Some men of the city of Makka went on a trip to Syria. On the way they
met a monk. Four of theseMakkis decided to stop fora while to talk
with the monk.
In those days monks livedin places where there were very few people so
that they could have quiteto worship Allah. They also were people who
read books and knew many stories. Only a few Makkis knew about
reading. All they knew about was trade and enjoying themselves. They
knew they would hear interesting and entertaining stories from the
monk.
After talking for a while the monk asked the men," where are you from ?"
They answered, " we are from Makka.",
The monk then told them," Allah will send a prophetto Makka soon."
The four men continued on their journey thinking about the things the
monk had said. Each of them wished that the new prophet would be
hisown son.
Abdulmuttalib was asleepin Kaaba. He had a strangedream. He saw a tree
growing until it reached the sky. The tree had branches that spread to
the East and the West. It appeared that a very bright light was
shining on the tree. Abdulmutalib saw the Arabs and the non-Arabs bow
to the tree. The tree continued growing larger, higher, and brighter.
Then he sawsome people from Quraysh holding to the branches of the
tree, while other Qurayshis tried to chop down the tree. A very
handsome youth stopped them fromchopping down the tree. Abdulmuttalib
saw himself put his hand out to grab the tree, but he could not reach
it. He woke up from his sleep frightened.
Abdulmuttalib sat thinking of the dream andwhat it meant, but he could
not find an explanation for it. The next morning he went to the
priestess of the Quraysh to ask her to explain the dream. The Arabs
always asked the priest or priestess for the explanation of dreams.
When the priestess saw Abdulmuttalib, she saw sign of worry on his
face, so she asked, "why do you look so worried:"
Abdulmuttalib answered," I had a dream that frightened me." Then he
told her all about the dream.
When he finished, she said, "if your dream ever comes true, then one
of your sons will control the East and the West. All the people will
follow him."
Abdulmuttalib was pleased with what the priestess had told him. Later
when he met his son Abu Talib he told him about the dream and what
priestess had said. Then he said to his son, Abu Talib, " I hope you
arethe one the priestess meant in her explanation."
But the intended one was not Abu Talib. The one thepriestess mean was
the yet unborn grandson of Abdulmuttalib. Abdulmuttalib had grandson
named Abdullahwho was married to Amina, daughter of Wahb.Amina was
expecting a baby. Before the baby was born, Abdullah had gone on a
trading trip. He became ill on the trip and had died. Abdullah never
saw his son.
During her pregnancy, Amina felt no pain or discomfort. She had always
heard women complaining about the hardships of pregnancy, but she felt
very well. During these months Amina had many dreams. One night in a
dream she saw a light coming out of her. The light was shining on
castles of Syria.
Another night she heard avoice in her dream. The voice said, "Amina,
you are carrying the greatest man in the world. When you give birth,
give him the name, Muhammad and tell no one about this dream."
Amina woke up and looked around but there was no one in the room. She
tried to go to sleep again but she was still thinking about what she
had heard in the dream.
It was time for Amina's baby to be born. She gavebirth to a beautiful,
clean baby boy. Since the boy's father had died months earlier, Amina
sent the news to her son's grandfather, Abdulmuttalib. Abdulmuttalib
was sittingin the Kaaba when the news came. He was delighted. He went
to Amina and carried the boyhappily to the Kaaba. When he brought the
baby back to her, he said," I have named him Quthm."
Abdulmuttalib had a boy named Quthm but he had died when he was nine
years old. That made Abdulmuttalib very sad. So when Amina gave
birthto a boy, Abdulmuttalib wanted to name him afterthe dead boy.
Amina had to tell him, " I was ordered in a dream to call him
Muhammad." Abdulmuttalib picked up the baby, kissed him and said, " I
hope that my grandson, Muhammad, will be a great man."
On the seventh day after Mohammed's birth, Abdulmuttalib ordered
animals to be slaughteredand asked the people of Makka to come to a
feast. After everyone had eaten, Abdulmuttalib brought out his
grandson, Muhammad, to show the people. Everyone said thathe was such
a beautiful baby. The people also felt sad for the baby because he was
an orphan. His father had died before seeing him.....
--
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Sunday, July 22, 2012
What happened before and after the birth of Prophet Muhammad
If there is no original sin, then why does everyone have to die? Isn't death the consequence of sin?
Muslims have a very positive view of life and death. Life on earth is
temporary. Death is the door through which one enters into everlasting
life. Muslims do not see death as something scary or frightful. Death
is the way one returns to Allah. God says in the Qur'an:
Say: The angel of death, who has been given charge of you, will carry
off your souls. Then to your Lord you shall all return (Qur'an 32:11).
Muslims hopeful of God's mercy look forward to theday when God will
address them as stated in the Qur'an:
O peaceful and fully satisfied soul, return to your Lord: you are
well-pleased (with your good end) and well-pleasing (in the sightof
your Lord). Join My (righteous) servants and enter my Paradise
(Qur'an89: 27-30).
Viewed in this way, death becomes a joy for the truebeliever. This
view of death was further explained in a saying of the Prophet, on
whom be peace. He said:
Allah loves to meet whoever loves to meet Him.
It is true that no one likes to die. But the prophet, onwhom be peace, said:
When death comes to a believer, he is given good news of the pleasure
of Allah and his gifts. There is then nothing dearer to him than what
is ahead ofhim. So he loves to meet Allah, and Allah loves to meet him
(This was reported by Bukhari and Muslim).
This positive view of death should not imply a negative view of life.
Life should be lived to its fullest, and believers should not wish for
an end to their lives. The prophet said; no believer should wish for
death, for,as long as there is life in you, if you are righteous,
perhaps you may increaseyour good deeds, and if you are sinful,
perhaps given time you may repent (reported by Bukhari).
God in His plan devised this earthly life as a temporary life. The
earth is a testing ground. Those who accept God's guidance in this
life will be given the abundance of God's grace in the next, the
everlasting life. When God decreed for humans to live on the earth, He
declared:
Henceforth there shall come to you guidance from Me now and again;
whoever will follow it shall have neither fear norsorrow, and whoever
will refuse to accept it and defy Our Revelation, they shall be doomed
to the Fire wherein they shall remain forever (Qur'an 2:38-39).
Again, God says that He"created life and death so that He may try you,
which of you is best in conduct" (Qur'an67:2).
God says further:
Indeed We created man from a mixed drop to try him and therefore We
made him capable of hearing and seeing. We showed him the way, whether
to be grateful or disbelieving (Qur'an 76:2-3; see also 90;8- 10).
In this life we should use our God-given faculties to learn and follow
God's message. The Qur'an says that those who end up being punished
for their sins will regret that they neither listened nor used their
brains when God's message had reached them (see Qur'an 67:10).
Incidentally, in the Qur'an it is not said that God warned Adam and
Eve of death if they ate from the forbidden tree. What God actually
said to them was that if they ate from the tree they would become
wrongdoers (see Qur'an 2:35). Given the Qur'anic viewpoint, there is
no reason to consider death as a consequence for sin.
--
- - - - - - -
temporary. Death is the door through which one enters into everlasting
life. Muslims do not see death as something scary or frightful. Death
is the way one returns to Allah. God says in the Qur'an:
Say: The angel of death, who has been given charge of you, will carry
off your souls. Then to your Lord you shall all return (Qur'an 32:11).
Muslims hopeful of God's mercy look forward to theday when God will
address them as stated in the Qur'an:
O peaceful and fully satisfied soul, return to your Lord: you are
well-pleased (with your good end) and well-pleasing (in the sightof
your Lord). Join My (righteous) servants and enter my Paradise
(Qur'an89: 27-30).
Viewed in this way, death becomes a joy for the truebeliever. This
view of death was further explained in a saying of the Prophet, on
whom be peace. He said:
Allah loves to meet whoever loves to meet Him.
It is true that no one likes to die. But the prophet, onwhom be peace, said:
When death comes to a believer, he is given good news of the pleasure
of Allah and his gifts. There is then nothing dearer to him than what
is ahead ofhim. So he loves to meet Allah, and Allah loves to meet him
(This was reported by Bukhari and Muslim).
This positive view of death should not imply a negative view of life.
Life should be lived to its fullest, and believers should not wish for
an end to their lives. The prophet said; no believer should wish for
death, for,as long as there is life in you, if you are righteous,
perhaps you may increaseyour good deeds, and if you are sinful,
perhaps given time you may repent (reported by Bukhari).
God in His plan devised this earthly life as a temporary life. The
earth is a testing ground. Those who accept God's guidance in this
life will be given the abundance of God's grace in the next, the
everlasting life. When God decreed for humans to live on the earth, He
declared:
Henceforth there shall come to you guidance from Me now and again;
whoever will follow it shall have neither fear norsorrow, and whoever
will refuse to accept it and defy Our Revelation, they shall be doomed
to the Fire wherein they shall remain forever (Qur'an 2:38-39).
Again, God says that He"created life and death so that He may try you,
which of you is best in conduct" (Qur'an67:2).
God says further:
Indeed We created man from a mixed drop to try him and therefore We
made him capable of hearing and seeing. We showed him the way, whether
to be grateful or disbelieving (Qur'an 76:2-3; see also 90;8- 10).
In this life we should use our God-given faculties to learn and follow
God's message. The Qur'an says that those who end up being punished
for their sins will regret that they neither listened nor used their
brains when God's message had reached them (see Qur'an 67:10).
Incidentally, in the Qur'an it is not said that God warned Adam and
Eve of death if they ate from the forbidden tree. What God actually
said to them was that if they ate from the tree they would become
wrongdoers (see Qur'an 2:35). Given the Qur'anic viewpoint, there is
no reason to consider death as a consequence for sin.
--
- - - - - - -
You said that every child of Adam is a sinner. Does that mean we are born with sin?
No. Muslims believe that every child is born in a pure, natural state.
Left totheir own, children will grow up instinctively seeking the one
true God, Allah. However, environmental influences and parents turn a
child away from the pure, natural state. A saying of the prophet, on
whom be peace and the blessings ofGod, confirms this. It says that
each child is born in anatural state just as, for example a baby
animal is born without any brand on its body; then the owner brands it
with his own mark. Similarly, parents too would give a newborn their
own religious identity (see Sahih al-Bukhari, Arabic-English, vol.8,
no.597 and Sahib Muslim, Eng. Trans. vol 4, no. 6423).
The saying "every child of Adam is a sinner" means that every human
being isa sinner, sin being an inevitable outcome of a fallible human
nature. No matter how righteous a person is, he or she may at times
disobey God through ignorance or forgetfulness. The prophet, on whom
be peace, meant to emphasize that the best person is the one who seeks
forgiveness for his or her sins. Furthermore, he said that one who
repents from sin is like one without sin. God says in the Qur'an that
He will replace the evil deeds with good for those who repent,
believe, and do righteous deeds (see Qur'an 25:70).
Another saying of the prophet indicates that God actually intended
that humans will be a species that commit sins so they can turn to Him
and He would forgive them (see Sahih Muslim, Eng. Trans., vol.4, nos.
6620-2). This is a much better explanation than the popular conception
according to which God atfirst sees that humans are good, then God
discovers that they are wicked and so, being sorry that He made them
in the first place, God eventually decides to wipe them off the face
of the earth; but then he changes His mind again and lets them
eventually procreate and fill the earth although they are still sinful
as ever. The better explanation is that God knew in advance that we
would sin, and we turned out just the way God planned. God does not
discover new things - He knows everything always.
So, simply put, the Islamicbelief is that people are not born in sin
but they will eventually commit sins for which they shouldsincerely
repent, and God will wipe out their sins. People do not inherit
sins.Sin is something you do wrong. You couldn't have done anything
before youwere born, therefore you were born without sin. The Qur'an
teaches that God does not hold us responsible for what others did
before we were born, and no innocent person would carry the guilt of
another (see Qur'an 4:111; 6:164). This coincides with our own sense
of justice. No one considers it right to blame children for the sins
of their ancestors, or to punish the innocent so that the guilty may
go free.
--
- - - - - - -
Left totheir own, children will grow up instinctively seeking the one
true God, Allah. However, environmental influences and parents turn a
child away from the pure, natural state. A saying of the prophet, on
whom be peace and the blessings ofGod, confirms this. It says that
each child is born in anatural state just as, for example a baby
animal is born without any brand on its body; then the owner brands it
with his own mark. Similarly, parents too would give a newborn their
own religious identity (see Sahih al-Bukhari, Arabic-English, vol.8,
no.597 and Sahib Muslim, Eng. Trans. vol 4, no. 6423).
The saying "every child of Adam is a sinner" means that every human
being isa sinner, sin being an inevitable outcome of a fallible human
nature. No matter how righteous a person is, he or she may at times
disobey God through ignorance or forgetfulness. The prophet, on whom
be peace, meant to emphasize that the best person is the one who seeks
forgiveness for his or her sins. Furthermore, he said that one who
repents from sin is like one without sin. God says in the Qur'an that
He will replace the evil deeds with good for those who repent,
believe, and do righteous deeds (see Qur'an 25:70).
Another saying of the prophet indicates that God actually intended
that humans will be a species that commit sins so they can turn to Him
and He would forgive them (see Sahih Muslim, Eng. Trans., vol.4, nos.
6620-2). This is a much better explanation than the popular conception
according to which God atfirst sees that humans are good, then God
discovers that they are wicked and so, being sorry that He made them
in the first place, God eventually decides to wipe them off the face
of the earth; but then he changes His mind again and lets them
eventually procreate and fill the earth although they are still sinful
as ever. The better explanation is that God knew in advance that we
would sin, and we turned out just the way God planned. God does not
discover new things - He knows everything always.
So, simply put, the Islamicbelief is that people are not born in sin
but they will eventually commit sins for which they shouldsincerely
repent, and God will wipe out their sins. People do not inherit
sins.Sin is something you do wrong. You couldn't have done anything
before youwere born, therefore you were born without sin. The Qur'an
teaches that God does not hold us responsible for what others did
before we were born, and no innocent person would carry the guilt of
another (see Qur'an 4:111; 6:164). This coincides with our own sense
of justice. No one considers it right to blame children for the sins
of their ancestors, or to punish the innocent so that the guilty may
go free.
--
- - - - - - -
If God is loving, kind, and merciful, why would He punish anyone in Hell?
Due to a slight misunderstanding, many people see this as an
unresolvable contradiction. This question has troubled them to the
point of driving them away from religion altogether. The
misunderstanding begins with the assumption that God loves everyone,
even sinners. Then it becomes difficult to explain why God would
punish sinners.Some people attempt to explain their way around this by
saying that God loves the sinner but hates the sin. This explanation
would have been good enough if God would punish the sin and save the
sinner. Instead, God will punish the sinner, so the problem remains.
To survey the problem a little further, consider the following quote
from Matthew's Gospel: You have heard that it was said, 'Love your
neighbor and hate your enemy.' ButI tell you: Love your enemies . . .
(Matthew 5:43-44).
Now, this passage indicates that it is a good thing to love one's
enemies. It follows, then, that God, being infinitely good, must love
His enemies too. But then, why would He punish them? Why, for example,
would God torment some of His creatures day and night for ever and
ever in a lake of burning sulphur if He loves them? (see Revelation
20:10)
The Qur'an resolves this problem by indicating quite clearly that
although God is full of loving kindness He does not love sinners who
refuse to change. We know from the Qur'an that Allah does not like the
following categories of people:
� mischief makers
� treacherous ingrates
� proud people
� prodigals
� rejecters of God's message.
It presents, therefore, no difficulty in the mind of a Muslim if God
punishes such people. On the other hand, it makes more sense that God
will not treat the good and bad in the same manner. Therefore we must
all try our best to do what pleases God, and seek His forgiveness for
our failings. The Qur'an tells us that Allah loves the following
categories of people:
� those who do good
� those who repent for their sins
� those who keep themselves clean
� those who fulfil their pledges and are consciousof Allah
� those who are steadfast on the right path
� those who trust in Allah.
Let us therefore ask God to make us deserving of His infinite love.
--
- - - - - - -
unresolvable contradiction. This question has troubled them to the
point of driving them away from religion altogether. The
misunderstanding begins with the assumption that God loves everyone,
even sinners. Then it becomes difficult to explain why God would
punish sinners.Some people attempt to explain their way around this by
saying that God loves the sinner but hates the sin. This explanation
would have been good enough if God would punish the sin and save the
sinner. Instead, God will punish the sinner, so the problem remains.
To survey the problem a little further, consider the following quote
from Matthew's Gospel: You have heard that it was said, 'Love your
neighbor and hate your enemy.' ButI tell you: Love your enemies . . .
(Matthew 5:43-44).
Now, this passage indicates that it is a good thing to love one's
enemies. It follows, then, that God, being infinitely good, must love
His enemies too. But then, why would He punish them? Why, for example,
would God torment some of His creatures day and night for ever and
ever in a lake of burning sulphur if He loves them? (see Revelation
20:10)
The Qur'an resolves this problem by indicating quite clearly that
although God is full of loving kindness He does not love sinners who
refuse to change. We know from the Qur'an that Allah does not like the
following categories of people:
� mischief makers
� treacherous ingrates
� proud people
� prodigals
� rejecters of God's message.
It presents, therefore, no difficulty in the mind of a Muslim if God
punishes such people. On the other hand, it makes more sense that God
will not treat the good and bad in the same manner. Therefore we must
all try our best to do what pleases God, and seek His forgiveness for
our failings. The Qur'an tells us that Allah loves the following
categories of people:
� those who do good
� those who repent for their sins
� those who keep themselves clean
� those who fulfil their pledges and are consciousof Allah
� those who are steadfast on the right path
� those who trust in Allah.
Let us therefore ask God to make us deserving of His infinite love.
--
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