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Sunday, June 8, 2014

Welcome to Islam, - What they said about Islam




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The Islam that was revealed to Prophet Muhammad,sallallaahu ‘alayhi wa sallam, )may Allaah exalt his mention( is the continuation and culmination of all the preceding revealed religions and hence, it is for all times and all people. This status of Islam is sustained by some obvious facts.
Firstly, there is no other revealed book extant in the same form and content as it was revealed. Secondly, no other revealed religion has any convincing claim to provide guidance in all walks of human life for all times. However, Islam addresses humanity at large and offers basic guidance regarding all human problems. Moreover, it has withstood the test of 1400 years and has the potential to establish an ideal society, as it did under the leadership of the last Prophet Muhammad,sallallaahu ‘alayhi wa sallam.
It was a miracle that Prophet Muhammad,sallallaahu ‘alayhi wa sallam, could win over even his toughest enemies to the fold of Islam without adequate material resources. Worshippers of idols, blind followers of the ways of forefathers, promoters of tribal feuds, abusers of human dignity and blood, become the most disciplined nation under the guidance of Islam and its Prophet,sallallaahu ‘alayhi wa sallam. Islam opened before them vistas of spiritual heights and human dignity by declaring righteousness as the sole criterion for merit and honor. Islam shaped their social, cultural, moral and commercial life with basic laws and principles which are in conformity with human nature, and hence applicable in all times, as human nature does not change.
It is so unfortunate that instead of sincerely trying to understand the phenomenal success of Islam during its earlier time, the Christian West considered it as a rival religion. During the centuries of the Crusades, this trend gained much force and impetus and a large body of literature was produced to tarnish the image of Islam. However, Islam has begun to unfold its genuineness to the modern scholars whose bold and objective observations on Islam belie all the charges levelled against it by the so-called ‘unbiased’ Orientalists.
Here we furnish some observations on Islam by renowned non-Muslim scholars of modern times. The truth needs no advocates to plead on its behalf. However, the prolonged malicious propaganda against Islam has created great confusion even in the minds of free and objective thinkers.
We hope that the following observations would contribute to initiating an objective evaluation of Islam.
"It )Islam( replaced monkishness by manliness. It gives hope to the slave, brotherhood to mankind, and recognition of the fundamental facts of human nature.”
CanonTaylor]Paper read before the Church Congress at Walverhamton, Oct. 7, 1887 CE, Quoted by Arnond inThe Preaching of Islam, p. 71-72.[
“Sense of justice is one of the most wonderful ideals of Islam, because as I read in the Quran, I find those dynamic principles of life, not mystic but practical ethics for the daily conduct of life suited to whole world.”
Sarojini Naidu ]Lectures onThe Ideals of IslamseeSpeeches and Writings of Sarojini Naidu,Madras, 1918,p.167.[
“History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated”.
De Lacy O’Leary ]Islam at the Crossroads,London, 1923 p. 8.[
“But Islam has a still further service to render to the cause of humanity. It stands after all nearer to the real East thanEuropedoes, and it possesses a magnificent tradition of inter-racial understanding and cooperation. No other society has such a records of success in uniting in an equality of status, of opportunity, and of endeavors so many and various races of mankind… Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the Great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition. In its hand lies very largely the solution of the problem with whichEuropeis faced in its relations with the East. If they unite, the hope of a peaceful issue is immeasurably enhanced. But ifEurope, by rejecting the cooperation of Islam, throws it into the arms of its rivals, the issue can only be disastrous for both”.
H.A.R. Gibb ]Whither Islam,London, 1932,p. 379[
“I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phase of existence, which can make itself appeal to every age. I have studied him -- the wonderful man -- and in my opinion far from being an anti-Christ, he must be called the Savior of Humanity. I believe that if a man like him, were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it the much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”
G. B. Shaw ]The Genuine Islam, Vol. 1, No. 81936[
“The extinction of race consciousness as between Muslims is one of the outstanding achievement of Islam and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue.”
A. J. Toynbee ]Civilization on Trial,New York, 1948, p. 205[
“The rise of Islam is perhaps the most amazing event in human history. Spreading from a land and a people previously negligible, Islam spread within a century over half the earth, shattering great empires, overthrowing long-established religion, remolding the souls of races, and building up a whole new world – the world of Islam. The closer we examine this development the more extraordinary it appears. The other great religions won their way slowly, by painful struggle and finally triumphed with the aid of powerful monarchs converted to the new faith. Christianity had its Constantine, Buddhism its Asoka, and Zoroastrianism its Cyrus, each lending to his chosen cult the mighty force of secular authority. Not so Islam. Arising in a desert land sparsely inhabited by a nomad race previously undistinguished in human annals, Islam sallied forth on its great adventure with the slenderest human backing and against the heaviest material odds. Yet Islam triumphed with seemingly miraculous ease, and a couple of generations saw the Fiery Crescent borne victorious from the Pyrenees to the Himalayas and from the deserts of central Asia to the deserts of central Africa….”
A. M. L. Stoddard ]Quoted inIslam: The Religion of all Prophets, Begum Bawani Waqf,Karachi,Pakistanp. 56.[
“Islam is a religion that is essentially rationalistic in the widest sense of this term considered etymologically and historically. The definition of rationalism as a system that bases religion beliefs on principles furnished by the reason applies to it exactly. It cannot be denied that many doctrines and systems of theology and also many superstitions, from the worships of saints to the use of rosaries and amulets, have become grafted on the main trunk on Muslim creed. But in spite of the rich development, in every sense of the term, of the teachings of the Prophet, the Quran has invariably kept its place as the fundamental starting point, and the dogma of unity of God has always been proclaimed therein with the grandeur, a majesty, an invariable purity and with a note of sure conviction, which it is hard to find surpassed outside the pale of Islam. This fidelity to the fundamental dogma of the religion, the elemental simplicity of the formula in which it is enunciated, the power that is gains from the fervid conviction of the missionaries who propagate it, are so many causes to explain the success of Muhammad’s missionary efforts. A creed so precise; so stripped of all theological complexities and consequently so accessible to the ordinary understanding might be expected to possess, and does indeed possess, a marvelous power of winning its way into the consciences of men.”
Edward Montet ]La Propagande Chretienne Et Ses Adversaries Musulmans, Paris 1890, Quoted by T. W. Arnold inThe Preaching of Islam, London 1913, p. 413-414[
“I am not a Muslim in the usual sense, though I hope I am a “Muslim” as one surrendered to God, but I believe that embedded in the Quran and other expressions of the Islamic vision are vast stores of divine truth from which I and other Occidentals have still much to learn; and Islam is certainly a strong contender for supplying of the basic framework of the one religion of the future”.
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Dought & clear, - Is it permissible to play a part in establishing a venue for condolence gatherings andother occasions?




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In our city there is a venue for special occasions; most of what takes place there is condolence gatherings in which a shaykh comes to read Qur’aan for the deceased and the people listen to him. They oblige everyone in the neighbourhood to give a specific amount of money so that they all take part in setting it up. Can I pay this money or should I avoid it?.
Praise be to Allaah.
It is not prescribed in sharee‘ah for people to gather with the family of the deceased to offer condolences. At the very least this kind of gathering is makrooh, whether they gather in the house of the family of the deceased or in these tents that they set up, or in a venue for special occasions which is set aside for this purpose, and so on, because that is an innovation that was not done by the earlier generations. Ibn Maajah narrated that Jareer ibn ‘Abd-Allah al-Bajali (may Allah be pleased with him) said: We used to think that gathering with the family of the deceased and making food was a kind of wailing (for the deceased).” Classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
If they add to that bringing a reciter to read the Qur’aan, it is even more prohibited.
The scholars of the Standing Committee for Issuing Fatwas said:
What some people do of setting up large tents and bringing reciters to read Qur’aan, whether that is in return for payment or not, and offering food on the forty-day anniversary of the death -- all of these are things for which we know of no basis in sharee‘ah; rather they are innovations that have been introduced into the religion. And the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces into this matter of ours anything that is not part of it will have it rejected.” End quote.
Fataawa al-Lajnah al-Daa’imah, 9/136.
It also says (9/73):
Gathering when forty days have passed since the death of the deceased is an innovation (bid‘ah), and reading Qur’aan or what is called a khatmah for the deceased is a further innovation. It is haraam for the reciters to eat the food that is offered to them or to take any fee for their reading. Shaykh al-Islam Ibn Taymiyah narrated that there was consensus among the scholars that taking a fee for merely reading Qur’aan is haraam according to all the scholars, and there was no difference of opinion among them concerning that. End quote.
It also says (8/352):
Spending on food that is made for those who come to offer condolences and spending on setting up tents and the like is not permissible, whether it is paid for from the wealth of the deceased or from the wealth of anyone else. End quote.
So it is not permissible to do any of these things or to help in them, because it is a kind of cooperating in sin and transgression, and Allah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2].
Their imposing a certain amount of money to be paid by every individual in order to set up this venue is something that is not permissible according to sharee‘ah. It is an objectionable action that should be opposed and it is not permissible to help them in that.
And Allah knows best.
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Dought & clear, - Singling out some nights for prayer that were not narrated from the Prophet (blessings and peace of Allah be upon him)




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lately in have encountered that some people pray nawfil prayers other that the usal on days like last 10 days of ramadan,shab e qadr and shab e mairaj.for example salul nazbi and pryers in which surah iklas is read once ad other surah 100 times followed by surah fateha.
Praise be to Allaah.
The prayers that the Prophet (blessings and peace of Allah be upon him) used to offer every day and night are well known. They include the regular Sunnah prayers (al-sunan al-rawaatib) offered before and after the obligatory prayers, qiyaam al-layl, Witr, Duha prayer and others. The Prophet (blessings and peace of Allah be upon him) did not single out some nights for prayer or striving in worship except the last ten nights of Ramadan, which the Prophet (blessings and peace of Allah be upon him) used to single out for extra effort in praying qiyaam al-layl. On those nights he would make the prayer so long that he spent all or most of the night in prayer, but he (blessings and peace of Allah be upon him) did not recite any specific soorahs of the Qur’aan in those prayers and he did not repeat Soorat al-Ikhlaas or any other soorahs. This is the Sunnah concerning which there is no difference of scholarly opinion. Whoever wants to follow the example of the Prophet (blessings and peace of Allah be upon him), this is his guidance and his Sunnah.
With regard to singling out some nights for prayer, such as the night of al-Isra’ wa’l-Mi‘raaj (the Prophet’s Night Journey and Ascent to heaven), or the night of his birth, this is not prescribed; rather this is an innovation, and the best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him). Similarly, singling out some prayers for the recitation of Soorat al-Ikhlaas and repeating it is not prescribed.
Al-Shaatibi (may Allah have mercy on him) said:
If when offering regular Sunnah prayers, people started offering them in congregation in mosques in which the obligatory prayers are offered, this is an innovation. The evidence for that is the fact that there is no report from the Messenger of Allah (blessings and peace of Allah be upon him) or from his Companions or from those who followed them in truth that they prayed the Sunnah and the obligatory prayer in congregation.
End quote fromal-I‘tisaam, p. 345-346
Al-Shaatibi (may Allah have mercy on him) regarded offering the regular Sunnah prayers in congregation as an innovation, because it is not narrated from the Messenger (blessings and peace of Allah be upon him). Although the regular Sunnah prayers are definitely proven from the Messenger (blessings and peace of Allah be upon him), he used to pray them on his own and not in congregation. Therefore whoever invents a prayer and encourages people to offer it in congregation, this is a worse type of innovation and farther removed from the guidance of the Prophet (blessings and peace of Allah be upon him).
Ibn al-Qayyim (may Allah have mercy on him) said:
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about a man who said: The night of the Isra’ is better than Laylat al-Qadr, and another man said: No, Laylat al-Qadr is better; which of them is correct?
He replied: Praise be to Allah. As for the one who says that night of the Isra’ is better than Laylat al-Qadr:
If what he meant was that the night on which the Prophet (blessings and peace of Allah be upon him) was taken on the Night Journey and similar nights of every year are better for the ummah of Muhammad (blessings and peace of Allah be upon him) than Laylat al-Qadr in that praying qiyaam and offering supplication on this night is better than doing that on Laylat al-Qadr, this is false. None of the Muslims said that and it is well known that this view is incorrect.
This applies if it is known which night is the night of the Isra’, so how about if there is no known evidence of which month it happened in or which part of the month or which night? Rather the reports concerning that are munqati‘ and contradictory, and there is nothing that can be taken as definitive. It is not prescribed for the Muslims to single out the night which is thought to be the night of the Isra’ for qiyaam or anything else, unlike Laylat al-Qadr. It is not known that any of the Muslims ascribed to the night of the Isra’ any superiority over other nights, especially Laylat al-Qadr. The Sahaabah and those who followed them in truth did not single out the night of the Isra’ in any way and they did not mention it. Hence it is not known what night it was. If the Isra’ was one of the greatest virtues of the Prophet (blessings and peace of Allah be upon him) but despite that it is not prescribed to single out that time or that place for any prescribed act of worship, or to single out the day on which the Revelation came down for any act of worship or anything else, or to single out the place and time in which the Revelation began for anything. The one who singles out places or times on the basis of his own ideas for acts of worship for this and similar reasons is like the People of the Book who make the times of the life of the Messiah into special occasions for worship, such as the day of his birth, the day of his baptism and so on.
End quote fromZaad al-Ma‘aad fi Hadiy Khayr al-‘Ibaad, 1/56-58.
And Allah knows best.
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Dought & clear, - ‘Umrah in the month of Rajab




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Is there any particular virtue in performing ‘Umrah in the month of Rajab?.
Praise be to Allaah.
Firstly:
There is no report from the Prophet (peace and blessings of Allaah be upon him) – as far as we know – to suggest that there is any particular virtue in performing ‘Umrah in the month of Rajab, or that it is encouraged. Rather it is proven that there is a particular virtue in performing ‘Umrah in the month of Ramadaan, and in the months of Hajj, which are Shawwaal, Dhu’l-Qa’dah and Dhu’l-Hijjah.
There is no report to prove that the Prophet (peace and blessings of Allaah be upon him) performed ‘Umrah in Rajab, rather that was denied by ‘Aa’ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) never performed ‘Umrah in Rajab. Narrated by al-Bukhaari, 1776; Muslim, 1255.
Secondly:
Something that has been introduced into the religion is what some people do, namely singling out the month of Rajab for ‘Umrah, because no one should single out a specific time for doing an act of worship unless that has been prescribed in sharee’ah.
Ibn al-‘Attaar, the student of al-Nawawi (may Allaah have mercy on them both) said:
What I have heard about the people of Makkah, may Allaah increase it in honour, is that they are accustomed to performing ‘Umrah a great deal in Rajab. This is something for which I know of no basis, rather it is proven in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.” End quote.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in hisFataawa(6/131):
With regard to singling out some days of Rajab for any kinds of ziyaarah etc, there is no basis for that. Imam Abu Shaamah stated in his bookal-Bida’ wa’l-Hawaadiththat performing acts of worship at specific times which were not prescribed by Islam is not right, because no time is better than any other, except times when it is prescribed to perform a certain kind of worship, or a time when all kinds of good deeds are better than at other times. Hence the scholars denounced the singling out of the month of Rajab for performing ‘Umrah a great deal. End quote.
But if a person goes for ‘Umrah during Rajab without believing that there is any special virtue in that, but it just so happens that it is easy for him to travel at that time, there is nothing wrong with that.
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