Assalamu 'Alaykum Wa Rahmatullahi Wa Barakatuh. Ramdan Mubarak. Welcome to the Islamic Forum of Europe Sweden - your gateway to information and events from the Muslim community of Sweden

The right to change one's religion by Shaykh Abdullah Adham

From the Code of Hammurabi to the Code of Maimonides, most major systems of law have affirmed that apostasy must be punished.

In the renowned code of the Roman emperor Justinian (483-565 CE), corpus juris civilis � the basis of all Roman canon law and of modern civil law � apostasy was "to be punished by death" and there was "no toleration of dissent".

The Biblical codes stipulate that the "one who doubts or ridicules one word of the Torah � or of the rabbinical authors � is a 'heretic' in the fullest sense, an infidel ... and there is no hope for him." The laws concerning such an unbeliever are very strict: "he may be killed directly". Or as Maimonides, the 13th century Andalucian rabbi and philosopher, advised regarding the abeyance of apostasy law in his era, "his death may be caused indirectly."

Islamic law, (shari'a), likewise stipulated killing in cases of established public apostasy. Though there is little literature on the emergence and application of apostasy law in the early periods of Muslim history, its actual application usually depended upon whether its declaration was public or private. Within the Islamic state, what minorities � religious and otherwise � did in their private lives was left to their own discretion, even if it may have been technically termed "deviant" or against Islamic teaching.

Shari'a, like all religious law, governs rites of worship and codes of individual and communal conduct and ethics. Contrary to stereotypical notions of religion, the earthly realm within shari'a is in fact pragmatically understood to be essentially secular.

From the point of view of religion, the fundamental nature of the human being is to yearn to worship God unencumbered. The private realm of apostasy had thus always reflected more complex dimensions that make ultimate human judgment impossible. The mysteries of the heart and mind are as beyond theology as they are barely fathomable to neuroscience.

It is our creative encounter with earthly, secular life that reveals our capacity for usefulness to others, and it is the premier instrument by which our own spiritual station is elevated. Authentic, sincere worship ultimately becomes the daily barometer of our spiritual state.

Free, rational debate had always been accommodated within the religious context of shari'a. This was a uniquely Islamic phenomenon, as true in European Cordoba as it was in Arabian Baghdad. Neither the theological abstraction of the Mu'tazilites, a 9th century group of philosophers, nor the unmitigated foreign dialectics by the secretive 10th century group, Brethren of Purity, for example, was ever grounds for removing one from the fold of Islam.

The most salient evidence for not punishing "private" apostasy in Islam is the perennial existence of the so-called hypocrites amidst Medinan society despite grave Qur'anic passages against them. Moreover, private "heretical" thought was neither censured nor censored; as long is it was not publicly preached, it was not condemned as such, nor were there articulations of a need to suppress it.

Outward or visible stability in the earthly domain is what allows the institutions of civil society to continue.

The non-violent resistance of the Prophet Muhammad in Mecca and his diplomacy during the Treaty of Hudaybiyah taught his companions a similar lesson. Under this Treaty, the Prophet allowed people to emigrate without any reprisal, despite the fact that they were abandoning Islam in the process (some having only adopted the new religion for reasons of self-interest).

No prophet was ever given the license to pass judgment over the faith of a human being � as the Qur'an repeatedly reiterates, judgment is ultimately with God alone. Hence, constructive service of our sacred traditions lies in showing their relevance as a vehicle of infinite creativity, not in demoting them to preoccupation with judgment of contemporary culture.

We need to acknowledge and affirm that diversity and difference are part of the divine intent for creation � that we were made as nations and tribes so that we may "learn about and be enriched by the ways of each other" (Qur'an, 49:13). Provincialism and relativism will always challenge diversity � especially when the latter is disguised as tolerance; and not because people are inherently incapable of living together, either.

We need a renewed devotion to the truth, and to seeking it freely through our established non-sectarian, scholarly institutions. Thomas Jefferson exhorted: "Truth is ... the proper and sufficient antagonist to error." It is only through respectful free argument and debate that ideologies can be judged and challenged on their own merits.

The reformation that is direly needed � across the entire globe � is the honest reassessment of the original sources of all our oppressive cultural myths and tyrannical modes of thinking.

As Muslims, we need to establish a higher barometer for what constitutes competence in the service of the scholarly disciplines of shari'a. This would equip us with greater clarity and confidence and prevent us from thoughtlessly demonstrating in passionate protest every time a passing wind seems to challenge our faith.

As religious leaders of all faiths, we need to acknowledge our responsibility for much alienation and estrangement among the faithful around the world. This would begin to re-establish the credibility of our institutions, which would eventually re-ignite the religious imagination of the masses.

Lastly, we need a renewed commitment to focus on an ethos of compassionate, selfless service as a public trust; and this is certainly more becoming of the example of the Blessed Messengers that we claim loyalty to.

Secularism by Dr. Yusuf al-Qaradawi

Secularism may be accepted in a Christian society but it can never enjoy a general acceptance in an Islamic society. Christianity is devoid of a shari`ah or a comprehensive system of life to which its adherents should be committed. The New Testament itself divides life into two parts: one for God, or religion, the other for Caesar, or the state: "Render unto Caesar things which belong to Caesar, and render unto God things which belong to God" (Matthew 22:21).As such, a Christian could accept secularism without any qualms of conscience. Furthermore, Westerners, especially Christians, have good reasons to prefer a secular regime to a religious one. Their experience with "religious regimes" - as they knew them - meant the rule of the clergy, the despotic authority of the Church, and the resulting decrees of excommunication and the deeds of forgiveness, i.e. letters of indulgence.

For Muslim societies, the acceptance of secularism means something totally different; i.e. as Islam is a comprehensive system of worship (`ibadah) and legislation (Shari`ah), the acceptance of secularism means abandonment of Shari`ah, a denial of the divine guidance and a rejection of Allah?s injunctions; It is indeed a false claim that Shariah is not proper to the requirements of the present age. The acceptance of a legislation formulated by humans means a preference of the humans? limited knowledge and experiences to the divine guidance: "Say! Do you know better than Allah?" (2:140).

For this reason, the call for secularism among Muslims is atheism and a rejection of Islam. Its acceptance as a basis for rule in place of Shari`ah is downright riddah. The silence of the masses in the Muslim world about this deviation has been a major transgression and a clear-cut instance of disobedience which have produces a sense of guilt, remorse, and inward resentment, all of which have generated discontent, insecurity, and hatred among committed Muslims because such deviation lacks legality. Secularism is compatible with the Western concept of God which maintains that after God had created the world, He left it to look after itself. In this sense, God?s relationship with the world is like that of a watchmaker with a watch: he makes it then leaves it to function without any need for him. This concept is inherited from Greek philosophy, especially that of Aristotle who argued that God neither controls nor knows anything about this world. This is a helpless God as described by Will Durant. There is no wonder that such a God leaves people to look after their own affairs. How can He legislate for them when He is ignorant of their affairs? This concept is totally different from that of Muslims. We Muslims believe that Allah (SWT) is the sole Creator and Sustainer of the Worlds. One Who "?takes account of every single thing) (72:28); that He is omnipotent and omniscient; that His mercy and bounties encompasses everyone and suffice for all. In that capacity, Allah (SWT) revealed His divine guidance to humanity, made certain things permissible and others prohibited, commanded people observe His injunctions and to judge according to them. If they do not do so, then they commit kufr, aggression, and transgression."

Dr. Yusuf al-Qaradawi
www.islaam.com

An American in Makkah

I am a Muslim. I revere the same Allah as my Christian mother and my Jewish father. Allah is simply the Arabic word for the God of Abraham, Moses and Jesus. I find the absence of priests and rabbis attractive. Islam means acknowledging the oneness of Allah, surrendering to it, cooperating with the way things are. Being a Muslim, Allah is as near as the veins in my neck. During the Hajj each year, millions of faithful come to Makkah. The men wear lengths of unstitched cloth, the women simple garments. These garments are a symbol that the person who wears them agrees not to harm plants and animals or fellow pilgrims. No arguments, no violence; we agree to keep the peace. The garments are a great leveler too. Who can tell rich from poor?

Millions descend on Makkah. Here I join people from all over the earth, all these human beings drawn together by the call of an idea, by the oneness of Allah. We have left daily life behind and come to a place hardly belonging to this world, a place filled by the almost tangible presence of Allah.

To preserve its sanctity and protect pilgrims, the sacred territory around Makkah is forbidden to all but Muslims. It lies hidden in the mountains of Saudi Arabia, 50 miles (80.5 kilometers) from the Red Sea, a modern city of 1.2 million people. To walk around the block in Makkah is to walk around the world. I step out the door and for the next 15 yards (13.7 meters) I?m in Indonesia. Down the street, past a couple of stores, and it?s Africa. Pakistan is just around the corner, and then I?m in Bangladesh. A vast majority of the world?s one billion Muslims-80 percent-now live outside the Middle East; there are more than five million in the United States alone.

Muslims Perform Sacred Duties

The duties of the Hajj are symbolic of the story and obligations of Islam. Before prayer, Muslims wash, representing ritual purity. The walk around the Ka`bah-the black stone block in the great mosque-is an expression of our desire to put Allah at the center of our lives. Pilgrims also make a journey to Mina and to the plain of `Arafat, 13 miles (20.9 kilometers) outside of Makkah.

Making our way on foot, we trade city streets and buildings for tents and carpets on the sand of the barren plain, giving up our usual comforts, getting back to basics. On the plain of `Arafat, we perform the central obligation of the pilgrimage, to be here together from noon until sunset. There is no ceremony. We stroll, we pray, we meditate. The Hajj goes on inside the hearts and thoughts of each of us. This is a rehearsal for the Day of Judgment. How will we account for our acts? Have I injured anyone? Have I been grateful enough for the simple gifts of life, water, food, friends, family and the air I breathe?

Before leaving Makkah, we visit the Ka`bah one last time. For most of us, this will be our last glimpse of the shrine. There is an old proverb-before you visit Makkah, it beckons you. When you leave it behind, it calls you forever.

www.islamonline.net

Cageprisoners presents an exclusive interview with Imam Anwar al-Awlaki

Cageprisoners presents an exclusive interview with Imam Anwar al-Awlaki. Anwar al-Awlaki is a Muslim scholar of Yemeni heritage, born in New Mexico. He served as an Imam in California, and later in the Washington, D.C. area where he headed the Dar Al-Hijrah Islamic Center and was also the Muslim Chaplain at George Washington University. In 2004, he returned to his native Yemen where he taught at Eman university until his arrest in mid 2006. Imam Anwar was released from custody on the 12th of December 2007, having spent a year and a half behind bars. In his first interview since his release, conducted by former Guantanamo detainee and Cageprisoners’ spokesman Moazzam Begg, he spoke about the conditions of his detention and shared his reflections on his time spent in prison.

Moazzam Begg: When were you arrested? On what grounds were you held? Were there any charges made against you?

Anwar Al-Awlaki: Bismillahir-Rahmanir-Raheem[i]. I was arrested in mid-2006. Initially I was held because I entered as an arbitrator in a local issue here, a tribal issue. I was an arbitrator in that issue and I was arrested until that issue… because the government wanted to solve that issue rather than have it solved tribally.

MB: Right.

AA: After that, they began asking me questions about my local Islamic activities here, and later on it was becoming clear that I was being held due to the request of the US government. That was what they were telling me here, and that the Americans wanted to meet me.

MB: Subhan Allah[ii]. Well, that’s something that we can share together. I’ve also been held at the request of the Americans for quite some time.

The other question is that the media reported that your incarceration was due to having some knowledge, or some people who were involved in 9/11 at your sermons. Could you clarify any of this at all?

AA: That was one of the issues that the Americans asked about but I don’t know if I was held because of that, or because of the other issues that they presented. But it was one of the issues that they enquired about.

MB: Can you describe a little bit about what your prison conditions were like? What was your individual cell was like?

AA: For the first nine months, I was in solitary confinement in an underground cell. I would say that the cell was about 8 feet by 4. It was about 12 feet high. It was clean. No interaction with any other prisoner was allowed for the entire nine months. After that, they moved me to the upper floor. The same thing, it was solitary confinement, although the restrictions were less, and the room was larger, it was about, maybe three times the size of the initial room, the initial cell. I spent there the remainder of my period, which was one and a half a years.

I was allowed for the last month and a half… they moved another person into this room, for the last month and a half. So for a year and a half, minus this month and a half, I was in solitary confinement, with the exception of the last month and a half.

MB: Subhan Allah. Did they place any restrictions on you in terms of what you were allowed to have in your cell, how you were allowed to interact with other prisoners, or in any way, other than you have already stated?

AA: When I was in the underground cell, there were restrictions on family visits, restrictions on any food that my family would send me, there were restrictions on books. I was not allowed pen and paper, and no exercise whatsoever. I hadn’t seen the sun for the entire period. What else… No interaction at all with any person except with the prison guards.

Later on, when I moved to the upper level, even though I was still in solitary confinement, but the restrictions were less. Visits from the family were more frequent. They would allow me food from home twice a week, and I was allowed more books. So things were better during the last period of the time I spent in detention… I don’t want to say sentence, because there wasn’t any sentence.

MB: That’s one of the questions I was meant to ask you. You were never charged with a crime, is that correct, and you were never put through any legal system?

AA: I wasn’t charged with anything. I was held for interrogation. When interrogation was over, I was released.

MB: Did any foreign interrogation take place? Did any Americans or any other foreign nationals interrogate you?

AA: Yes, the US did interrogate me. Officials from the US.

MB: And do you know if that was the FBI? Did they identify themselves as FBI, CIA, NSA or anything?

AA: Yes. They were FBI.

MB: Okay. And how was their attitude towards you… how did they deal with you as a person, how did they regard you?

AA: There was some pressure, which I refused to accept and that led to a conflict that occurred between me and them, because I felt that it was improper behaviour from their behalf. That led to an issue between me and them during the interrogation. That was solved however, later on, and they apologised.

MB: Al Hamdulillah[iii]. Were you able to have contact with your family at all, during the imprisonment, of course you’ve already said that they restricted from you letters, phone calls, and so forth, for the first nine months, I think you said. But afterwards, did they allow you this contact?

AA: Yes, towards the latter period of my imprisonment, I was allowed visits from my family, once a week.

MB: How often were you interrogated, by either local officials or foreign officials? Was it something regular, or was it something sporadic?

AA: The interrogation was on and off for a year.

MB: Is there any truth in the rumour that you were placed under house arrest prior to this and that you were banned from speaking in public?

AA: No, no that’s not true. I haven’t been placed under house arrest, nor have I been banned from speaking publicly.

MB: There was also something that said that you were being punished in prison because you were teaching some of the other prisoners. Is this true also, or could you elaborate on that?

AA: No, I didn’t have a chance to deliver any lectures because I was in solitary confinement for the entire period except the last month, which was only me and another person, so I wasn’t in touch with other prisoners.

MB: Are you allowed to travel outside the Yemen? Obviously, many people want you to come to the United Kingdom and elsewhere, to come and give lectures, and you’ve only been out a few days! I think this is based on a question from a lot of your supporters, subhan Allah. Are you allowed to travel outside the Yemen to give lectures?

AA: Well, I would like to travel. However, not until the US drops whatever unknown charges it has against me.

MB: Yes, and that would be my advice to anybody who would be in that sort of situation is to be aware of that.

Can you tell us any of the lessons that you’ve learnt from being incarcerated that you would like to share?

AA: In sha’Allah[iv] this is something that I plan to do in a lecture or more, and I would leave it to that point.

MB: In sha’Allah… and is that one of your plans for the future? Do you have any other plans for the future that you’d care to elaborate upon, or is it something that you’d wish to wait and see how time evolves?

AA: You mean, in terms of lectures?

MB: Lectures, and just life in general. Not just lectures but generally, in the future – what does the future hold?

AA: I have a few opportunities open at the moment and I haven’t chosen yet among them. I’m still sort of studying the situation at the time being.

MB: What was your response to the outpouring of support and concern, the campaigns, petitions, Facebook groups and the messages that you’ve received since your release – what was your response to this? How do you feel?

AA: Al Hamdulillah, it was very moving to know that there were brothers and sisters out there who were making du’a[v] for me. Al Hamdulillah Rabbil-Alameen[vi]. I believe that I was released due to the du’a of a certain righteous person who was making du’a for me, because RasulAllah (salla Allahu alayhi was-salam)[vii] says that when a person makes du’a for his fellow brother, an angel makes du’a for him, and RasulAllah (salla Allahu alayhi was-salam) says that the du’a for your brother Muslim is an accepted du’a. So I believe that it was due to these people, who were making dua for me, that I have been released, and I would like to thank them very much and say jazaakum Allahu khairan.[viii]

MB: In sha’Allah, and I pray that the du’a that they made for you is also made for all the other Muslim prisoners around the world, in sha’Allah, and that they will all be released.

Could you please give some words of advice, to the other prisoners and the prisoners’ families in terms of your experience, and how they might benefit from your words?

AA: My advice to them is the saying of Allah, azza wa jall[ix], “You might dislike something but there is a lot of good in it for you”.[x] And the hadith[xi] of RasulAllah (salla Allahu ‘alayhi was-salam), Whatever decree Allah has decreed for the believer it is good for him. So if Allah subhanahu wa ta’ala[xii] has decreed that a certain person should be in prison, and that if Allah azza wa jall has decreed for a certain family that one of their members is in prison, we, as believers should believe that this decree is good and there is a hikmah, there is wisdom in it, and we should all have the trust and faith in whatever Allah azza wa jall has destined for us; because RasulAllah (salla Allahu ‘alayhi was-salam) used to say, in the du’a, ‘As’aluka ridha fil-Qadhaa’, I ask You to make me satisfied and happy with what you have decreed for me. This is the first word of advice.

The second word of advice is this is a test for your sabr, patience; and patience is the one deed in which Allah subhanahu wa ta’ala has promised an open reward. “Only those who are patient shall receive their reward in full, without reckoning.”[xiii] There is no limit on their reward that Allah subhanahu wa ta’ala gives for the Sabireen, the patient.

Finally, one should always believe that the strongest weapon that they have is du’a. They should never underestimate the power of du’a. ‘Umar ibn Al-Khattab[xiv] used to say, I’m not worried about Allah not accepting my prayers but I am worried about the way I pray to Allah azza wa jall. Allah will accept the du’a, Allah will respond to the it, it’s just that we have to do it properly, with sincerity.

MB: SubhanAllah, jazaakAllahu khair. One of the things that we used to do in Guantanamo, one of the things that I learnt, was Surat Yusuf[xv] used to be the most often, the most resonating surah that I used to read, and contemplate on, simply because Yusuf (‘alayhis-salam) was thrown in prison for something he didn’t do. And when I read that, in prison, it was totally different, my attitude towards it, and I began to cry in a way that I never would have thought was possible. Did you feel any particular verses from the Qur’an, any particular aayaat[xvi] or sahaba[xvii] stories, were relevant to how you were faring your time in prison?

AA: Well, the feeling I had when I was reading Qur’an – every surah, every ayah was totally different when I was reading it in the cell, compared to when I was reading it when I was outside.

MB: Yes, absolutely, ma sha’Allah[xviii].

AA: That was particularly true with Surat Yusuf but I can say that this has been the case with every single ayah and every surah in Qur’an. It was in a totally different light when I was reading it in prison.

MB: It’s quite amazing, because in prison, for us, in Guantanamo, they took everything away from us, our clothes, our families, our food, our life, everything and the only thing that we had that was familiar to us was the Qur’an, even though it was a different version or a different print, but it was the only thing that we could look at that was familiar. Everything else - the land, the area, the prisons, even the accents of the people that were speaking were totally unfamiliar except the word of Allah.

AA: Subhan Allah, and because they took everything away and gave the Qur’an, that is why the Qur’an had this different meaning. ‘Uthman ibn ‘Affan[xix] used to say that if our hearts were clean and pure we would never satisfy our thirst from Qur’an. It is because of the distractions that are going around us, that we don’t get the most benefit from Qur’an. But when a person is in that solitary environment, all of the distractions are taken away and his heart is fixed on the word of Allah azza wa jall, the ayaat of Qur’an open into a completely different – they give a completely different meaning.

MB: Absolutely. Do you have or have you had interaction with people who have been in Guantanamo, in prison or after release, have you been able to speak to them or see how they’ve fared since their release at all?

AA: There were some brothers who were brought from Guantanamo and handed over to the Yemeni government and spent time in the PSL prison where I was but I didn’t have a chance to interact with them. I heard that they passed through while I was there. However, I never had a chance to interact with any of them yet.

MB: In sha’Allah may you interact with them in jannah[xx], insha’Allah

AA: In sha’Allah… I would really like to know how it was over there.

MB: In sha’Allah. Finally, I suppose it’s a question for Cageprisoners. Do you have any words about your feelings towards organisations like Cageprisoners are; what you think of our work, good or bad?

AA: The brothers and sisters at Cageprisoners are fulfilling the order of RasulAllah (salla Allahu ‘alayhi was-salam) which was stated in Bukhari[xxi], ‘Seek the release of the prisoner’, and they are at the forefront of fulfilling this command of RasulAllah (salla Allahu ‘alayhi was-salam) so I ask Allah azza wa jall to reward them and assist them in their efforts.

MB: Barak Allahu feek[xxii]. JazaakAllahu khairan, ya Shaykh.

AA: Wa iyyakum.[xxiii]

You can send a message to Imam Anwar by emailing us at contact@cageprisoners.com


[i] Bismillahir-Rahmanir-Raheem: In the Name of Allah, the Most Merciful, the Most Beneficient
[ii] Subhan Allah: Glory be to Allah
[iii] Al Hamdulillah: All Praise is due to Allah
[iv] In sha’Allah: If Allah wills
[v] Du’a: Supplications
[vi] Al Hamdulillah Rabbil-Alameen: All Praise is due to Allah, Lord of the Worlds
[vii] RasulAllah (salla Allahu ‘alayhi was-salam): The Messenger of Allah, the Prophet Muhammad, may the peace and blessings of Allah be upon him.
[viii] JazaakAllahu khaira: May Allah reward you with good.
[ix] Azza wa jall: the Mighty and Majestic
[x] Imam Anwar quotes the Qur’anic verse, 4:19, ÝÚÓì Ãä ÊßÑåæÇ ÔíÆÇ æ íÌÚá Çááå Ýíå ÎíÑÇ ßËíÑÇ
[xi] Hadith: referring to the collections recording the sayings, and actions of the Prophet Muhammad.
[xii] Subhanahu wa ta’ala: Glory be to Him (Allah), may He be Exalted
[xiii] Imam Anwar quotes the Qur’anic verse, 39:10, ÅäãÇ íæÝì ÇáÕÇÈÑæä ÃÌÑåã ÈÛíÑ ÍÓÇÈ
[xiv] Umar ibn Al Khattab, a companion of the Prophet Muhammad, the second Caliph of Islam and one of the ten promised Paradise.
[xv] Moazzam Begg is referring to the 12th Qur’anic Chapter, Yusuf – the story of the Prophet Joseph and his imprisonment.
[xvi] Aayaat: The plural of aayah, a verse of the Qur’an
[xvii] Sahaba: The Companions of the Prophet Muhammed, mayAllah be pleased with them all.
[xviii] Ma sha’ Allah: What Allah wills
[xix] Uthman ibn Affan, a companion of the Prophet Muhammed, the third caliph of Islam and one of the ten promised Paradise.
[xx] Jannah: Paradise
[xxi] Bukhari: Saheeh Bukhari is one of the two most authentic collections of hadith, the sayings and actions of the Prophet Muhammad.
[xxii] Barak Allahu feek: May Allah bless you.
[xxiii] Wa iyyakum: And you.

News source: Cageprisoners.com

What Are They Saying About: ISLAM?

Do you know these people? Hillary Rodman Clinton, Michael Hart, Los Angeles Times, New York Times, USA Today, Cat Stevens, ABCNEWS, Dan Rathers, Times Magazine, Mike Wallace, Encyclopedia Britania, CBSNEWS - See What They Said About ISLAM!

"Most Influential Person In History" - Michael H. Hart

"My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level." [Michael H. Hart, THE 100: A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY, New York: Hart Publishing Company, Inc., 1978, p. 33.]

Fastest growing religion in America - Hillary Rodman Clinton

"Islam is the fastest-growing religion in America, a guide and pillar of stability for many of our people..." [HILLARY RODMAN CLINTON, Los Angeles Times, May 31, 1996, p.3]

Moslems - fastest growing group... - USA Today

Already more than a billion-people strong, Islam is the world’s fastest-growing religion. [ABCNEWS, Abcnews.com]

God sent me Quran - Cat Stevens (former Jazz singer from England)

"Everything made so much sense. This is the beauty of the Qur'an; it asks you to reflect and reason....When I read the Qur'an further, it talked about prayer, kindness and charity. I was not a Muslim yet, but I felt the only answer for me was the Qur'an and God had sent it to me." [Cat Stevens (Now Yusuf Islam), former British pop star.]

"Islam is the fastest-growing religion in the country." [NEWSDAY, March 7, 1989, p.4]

"Islam is the fastest-growing religion in the United States..." [NEW YORK TIMES, Feb 21, 1989, p.1]


Moslems are the world's fastest-growing group..." [USA TODAY, The Population Reference bureau, Feb. 17, 1989, p.4A ]

"Muhummed is the most successful of all Prophets and religious personalities. " [Encyclopedia Britannica]

"There are more Muslims in North America then Jews Now." [Dan Rathers, CBSNEWS]

"Islam is the fastest growing religion in North America." [TIMES MAGAZINE]

"Islam continues to grow in America, and no one can doubt that!" [CNN, December 15, 1995]

"The Religion of Islam is growing faster than any other religion in the world." [MIKE WALLACE, 60 MINUTES]

"Five to 6 million strong, Muslims in America already outnumber Presbyterians, Episcopalians, and Mormons, and they are more numerous than Quakers, Unitarians, Seventh-day Adventists, Mennonites, Jehovah's Witnesses, and Christian Scientists, combined. Many demographers say Islam has overtaken Judaism as the country's second-most commonly practiced religion; others say it is in the passing lane." [JOHAN BLANK, US NEWS (7/20/98)]

"In fact, Religion experts say Islam is the second-largest religion in the United States... Islam has 5 million to 6 million members, followed by Judaism, with approximately 4.5 million..... And Islam is believed to be fastest-growing religion in the country, with half its expansion coming from new immigrants and the other half from conversions." [By ELSA C. ARNETT Knight-Ridder News Service]

"It has been a great pleasure for me to help clarify statements in the Quran about human development. It is clear to me that these statements must have come to Muhammad from Allah, or Allah, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God or Allah." Professor Keith Moore, one of the world’s prominent scientists of anatomy and embryology. University of Toronto, Canada]

"But Islam has a still further service to render to the cause of humanity. It stands after all nearer to the real East than Europe does, and it possesses a magnificent tradition of inter-racial understanding and cooperation. No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavours so many and so 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 hands lies very largely the solution of the problem with which Europe is faced in its relation with East. If they unite, the hope of a peaceful issue is immeasurably enhanced. But if Europe, 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.]


"It (Islam) replaced monkishness by manliness. It gives hope to the slave, brotherhood to mankind, and recognition of the fundamental facts of human nature." [Canon Taylor, Paper read before the Church Congress at Walverhamton, Oct. 7, 1887; Quoted by Arnoud in THE PREACHING OF ISLAM, pp. 71-72.]

The founder of twenty terrestrial empires and of one spiritual empire, that is Muhammed. As regards all standards by which
human greatness may be measured, we may well ask, is there any man greater than he? " [Lamartine, Historie de la Turquie, Paris 1854, Vol. 11 pp. 276-2727]

"If a man like Muhammed were to assume the dictatorship of the modern world, he would succeed in solving its problems that would bring it the much needed peace and happiness." [George Bernard Shaw]

"How, for instance, can any other appeal stand against that of the Moslem who, in approaching the pagan, says to him, however obscure or degraded he may be 'Embrace the faith, and you are at once equal and a brother.' Islam knows no color line." [S. S. Leeder, VEILED MYSTERIES OF EGYPT]

I think it seems to me very, very mysterious, almost unbelievable. I really think if what you have said is true, [Professor Siaveda , He is also one of the most famous scientists in the world.]

Professor William W. Hay is one of the best known marine scientists in the United States. satellite photography and emote-sensing techniques. Professor Hay replied: I find it very interesting that this sort of information is in the ancient scripture of the Holy Quran, and I have no way of knowing where they would come from, but I think it is extremely interesting that they are there and that this work is going on to discover it, the meaning of some of the passages. Professor Hay: Well, I would think it must be the divine being!

[Professor Yushudi Kusan: Director of the Tokyo Observatory] I can say, I am very mush impressed by finding true astronomical facts in the Quran.

[Professor Alfred Kroner who is one of the world’s most famous geologists] "Thinking about many of these questions and thinking where Muhammad came from, he was after all a bedouin. I think it is almost impossible that he could have known about things like the common origin of the universe,
because scientists have only found out within the last few years with very complicated and advanced technological methods that this is the case.

[Dr. T.V.N. Persaud is a Professor of Anatomy and Head of the Department of Anatomy, and a professor of Pediatrics and Child Health, University of Manitoba, Winnipeg, Manitoba, Canada. He is the author or editor of 25 books, and has published over 181 scientific papers. In 1991, he received the most distinguished award presented in the field of anatomy in Canada.]
"It seems to me that Muhammad was a very ordinary man. He could not read or write. In fact, he was illiterate. We are talking about 1400 years ago. You have someone who was illiterate making profound pronouncement and statements and are amazingly accurate about scientific nature. I personally cannot see how this could be mere chance. There are too many accuracy’s and, like Dr. Moore, I have no difficulty in my mind in concerning that this is a divine inspiration or revelation which led him to these statements."

Joe Leigh Simpson, Professor of Obstetrics and Gynecology at the North Western University in Chicago in the United States of America. Professor Simpson said: It follows, I think, that not only is there no conflict between genetics and religion, but in fact religion can guide science by adding revelation to some traditional scientific approaches. That there exists statements in the Quran shown by science to be valid, which supports knowledge in the Quran having been derived from Allah.

[Professor Palmer a scientist from the U.S.] We need research into the history of early Middle Eastern oral traditions to know whether in fact such historical events have been reported. If there is no such record, it strengthens the belief that Allah transmitted through Muhammad bits of his knowledge that we have only discovered for ourselves in recent times. We look forward to a continuing dialogue on the topic of science in the Quran in the context of geology. Thank you very much.

[Professor Tagata Tagasone, formerly Head of the Department of Anatomy and Embryology at the University of Shiang Mai in Thailand. He is now the Dean of the College of the Medicine at the University.]
From my studies and from what I have learned throughout this conference, I believe that everything that has been recorded in the Quran 1400 years ago must be the truth, that can be proved by the scientific means. Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth which was revealed to him as an enlightenment by the One Who is an Eligible Creator. This Creator must
be Allah, or Allah. Therefore, I think this is the time to say ‘Laa ilaaha illallah’, that there is no Allah to worship except Allah, ‘Muhammad Rasool Allah’, Muhammad is messenger of Allah...

[Professor Armstrong, Scientist works at NASA] I am impressed that how remarkably some of the ancient writings seem to correspond to modern and recent Astronomy. There may well have to be something beyond what we understand as ordinary human experience to account for the writings that we have seen.

[Professor Durga Rao] It is difficult to imagine that this type of knowledge was existing at that time, around 1400 years back. May be some of the things they have simple idea about, but do describe those things in great detail is very difficult. So, this is definitely not a simple human knowledge.

"No other society has such a record of success in uniting in an equality of status, of opportunity and Endeavour so many and so varied races of mankind. The great Muslim communities of Africa, India and Indonesia, perhaps also the small community in
Japan, show that Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If
ever the opposition of the great societies of the East and west is to be replaced by cooperation, the mediation of Islam is
an indispensable condition." [H.A.R. Gibb, WHITHER ISLAM, p. 379]

The nation's claim to be a Christian country is about to meet its first challenge: the number of practising Muslims is set to overtake Anglican Christians.... There has also been a number of high-profile conversions to Islam from Christianity. These include Mike Tyson, the former world champion boxer; Chris Eubank, the British middleweight boxing champion, who has changed his name to Hamdan; and Cat Stevens, the pop musician, who calls himself Yusuf Islam.... Prince Charles courted controversy earlier this year when he reaffirmed his
claim that when he succeeds the throne, he does not wish to be the defender of only the Christian faith. [Rajeev Syal and Christopher Morgan Sunday Times (London, U.K.)]

Savior of Humanity (Muhammad) - George Bernard Shaw

"I have studied him - the wonderful man - and in my opinion far from being an anti-Christ he must be called the saviour of humanity. " [George Bernard Shaw in "The Genuine Islam"]

Muhammad - inspired man - founder of Islam James A. Michener - famous author

"Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshipped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty, he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband. "Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God's word, sensing his own inadequacy. But the angel commanded 'Read.' So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: 'There is one God.' "In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumours of God's personal condolence quickly arose. Whereupon Muhammad is said to have announced, 'An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being. "At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: 'If there are any among you who worshipped Muhammad, he is dead. But if it is God you worshipped, He lives forever." [James A. Michener, "Islam: The Misunderstood Religion," in READER'S DIGEST (American edition), May 1955, pp. 68-70.]

"In little more than a year he was actually the spiritual, nominal and temporal rule of Medina, with his hands on the lever that was to shake the world." [John Austin, "Muhammad the Prophet of Allah," in T.P. 's and Cassel's Weekly for 24th September 1927.]

"Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia the man who, of all men exercised the greatest influence upon the human race . . . Mohammed . . . " [John William Draper, M.D., L.L.D., A History of the Intellectual Development of Europe, London 1875, Vol.1, pp.329-330]

"Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him." [Diwan Chand Sharma, The Prophets of the East, Calcutta 1935, p. l 22.]

"People like Pasteur and Salk are leaders in the first sense. People like Gandhi and Confucius, on one hand, and Alexander, Caesar and Hitler on the other, are leaders in the second and perhaps the third sense. Jesus and Buddha belong in the third category alone. Perhaps the greatest leader of all times was Mohammed, who combined all three functions. To a lesser
degree, Moses did the same." [Professor Jules Masserman]

[Ahmed Versi, editor of the weekly Muslim News,] said the growth of Islam has been constant: "The younger generation of Muslims that I have encountered is becoming more aware of its Muslim identity and is therefore practising its faith with vigour."

"The extinction of race consciousness as between Muslims is one of the outstanding achievements 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, p. 205]

"Sense of justice is one of the most wonderful ideals of Islam, because as I read in the Qur'an I find those dynamic principles of life, not mystic but practical ethics for the daily conduct of life suited to the whole world." [Lectures on "The Ideals of Islam;" see SPEECHES 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.]

"The Muslim community is much more aware of its religion and the use that religion plays within its community." [Dr Peter Brierley, Executive Director of the Christian Research Association, a London-based charity]

"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 for from being an anti-Christ, he must be called the Saviour 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." [George Bernard Shaw, THE GENUINE ISLAM, Vol. 1, No. 81936.]

"A growing number of Muslims in America, more than 40 percent are African-American," [Charles Bierbauer, from the Senior Washington Correspondent]

"The extinction of race consciousness as between Muslims is one of the outstanding achievements 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. Springing from a land and a people like previously negligible, Islam spread within a century over half the earth, shattering great empires, overthrowing long established religions, remoulding the souls of races, and building up a whole new world - world of Islam.

"The closer we examine this development the more extraordinary does it appear. 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 desert of Central Asia to the deserts of Central Africa." [A.M.L. Stoddard, quoted in ISLAM - THE RELIGION OF ALL PROPHETS, Begum Bawani Waqf, Karachi, Pakistan, p. 56.]

"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 the supplying of the basic framework of the one religion of the future.'" [W. Montgomery Watt, ISLAM AND CHRISTIANITY TODAY, London, 1983, p. ix.]

'I believe in One God and Mahomet the Apostle of God,' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion." [Edward Gibbon and Simon Ocklay, HISTORY OF THE SARACEN EMPIRE, London, 1870, p. 54.]

"He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports." [Bosworth Smith, MOHAMMAD AND MOHAMMADANISM, London, 1874, p. 92.]

"His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad." [W. Montgomery Watt, MOHAMMAD AT MECCA, Oxford, 1953, p. 52.]

"The doctrine of brotherhood of Islam extends to all human beings, no matter what color, race or creed. Islam is the only religion which has been able to realize this doctrine in practice. Muslims wherever on the world they are will recognize each other as brothers." [Mr. R. L. Mellema, Holland, Anthropologist, Writer and Scholar.]

"It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher." [Annie Besant, THE LIFE AND TEACHINGS OF MUHAMMAD, Madras, 1932, p.4]

"The essential and definite element of my conversion to Islam was the Qur'an. I began to study it before my conversion with the critical spirit of a Western intellectual .... There are certain verses of this book, the Qur'an, revealed more than thirteen centuries ago, which teach exactly the same notions as the most modern scientific researches do. This definitely converted me." [Ali Selman Benoist, France, Doctor of Medicine.]

"I have read the Sacred Scriptures of every religion; nowhere have I found what I encountered in Islam: perfection. The Holy Qur'an, compared to any other scripture I have read, is like the Sun compared to that of a match. I firmly believe that anybody who reads the Word of Allah with a mind that is not completely closed to Truth, will become a Muslim." [Saifuddin Dirk Walter Mosig, U.S.A.]

"The universal brotherhood of Islam, regardless of race, politics, color or country, has been brought home to me most keenly many times in my life -- and this is another feature which drew me towards the Faith." [Col. Donald S. Rockwell, U.S.A. Poet, Critic and Author.]

"Medieval Islam was technologically advanced and open to innovation. It achieved far higher literacy rates than in contemporary Europe; it assimilated the legacy of classical Greek civilization to such a degree that many classical books are now known to us only through Arabic copies. It invented windmills ,trigonometry, lateen sails and made major advances in metallurgy, mechanical and chemical engineering and irrigation methods. In the middle-ages the flow of technology was overwhelmingly from Islam to Europe rather from Europe to Islam. Only after the 1500's did the net direction of flow begin to reverse." [(pg 253) Jared Diamond a world renowned UCLA sociologist, and physiologist won the Pulitzer Prize for his book: "Guns, Germs, and Steel."]

The scientists who participated in these dialogues were all non-Muslims, most of whom were explaining some scientific facts which they have realized only very recently and after several years of research and study. When they were told that what they have just discovered recently was already referred to either directly or indirectly in the Holy Quran more than 1400 years ago, they showed a great deal of astonishment. Their comments were varied, but almost all of them confessed that this Quran could not have come from any human or ordinary source. Indeed, some of them were convinced and have affirmed that the Prophet Muhammad, peace be upon him, is a messenger from Allah, to the point that one of them even embraced Islam by declaring the Islamic creed otherwise known as the "Shahaadah" and thus became a Muslim.

The Quran which was revealed 14 centuries ago mentioned facts only recently discovered by proven scientists. This proves without doubt that the Quran must be the literal word of Allah, revealed by Him to the Prophet Muhammad (sallallahu 'alaihi wa sallam) and it also proves that Muhammad (sallallahu 'alaihi wa sallam) is truly a Messenger and Prophet sent by Allah. It is beyond reason that anyone fourteen hundred years ago would have known these facts discovered or proven only recently with advanced equipment and sophisticated methods. Moreover, the Prophet Muhammad (sallallahu 'alaihi wa sallam) reviewed the Quran with the Angel Jibreel once each year and twice in the last year of his life. Since the Quran was revealed up until this day, there has always been a huge number of Muslims who have memorized all of the Quran, letter by letter. Some of them have been able to memorize all of the Quran by Heart.

Source: http://islamtomorrow.com

Whatever I Prohibit You from Doing??

Abu Hurayrah relates that he heard Allah?s Messenger (peace be upon him) say: ?Whatever I prohibit you from doing, refrain from it, and whatever I command you to do, do of it what you are able. Those who came before you only perished on account of their excessive questioning and their disagreeing with their Prophets.? [Sah?h al-Bukh?r? and Sah?h Muslim]

The importance of this had?th:

This had?th outlines some essential principles of Islamic Law. The most important of these is the fact that obedience to the Prophet (peace be upon him) in his commands and prohibitions is obligatory, regardless of whether or not those commands and prohibitions appear in the Qur??n. This means that the Prophet?s Sunnah is an independent source of Islamic Law.

This principle is clearly established by many verses of the Qur??n. Allah says: ?Whoever obeys the Messenger has indeed obeyed Allah.? [S?rah al-Nis??: 80]

Allah says: ?Whatever the Messenger gives you take it, and whatever he forbids you abstain from it.? [S?rah al-Hashr: 7]

This had?th also outlines the principle that when something is prohibited by the Qur??n and Sunnah, this indicates that it is unlawful according to Islamic Law and when something is commanded of us, it means that it is obligatory according to Islamic Law.

?Do of it what you are able?

When the Prophet (peace be upon him) spoke about what he prohibited, he told us to avoid it outright. He did not qualify it in any way. By contrast, when he spoke about what he commanded us to do, he qualified it by saying: ?do of it what you are able?.

The difference is that when we are prohibited from doing something, we are being asked to refrain from acting, which is something that in most instances everyone is capable of. On the other hand, a command is soliciting from us to act, to bring something about. Depending on what it is, it may be something that not everyone will be able to do.

This distinction is significant. For one thing, if we are prohibited from doing something, that prohibition is total unless there is specific textual evidence to the contrary. We must refrain from doing it. It does not matter if we want to do a little of it or a lot. We are prohibited from eating pork. This means that we cannot eat any pork, no matter how small the portion. As for eating pork out of necessity of starvation, there is other evidence permitting that.

By contrast, when it comes to what we are commanded to do, we are only required to do so to the extent that we are able.

It is interesting to note that the statement ?do of it what you are able? conveys a meaning of both ease and difficulty. It implies ease in that it is telling us: ?There is no obligation except when there is ability.?

This meaning reflects the verse on the Qur??n: ?On no soul does Allah place a burden greater than it can bear.? [S?rah al-Baqarah: 286]

It implies difficulty in that it also means: ?You are obligated to do what is commanded of you to the fullest extent of your abilities.?

This principle is embodied in the Qur??n in the verse: ?Fear Allah as much as you are able.? [S?rah al-Tagh?bun: 16]

Excessive questioning

The Prophet (peace be upon him) warned us that excessive questioning is one of the reasons why those who came before us met with destruction. The questions that are being referred to here are those pertaining to matters of religion. This is especially relevant to questions of the Unseen that cannot be answered except by direct textual evidence. It is wrong to delve into matters of faith that are not clearly and specifically addressed by the Qur??n and Sunnah and that have no practical value whatsoever. Such questioning can only lead to misguidance, error and a loss of faith. It can cause a person to fall into the sin of speaking about Allah without knowledge. Allah says: ?And pursue not that of which you have no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.? [S?rah al-Isr??: 36]

We should not speculate on matters pertaining to Allah?s nature and His attributes. We should not ask needless questions about the nature and the qualities of Paradise and Hell. We should have faith that Allah and His Messenger (peace be upon him) have informed us about all that we need to know about these things.

As for practical matters of Islamic Law, these are things about which we are commanded to seek knowledge. Every Muslim must learn what he needs to know in order to carry out his religious duties and to avoid falling into what is unlawful.

A student of Islamic knowledge has a greater burden in that he must learn about matters that he may not have experienced in his own life but that he will need to know so he can provide guidance for others who will later come to him with their problems. A scholar will have to ponder over the issues and problems facing the Muslims in their ever-changing world and seek out solutions that will protect their faith and their welfare.

In this way, each person asks to the extent of his needs and responsibilities. Even about matters of Islamic Law, it is not right to merely pose difficult and implausible questions just to test one?s own or someone else?s intellectual prowess. Such conduct leads to doubts, arguments, and confusion.

Allah says: ?O you who believe! Ask not questions about things which, if made plain to you, may cause you trouble. But if ye ask about things when the Qur'?n is being revealed, they will be made plain to you, Allah will forgive those: for Allah is Oft-Forgiving, Most Forbearing.? [S?rah al-M??idah: 101]

During the lifetime of the Prophet (peace be upon him), there was another reason why questions were discouraged, though this reason does not exist today. There was the fear that due to excessive questioning, a particular act would be made obligatory or forbidden when it had not been so before.

This idea is illustrated most clearly when we consider one of the circumstances in which the Prophet (peace be upon him) made the statement that we are discussing.

The Prophet (peace be upon him) had addressed the people and said: ?O people, the Pilgrimage has been made obligatory upon you, so perform the Pilgrimage.?

A man then asked: ?Should we do so every year, O Messenger of Allah??

The Prophet (peace be upon him) remained silent until the man repeated his question three times. Finally, the Prophet (peace be upon him) said: ?If I had said ?yes?, then it would have become obligatory upon you to do so and you would not have been able to handle it.? The Prophet (peace be upon him) then said: ?Leave me with what I have left you with. Those who came before you only perished on account of their excessive questioning and their disagreeing with their Prophets. So whatever I command you to do, do of it what you are able, and whatever I prohibit you from doing, refrain from it.? [Sah?h Muslim]

The Prophet (peace be upon him) also said : ?The Muslim who does the greatest wrong to his fellow Muslims is the one who asks about something that was not forbidden but it becomes forbidden for the Muslims on account of his asking about it.? [Sah?h al-Bukh?r? and Sah?h Musim]

Of course, the fear of something being forbidden on account of someone?s question ceased to be a concern after the death of the Prophet (peace be upon him), since with his death revelation had come to an end.

Everything that we need to know to determine what is lawful and unlawful can be drawn from the Qur??n and Sunnah.

Disagreeing with the Prophets (peace be upon them)

The Prophet (peace be upon him) warns us that the people of before met with destruction on account of their disputing with their Prophets.

It is obligatory for a believer to accept what his tells him. Allah says: ?The only thing the believers say when they are called to Allah and His Messenger to judge between is: ?We hear and we obey.? [S?rah al-N?r: 51]

The Prophets of before, like Abraham, Moses, and Jesus (peace be upon them) were sent to their own people who disputed with them. Prophet Muhammad (peace be upon him) has been sent to all humanity. He is the final Prophet and the Law that he came with is binding upon us all until the Day of Judgment.

Source: www.islamtoday.net

Jihad a Call to Humanity – Dr Jamal Badawi

Alhamudulillah, Wassalaatu wassalaamu ‘ala rasulillah wa ‘alaa aalihi wa sahbihi wa man walaa’.

My dear brothers and sisters in Islam, and those who are not of the Muslim community, my brothers and sisters in humanity; I greet you all with the greeting if all of the Prophets, in its most complete form; Assalaamu alaikum wa Rahmatullahi wa Barakaatuh. May the Peace, Blessing and Mercy of Allah be with you all!

I might be shocking some of you here, by saying that I hereby declare Jihad! And I invite all Muslims all over the world to practice Jihad! I invite the brothers and sisters from other faiths and communities, to participate in, and to practice Jihad! In fact, I daresay that from one perspective, Jihad could be the essence of Islam, the invitation of Islam, and it is also the message to all humanity.

In order to justify that statement – radical as it may be and I do hope that some of the people in the media will not resort to quoting out of context, or using what I call ‘the cut and paste’ approach, and next day it says ‘A Muslim speaker calls for Jihad.’ – I’d like first to explain what Jihad is not, because it is very important as there are many myths surrounding the true meaning of Jihad, and then we’ll explain what Jihad is, and conclude with that, insha Allah.

What Jihad is not: Jihad is not holy war, that’s a myth. There are at least five reasons for this.

First, the term itself is an English term that emerged in Europe, in a certain historical circumstances, and was not originated in Islam whatsoever. It is a form of projection - as psychologists say - to say that again – there is nothing called ‘holy war’ in Islam.

The second reason is that nowhere in the Qur’an, do we find the equivalent – Arabic equivalent to ‘holy war.’ The equivalent is ‘Harb Muqaddasah.’ It is nowhere to be found in the Qur’an, nowhere to be found in any Hadith that I know of.

The third reason is that the term ‘Holy War’ is an oxymoron. It is a contradiction of terms; there is nothing holy about fighting, bloodshed, injury, destruction, and human suffering.

Fourthly, the English lexical definition of holy war, is that it is a war waged on behalf of one religion against another religion, which means that you’re fighting because they have the so-called false theology; wrong belief. Nowhere in the Qur’an do you find any single ayah, properly understood in its contextual and historical context that ever allowed Muslims to fight a non-Muslim on the sole ground that they are not following Islam. Whenever these people are described in self-defence even, when you fight in self-defence, and they’re described as believers, it is not because they are unbelievers, but because they are unbelievers and at the same time, fighting Muslims, if we get the historical context of these ayaat.

The fifth reason, that nowhere did I find in the Qur’an, glamorisation of war in and of itself, and war actually is called ‘qitaal’ which is only a subset of Jihad. In fact in the battle of the confederates, when actually, no battle took place, contrary to expectations, the Qur’an did not say ‘oh! Unfortunately you did not fight… no! The Qur’an says ‘wa kafallahul mu’mineen al qitaal.’ “And Allah saved… spared the mu’min from having to engage in the battlefield.” And the 216th ayah in suratul Baqarah; ‘Kutiba ‘alaykumu l qitaal wa huwa karhullakum.’ That “‘qitaal’, or fighting has been prescribed but it is something hated”, that means it is only a last resort, or lesser of the two evils as the ayah continues to explain. Not only this, we find also that the Prophet Sallallahu ‘alayhi wa sallam, while marching for a legitimate battle, a defensive battle, found that his companions were anxious to meet the enemy, and he said ‘No, don’t be too anxious to meet the enemy, and seek security and peace from Allah. But if you have to meet the enemy, then persevere in patience.’

[Secondly], Jihad has nothing to do with terrorism. Many countries are avoiding having a truly universal impartial definition of terrorism, that is self-serving. My humble definition that I believe to be comprehensive is that terrorism is any act that deliberately victimises the innocent, whether the culprit or victim is an individual, an organisation, and yes, a state.

In fact, state terrorism is much more devastating, as we have seen in the invasion of Lebanon, and in other similar type of forms. That is terrorism, if it is terrorism it is not Islam, if it is Islam, it has nothing to do with so called terrorism. The media has a great social responsibility, and a professional responsibility, to start – for Allah’s sake – to stop using the term ‘Islamic Terrorist’ and ‘Islamic Terrorism.’ This is just as insulting as referring to what Timothy McVeigh did, in the United States; the Oklahoma City bomber; that this is Christian terrorism, or to call the brutal action of the Israeli Army ‘Judaic terrorism.’ Among all world religions, while there are people who are committing terrorist acts, only Islam is selectively drawn into the term ‘Terrorism’ which is another oxymoron. They have the obligation, you know…professionally, morally, to stop using that term. They could say an individual terrorist, a terrorist who belonged to this organisation or that group, but not Islamic, not Muslim terrorism as such.

And finally, to say there is something called ‘Islamo-Fascism’ is a great insult, and as insulting to Muslims – aside from the fact that it is wrong, and dishonest – as calling Nazism ‘Christian Nazism’ or calling Mussolini’s ‘Christian Fascism.’ Nobody dealt with that term because they are wrong, but why is Islam the whipping boy of everyone? If it is Nazism, or Fascism, it is not Islam, and if it is Islam, it has nothing to do with Fascism, and let our learned political leaders learn that! and let their advisors who are feeding that poison to them; to be uttered on their tongues, realise that they are deceivers! And they are indeed, causing a great deal of damage to the relationship between Muslims and the rest of the World.

Having clarified what it is not - which is essential is - what is Jihad? Etymologically speaking, Jihad comes from an Arabic root composed of three letters; in Arabic, ‘jeem,’ ‘haa,’ ‘dal.’ Any derivative must be based on the generic meaning, and these three letters actually mean ‘to strive,’ I prefer the word ‘strive’ than struggle. ‘To strive’, because you can also strive for something positive. And also ‘to exert effort’ from ‘Juhd.’ To exert maximum effort. No wonder we find that the Islamic legal concept ‘Ijtihad’ is derived from the exact root from which the term ‘Jihad’ came. Why? Because Ijtihad on the part of the scholar, means the exertion of maximum intellectual effort to find a legal solution or verdict concerning a problem that has not been specified in the primary sources of Islam; the Qur’an and Sunnah. It is in that sense that we go beyond even argument on terminology; that Jihad has nothing to do with all of these terms that are falsely attributed to Islam. We find that in both the Qur’an and Hadith, at least in one possible classification, there is individual Jihad; there is social Jihad, and there is Jihad in the battlefield – you might call it ‘combatant’ Jihad.

On the individual level, ‘Jihad un Nafs’ is a well known concept, meaning to struggle against evil and shortcomings of oneself, for Tazkiyyah – for self purification. Look for example in Suratul Hajj, in the 77th and 78th Ayaah, and tell me if the context there is of the battlefield;

“Yaa ayyuhal ladheena aamanurka’u wasjudu wa’budu rabbakum waf’alul khayra la’allakum tuflihun. Wa Jaahidu fillahi haqqa jihaadihi.”

The context here is prayer to Allah Subhanahu wa ta’aala; “worshipping him; bowing down to him; prostrating to him and doing good deeds and practice Jihad.”

In Suratul ‘Ankabut we find a similar example of no relation whatsoever to the battlefield. This is one important and basic Jihad, before other levels of Jihad can be practised, the heart must be purified first.

There is the social Jihad; to strive, again, to exert effort to improve the quality of life and achieve the real meaning of human brotherhood and mutual concern. In the Qur’an in the 49th Surah it describes the payment of Zakah, or charity to the poor, as an act of Jihad. ‘Wa jaahadu bi amwaalihim wa anfusihim’ – making Jihad with their money, meaning to give to the poor.

We find in the 25th Surah in the Qur’an, in Aayah 52, that the Qur’an itself is a tool of Jihad. You make Jihad with the Qur’an. How do you make Jihad with the Qur’an if Jihad always means violence or the use of force? Making Jihad with the Qur’an is as well known in Arabic Literature. Making Jihad with the truth contained in the Qur’an; you make Jihad with the pen, and you make Jihad also with the tongue; the ordaining or promotion of good and fighting against evil in society, are also important and legitimate forms of Jihad.

Thirdly, yes there is a third level of Jihad; Jihad in the battlefield. Combative Jihad, which is allowed only under one of two conditions, I couldn’t find a third in the entire Qur’an. Once we understand the textual and historical context. But these are symbolised and summed up in the second Surah of the Qur’an, al Baqarah, from ayah 190 to 195. The first one [condition] is self defence; Legitimate self defence against unprovoked attack. In fact, for translation of meaning, it says ‘Fight in the way of Allah, those who fight against you, but commit no aggression or excesses, for Allah loves not the aggressors.”

The second reason [condition] in the same section, “Fight until there is no more fitnah,” and the proper contextual meaning of Fitnah here – because it has more than one meaning – but the contextual meaning of Fitnah here means severe oppression, because this section in the Qur’an alludes to those who have been driven out of their homes, which we know historically, the Muslims being driven from Makkah under persecution. But even if these two conditions are there, we find that he Prophet - Sallallahu ‘alayhi wa sallam – taught that the ethics of the Muslim are not left outside when you get into the battlefield. He taught that you should spare what we call today in modern language the non-combatants. He showed a great deal of sensitivity towards women who are not fighting, children, old people, clergy, even people who are doing civil work and are not carrying arms and threatening your life. He taught that the prisoners of war must be treated humanely. He taught that if you see an injured person you don’t shoot to finish him off; you’re not allowed to mutilate the body of a killed person from the enemy, in fact Islam forbids mutilation even of an animal except for food. But to mutilate an animal for the sake of mutilation even is forbidden, let alone the crown of creation, the human being. He taught that you should not destroy what we call today the infrastructure of the country, which is not necessitated by strategic or military type of reason. Even in the Qur’an in the middle of the battlefield as we find in the 8th Surah that even when there’s an inclination on the part of the attacking enemy towards peace, you should be inclined to peace, and depend upon Allah. That shows to me in no uncertain terms, that the notion of defence is not that Islam is interested in cutting as many heads as possible, but winning as many hearts as possible!

And that is not the only Surah where that principle can be found. In the 9th Surah in the Qur’an, al Tawbah, it says ‘Wa in ahadun minal mushrikeen astajaaraka fa ajirhu hatta yasma’a kalaam Allah, thumma ablighuhum ma’manah.’ “If one of the Mushriks, meaning idolaters fighting Muslims among the Arabs, sought refuge in you, give him refuge. Why? So that he may listen to the word of Allah that might remove, could remove that hatred in their hearts and as such, brotherhood will be restored. Or at least appreciate the Word of Allah if he doesn’t accept Islam. And then it says take him to a safe place. This is the ethics taught by the Prophet Sallallahu ‘alayhi wa sallam, that the Geneva Conventions on war, humanitarian war rules of war did not add much, let alone the failure of many powers that claim to be democratic, claim to be liberal, claim to defend human rights, have flagrantly violated in recent times.

Now, coming to the final issue; having explained what Jihad that I call and declare for myself first and all humanity, is not, and what it is, I think it’s useful to go back to an initial statement that some of you may have thought it’s a little bit too much. It was said that in one particular perspective, the entire message of Islam – not only to Muslims, but the call to the whole of humanity – is to engage in Jihad. Let me give you a few examples.

One; to believe in Allah; the sole creator of the universe, and not to associate others with Him. To obey that Creator, to love Him, and to translate that love into righteous deeds, and having this quality of Taqwa; the overwhelming feeling of the presence of Allah Subhanahu wa ta’aala. God Consciousness requires effort, and effort means Jihad, so this is a fundamental element of Jihad directed to all.

Secondly; to obey that God, and worship Him requires Jihad. When you wake up in the morning for your prayers when sleeping is so sweet, and in winter the bed is warm! That is Jihad. It’s not carrying swords – to wake up for Fajr is Jihad. When you’re fasting in Ramadan and you go to the office, and you love coffee, and the aroma of coffee is all over the place and you feel like getting a cup of coffee, but you say ‘No, it is Ramadan;’ this is Jihad. To pay Zakah, means that you have to exert effort against miserliness, or lack of concern, that you pay your money also for those who are needy. You name any act of worship in Islam that is not in essence a form of Jihad; exertion of maximum effort and striving for the pleasure of Allah?!

Thirdly; to have a meaning of life and to have a sense of spiritual and moral anchor to ones life requires a great deal of effort because you’re resisting human weaknesses, and inclinations.

Fourthly; to respect all the Prophets of Allah, and to honour them all, and to have dialogue with their followers, as directed in the 46th Ayah in Suratul ‘Ankabut, Surah 29; “Do not argue with the People of the Book,’ meaning Jews and Christians, ‘except in the best possible way, except for those of them who commit aggression against you. And say unto them, ‘We believe in what has been revealed unto you, and what has been revealed to us. Your Lord and ours is one and the same, and to whom we submit.”

In order to make that statement, in order to feel it and say it sincerely, requires a great deal of effort, to say alright, yes there are differences. There are differences even about authority of scripture, there are differences even as to how we perceive God, but to resist this exclusivism and say ‘alright, at least there are common grounds with these communities of faith.

Fifthly, to strive and fulfil ones purpose of creation; to have a sense of one’s life here on Earth, more than what happens to animal – they are born, they get old then they die or are slaughtered before that. To have that sense, and to discern, ‘why am I here on Earth? Where am I going?’ This itself requires Jihad; you strive, and you try to also exert effort in understanding and reflection.

Sixthly, to make sure that we are aware of the inevitable consequences of our deeds - good or evil. Consequences in this life and consequences in the hereafter, where full justice will be meted. That requires also resistance of any diversionary forces.

Number seven, the way you look at other people, who are not sharing Islam with you, requires a great deal of Jihad; that’s where some Muslims unfortunately are failing. Let me talk about the seventh concept and finish with that. Relating to ‘an nadhr ‘an al aakhir;’ how Islam teaches us how to look to other people.

To start with, whether the person is a Muslim or not, the Qur’an is crystal clear about sanctity of human life. In Surah 5, Ayah 32; “Anyone who kills a soul – a single soul – unjustifiably, he is like the one who killed the whole of humanity. And anyone who saves a single soul is like one who saved the whole of humanity.”

And when it said ‘Nafs’ (one soul) it did not say ‘believing Nafs;’ it speaks in a very inclusive term. Secondly, in the Qur’an in chapter 17, Suratul Israa’ its says; “Wa laqad karramnaa bani aadam.” Allah says “Indeed we honoured the children of Adam.” Muslims are not the only children of Adam; all human beings are children of Adam, and as such in this ayah we find a universalistic concept of entitlement to dignity, just by virtue of being a human being - regardless of differences.

Thirdly, in order to feel and practice genuine human equality and human brotherhood, to heed what Allah says in the Qur’an, and I’m very happy that I was in conversation by a wonderful brother, Brother Williams from the Christian background. He was very much impressed, he told me when I quoted to him from the Qur’an, from chapter 30, verse 22, which says; “Of the signs – meaning signs of Allah – is the creation of heavens and the Earth, and the diversity of your tongues – your languages – and complexion.”

Or what the Qur’an says in the 13th ayah of chapter 49, that Allah created human beings, male and female, and made them into nations and tribes… why? That you may get to know, and recognise one another. And that the best in the sight of Allah, is the one who is most righteous. Not false claim, or paying lip service.

Thirdly, dealing with the others require also Jihad, to understand and avoid any human bias of accepting plurality. Not plurality of ultimate truth; accepting the fact of plurality in human society. The Qur’an clearly says, “If Allah willed, He would have made all people one nation.” So there’s no diversity of language, races, colours – you name it. But Allah didn’t want it this way. And we need also to accept the fact that there will be diverse religions. “Wa law shaa’a rabbuka la’aamana man fil ardi kulluhum jamee’ah.” It says ‘If your Lord willed, all people on Earth would have become believers…’ i.e. in the correct so–called theology. If it is the will of Allah, it means that if we reflect and do Jihad, struggle to understand these ayahs, we would not be too fanatical about other people who choose their path. We communicate with them, but it’s not our duty to drag them because we believe that Islam is the truth.

Fourthly, you need Jihad, real Jihad - as my beloved brother Imam Johari mentioned this morning – to do justice. And justice is even when it’s against your own interest or a kins; this comes from the Qur’an. Justice even with the enemy; don’t let the hatred – it could be hatred of others to you, or your dislike of people dissuades you from doing justice. This is the most noble principle, where justice is not Pax-Romana type of justice, or only justice with certain groups, but justice with all human beings.

Fifthly, you need really true Jihad to avoid biases, and heed what Allah subhanahu wa ta’aala stated in the Qur’an, especially in surah 60, in verses 8 and 9, that ‘Allah does not forbid you O Muslims, with respect to those who did not fight you because of your religion, or drive you out of your homes, that you should deal with them in kindness, and justice. For Allah loves those who do good.’ Irrespective, so long as he did not commit aggression against you - and interesting enough - the two conditions are the same ones, fully consistent with the other reasons given in the Suratul Baqarah, the second surah of the Qur’an, about when can you, or would you be allowed, in the absence of just, legitimate and peaceful means, to prevent aggression or severe oppression. In order to understand Islam properly, and live Islam properly and avoid human inclination to extremes, one way or the other – as I am sure you must have from Fadeelatus Shaykh Ahmed this morning – the Qur’an invites all to this ‘Wasatiyyah.’ I don’t translate it ‘middle way’; middle way between what? I don’t translate it ‘moderation’ because the word moderation is politically very loaded today, and sometimes a ‘moderate’ Muslim is the one who chose the line of someone else, and accepts outside imposed definitions of what Islam is.

Even though the concept of moderation itself is not, I prefer to translate the word ‘wasatan’ in this ayah, as ‘justly balanced,’ as some translate it. ‘A Justly Balanced ummah to be witnesses to mankind.’ That requires Jihad because as humans we may have that tendency to be too loose, or too strict. And finally, in order to implement what Allah directs to His Prophet Muhammad Sallallahu ‘alayhi wa sallam, by way of example to us, as we find in the 21st surah in the Qur’an, in Ayah 107;

“wa maa arsalnaaka illa rahmatan lil ‘aalameen.” ‘We have not sent you O Muhammad, except as mercy to the Worlds.’

Now I finished before the thirty minutes, the rest will be a raincheck for you for some other occasion. Aqoolu qawli hadha, wastaghfirullah wa iyyakum assalaamu alaikum wa Rahmatullahi wa barakaatuh.

Transcribed by
Nahid Mortuza

 
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