Tuesday, February 12, 2013

Live the Moment – It’s All You Have

Try to appreciate the present moment and truly live it, rather than
using it up by feeling guilty about the past, or fretting about the
future.Regret for the past is a waste of spirit, and worrying about
the future is pointless.
Hanan Bilal, a communityactivist and motivator from Florida, asks,
"Whenwill we stop living in the past and longing for our future? All
we really have is this moment. The question is what are we going to do
right now? Our time is now!"
The Past
That's not to say that contemplation of past and future is verboten.
The Quran tells stories of the past in order to educate us. The
Messenger of Allah (sws) told us many stories of past Prophets and the
Bani Israa'il, for the samereason. We study world history, we study
the seerah of our Prophet and the lives of the Sahabah, because it
inspires and informs.
I taught a martial arts class several hours ago and I'm still
reviewing it in my mind, examining what I could do better next time.
That's part of the learning process for me.
I have a sweet young daughter named Salma and I often think about my
time with her, something funny that shesaid, or the small gifts that
she likes to make forme. Yesterday she made me a card that says "I
love Baba." A few days ago we had a poetry reading at our local Muslim
community center, and in between readings our host told jokes. For
some reason Salma positioned herself in the front row, and every time
our host told ajoke I heard Salma laughing loudly, even though I'm
sure she did not understand the jokes ("do vegetarians eat animal
crackers?"). Crazy kid, ha ha. So yeah, I think about past moments.
But I'm not stuck in the past. I think about those moments because
they educate meor make me smile, so they become a part of mypresent
and future.
On the other hand, I occasionally think about my former marriage, and
those are usually not good thoughts, because Itend to dwell on the
mistakes I made, and I feel sadness or guilt. I've already
contemplated deeply on that period in my life, and I've learned my
lessons. I don't need to keep returning there in my mind, punishing
myself. If I did, then I would indeed be stuck inthe past, unable to
move forward. That is the kind of pointless regret that weighs people
down andburdens their spirits.
The Future
We plan for the future byhaving goals, getting an education, working
hard,saving money, always learning and improving ourselves. We plan
for our aakhirah by dedicating ourselves to Allah, worshiping, giving
our money to the poor and orphans, and humbling ourselves. We build
our futures step by step. But it's not productive to sit around biting
our nails and thinking, "What if I fail my exam, oh, when will I get
married, what's going to happen if I lose my job, how will I pay
mybills…" You make yourselfsick and it doesn't help.
Don't worry, plan . There'sa huge difference! Then acknowledge that
you don't control the future. That's Allah's province. Trust in Him,
let him be your guide, find your security in Him.
The security of the dunyais false security. Sufferingis the lot of all
Adam's children, in one way or another, and death comes when we're
ready or not. The security of Allah is real and transcends this world.
The Moment
This moment is all we have, my friend. The past is gone, and the
future never comes, because when we get there, we're still in the
present.
If you take this moment to breathe deeply and say, "SubhanAllah wa
bihamdihi" – glory to Allah and all praise to Him – and then thank
Allah for the blessings in your life, or sit down andplay a game with
your child, go for a walk in thesunshine, maybe take a few nature
photos, call an old friend, write your spouse a love note, read a
verse from the Quran and contemplate it – thenyou have lived! You have
turned that moment into a precious gem, something to smile aboutand
feel good about.
Let's live the moment, be conscious of it, feel it, and give Allah the
credit, and in doing so let's turn the moment into a circle of
sunshine and barakah.
P.S. Isn't that the most amazing photo above? I absolutely love it. I
want to roll around in that grass, bathe in that river, call the
adhaan to the sky, and build a small house among those
trees.SubhanAllah.

In a season of consumerist madness, let’s be grateful

At this time of year the stores are pushing their sales at us.
Advertising is everywhere. There if a frenzy to buy, buy, buy. Let's
realize that this is not a spiritual way of life.It's not an
appropriate lifestyle for someone who is dedicated to God. The
consumerist madnessis a deception. There's nojoy or peace attached to
it. It's a shallow illusion.
Look at what society has done to itself in the nameof consumerism. A
day of thanks (Thanksgiving) has become the prelude to "Black Friday",
the biggest shopping day of the year. It used to be that Black Friday
did not begin until Friday morning, out of respect for Thanksgiving.
Then the starting gun was moved to midnight, and now it has crept into
Thursday evening. Nothing is sacred.
The Prophet 'Isa ibn Maryam (Jesus the son of Mary), peace be upon
him, has been turned into a marketing strategy. His purported birthday
has become a month of shopping insanity, presided over by a mythical
sub-deity named Santa. People go into debt, they fight over sale
goods… no mention is made of faith.
We Muslims fall prey to the same consumerist lifestyle. Sometimes the
holy month of Ramadan becomes a month of shopping, sleeping and binge
eating, astaghfirullah.
Let us – Christians, Muslims, Jews and all people of God – not follow
this path. Let's hew to a way of sacrifice,zakat (purification),
sadaqah (charity), zuhd (giving up material luxury). We don't have to
be monks, but we must focus on the things that matter: faith and
family.
There are movements that advocate a simple living, back-to-nature,
low-impact lifestyle. In Islam this is called zuhd , which could be
translated as detachmentor asceticism. Zuhd is a choice that a person
makes to give up the hunger for material possessions and transgressive
carnal experiences, and live a simple lifestyle dedicatedto God.
That's what we need.
The faith in our hearts is more important than the brand name of the
clothes we wear. Where our feet carry us – to someplace good or bad –
is more important than the cost of our shoes. Thesincerity in our
hearts is more important than anygift. May Allah help us to see what
is important in life.
The Enjoyment of Delusion
There's a powerful verse from the Bible, Proverbs 30:8-9:
Give me neither poverty nor riches,
grant me only my share of bread to eat,
for fear that surrounded by plenty, I should fall away
and say, "Yahweh – who is Yahweh?"
or else in destitution, take to stealing
and profane the name of my God.
(Yahweh is an ancient Hebrew name for God).
If you visit the shopping malls at Christmastime, and read the news
stories of people lining up from the night before and huddling in
sleeping bags in order to buy the latest gadgets, then trampling each
other in the rush; if you turn on the TV to the usual Christmas
comedies and "Frosty the Snowman" cartoons, you see that God has been
forgotten, and has even become taboo. It's not politically correct to
speak of God. Just watch what we broadcast, be hypnotizedby our
Christmas elevatormusic, buy and forget…
Allah says about this:
"Know that the life of thisworld is but amusement and diversion and
adornment and boasting to one another and competition in increase of
wealth and children – like the example of a rainwhose [resulting]
plant growth pleases the tillers;then it dries and you see it turned
yellow; then it becomes debris. And in the Hereafter is severe
punishment and forgiveness from Allah and approval. And what is the
worldly life except the enjoyment of delusion." – Quran, Surat
Al-Hadeed, 57:20
This theme is struck repeatedly in the Quran. The amusement and
adornment of the dunya is an illusion that dries upand crumbles like a
corn stalk, and becomes dust. It is empty, the enjoyment of delusion .
Wow. That phrase, "enjoyment of delusion", makes me think of a madman
alone in a room,tied in a straight jacket, engaged in a pleasant
delusion playing only in his mind.
I know people who have a bedroom devoted to allthe junk that they have
bought but do not use. They never enter that room and the door is kept
locked. Isn't that a kind of mental illness?
Gratitude
How do we resist the onslaught of the season? How do we remember Allah?
The greatest tool in our toolbox is gratitude. By looking at what
we've been blessed with, our hearts become content. Socrates commented
thatcontentment is natural wealth, while luxury is artificial poverty.
Contentment does not mean complacency or passivity; it refers to a
state of awareness of ourblessings, and gratitude for the smallest to
the greatest provisions – the tiniest cells in our bodies,to the grand
earth itself.
Let's become aware of what we have: the food on our plates, our
ability to see and hear, the love and health of our families, sanity,
intelligence, knowledge… these thingsare huge. When we openour eyes
and start to see, then we become content and happy, and we see how
meaningless are things are like big-screenTVs, the latest smartphone,
or another new dress.
Let's remember Allah the Eternal, and think of our aakhirah
(hereafter). While others are are hungering for more, let's be
grateful for what we have, and give.
Our local Muslim community center here inFresno participates in
feeding the poor at soup kitchens; and is currently organizing a
winter blanket and coat drive for the homeless. I encourage every
Muslim community to do something similar. Get Muslim adults and
children involved in the process of giving, whether to needy Muslims
or non-Muslims.
It's liberating to ignore the sales and seasonal hype. When we abandon
the idea of acquiring goods, and instead focus on giving, we dump the
whole propaganda machine on its head. We change everything. Whilethe
frantic buying of "stuff" makes us forget Allah, gratitude brings us
back to Him. That's why Allah brings together gratitude and
remembrance of Allah:
"So remember Me; I will remember you. And be grateful to Me and do notdeny Me."
- Quran, Surat Al-Baqarah, 2:152
Being grateful to Allah means that our hearts become filled with love
for Him; our bodies are obedient to Him; our tongues praise Him; we
receive His favors with humility; we thank Him for everything we have
received; and we use what He has given us for good. We could never
repay Allah. The least we can do is thank him.
By being grateful and separating ourselves from the consumerist
craziness, we set an example of how to live without avarice. We free
our spirits, remove a burden from our backs, and shine a light for
ourselves and others.

Fiction,- The Boats of the Glen Carrig: Chapter 14

XIV
IN COMMUNICATION
NOW OF the search whichwe made through the valley for the body of
Tompkins, that being thename of the lost man, I have some doleful
memories. But first, before we left the camp, the bo'sun gave us all a
very sound tot of the rum, and also a biscuit apiece, and thereafter
we hasted down, each man holding his weaponreadily. Presently, when we
were come to the beach which ended the valley upon the seaward side,
the bo'sun led us along to the bottom of the hill, where the
precipices came down into the softer stuff which covered the valley,
and here we made a careful search, perchance he had fallen over, and
lay dead or wounded near to our hands. But it was not so, and after
that, we went down to the mouth of the great pit, and here we
discovered the mud all about it to be coveredwith multitudes of
tracks, and in addition tothese and the slime, we found many traces of
blood; but nowhere any signs of Tompkins. And so, having searched all
the valley, we came out upon the weed which strewed the shore nearer
to the great weed-continent; but discovered nothing until we had made
up towards the foot of the hill, where it came downsheer into the sea.
Here, Iclimbed on to a ledge--the same from which themen had caught
their fish--, thinking that, if Tompkins had fallen from above, he
might lie in the water at the foot of the cliff, which was here,
maybe, some ten totwenty feet deep; but, for a little space, I saw
nothing. Then, suddenly, I discovered that there was something white,
down in the sea away to my left, and, at that, I climbed farther out
along the ledge.
In this wise I perceived that the thing which hadattracted my notice
was the dead body of one of the weed men. I could see it but dimly,
catchingodd glimpses of it as the surface of the water smoothed at
whiles. It appeared to me to be lying curled up, and somewhat upon its
right side, and in proof that it was dead, I saw a mightywound that
had come near to shearing away the head; and so, after a further
glance, I came in,and told what I had seen. At that, being convinced
by this time that Tompkins was indeed done to death, we ceased our
search; but first, before we left the spot, the bo'sun climbed out to
get a sight of the dead weed man and after him the rest of the men,
for they were greatly curious to see clearly what manner of creature
it was that had attacked us in the night. Presently, having seen so
much of the brute as the water would allow, they came in again to the
beach, and afterwards were returned to the opposite side of the
island, and so,being there, we crossed over to the boat, to see
whether it had been harmed; but found it to be untouched. Yet, that
the creatures had been all about it, we could perceive by the marks of
slime upon the sand, andalso by the strange trail which they had left
in the soft surface. Then one of the men called out that there had
been something at Job's grave, which, as will be remembered, had been
made in the sand some little distance from the place of our first
camp. At that, we looked all of us, and it was easy to seethat it had
been disturbed, and so we ranhastily to it, knowing notwhat to fear;
thus we found it to be empty; for the monsters had diggeddown to the
poor lad's body, and of it we could discover no sign. Upon this, we
came to a greater horror of the weed men than ever; for we knew them
now to be foul ghouls who could not let even the dead body rest in the
grave.
Now after this, the bo'sun led us all back to the hill-top, and there
helooked to our hurts; for one man had lost two fingers in the night's
fray; another had been bitten savagely in the left arm; whilst a third
had all the skin of his face raised in wheals where one of the brutes
had fixed its tentacles. And all of these had received but scant
attention, because of thestress of the fight, and, after that, through
the discovery that Tompkins was missing. Now, however, the bo'sun
set-to upon them, washing and binding them up, and for dressings he
made use ofsome of the oakum which we had with us, binding this on
with strips torn from the roll of spare duck, which hadbeen in the
locker of the boat.
For my part, seizing this chance to make some examination of my
wounded toe, the which,indeed, was causing me to limp, I found that I
had endured less harm than seemed to me; for the bone of the toe was
untouched, though showing bare; yet when it was cleansed, I had
notovermuch pain with it; though I could not sufferto have the boot
on, and so bound some canvas about my foot, until suchtime as it
should be healed.
Presently, when our wounds were all attended to, the which had taken
time, for therewas none of us altogether untouched, the bo'sun bade
the manwhose fingers were damaged, to lie down in the tent, and the
same order he gave also to him that was bitten in the arm. Then, the
rest ofus he directed to go down with him and carry up fuel; for that
thenight had shown him how our very lives depended upon a sufficiency
of this; and soall that morning we brought fuel to the hill-top, both
weed and reeds, resting not until midday, when he gave us a further
tot of the rum, and after that set one of the men upon thedinner. Then
he bade theman, Jessop by name, who had proposed to fly a kite over
the vessel in the weed, to say whether he had any craft in the making
of such a matter. At that, the fellow laughed, and told the bo'sun
that he would make him a kite that would fly very steadily and
strongly, and this without the aid of a tail. And so the bo'sun bade
him set-to without delay, for that we should do well to deliver the
people in the hulk, and afterwards make all haste from the island,
which was no better than a nesting place of ghouls.
Now hearing the man say that his kite would fly without a tail, I was
mightily curious to see what manner of thing hewould make; for I had
never seen the like, nor heard that such was possible. Yet he spoke of
no more than he could accomplish; for he took two of the reeds and cut
them to a length of about six feet; then he bound them together in the
middle so that they formed a Saint Andrew's cross, and after that he
made two more such crosses, and when these were completed, he tookfour
reeds maybe a dozen feet long, and bade us stand them upright in the
shape of asquare, so that they formed the four corners, and after that
he took one of the crosses, and laid it in the square so that its four
ends touched the four uprights, and in this position he lashed it.
Then he took the second cross and lashed it midway between the topand
bottom of the uprights, and after that he lashed the third at thetop,
so that the three of them acted as spreaders to keep the four longer
reeds in their places as though they were for the uprights of a little
square tower. Now, when he had gotten so far as that, the bo'sun
called out to us to make our dinners, and this we did, and afterwards
had a short time in which to smoke, and whilst we were thus at our
ease the sun came out, the which it had not done allthe day, and at
that we felt vastly brighter; for the day had been very gloomy with
clouds until that time, and what withthe loss of Tompkins, andour own
fears and hurts, we had been exceeding doleful, but now, as I have
said, we became more cheerful, and went very alertly to the finishing
of the kite.
At this point it came suddenly to the bo'sun that we had made no
provision of cord for the flying of the kite, and he called out to the
man to know what strength the kite would require, at which Jessop
answered him that maybe ten-yarnsennit would do, and this being so,
the bo'sun led three of us down to the wrecked mast upon the further
beach, and from this we stripped all that was left of the shrouds, and
carried them to the top of the hill, and so, presently, having unlaid
them, we set-to upon the sennit, using ten yarns; but plaiting two as
one, by which means we progressed with more speed than if we had taken
them singly.
Now, as we worked, I glanced occasionally towards Jessop, and saw that
he stitched a band of the light duck around each end of the framework
which he had made, and these bands I judged to be about four feet
wide, in this wise leaving an open space between the two, so that now
the thing looked something like to a Punchinello show, only that the
opening was in the wrong place, and there was too much of it. After
that he bent on a bridle to two of the uprights, making this of a
piece of good hemp rope which he found in the tent, andthen he called
out to the bo'sun that the kite was finished. At that, the bo'sun went
over to examine it, the which did all of us; for none of us had seen
the like of such a thing, and, if I misdoubt not, few of us had much
faith that it would fly; for it seemed so big and unwieldy. Now, I
think that Jessop gathered something of our thoughts; for, callingto
one of us to hold the kite, lest it should blow away, he went into the
tent, and brought out the remainder of the hemp line, the same from
which he had cut the bridle. This, he bent on to it, and, giving the
end into our hands, badeus go back with it until all the slack was
taken up, he, in the meanwhile, steadying the kite. Then, when we had
gone back to the extent of the line, he shouted to us to take a very
particular hold upon it, and then, stooping, caught the kiteby the
bottom, and threw it into the air, whereupon, to our amazement, having
swooped somewhat to one side, it steadied and mounted upwards into the
sky like a very bird.
Now at this, as I have made mention, we were astonished, for it
appeared like a miracle to us to see so cumbrous a thing fly with so
much grace and persistence, and further, we were mightily surprised at
the manner in which it pulled upon the rope, tugging with such
heartiness that we were like to have loosed it in our first
astonishment, had it not been for the warning which Jessop called to
us.
And now, being well assured of the properness of the kite, the bo'sun
bade us to draw it in, the which we did only with difficulty, because
of its bigness and the strength of the breeze. And when we had it back
again upon the hilltop, Jessop moored it very securely to a great
piece of rock, and, after that, having received our approbation, he
turned-to with us upon the making of the sennit.
Presently, the evening drawing near, the bo'sun set us to the building
of fires about the hill-top, and after that, having waved our
goodnights to the people in the hulk, we made our suppers, and lay
down to smoke, afterwhich, we turned-to again at our plaiting of the
sennit, the which we were in very great haste to have done. And so,
later, the dark having come down upon the island, the bo'sun bade us
take burning weed from the centre fire, and set light to the heaps of
weed that we had stacked round the edges of the hill for that purpose,
and so in a few minutes the whole of thehill-top was very light and
cheerful, and afterwards, having put two of the men to keep watch and
attend to the fires, he sent the rest of us back to our sennit making,
keeping us at it until maybe about ten ofthe clock, after which he
arranged that two men at a time should be on watch throughout the
night, and then he bade the rest of us turn-in, so soon as he had
looked toour various hurts.
Now, when it came to my turn to watch, I discovered that I had been
chosen to accompany the big seaman, at which I was by no means
displeased; for he was a most excellent fellow, and moreover a very
lusty man to have near, should anything come upon one unawares. Yet,we
were happy in that the night passed off without trouble of any sort,
and so at last came the morning.
So soon as we had made our breakfast, the bo'suntook us all down to
the carrying of fuel; for he saw very clearly that upon a good supply
of this depended our immunity from attack. And so for the half of
themorning we worked at the gathering of weed and reeds for our fires.
Then, when we had obtained a sufficiency for the coming night, he set
us all to work again upon the sennit, and so until dinner, after which
we turned-to once more upon our plaiting. Yet it was plain that it
would take several days to make a sufficient line forour purpose, and
because of this, the bo'sun cast about in his mind for some way in
which he could quicken its production. Presently,as a result of some
little thought, he brought out from the tent the long piece of hemp
rope with which we had moored the boat to the sea anchor, and
proceeded to unlay it, until he had all three strands separate. Then
he bent the three together, and so had a very rough line of maybe some
hundred and eighty fathoms in length, yet, though so rough, he judged
it strong enough, and thus we had this much the less sennit to make.
Now, presently, we madeour dinner, and after that for the rest of the
day we kept very steadily to our plaiting, and so, with the previous
day's work, hadnear two hundred fathoms completed by the time that the
bo'sun called us to cease and come to supper. Thus it will be seen
that counting all, including the piece of hemp line from which the
bridle had been made, we may be said to have had at this time about
four hundred fathoms towards the length which we needed for our
purpose, this having been reckoned at five hundred fathoms.
After supper, having lit all the fires, we continued to work at
theplaiting, and so, until thebo'sun set the watches, after which we
settled down for the night, first, however, letting the bo'sun see to
our hurts. Now this night, like to the previous, brought us no
trouble; and when the day came, we had first our breakfast, and then
set-to upon our collecting of fuel, after which we spent the rest of
the day at the sennit, having manufactured a sufficiency by the
evening, the which the bo'sun celebrated by a very rousing tot of the
rum. Then, having made our supper, we lit the fires, and had a very
comfortable evening, after which, as on the preceding nights,
havinglet the bo'sun attend ourwounds, we settled for the night, and
on this occasion the bo'sun let the man who had lost hisfingers, and
the one whohad been bitten so badlyin the arm, take their first turn
at the watchingsince the night of the attack.
Now when the morning came we were all of us very eager to come to the
flying of the kite; for it seemed possible to us that we might effect
the rescue of the people in the hulk before the evening. And, at the
thought of this, we experienced a very pleasurable sense of
excitement; yet, before the bo'sun would let us touch the kite, he
insisted that we should gather our usual supply of fuel, the which
order, though full of wisdom, irked us exceedingly, because of our
eagerness to set about the rescue. But at last this was accomplished,
and we made to get the line ready, testing the knots, and seeing that
it was all clear for running.Yet, before setting the kite off, the
bo'sun took us down to the further beach to bring up the foot of the
royal and t'gallant mast, which remained fast to the topmast, and when
we had this upon the hill-top, he set its ends upon two rocks, after
which he piled a heap ofgreat pieces around them, leaving the
middlepart clear. Round this he passed the kite line a couple or three
times, and then gave the end toJessop to bend on to the bridle of the
kite, and so he had all ready for paying out to the wreck.
And now, having nothing to do, we gathered round to watch, and,
immediately,the bo'sun giving the signal, Jessop cast the kite into
the air, and, thewind catching it, lifted it strongly and well, so
thatthe bo'sun could scarce pay out fast enough. Now, before the kite
hadbeen let go, Jessop had bent to the forward end of it a great
length of thespun yarn, so that those in the wreck could catch it as
it trailed over them, and, being eager to witness whether they would
secure it without trouble, we ran all of us to the edge of the hill to
watch. Thus, within five minutes from the time ofthe loosing of the
kite, we saw the people in theship wave to us to cease veering, and
immediately afterwards the kite came swiftly downwards, by which we
knew that they had the tripping-line, and were hauling upon it, and at
that we gave out a great cheer, and afterwards we sat about and
smoked, waiting until they had read our instructions, which we had
written upon the covering of the kite.
Presently, maybe the halfof an hour afterwards, they signalled to us
to haul upon our line, which we proceeded to do without delay, and so,
after a great space, we had hauled in all of our rough line, and come
upon the end of theirs, which proved to be a fine piece of three-inch
hemp, new and verygood; yet we could not conceive that this would
stand the stress necessary to lift so great a length clear of the
weed, as would be needful, or ever we could hope to bring the people
of the ship over itin safety. And so we waited some little while, and,
presently, they signalled again to us to haul, which we did, and found
that they had benton a much greater rope to the bight of the
three-inch hemp, having merely intended the latter for a hauling-line
by which to get the heavier rope across the weed to the island.
Thus,after a weariful time of pulling, we got the end of the bigger
rope up to the hill-top, and discovered it to be an extraordinarily
sound rope of some four inchesdiameter, and smoothly laid of fine
yarns round and very true and well spun, and with this we had every
reason to be satisfied.
Now to the end of the big rope they had tied a letter, in a bag of
oilskin,and in it they said some very warm and grateful things to us,
after which they set out a short code of signals by which we should be
able to understand one another on certain general matters, and at the
end they asked if they shouldsend us any provision ashore; for, as
they explained, it would take some little while to get the rope set
taut enoughfor our purpose, and the carrier fixed and in working
order. Now, upon reading this letter, we called out to the bo'sun that
he should ask them if they would send us some soft bread; the which he
added thereto a request for lint and bandages and ointment for our
hurts. And this he bade me write upon one of the great leaves from off
the reeds, and at the end he told me to ask if they desired us to send
them any fresh water. And all of this, I wrote with a sharpened
splinter of reed, cutting the words into the surface of the leaf.
Then, when I had made an end of writing, I gave the leaf to the
bo'sun, and he enclosed it in the oilskin bag, afterwhich he gave the
signalfor those in the hulk to haul on the smaller line, and this they
did.
Presently, they signed to us to pull in again, the which we did, and
so, when we had hauled in a great length of their line, we came to the
littleoilskin bag, in which we found lint and bandages and ointment,
and a further letter, which set out that they were baking bread, and
would send us some so soon as it was out from the oven.
Now, in addition to the matters for the healing of our wounds, and the
letter, they had included a bundle of paper in loose sheets, some
quills and an inkhorn, and at the end of their epistle, they begged
very earnestly of us to send them some news of the outer world; for
they had been shut up in that strange continent of weed for something
over seven years. They told us then that there were twelve of them in
the hulk, three of them being women, one of whom had been the
captain's wife; but he had died soon after the vessel became
entangledin the weed, and along with him more than half of the ship's
company, having been attacked by giant devil-fish, as they were
attempting to free the vessel from the weed, and afterwards they who
were left had built the superstructure as a protection against the
devil-fish, and the devil-men , as they termed them; for, until it had
been built, there had been no safety about the decks, neither day nor
night.
To our question as to whether they were in need of water, the people
in the ship replied that they had a sufficiency, and, further, that
they were very well supplied with provisions;for the ship had sailed
from London with a general cargo, among which there was a vast
quantity of food in various shapes and forms. At this news we were
greatly pleased, seeing that we need have no more anxiety regarding a
lack of victuals, and so in the letter which I went into the tent to
write, I put down that we were in no great plentitude of provisions,
at which hint I guessed they would add somewhat to the bread when it
should be ready. And after that I wrote down such chief events as my
memory recalled as having occurred in the course ofthe past seven
years, andthen, a short account of our own adventures, up to that
time, telling themof the attack which we had suffered from the weed
men, and asking such questions as my curiosity and wonder prompted.
Now whilst I had been writing, sitting in the mouth of the tent, I had
observed, from time to time, how that the bo'sun was busied with the
men in passing the end of the big rope round a mighty boulder, which
lay about ten fathoms in from the edge of the cliff which overlooked
the hulk. Thishe did, parcelling the rope where the rock wasin any way
sharp, so as to protect it from being cut; for which purpose he made
use of some of the canvas. And by the time that I had the letter
completed, the rope was made very secure to the great piece of rock,
and, further, they had put a large piece of chafing gear under that
part of the rope where it took the edge of the cliff.
Now having, as I have said, completed the letter, I went out with it
to the bo'sun; but, before placing it in the oilskin bag he bade me
add a note at the bottom, to say that the big rope was all fast,
andthat they could heave onit so soon as it pleased them, and after
that we dispatched the letter by means of the small line, the men in
the hulk hauling it off to them so soon as they perceived our signals.
By this, it had come well on to the latter part of the afternoon, and
the bo'sun called us to make some sort of a meal, leaving one man to
watch the hulk, perchance they should signal to us. For we had missed
our dinner in the excitement of the day's work, and were come now to
feel the lack of it.Then, in the midst of it, the man upon the
look-out cried out that they were signalling to us from the ship, and,
at that, we ran all of us to see what they desired, and so, by the
code which we had arranged between us, we found that they waited for
us to haul upon the small line. This did we, and made out presently
that we were hauling something across the weed, of a very fair bulk,at
which we warmed to our work, guessing that it was the bread which they
had promised us, and so it proved, and done up with great neatness in
a long roll of tarpaulin, which had been wrapped around both the
loaves and the rope, and lashed very securely at the ends,
thusproducing a taper shape convenient for passing over the weed
without catching. Now, when we came to open this parcel,we discovered
that my hint had taken very sound effect; for there were in the
parcel, besides the loaves, a boiled ham, a Dutch cheese, two bottles
of port well padded from breakage, and four pounds of tobacco in
plugs. And at this comingof good things, we stoodall of us upon the
edge of the hill, and waved our thanks to those in the ship, they
waving back in all good will, andafter that we went back to our meal,
at which wesampled the new victualswith very lusty appetites.
There was in the parcel, one other matter, a letter, most neatly
indited, as had been the former epistles, in a feminine hand-writing,
so that I guessed they had one of the women to be their scribe. This
epistle answered some of my queries, and, in particular, I remember
that it informed me as tothe probable cause of the strange crying
whichpreceded the attack by the weed men, saying that on each occasion
when they in the ship had suffered their attacks, there had been
always this same crying, being evidently a summoning call or signalto
the attack, though how given, the writer had not discovered; for the
weed devils --this being how they in the ship spoke always of
them--made never a sound when attacking, not even when woundedto the
death, and, indeed, I may say here, that we never learnt the way in
which that lonesome sobbing was produced, nor, indeed, did they, or
we, discover more than the merest tithe of the mysteries which that
great continent of weed holds in its silence.
Another matter to which I had referred was the consistent blowing of
the wind from one quarter, and this the writer told me happenedfor as
much as six months in the year, keeping up a very steadystrength. A
further thing there was which gave me much interest; it was that the
ship had not been always where we had discovered her; for at one time
they had been so far within the weed, that they could scarce discern
the open sea upon the far horizon;but that at times the weed opened in
great gulfs that went yawning through the continent for scores of
miles, and in this way the shape and coasts of the weed were being
constantly altered; these happenings being for the most part at the
change of the wind.
And much more there was that they told us then and afterwards, how
that they dried weed for their fuel, and how the rains, which fell
with great heaviness at certain periods, suppliedthem with fresh
water; though, at times, running short, they had learnt to distil
sufficient for their needs until the next rains.
Now, near to the end of the epistle, there came some news of their
present actions, and thuswe learnt that they in the ship were busy at
staying the stump of the mizzen-mast, this being the one to which they
proposed to attach the big rope, taking it through a great iron-bound
snatch-block,secured to the head of the stump, and then down to the
mizzen-capstan, by which, and a strong tackle, they would be able to
heave the line so taut as was needful.
Now, having finished our meal, the bo'sun took out the lint, bandages
and ointment, which they had sent us from the hulk, and proceeded to
dress our hurts, beginning with him who had lost his fingers, which,
happily, were making a very healthy heal. And afterwards we went all
of us to the edge of the cliff, and sent back the look-out to fill
such crevices in his stomach as remained yet empty; for we had passed
him already some sound hunks of the bread and ham and cheese, to eat
whilst he kept watch, and so he had suffered no great harm.
It may have been near an hour after this, that the bo'sun pointed out
to me that they in the ship had commenced to heave upon the great
rope, and so I perceived, and stood watching it; for I knew that the
bo'sun had some anxietyas to whether it would take-up sufficiently
clear of the weed to allow those in the ship to be hauled along it,
free from molestation by the great devil-fish.
Presently, as the eveningbegan to draw on, the bo'sun bade us go and
build our fires about the hill-top, and this we did, after which we
returned to learn how the rope was lifting, and now we perceived that
it had come clear of the weed, at which we felt mightilyrejoiced, and
waved encouragement, chance there might be any who watched us from the
hulk. Yet, though the rope was up clear of the weed, the bight of it
hadto rise to a much greater height, or ever it would do for the
purpose for which we intended it, and already it suffered a vast
strain, as I discovered by placing myhand upon it; for, even to lift
the slack of so great a length of line meant the stress of some tons.
And later I saw that the bo'sun was growing anxious; for he went over
to the rock around which he had made fast the rope, and examined the
knots, and those places where he had parcelled it, and after that he
walked to the place where it went overthe edge of the cliff, and here
he made a further scrutiny; but came back presently, seeming not
dissatisfied.
Then, in a while, the darkness came down upon us, and we lighted our
fires and prepared for the night, having the watches arranged as on
the preceding nights. [ tobe continued....]

Hazrat Hassan (Pbuh)

Hazrat Hassan (pbuh), one of the People of the Book, was the grandson
of our Prophet (saas). He wasthe son of Hazrat Ali (pbuh) and the
Prophet's (saas) daughter Hazrat Fadime (pbuh) and was born in Medina
on the third year of the hegira. The Prophet Muhammed (saas) read the
call to prayer (adhan) into his ear and gave him the name "Hassan."
Hazrat Hassan (saas) was one of the young people who swore allegiance
to Rasulullah (saas) while still a child. He was brought up with his
immaculate education. He is the subject of much praisefrom Rasulullah
(saas) in many hadiths.
When he was eight, helost first his grandfather, the Prophet Muhammed
(saas), and then his mother, Hazrat Fatima(pbuh). He was then raised
by his father, Hazrat Ali (pbuh). Hazrat Hassan (pbuh) had an
attractive, white face, and resembled our Prophet (saas) more than
anyone else.
Hazrat Hassan (pbuh) was filled with the love of Allah, gentle,
dignified, peace-loving, compassionate, patient and virtuous. He spent
his possessions on Allah's path and gave away much in alms. Hazrat
Hassan (pbuh) went on the hajj, on foot, 25times. He had 15 sons and
eight daughters. All his wives loved Hazrat Hassan (pbuh) very much.
Together with Hazrat Hussein (pbuh), Hazrat Hassan (pbuh) is one of
the two holy figures through whom the line of our Prophet (saas) has
come down to the present day.
Our Prophet's (saas) love and affection for Hazrat Hassan (pbuh)
Our Prophet (saas) loved Hazrat Hassan (pbuh) very much and treated
him with great affection. Several companions described how our prophet
(saas) loved his grandchildren and took an interest in andplayed with
them.
Al-Barra (pbuh): "I sawthe Prophet (saas) with Hassan on his
shoulder." (Imam Muhammed Bin Muhammed bin Suleyman er-Rudani, Great
Hadith Collection, Jam'ul-fawaid min Jami al-usul ve Majma az-Zawaid,
Vol. 5, Ä°z Press, p. 13 )
ADNAN OKTAR: They traveled around on their grandfather's shoulders,
our Prophet (saas). One onthe right shoulder, one on the left. Our
Prophet (saas) used tocarry them round in the garden and such places,
or when going to the mosque. That was what they delighted in most,
clinging to their grandfather. They were both truly very cute,
masha'Allah. (11 June 2011)
Rasulullah (saas) loved Hazrat Hassan (pbuh) very much. He would joke
with him, place him on his lap, kiss him and allow him to play with
his blessed hair. Usama, son of Hazrat Zaid (pbuh) said this of our
Prophet (saas) :
"Rasulullah would put me on one knee and his grandson Hassan on the
other; then he would embrace us both and pray, "O Lord, have mercy on
them. Because I am most compassionate toward them." (Kutub-al-Sitte,
Translation and Commentary, Prof. Dr. Ibrahim Canan, Vol. 2, AkçaÄŸ
Press, Ankara, p.508)
As a young child, Hazrat Hassan (pbuh) would come to our Prophet
(saas) when he was praying and climb on his back and neck as he
prostrated himself. Because of hislove and compassion for Hazrat
Hassan (pbuh), Rasulullah (saas) would get up very slowly in order
that he should not fall off. Rasulullah (saas) would often call his
two grandsons, Hassan and Hussein, whom he described as"the two
pillars of the world," to him and embrace them to him.
Abû Ayyûb Ansârî (pbuh) relates: "One day, I came into the presence of
Rasulullah(saas). Hassan and Hussein were playing in front of him. 'O
Rasulullah, you must love them very much,' I said." "HOW COULD I NOT
LOVE THEM? THEY ARE MY TWO PILLARS IN THIS WORLD, WHOMI KISS AND
SMELL!" he said. (Bukhari, Fedailiu's-Sahabe 22, Edeb 18; Tirmidhi,
Menakib 30)
"Whoever loses the sun must turn to the moon. If he loses that, he
must turn to the stars." When the people of Qiram askedfor an
explanation of this hadith, Rasulullah (saas) said, "I AM THE SUN. THE
MOON IS ALI. Fadime is a star. THE TWO STARS NEAR THE NORTH POLE ARE
HASSAN AND HUSSEIN." (TamOSE Ä°lmihâl Se'âdet-i Ebediyye sh-1011)
"Whoever loves Hassan and Hussein loves me, but whoeverhates them
hates me." (Ahmed b. Hanbel, Musnad, II, 288);
The caliphate of Hazrat Hassan (pbuh)
With the martyrdom of Hazrat Hassan's (pbuh) father, Hazrat Ali
(pbuh), he became caliph in 661 AD. Fortythousand people swore
allegiance to him. In the seventh month of his caliphate, as his and
Muawiyah's armies were making preparations for battle near Baghdad,
Hazrat Hassan (pbuh) relinquished the caliphate in favor of Muawiyah.
Because of this agreement in 661,that year was known as "Amu'l Camaa,"
the year of unity, in the history of Islam. At thesame time, this also
pointed to a miracle ofour Prophet's (saas). Because when Hazrat
Hassan (pbuh) was very young, Rasulullah(saas) pointed to him and
said, "This son of mine is a Sayyid. Almighty Allah will reconcile two
sides through him." No Muslim blood was spilled due to Hazrat Hassan's
(pbuh) relinquishing the caliphate, and peace and tranquility were
established. In this way, Rasulullah's (saas) words about Hazrat
Hassan (pbuh) came true.
Hazrat Mahdi (pbuh) is descended from the line of Hazrat Hassan (pbuh)
In the hadiths, our Prophet (saas) describes " distinctive and
distinguishing" features of Hazrat Mahdi (pbuh) so that Muslims can
recognizehim. One of these is that "Hazrat Mahdi (pbuh) will be
descended from the line of Hazrat Hassan (pbuh)."
"HAZRAT MAHDI IS ONEOF THE CHILDREN OF HAZRAT FADIME AND DESCENDED
FROM THE LINE OF HASSAN." (AbuDawud, Hazrat Mahdi, 1)
Tamman relates in his work the Fevaid, and Ibn Asaqir relates from
Abdullah b. Amr that he said : ONE WHOIS A CHILD OF HASSAN (HAZRAT
MAHDI) will appear from the East, and even if the mountains oppose him
he will overcome them and make paths for himself in the mountains.
(Ali Bin Hüsamettin al Muttaki,Hadiths from Jalaladdin Suyuti's
Classification – Portents of Hazrat Mahdi of the End Times, p. 22)
Rasulullah (saas) gave Hazrat Mahdi (pbuh) and Hazrat Hassan (pbuh)
the glad tidings of paradise
Hakim, Ibni Majah andAbu Naim related from Hazrat Enes; I heard
Rasulullah (saas) say: Seven people from among the sons of
Abdulmuttalip are the lords of paradise. Me, Hamza, Ali, Jaffar,
HASSAN, Hussein and HAZRAT MAHDI. (Ali Bin Hüsamettin al Muttaki,
Hadiths from Jalaladdin Suyuti's Classification – Portents of Hazrat
Mahdi of the End Times, Kahraman Press, p. 19)
What Hazrat Ali (pbuh) said about Hazrat Hassan (pbuh), Hazrat Hussein
(pbuh) and his own martyrdom
Hazrat Hassan (pbuh) was exposed to various forms of persecution
during the 10-year period of the Imams. He was noteven safe in his own
home and he was eventually poisoned and martyred in the 50 th year of
the hegira.
ADNAN OKTAR : Look, what does my forebear say? My beloved Hazrat Ali
(pbuh) said: "I swear to Allah that I and my two sons Hassan and
Hussein will be martyred." He swore to Allah while he was still alive.
Our Prophet (saas) said, you and you and you, the threeof you will be
martyred. He swore that since it came through revelation. Look, Hazrat
Ali (pbuh) said: "Thanks be to Allah, I swear to Allah I and these two
sons of mine will be martyred." "And he will send one of my
descendants," (Hazrat Mahdi) he says. "He will seek our blood and take
vengeance for us." How? Throughestablishing a global reign. The line
of the Prophet (saas) had come to an end, hadn'tit? But he will
appear, and the line of the Prophet (saas) will establish a global
reign, insha'Allah. Millions of sayyid will rise up, in the
spiritualsense, insha'Allah. He says he will seek our blood. The blood
of Hazrat Hassan (pbuh) and Hazrat Hussein (pbuh) and Hazrat Ali
(pbuh) will be smeared on Hazrat Mahdi's (pbuh) brow. He will take
revenge for them. That is his global reign, the elimination of
disbelief. Of course, the blood is rubbed onhis brow in three lines,
insha'Allah, insha'Allah.

The dajjal's plotting has come to an end - 2

As can be seen from the many various signs in the hadiths, the period
we are in is the "End Times." It is clear from the hadiths of the
Prophet (saas)that the End Times are taking place now and, by Allah's
leave, the return to Earth of the Prophet 'Isa (as) is also to be
expected in this period. Just as we are told in the hadiths, the
Dajjal is making his corruption felt in the End Times we are living
in, and rebellion, evil, division and degeneration is spreading across
the world. Many people have gone along with the corruption of the
Dajjal,turned their backs on proper moral values and accepted a
devilish system based on denial.
The greatest corruption of the Dajjal, in ideological terms, in the
End Times is Darwinism. Darwinist ideology, the worst nonsense of the
19 th century, was initially criticized. But it spread throughout
society during the 20 th century under the influenceof the Dajjal,
misled vast masses of people into believing in it, gathered a great
deal of supportand found its way into school text books and the
scientific literature. Despite being a terrible lie and devoid of any
scientific evidence even though it claims to be scientific, it managed
to deceive the world under the influence of the Dajjal.Again under the
Dajjal's influence, people regarded something non-existent as actually
existing and adopted a theory with no scientific nature as "an
explanation of the origin of life." Children began learning about
Darwin's theory of evolution right from primary school, the
most-watched pro-Darwinian television channels emphasized false
scenarios of evolution as"scientific research," and university
professors espoused this fraud with all their might and main. This is
a false system of belief through and through. Darwinism emerged as a
false religion, huge efforts went into making people blindly believe
in it, and those who did not believein it were excluded and
silenced.There has been no scientific evidence in favor of the theory
for 1.5 centuries. And it is impossible for there to be any. But since
Darwinism is a false belief system, false evidence is constantly
produced to support the theory of evolution and the real scientific
evidence that repudiates evolution is covered up. The scale of this
fraud is truly enormous and, as a perverted and false belief
systembased on denial of Allah, it is a known plot of the Dajjal's,
and one expected in the End Times according to what is revealed in the
hadiths.
This false belief system, which claims that living things came into
being by chance, which maintains that apes are the ancestors of
humanbeings, which seeks to convince human beings they are animals
with no responsibilities, which has led to mass slaughter and has
initiated wars through the twisted idea that the strong must crush the
weak, and whichregards human beings as worthless and inferior, is
actually Darwinism, one of the Dajjal's worst plots. However, having
persisted for the last 150 years, it has finally been thwarted in the
early 21 st century. The Dajjal's plot is over, and the Dajjal is
dead. Mass deception has come to an end. False religion has been
crushed in the face of the true faith of Allah. There is no doubt that
Allah will make His faith prevail. Our Lord reveals in one verse:
Allah confirms the Truth by His words, even though the evildoers hate
it. (Surah Yunus, 82)

Fascism's hatred of women

Fascism has an inimical attitude towards womenand sees them as
inferior to men. This is a little known but exceedingly important
aspect of fascism.
This fact is recognizable in words and statementsof 20th century
fascist leaders. For instance, Mussolini's statement to Maurice de
Valeffe, a reporter for the French publication Journal , on Nov. 12,
1922, openly belittled women:
There are those who say that I intend to limit the right to vote. No!
Every citizen will keep his right to vote for the Rome Parliament...
Let me also admit to you that I am not thinking ofextending the vote
to women. There would be no point. My blood opposes all kinds of
feminism when it comes to women participating in state affairs.
Naturally a woman shouldn't be a slave, but if I conceded her the
vote, I'd be laughed at. In our state, she must not count. [i]
During the serious economic crisis beginning in 1930, Mussolini
ordered that women should leave their places of work. Because he saw
women as "thieves who reach out to steal men's bread,and responsible
for men's unproductiveness." [ii]
Through various measures, restrictions onwomen in the workplacewere
also imposed in education. For instance, a decree of Jan. 30, 1927
forbade women in high school from taking classes in literature and
philosophy. A decree passed in 1928 resorted to legal measures to
oppose women's education, and women were prevented from becoming
directors of middle schools. Female students were required to pay
double the fees inschools and universities.
A decree which Mussoliniput before Parliament on Nov. 28, 1933
declared, "State bodies are empowered to impose conditions excluding
women in advertisements for exams to take on new employees... They
must impose limits against a rise in the number of female workers in
publicoffices..." [iii]
These decrees did not just represent a social ideology or merely
imposed regulations to foster a division of labor,they were actually
the implementation of the biological dogma of Nazism.
The Darwinist Roots of the Hostility to Women
The root of this prejudice among fasciststowards women was, as in so
many other matters, Darwinism. Fascists did not merely appropriate the
idea of the inequality between the races from Darwinism, they also
adopted the idea that men were superior to women.
In The Descent of Man, Darwin wrote that women some of whose "powers
of intuition, of rapid perception, and perhaps of imitation are
characteristic of the lower races, and therefore of a past and lower
state of civilisation." [iv]
In the Descent , Darwin also wrote, "Man is more powerful in body and
mind than woman, and in the savage state he keeps her in a far more
abject state of bondage than does the male of any other animal;
therefore it is not surprising that he shouldhave gained the power of
selection." [v]
Darwin's views could also be recognized in hispersonal outlook towards
women. He described a woman's role in marriage as "constant companion,
(friend in old age) who will feel interested in one, object to be
beloved and played with—better than a dog anyhow—Home, and someone to
take care of house..." [vi] It is evident that Darwin looked at women
and the institution of the family from a materialistic standpoint.
There was not a trace of love, respect, loyalty, affectionor
compassion in his outlook.
The evolutionist and materialist Carl Vogt, a contemporary of
Darwinand a Geneva scholar of the mid nineteenth century, also held
disparaging views regarding women. "We may be sure that wherever we
perceive an approach to the animal type the female isnearer to it than
the male" he wrote. "Hence we should discover a greater [apelike]
resemblance if we were to take a female as our standard." [vii]
Another follower of Darwin, the evolutionist social psychologist
Gustave Le Bon, wrote;
In the most intelligent races... are a large number of women whose
brains are closer in size to those of gorillas than to the most
developed male brains. This inferiority is so obvious that no one can
contest it for a moment; only its degree is worth discussion...
Women... represent the most inferior forms of human evolution and...
are closer to children and savages than to an adult,civilized man.
[viii]
Therefore, at the basis offascism's disparagement of and contempt for
women lies the theory ofDarwinism. Mussolini's taking away of
women'ssocial rights, and Hitler's building of "breeding farms" to
reproduce the superior race and obliging young girls to sleep with SS
officers, are all reflections of fascists' attitudes to women. Both
Darwinists and fascists are enemies of women. They see them as an
inferior and backward species, and both despise them, as well as
employing discriminatory and oppressive methods against them.
This fascist perspective iscompletely at odds with the ethics of the
Koran. God has commanded in the Koran that women should be cherished,
respected, and protected. In addition, He has shown examples of women
with superior morals, such as Mary andthe wife of Pharaoh. In the eyes
of God, superiority does not lie in race, sex or rank, but in
closeness to Him and strength of belief. In a number of verses of the
Koran, God has revealed that all believers will receive their reward
without discrimination between men and women.
Their Lord responds to them: "I will not let the deeds of any doer
among you go to waste, male or female—you areboth the same in that
respect..." (Surah Al 'Imran, 195)
Anyone, male or female, who does right actions and is a believer, will
enter the Garden. They will not be wronged by so much as the tiniest
speck. (Surah an Nisa, 124)
Anyone who acts rightly,male or female, being a believer, We will give
them a good life and Wewill recompense them according to the best of
what they did. (Surah anNahl, 97)
However, as religion wasabandoned, these truths were abandoned with
it,and in their place were provided superstitions such as fascism and
Darwinism, in which all forms of discrimination based on sex or race
are seen as justified.

The true faith (Eemaan)

The word, Eemaan literally means, "to know," "to believe," to put
one's trust in something or someone." In Islamic Sharee'ah
(legislation), Eemaan means putting one's entire trust in, and having
complete faith in Allaah, His Prophet andHis message.
Therefore, one who puts his entire trust in Allaah should not only
testify to his faith by word of mouth, but must also accept it with
all his heart and soul and then staunchly adheres to it physically.
Furthermore, he is obliged to do good works in keeping with the
fundamentals of the faith, as coinciding faith with right action is
absolutely vital.
Acceptance of Allaah as your Lord is like making a promise to place
Him atthe center of your life, so that He may become the pivot of your
thoughts and emotions. It means entrusting yourself to Him entirely,
and focusing all your hopes and aspirations, fears and entreaties upon
Him.Then, instead of living forworldly things, you should live for the
serviceof your Sustainer. He, Al-Mighty, will thus become all in all
in your life.
A Muslim declares his faith by saying: "Ash-hadu Allaa Ilaaha
Illallaah, Wa Ash-hadu Anna Muhammadun Rasoolullaah" (testify
thatthere no god (worthy of worship) except Allaah and that Muhammad
is the Messenger of Allaah) Its recital is called the Shahaadah.
For Muslims there are certain requirements, which have to be observed
regarding the Shahaadah. They are as follows:
• It has to be uttered aloud, at least once in a lifetime.
• It's meaning has to befully understood.
• It should be believed in "with the heart."
• It should be physicallyimplemented.
• It should be professeduntil death.
The six basic beliefs
There are six things that are essential for a Muslimto believe in.
These essential beliefs are pillars without which ones faith is not
accepted. They are called the articles (or pillars) of faith.
1. Allaah: To believe in Allaah, to believe that He exists, that He is
One, and that He Alone is the Creator, and Lord over everything, and
that He Alone is Worthy of worship. Additionally, one must believe in
all the beautiful Names and Attributes with which Allaah described
Himself or His messenger described Him with.
2. The Angels: To believe in the angels who alwaysobey Him and are His
creation of Allaah, and that Allaah created them from light.
3. The Revealed Books: Allaah revealed Books to His Prophets for the
guidance of mankind. Wemust believe that all these Books mentioned in
the Quran were revelations from Allaah.
4. The Messengers of Allaah: To believe in Allaah's prophets. We must
believe in all the prophets and give them due respect.
5. The Last Day: To believein the Day of Judgment and to believe that
life in this world will come to an end one day and that everything in
this world will perish. Then Allaah will bring all beings back to life
and will judge them according to all that they did while they lived on
earth.
6. The Predestination andDivine Decree: To believe that everything
comes from Allaah. This means that Allaah knows everything that is
going to happen, whether good or bad, Has predestined for it to happen
and decreed it.
Man too often lives for worldly objectives which come to dominate his
thoughts and emotions and thus resulting in him leading a heedless
life. The life that is truly worth striving for is that which is lived
for the sake of attaining the pleasure of one's Lord.
Man should live in remembrance of Allaah. His name should be on his
lips as he wakens and as he sleeps. As he halts or proceeds on his
way, he should live in trust of Allaah, and when he speaks or remains
silent, it should be for the pleasure of his Lord.

The establishment of the first Islamic state -II

A Charter of Islamic Alliance :
Just as the Prophet had established a code ofbrotherhood amongst the
believers, he was alsokeen on establishing friendly relations between
the Muslims andnon-Muslim tribes of Arabia . He established a treaty
aimed at ruling out all pre-Islamic rancor and inter-tribal feuds. He
was meticulous not to leave any area in the charter that would allow
pre-Islamic traditions to sneak in or violate the new environment he
wanted to establish. Herein, are some of its provisions.
"In the Name of Allaah, the Most Beneficent, the Most Merciful. This
is a document from Muhammad, the Messenger of Allaah, concerning the
Emigrants(Muhaajireen) and the residents of Al-Madeenah(Ansaar) and
those who followed and strove with them.
They are one nation to the exclusion of other people.
The Emigrants of Qurayshshall unite together and pay blood money among
themselves, and shall ransom honorably their prisoners. Every tribe of
the Helpers unites together, as they were at first, and every section
among them will pay a ransom for acquitting its captured relatives.
Believers shall not leave anyone destitute among them by not paying
his redemption money or blood money in kind.
Whoever is rebellious or whoever seeks to spread enmity and sedition,
the hand of every God-fearing Muslim shall be against him, even if he
were his son.
A believer shall not kill another believer, nor shall support a
disbeliever against a believer.
The protection of Allaah is one (and is equally) extended to the
humblestof the believers.
The believers are supported by each other.
Whosoever of the Jews follows us shall have aid and succor; they shall
notbe injured, nor any enemy be aided against them.
The peace of the believers is indivisible. No separate peace shall be
made when believers are fighting in the way ofAllaah. Conditions must
be fair and equitable to all.
It shall not be lawful for abeliever, who holds by what is in this
document and believes in Allaah and the Day of Judgment,to help a
criminal or give him refuge. Those who give him refuge and render him
help shall have the curse and angerof Allaah on the Day of
Resurrection. Their indemnity is not accepted.
Whenever you differ about a matter, it must be referred to Allaah and
to Prophet Muhammad .
Killing a believer deliberately with no good reason entails killing
the killer, unless the sponsor deems it otherwise."
It was solely by his wisdom and dexterity, that the Prophet erected
the pillars of the new society. This phenomenon no doubt left its mark
on the virtuous Muslims. He usedto bring them up in the light of
Islamic guidance, he sanctified their persons, enjoined them to
observe righteousness and praiseworthy manners and was keen on
infusing into them theethics of amity, glory, honor, worship and
obedience to Allaah and His Messenger.
The following are some of the virtues that he used to inculcate in the
minds of the Companions:
A man asked the Messenger of Allaah which of the merits is superior in
Islam. He remarked: "That you provide food and extend greetings to
onewhom you know or do not know."
'Abdullaah bin Salaam said: "When the Prophet arrived in Al-Madeenah,
I went to see him and I immediately recognized through his features
that he would never be a liar. Thefirst things he said were: 'Extend
peace greetings amongstyourselves, provide food to the needy, maintain
relations of kinship, observe prayer at night while people are asleep,
then youwill peacefully enter the Garden ( Paradise ).'"
He also said: "A Muslim is the brother of a Muslim; he neither
oppresses him nor does he fail him. Whosoever removes aworldly grief
from a believer, Allaah will remove from him one of the griefs of the
Day of Judgment. Whosoever shields a Muslim, Allaah will shield him on
the Day of Resurrection. "
He also said: "Abusing a Muslim is an outrage and fightingagainst him
is disbelief."
"To remove something harmful from the road, is charity."
He also said: "Charity erases sins just as water extinguishes fire."
He also said: "He is not a perfect believer, who goes to bedfull and
knows that his neighbor is hungry."
He also said: "Show mercy to people on earth so that Allaah will have
mercy on you in heaven."
He also said: "Try to avert fire even by half a date (in charity); if
not, then by tendering a good word."
He also said: "Clothing an under-clad Muslim, entitles you to a
garment from Paradise; feeding a hungry Muslim will make you eligible
(by Allaah's Will) for the fruits of Paradise, and if you provide
water to a thirsty Muslim, Allaah will provideyou with a drink from
'the Sealed Nectar'. "
He also said: "Do not have malice against a Muslim; do not be envious
of other Muslims; do not go against a Muslim and forsake him. O slaves
of Allaah! Belike brothers with each other. It is not allowed for a
Muslim to desert his brother for over three days."
The Prophet used to promote the habit of abstention from asking others
for help, unless one is completely helpless. He used to talk to his
Companions about the merits, virtues and Divine reward in observing
the prescribed acts of worship. He would always bring
forthsubstantiated proofs in order to link them physically and
spiritually to the Revelation sent to him. Hence, he would apprise
them of their duties and responsibilities in terms of the call of
Islam, and atthe same time emphasizethe importance of comprehension
and contemplation.
That was his practice in order to boost their morale and inspire them
with noble values and ideals, so that they could become models of
virtue to be emulated by subsequent generations.
'Abdullaah bin Mas'ood once said: "If you are willing to follow a good
example, then you can take recourse to the tradition of the people who
have passed away, because the living are likely to fall an easy victim
to oppression (so they might waver in faith). Follow the steps ofthe
Companions of Muhammad . They were the best in this nation, the most
pious, the most learned and the least pretentious. Allaah chose them
to accompany the Prophet and establish His religion. Therefore, it is
imperative to get to know their grace, follow their righteous way and
adhere as much as you can to their manners and assimilate their
biographies. They were always on the straight path."
Then, there is the example of the Messenger of Allaah whose moral
attributes, perfection, talents, virtues, noble manners and
praiseworthy deeds, entitle him to occupy the innermost portions of
our hearts, and become the dearest example that the self yearns for.
He would hardly utter a word, and his Companions would race to
assimilate it and work in its light.
Those were the attributesand qualities on the basisof which the
Prophet wanted to build a new society -- the most wonderful and
honorable society ever known in history. On these grounds, he strove
to resolve the longstanding problems, and later gave humankind the
chance tobreathe a sigh of relief after a long wearying journey in
dark and gloomy avenues. Such lofty morals lay at the very basis of
creating a new society, with integrated communities that were immune
to all fluctuations of time and circumstances, and powerful enough to
change the whole course of humanity.

The establishment of the first Islamic state -I

We have already mentioned in the previous article that the Messenger
of Allaah arrived inAl-Madeenah on Friday, Rabee' Al-Awwal 12, 1 AH,
i.e. September 27, 622 CE and took the lower portion of the house of
Abu Ayyoob as a temporary residence.
The first task to which the Prophet attended on his arrival in
Al-Madeenah was the construction of a Mosque,at the very site where
his camel knelt down. The land, which belonged to two orphans, was
purchased. The Prophet himself contributed tobuilding the Mosque by
carrying adobe bricks and stones.
The ground was cleared of weeds and shrubs, palm trees and rubbish;
the graves of the polytheists were dug up and then leveled, and trees
were planted. The Qiblah (the direction in which the Muslims turn
their faces in prayer) wasconstructed to face Jerusalem ; two beams
were also erected to support the ceiling. It was square in form, each
side measuring approximately 100 yards, facing towards the north and
having three gates on each of the remainingsides. Nearby, rooms
reserved for the household of the Prophet were built of stones and
adobe bricks with ceilings of palm leaves. To the north of the Mosque,
a place was reserved for the Muslims who had neither family nor home.
The Athaan (summoning the Muslims to the Mosque by the call for
prayer) was initiated at this early stage of the post-migration era.
The Mosque was not merely alocus to perform prayers, but rather a
place where the Muslims were taught the doctrines of Islam. It served
as a place of assembly and was the headquarters wherein allthe affairs
of the Muslims were administered, and consultative and executive
councils held.
The Prophet instills brotherhood between the Ansaar (Helpers) andthe
Muhaajireen (Emigrants)
The Mosque being thus constructed, the first objective of the Prophet
was to establish law and order and good mutual relations among the
people. He felt right away that the Muhaajireen had come from Makkah
and so theymust not become a source of constant mental stress for the
people of Al-Madeenah. However, he was equally conscious of the stark
reality that the Muhaajireen had migrated from Makkah sacrificing
everything fortheir faith -- their homes,motherland, relatives,
wealth, property, family and clan. They should be treated in a manner
that they were not overtaken by a deep sense of loss, dejection and
frustration.Thus, the Prophet convened a meeting of the Muhaajireen
and the Ansaar and told them about the virtues of Islamic brotherhood.
He then established bonds of brotherhood between the Muhaajireen and
the Ansaar, putting them together in an atmosphere of mutual regard.
It was indeed unique in the history of the world. A gathering of 90
men, half of whom were Emigrants and the others Helpers assembled in
the house of Anas bin Maalik where the Prophet gave the spirit of
brotherhood his official blessing. When either of the two persons who
hadbeen paired as brothers, passed away, his property was inherited by
his brother-in-faith. This practice continued till the following verse
was revealed at the time of the battle of Badr, and the regular rule
of inheritance was allowed to take its usual course (which means):
"But those of(blood) relationship are more entitled (to inheritance.)"
[Quran 8:75]
"Brotherhood-in-faith," to quote Muhammad Al-Ghazaali "was holding
subordinate every distinction of race and kindred and supporting the
Islamic precept: none is superior to the other except on the basis of
piety and being God-fearing."
The Prophet attached to that brotherhood a valid contract; it was not
just a matter of words, but a valid practice relating to blood and
wealth rather than a passing whim.
The atmosphere of brotherhood infused a deep spirit of selflessness in
the hearts of the Companions, and produced very healthy results. For
example, Sa'd bin Ar-Rabee' from theAnsaar (i.e. residents of
Al-Madeenah), said to his fellow brother 'Abdur-Rahmaan bin 'Awf : "I
am the richest man amongst the Helpers. I will be glad to share half
of my property with you. I have two wives, I am ready to divorce one
and after the expiry of her 'Iddah, (the prescribed period for a woman
divorcee to stay unmarried within her house) you may marry her."
However, 'Abdur-Rahmaan bin 'Awf wasnot prepared to accept anything,
neither property nor home. Instead, he blessed his brother and said:
"Kindly direct me to the market so that I may make my fortune with my
own hands." Soon, he prospered in his trade and got married shortly
thereafter, by his own labor.
Each Helper took a Muhaajir as his brother . Abu Bakr's brother in
faith was Khaarijah bin Zubayr Al-Ansaari and 'Umar bin Al-Khattaab
entered the bond of brotherhood with 'Utbaan bin Maalik Al-Ansaari,
Abu 'Ubaydah bin Al-Jarraah with Sa'd bin Mu'aath Al-Ansaari,
'Abdur-Rahmaan bin 'Awfwith Sa'd bin Ar-Rabee', Zubayr bin Al-'Awwaam
with Salamah bin Salamah, 'Uthmaan bin 'Affaan with Thaabit bin
Al-Munthir Ansaari . Similarly, Talhah bin 'Ubaydullaah and Ka'b bin
Maalik, Mus'ab bin 'Umayr and Abu Ayyoob Al-Ansaari, 'Ammaar bin
Yaasir and Huthayfah bin Al-Yamaan mutually consolidated their bonds
of brotherhood .
The Ansaar remained faithful to this arrangement with so much caution
and sincerity, that human history is unable to give any other similar
example. The Ansaar treated their Muhaajireen brothers like their own
and entrusted to them their wealth and property in abundance. However,
theMuhaajireen disliked being a burden on their Ansaari brothers and
undertook a life of sweatand toil to shoulder their own burden .

Importance of knowing the Beautiful Names of Allaah.

What is the importance of knowing the Beautiful Names of Allaah?
Praise be to Allaah.
Knowing the Beautiful Names of Allaah is very important indeed, for
the following reasons:
Knowledge of Allaah andHis Names and Attributesis the noblest and best
ofall knowledge, because the level of honour of any kind of knowledge
has to do with the objectof knowledge, and the object of knowledge in
this case is Allaah, may He be glorified and exalted, through His
Names, Attributes and Deeds. Occupying oneself with seeking
thisknowledge and studyingit properly is the pursuit of the highest
objective, and acquiring this knowledge is one of the best gifts a
person may be given. Because the Prophet (peace and blessings of
Allaah be upon him) explained it very clearly and was verykeen to do
so, the Sahaabah never disputed in this matter as they did over some
of the rulings (ahkaam).
Knowing Allaah makes a person love and fear Him, and put his hope in
Him, and be sincere towards Him in his actions. This is the essence of
human happiness. There is no way to know Allaah except by knowing His
Most Beautiful Names and seeking a proper understanding of their
meanings.
Knowing Allaah by His Most Beautiful Names increases one's faith, as
Shaykh 'Abd al-Rahmaanibn Sa'di (may Allaah have mercy on him)
said:"Believing in and knowing the Most Beautiful Names of Allaah
includes the threetypes of Tawheed: Tawheed al-Ruboobiyyah (Unity
ofDivine Lordship), Tawheed al-Uloohiyyah (Unity of the Divine Nature)
and Tawheed al-Asma' wa'l-Sifaat (Unity of the Divine Names and
Attributes). These three types of Tawheed form the essence and joy of
faith (the word translated here as "joy" implies peace and relief from
stress), and this knowledge is the basis and purpose of faith. The
more a person learns about the Names and Attributes of Allaah, the
more his faith increases and the stronger his conviction becomes."
(Al-Tawdeeh wa'l-Bayaan li Shajarat al-Eemaan by al-Sa'di, p. 41).
Allaah created His creatures to know Him and worship Him. This is what
is expected from them and what they are required to do, because as Ibn
al-Qayyim (may Allaah have mercy on him) said: "The key to the call of
the Messengers, the essence of their Message, is knowing Allaah
through His Names and Attributesand Deeds, because this is the
foundation on which the rest of the Message, from beginning to end, is
built." (Al-Sawaa'iq al-Mursalah 'ala al-Jahamiyyah wa'l-Mu'attilah by
Ibn al-Qayyim, 1/150-151). So when a person occupies himself with
learning about Allaah, he is doing what he was created for, but if he
ignores the matter, he is neglecting what he was created for. The
meaning of faith is not merely to utter words without knowing
Allaah,because true faith in Allaah means that the slave knows the
Lord in Whom he believes, and he makes the effort to learn about
Allaah through His Names and Attributes. The more he learns about his
Lord, the more he increases in faith.
Knowledge of the Namesof Allaah is the basis for all other knowledge,
as Ibn al-Qayyim (may Allaah have mercy on him) said: "Knowledge of
the Most Beautiful Names of Allaah is the basis of all other kinds
ofknowledge, for the objects of all these otherbranches of knowledge
were either created or commanded by Him (the various branches of
knowledge either deal with objects created by Him or with the laws
andguidance revealed by Him). The reason for creation and guidance
isfound in His Most Beautiful Names (because He is the Creator, He
creates things; because He is the Guide to the Straight Path, He
reveals guidance, and so on)… Knowing the Most Beautiful Names is the
basis of all objects of knowledge, because all knowledge stems from
these Names…" (Bada'i' al-Fawaa'id by Ibn al-Qayyim, 1/163).

What are the guidelines concerning names whichmay correctly be attributed to Allaah, mayHe be exalted? .

Is it correct to call Allaah al-Mutakallim (the One Who speaks) or
al-Baatish (the One Who seizes) because it is narrated that He does
those actions?.
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of
Allaah (S) and his family and companions.
All the names of Allaah are tawqeefi, i.e., we should accept what is
narrated in the Qur'aan and Sunnah and not addor subtract anything.
Based on this, it is not correct to call Allaah by any name other than
those by which He has called Himself in His Book or those that His
Messenger (peace and blessings of Allaah be upon him) called Him by in
the saheeh ahaadeeth, because the human mind cannot work out the names
thatAllaah deserves, so we must stop at what is mentioned in the
texts, because Allaah says (interpretation of the meaning):
"And follow not (O man, i.e., say not, or do not, orwitness not) that
of which you have no knowledge. Verily, the hearing, and the sight,
and the heart of each of those ones will be questioned (by Allaah)"
[al-Isra' 17:36]
Calling Allaah by a name that He has not called Himself, or denying a
name by which he has called Himself is a transgression against the
rights of Allaah. So we should observe the proper etiquette and adhere
to that which is narrated in the texts.
With regard to words which are mentioned in the Qur'aan and Sunnah
only by way of description or information, and it is notnarrated that
Allaah is called by these names, it is not correct to call Him by
them, because some of the attributes of Allaah have to do with His
actions, and the actions of Allaah have noend, just as His words have
no end.
For example, some of theattributes of Allaah that refer to His actions
describe Him as coming, bringing, taking, withholding and seizing
etc., as Allaah says (interpretation of the meaning):
"And your Lord comes with the angels in rows"
[al-Fajr 89:22]
"He withholds the heaven from falling on the earth except by His Leave"
[al-Hajj 22:65]
"Verily, (O Muhammad) the Seizure (punishment) of your Lord is severe
and painful"
[al-Burooj 85:12]
So we attribute these characteristics to Allaah as they are mentioned,
but we do not call Him by them (i.e., we do not make names out of
them), so we do not say that among His names are al-Jaa'i (the Comer),
al-Aati (the Comer), al-Mumsik (the Withholder) or al-Baatish (the
Seizer), etc. Rather we say that this is what He does and attribute
those actions to Him.
And Allaah knows best.
See al-Qawaa'id al-Mathla fi Sifaat-Illaahi wa Asmaa'ihi al-Husna, 13,
21, by Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him).

Names and Attributes of Allah

I am debating with a Christian and he said to me that God has a
spirit. My question is: does Allaah have a spirit (a spirit like the
spirit of man, angels and all other creatures). Is the spirit
something that is created or what?.
Praise be to Allaah.
No one has the right to describe Allaah except inthe way in which He
has described Himself or His Messenger (peace and blessings of Allaah
be upon him) has describedHim, because no one knows more about Allaah
than Allaah, and no created being has more knowledge of his Creator
than the Messenger of Allaah (peace and blessings of Allaah be upon
him). Allaah says (interpretation of the meaning):
"Say, Do you know better or does Allaah?"
[al-Baqarah 2:140]
"And follow not (O man, i.e., say not, or do not, orwitness not) that
of which you have no knowledge. Verily, the hearing, and the sight,
and the heart of each of those ones will be questioned (by Allaah)"
[al-Isra' 17:36]
The spirit or soul is not one of the attributes of Allaah, rather it
is one of the things that have been created by Allaah. It is mentioned
in conjunction with Allaah in some texts by way of honouring, for
Allaah is its Creator and Sovereign, He takes it (indeath) whenever He
wills and He sends it whenever He wills.
What we say about the spirit is the same as what we say about the
"House of Allaah", the "she-camel of Allaah", the "slaves of Allaah"
and the "Messenger of Allaah". All of these created things are
mentioned in conjunction with Allaah by way of honouring.
Among the texts in which the spirit is mentioned in conjunction with
Allaah is the verse (interpretation of the meaning):
"Then He fashioned him in due proportion, and breathed into him the
soul [lit. "His soul"] (created by Allaah for that person)"
[al-Sajdah 32:9]
This is speaking of Adam (peace be upon him).
Allaah also says concerning Adam (interpretation of the meaning):
"So, when I have fashioned him completely and breathedinto him (Adam)
the soulwhich I created for him [lit. "My soul"], then fall (you)
down prostrating yourselves unto him"
[al-Hijr 15:29]
And Allaah says:
"She placed a screen (to screen herself) from them; then We sent to
her Our Ruh [angel Jibreel (Gabriel)], and heappeared before her in
the form of a man in all respects.
18. She said: 'Verily, I seek refuge with the Most Gracious (Allaah)
from you, if you do fear Allaah.'
19. (The angel) said: 'I am only a messenger from your Lord, (to
announce) to you the gift of a righteous son.'"
[Maryam 19:17-19]
Here the word "rooh" (spirit) refers to the slaveand Messenger of
Allaah Jibreel, whom He sent to Maryam. Allaah mentionshim here in
conjunction with Himself in the phrase roohuna (Our rooh or spirit) by
way of honouring him. Here He is mentioning a created being in
conjunction with his Creator.
In the lengthy hadeeth about intercession it says: "Then Moosa will
come and will say: 'I am not able for it; rather go to 'Eesa for he is
the spirit of (i.e., created by) Allaah and a Word from Him.'"
Narrated by al-Bukhaari, 7510; Muslim, 193.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said:Simply mentioning something in conjunction with Allaah does not
mean that that thing is a Divine attribute, rather specific created
things may be mentioned in conjunction with Allaah and their
attributes are not divine attributes, according to scholarly consensus
- as in the phrases, "the House of Allaah", the "she-camel of Allaah",
the "slaves of Allaah". The same also applies to the phrase "the
spirit (rooh) of Allaah" according to the earliest generations of the
Muslims and their imams and their common folk. But if something that
is one of His attributes and is not an attribute shared by anyone else
is mentioned in conjunction with Him, such as the Speech of Allaah,
the Knowledge ofAllaah, the Hand of Allaah, and so on, then this is
one of His attributes.
End quote from al-Jawaab al-Saheeh, 4/414.
This principle was mentioned by Shaykh al-Islam Ibn Taymiyah in
several places. The point is that things which are mentioned in
conjunction with Allaah are of two types:
1 - Entities which exist separately. These are mentioned in
conjunction with Allaah by way of honouring, such as the House of
Allaah and the she-camelof Allaah, and also the spirit (rooh) of
Allaah, which is not a divine attribute, rather it is something that
exists separately. Hence the Prophet (peace and blessings of Allaah be
upon him) said, according to the lengthyhadeeth of al-Bara' ibn 'Aazib
which describes how man dies and his soul or spirit (rooh) comes out:
"It comes out flowing like a drop of water from the mouth ofa vessel...
and he (the Angel of Death) takes it, and when he takes it they (the
angels) do not leave it in his hand for an instant but they take it
and put it in that shroud with that perfume... and there comes out from
it a smelllike the finest fragrance of musk on the face of the earth,
and they ascend with it..."
See the report of this hadeeth in Ahkaam al-Janaa'iz ib by al-Albaani, p. 198
The Prophet (peace and blessings of Allaah be upon him) said: "When
the soul (rooh) is taken, the eyes follow it." Narrated by Muslim,
920.In other words, when the soul is taken the eyesfollow it, watching
to see where it goes. All of this indicates that the soul is something
that exists separately.
2 - Attributes that do notexist separately, rather they need an entity
to belong to, such as knowledge, will and power. If it is said, "the
Knowledge of Allaah", the "Will of Allaah" and so on, this is
mentioning the attribute in conjunction with the One to Whom it
belongs.
Ibn al-Qayyim (may Allaah have mercy on him) said in his book al-Rooh:
... Does the rooh exist from eternity or is it something that is created?
Then he said: This is an issue which some scholars got wrong and many
groups of the sons of Adam went astray concerning it, but Allaah has
guided the followersof His Messenger to the clear truth concerning
it.The Messengers (blessings and peace be upon them) are unanimously
agreed that the soul is created and taught and trained. This is a
basic belief in the religion of the Messengers (blessings and peace be
upon them), just as it is a basicbelief in their religion that the
universe is created, and that physical bodies will be resurrected, and
that Allaah alone is the Creator and everything besides Him is
created.
Then he quoted al-HaafizMuhammad ibn Nasr al-Marwazi as saying: There
is no dispute among the Muslims concerning the fact that the souls
(arwaah) that are in Adam and his sonsand 'Eesa and other sonsof Adam
are all created by Allaah, who created them and fashioned them and
made them, then He mentioned themin conjunction with Himself as He
mentioned all His creation in conjunction with Himself, as He says
(interpretation of the meaning):
"And has subjected to you all that is in the heavens and all that is
inthe earth"
[al-Jaathiyah 45:13] End quote from al-Rooh, p. 144
Some people may be confused about what Allaah says about 'Eesa (peace
be upon him) in the verse (interpretationof the meaning):
"The Messiah 'Eesa (Jesus), son of Maryam (Mary), was (no more than) a
Messenger of Allaah and His Word, ("Be!" -- and he was) which He
bestowed on Maryam (Mary) and a spirit (Rooh) created by Him [lit.
from Him]"
[al-Nisa' 4:171]
They think, as the Christians do, that the word min (lit. from)
implies being part of Him and that the Rooh (spirit) is a part of
Allaah.In fact the word min here implies that this Spirit comes from
Allaah,its starting point and origin is with Allaah, because He is its
Creator and Controller.
Ibn Katheer (may Allaah have mercy on him) said:
The words in the verse and hadeeth, "a Spirit (Rooh) from Him" are
like the verse (interpretation of the meaning):
"And has subjected to you all that is in the heavens and all that is
inthe earth; it is all as a favour and kindness from Him"
[al-Jaathiyah 45:13]
"From Him" means that itis created by Him and comes from Him, not from
Him in the sense of being part of Him, as theChristians say. Rather it
isreferring to the starting point of that soul, as in the first verse
quoted. Mujaahid said that the phrase "And a Spirit from Him" means a
Messenger from Him. Others said that it meanslove from Him, but the
former is more correct, which is that he is a created being from a
created soul, and the soul is mentioned in conjunction with Allaah by
way of honouring, just as the she-camel andthe House are mentioned in
conjunction with Allaah in other verses (interpretation of the
meaning):
"This she-camel of Allaahis a sign unto you"
[al-A'raaf 7:73]
"and sanctify My House for those who circumambulate it"
[al-Hajj 22:26]
And it says in the saheeh hadeeth: "Enter upon myLord in His House";
it is mentioned in conjunction with Allaah by way of honouring. All of
this is of the same type and comes under one heading.
End quote from Tafseer Ibn Katheer, 1/784
Al-Aloosi (may Allaah have mercy on him) said:It is narrated that a
skilled Christian doctor of al-Rasheed debated with 'Ali ibn al-Husayn
al-Waaqidi al-Marwazi one day and said to him:"In your Book there is
something which indicates that 'Eesa (peace be upon him) is part of
Allaah," and he recited this verse to him (interpretation of the
meaning):
"The Messiah 'Eesa (Jesus), son of Maryam (Mary), was (no more than) a
Messenger of Allaah and His Word, ("Be!" -- and he was) which He
bestowed on Maryam (Mary) and a spirit (Rooh) created by Him [lit.
from Him]"
[al-Nisa' 4:171]
Al-Waaqidi recited the verse (interpretation of the meaning):
"And has subjected to you all that is in the heavens and all that is
inthe earth; it is all as a favour and kindness from Him"
[al-Jaathiyah 45:13]
and said: Then that means that all things must also be a part of Him,
exalted and glorified be He. The Christian ceased his arguments and
became Muslim, and al-Rasheed rejoiced greatly.
And he said (may Allaah have mercy on him): The Christians have no
proof for their claim to be honouring 'Eesa (peace be upon him) with
regard to the Spirit being mentioned in conjunction with God, because
this is also mentioned with regard to things other than him.In the
Gospel of Luke it says that Jesus said to hisdisciples:
"...how much more will your Father in heaven give the Holy Spirit to
those who ask him"
Luke 11:13 (NIV)
In the Gospel of Matthewit says that John the Baptist was filled with
the Holy Spirit when he was in his mother's womb.
In the Old Testament it says that God said to Moses:
"Bring me seventy of Israel's elders ... I will take of the Spirit that
is on you and put the Spiriton them."
Numbers 11:16-17 (NIV)
It also says concerning Joseph:
"So Pharaoh asked them,'Can we find anyone like this man, one in whom
isthe spirit of God?'"
Genesis 41:38 (NIV)
It also says in the Old Testament that the spirit of God descended
upon Daniel... and there are other such verses.
End quote from Rooh al-Ma'aani, 6/25.
It says in the Gospel of Luke:
"and Elizabeth was filled with the Holy Spirit"
Luke 1:41 (NIV)
"Now there was a man in Jerusalem called Simeon, who was righteous and
devout. He was waiting for the consolation of Israel, and the Holy
Spirit was upon him.
It had been revealed to him by the Holy Spirit that he would not die
before he had seen the Lord's Christ [Messiah].
Moved by the Spirit, he went into the temple courts"
Luke 2:25-27 (NIV)
This clearly shows that the Spirit is an angel who brings revelation,
and that 'Eesa (peace be upon him), the "Lord's Christ (i.e.,
Messiah)" is a servant of God. God is the One Who anointed him and
made him the Christ or Messiah.