran states about backbiting and slander – This is the Book, in it is guidance sure, without doubt, to those who fear God. (2:2)

God has forbidden the believers from backbiting

O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear God, verily, God is the one who accepts repentance, Most Merciful. (49: 12)

When we reflect deeply over this assimilation it should be enough to keep us away from backbiting!

Do not treat the issue of Backbiting & Slander with indifference because it is a great sin

Behold, you received it on your tongues, and said out of your mouths things which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of God (24: 15)

Many of us back bite and gossip without thinking. We think it is minor matter, however God reminds us to be careful and even though we think we are doing something little it is in fact very big in the sight of God!

God teaches us to speak out against Slander and try to put a stop to it

And why did you not, when you heard it, say? “It is not right of us to speak of this: Glory to God, this is a most serious slander” (24:16)

Many people are so busy spreading the slander they hear that they do not even stop to think if it is true or not.

Shaitan (Satan) wants us to use our tongue to create conflict and hatred

Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy. (17:53)

Are we falling into Shaitan’s (Satan’s) trap? We can all analyze ourselves.

Hadiths: Let’s see what Prophet Muhammad said about Backbiting in the hadiths. God states in the Quran – You have indeed in the Messenger of God an excellent pattern of conduct. (33:21)

The definition of Backbiting & Slander

Prophet Muhammad said :”Do you know what backbiting is?” They said, “God and His Messenger know best.” He then said, “It is to say something about your brother that he would dislike.” Someone asked him, “But what if what I say is true?” The Messenger of God said, “If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him.” (Muslim)

We should guard our tongue from sins and use our limbs in acts of obedience

Prophet Muhammad said : “Who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse, I shall guarantee him entrance into Paradise.” (Bukhari and Muslim)

The definition of the best muslim

“I asked the Messenger of God : Who is the best Muslim? The Messenger of God replied, “He is the one from whom Muslims are safe from the evil of his tongue and hands.” (Muslim)

Deriding people in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting.

We need to beware of the slipping of our tongues

“When man wakes up in the morning each day, all parts of the body warn the tongue saying, ‘Fear God as regards us for we are at your mercy; if you are upright, we will be upright and if you are crooked, we become crooked.’” (At-Tirmidhee)

Summary

Backbiting and slander is so widespread that it has become the topic of people’s meetings and an avenue for expressing their anger, misgivings and jealousy. Those who indulge in backbiting are oblivious of the fact that they are only harming themselves. This is because of the fact that on the Day of Resurrection both the wrongdoer and the wronged will stand before God, Who is the Just Judge, God will then give this wronged person from the good deeds of the person who wronged him in accordance with his wrong by backbiting.

Some situations allow us to inform others of what someone has done. It is allowed for us to inform the authorities when someone does injustice to us or others. It is allowed for us to inform someone who can help a perpetrator from committing further vice. It is also permissible for us to tell whoever seeks our advice on a person for business dealings or marriage. In this case it is not allowed for us to hide what we know about the person so that the enquirer will not be deceived. All these types of speaking about others are lawful.

Islam teaches us that if people are being ridiculed or backbited in our presence, we should defend their honor. If we neglect this, we shall deprive ourselves of ever needed help and mercy from God – If a man’s Muslim brother is slandered in his presence, and he is capable of defending him and does so, God will defend him in this world and in the next. But if he fails to defend him, God will destroy him in this world and the next. (Baghawi). What will we do the next time we are tempted to backbite or hear slander in our presence? Right now the choice is ours!

We ask God the Most High, the All Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May God grant blessings and peace to our Prophet Muhammad and his family and companions.
from: http://www.islamawareness.net/Backbiting/perspective.html