News:- -Arrival of modern science in the muslim world:

Arrival of modern science in the muslim world
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(March 2008)
At the beginning of the nineteenth century, modern science arrived in
the Muslim world but it wasn't the science itself that affected Muslim
scholars. Rather, it "was thetransfer of various philosophical
currents entangled with science that had a profound effect on the
minds of Muslim scientists and intellectuals. Schools like Positivism
and Darwinism penetrated the Muslim world and dominated its academic
circles and had a noticeableimpact on some Islamic theological
doctrines." There were different responses to this among the Muslim
scholars:[38] These reactions, in words of Professor Mehdi Golshani,
were the following:
"
1.Some rejected modern science as corrupt foreign thought, considering
it incompatible with Islamic teachings, and in their view, the only
remedy for the stagnancy of Islamic societies would be the strict
following of Islamic teachings.[38]
2.Other thinkers in the Muslim world saw science as the only source of
real enlightenment and advocated the complete adoption of modern
science. In their view, the only remedy for the stagnation of Muslim
societies would be the mastery of modern science and the replacement
of thereligious worldview by the scientific worldview.
3.The majority of faithful Muslim scientists tried to adapt Islam to
the findings of modern science; they can be categorized in the
following subgroups: (a) Some Muslim thinkers attempted to justify
modern science on religious grounds. Their motivation was to encourage
Muslim societiesto acquire modern knowledge and to safeguard their
societies from the criticism of Orientalists and Muslim intellectuals.
(b) Others tried to show that all important scientific discoveries had
been predicted in the Qur'an andIslamic tradition and appealed to
modern science to explain various aspects of faith. (c) Yet other
scholars advocated a re-interpretati on of Islam. In their view, one
must try to construct a new theology that can establisha viable
relation between Islam and modern science. The Indian scholar, Sayyid
Ahmad Khan, sought a theology of nature throughwhich one could
re-interpret the basic principles of Islam in the light of modern
science. (d)Then there were some Muslim scholars who believed that
empirical science had reached the same conclusions that prophets had
been advocating several thousand years ago. The revelation had only
the privilege of prophecy.
4.Finally, some Muslim philosophers separated thefindings of modern
science from its philosophical attachments. Thus, while they praised
the attempts of Western scientists for the discovery of the secretsof
nature, they warned against various empiricist and materialistic
interpretations of scientific findings. Scientific knowledge can
reveal certain aspects of the physical world, but it should not be
identified with the alpha and omega of knowledge. Rather, it has to be
integrated into a metaphysical framework—consi stent with the Muslim
worldview—in which higher levels of knowledge are recognized and the
role of science in bringing us closer to God is fulfilled.

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HADEES:->- Hadeeth Qudsi Introduction:

Hadeeth Qudsi 1:
On the authority of Abu Hurayrah(may Allah be pleased with him), who
said that the Messenger of Allah (PBUH) said:
When Allah decreed the Creation He pledged Himself by writing in His
book which is laid down withHim: My mercy prevails over my wrath.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
Hadeeth Qudsi 2:
On the authority of Abu Hurayrah(may Allah be pleased with him), who
said that the Messenger of Allah (PBUH) said: Allah Almighty has said:
The son of Adam denied Me and he had no right to do so. And he reviled
Me and he had no right todo so. As for his denying Me, it is his
saying: He will not remake meas He made me at first (1) - and the
initial creation [of him] is no easier for Me than remaking him.As for
his reviling Me, it is his saying: Allah has taken to Himselfa son,
while I am the One, the Everlasting Refuge. I begot not nor was I
begotten, and there is none comparable to Me.
(1) i.e., bring me back to life after death.
It was related by al-Bukhari (also by an-Nasa'i).
Hadeeth Qudsi 3:
On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased
with him), who said:
The Messenger of Allah (may the blessings and peace of Allah be upon
him) led the morning prayer for us at al-Hudaybiyah following rainfall
during the night. When the Prophet (may the blessings and peace of
Allah be upon him) finished, he faced the people and said to them: Do
you know what your Lord has said? They said: Allah and his Messenger
know best. He said: This morning one of my servants became a believer
in Me and one a disbeliever. As for him who said: We have been given
rain by virtue of Allah and His mercy, thatone is a believer in Me, a
disbeliever in the stars (2); and as for him who said: We have been
given rain by such-and-such a star, that one is a disbeliever in Me, a
believer in thestars.
(2) The pre-Islamic Arabs believed that rain was brought about by the
movement of stars. This Hadeeth draws attention to the fact that
whatever be the direct cause of such natural phenomena as rain, it is
Allah theAlmighty who is the Disposer of all things.
It is related by al-Bukhari (also byMalik and an-Nasa'i).
Hadeeth Qudsi 4:
On the authority of Abu Hurayrah(may Allah be pleased with him), who
said that the Messenger of Allah (PBUH) said: Allah said:
Sons of Adam inveigh against [the vicissitudes of] Time, and I am
Time, in My hand is the night and the day (1).
(1) As the Almighty is the Ordainer of all things, to inveigh aginst
misfortunes that are part of Time is tantamount to inveighing against
Him.
It was related by al-Bukhari (also by Muslim).
Hadeeth Qudsi 5:
On the authority of Abu Hurayrah(may Allah be pleased with him), who
said that the Messenger of Allah (PBUH) said: Allah (glorified and
exalted be He) said:
I am so self-sufficient that I am inno need of having an associate.
Thus he who does an action for someone else's sake as well as Mine
will have that action renounced by Me to him whom he associated with
Me.
It was related by Muslim (also by Ibn Majah).
Hadeeth Qudsi 6:
On the authority of Abu Hurayrah(may Allah be pleased with him), who
said: I heard the Messenger of Allah (PBUH) say:
The first of people against whomjudgment will be pronounced on the Day
of Resurrection will be a man who died a martyr. He will be brought
and Allah will make known to him His favours and hewill recognize
them. [ The Almighty] will say: And what did you do about them? He
will say: I fought for you until I died a martyr. He will say: You
have lied - you did but fight that it might be said [of you]: He is
courageous. And so it was said. Then he will be ordered to be dragged
along on his face until he is cast into Hell-fire. [Another] will be a
man who has studied [religious] knowledge and has taught it and who
used to recite the Quran. He will be brought and Allah will make known
to his His favours and he will recognize them. [The Almighty] will
say: Andwhat did you do about them? He will say: I studied [religious]
knowledge and I taught it and I recited the Quran for Your sake.....

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Qur'an Ayath - Explanation :- “What am I going to do? Why is my life so messed up? Why can’t I find happiness? Why am I alone? Why do I feel stuck?Why do I have these problems?’…

These questions only have meaning if we direct them to Allah. No one
else can answer them. Consider the words of the Prophet Ya'qub
(alayhis-salam, peace be upon him) when his son Yusuf (as) was
secretly thrown into a well by his brothers. They then reported to
their father that Yusuf had been killed by a wolf.
And he turned away fromthem and said, "Oh, my sorrow over Yusuf," and
his eyes became white from grief, and he fell into silent melancholy.
They said, "By Allah , you will not cease remembering Yusuf until you
become fatally ill or become of those who perish."
He said, " I only complain of my suffering and my grief to Allah , and
I knowfrom Allah that which you do not know.
- Quran, Surat Yusuf, 12:84-86
"I only complain of my suffering and my grief to Allah…"
When you feel stuck, when you feel that no one understands your
situation,when you're in pain and you can't even imagine a solution,
only Allah has the answers. You can't see a way forward, but He can.
You don't see your own worth, but He does. You can't figure out the
road to happiness, but He can show you.
I remember a night in Arizona when I was twentysix years old. I lay on
a cot in a small, frigid cell. There was snow outside and I had only a
thin blanket. As I often did, I put on all my clothing in layers –
three pants, three shirts, an armyjacket and a pair of boots –and
still I kept waking up shivering and shaking. Yet, even more than the
physical discomfort, my spirit was tired. I had mademistakes in my
youth and had been locked up for almost five years. I had become hard
mentally and physically, but my heart was full of sorrow. I lay there
that night and I thought, "I have nothing inlife. I have accomplished
nothing. I have no university degree, no wife, no children, and not
even my freedom."
That was a bad time. But I had my faith, and I used to weep to Allah,
asking Him to have mercy on me. I think I gave up on myself for a
while, but I never gave up on Allah. It would not even have occurred
to me to do so. I did cry to Him sometimes saying, "Why, Allah? Why?
Why am I here, suffering like this?" But it wasn't despair,only
confusion. In my heartI knew that He heard me and that an answer would
come.
Shortly after that I receiveda letter from the parole board granting
me early release. I had previously been told very clearly that Iwas
not eligible. It was entirely unexpected, and if you are familiar with
the American penal system, miraculous. But for Allah, nothing is
impossible or even difficult.
Within a few months I was free. I found a job a week after my
release, and I excelled. I began writing, sitting at my desk every
night after work and disciplining myself to work on poetry, stories
and articles. Eventually I went back to school and began anew career,
got married, bought a beautiful house, and one day had a child…
What can I say except Alhamdulillah! SubhanAllah! What can I doexcept
weep in gratitude for these blessings that I did nothing to earn, but
were given to me by my Lord who loves me and cares about me, and wants
good for me. I am so deeply touched and movedby the way Allah has
answered my prayers from the depths of darkness. If I did anything to
merit His blessings, perhaps it was only that I directed my pleas to
Him. I knew that no one else could help me.
This is a very emotional post for me to write. I want every Muslim to
havethis sense of Allah as their friend, as someone who cares for them
deeply. I want to put that awareness into your heart like a gift.
When I was in that cell I used to pray the same dua'over and over,
begging Allah repeatedly. If I had made such pleas to a human being
they would have stopped hearing me long ago. When we're needy with
people it pushes them away, but when we're needy with Allah He comes
closer to us! He never tires of answering our need and forgiving us./

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Qur'an Ayath - Explanation :-

Praise be to Allaah.
There is no basis in sharee'ah for taking the crescent or star as a
symbolof the Muslims. This was not known at the time of the Prophet
(peace and blessings of Allaah be uponhim), or at the time of the
Khulafa' al-Raashidoon (thefirst four leaders of Islam after the death
of the Prophet (peace and blessings of Allaah be uponhim), or during
the time of the Umawis (Umayyad dynasty). It emerged some time after
that, and historians differ as to whenthis symbol was first adopted
and who was the first to adopt it. Some say itwas the Persians, others
say it was the Greeks, and that this symbol was somehow passed to the
Muslims. (See Al-Taraateeb al-Idaariyah by al-Kittaani, 1/320). It was
said that thereason why the Muslims adopted the crescent was that when
they conquered some western countries, the churches there had crosses
on top of them, theMuslims replaced the crosses with these crescents,
and the practice spread in this way. Whatever the case, symbols and
banners must be in accordance with the teachings of Islam, and as
there is no evidence that this symbol is prescribed by Islam, it is
better not to use it. Neither the crescent nor the star are symbols of
the Muslims, even though some Muslims may use them as symbols.
As regards what Muslims think about the moon and the stars, they
believe that they are part of the creation of Allaah, and as such can
neither benefit nor harm people, and they do not have any influence
over events on earth. Allaah has created them forthe benefit of
mankind, an example of which is seen inthe aayah or verse of the
Qur'aan (interpretation of the meaning):
"They ask you (O Muhammad) about the new moons. Say: These are signs
to mark fixed periodsof time for mankind and for the pilgrimage…"
[al-Baqarah 2:189]
[The commentator] Ibn Katheer said, explaining the phrase Say: these
are signs to mark fixed periodsof time: "From them (the new moons)
they may know the times for repaying loans, the 'iddah (waiting
period) of their women [after being divorced or widowed] and the
timing of their Hajj (pilgrimage)… Allaah has made them signs to mark
the times when Muslims should start to fast and break their fast [the
beginning and end of Ramadaan], to count the 'iddah of their women and
to know the times for repaying loans." (Tafseer Ibn Katheer).
[Another commentator] Al-Qurtubi (may Allaah have mercy on him) said
in his commentary on this aayah [verse]: "This explains the wisdom
behind the waxing and waning of the moon, whichis to avoid any
confusion inappointed dates, dealings, oaths, Hajj, 'iddah, fasting,
breaking fasts, length of pregnancy, rentals and other matters that
concern mankind. Similar to this aayah are others (interpretation of
the meanings):
'And We have appointed the night and the day as two aayaat (signs).
Then, We have made dark the sign of the night while We have made the
sign of day illuminating, that you may seek bounty from your Lord, and
that you may know the number of the years and the reckoning…"
[al-Isra' 17:12]
'It is He Who made the sun a shining thing and the moon as a light and
measured out its (their) stages, that you might know the number of
years and the reckoning…' [Yoonus 10:5]
Counting the new moons iseasier than counting days."(See Tafseer al-Qurtubi).
With regard to the stars, the scholars of Islam say that Allaah
created these stars for three reasons: to adorn the heavens, to
driveaway the devils (shayaateen) and as signs for navigation. (Saheeh
al-Bukhaari, Kitaab Bad' al-Khalq), as Allaah says (interpretation of
the meaning):
"It is He Who has set the stars for you, so that you may guide your
course with their help through thedarkness of the land and the sea…"
[al-An'aam 6:97]
"And indeed We have adorned the nearest heaven with lamps, and We have
made such lamps (as) missiles to drive away the shayaateen (devils),
and have prepared for them the torment of the blazing Fire." [al-Mulk
67:5]

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