Become a Muslim???? Why?!

The reasons which make great number of people become Muslims.

• It is the last Divine Religion revealed to man.
• Islam recognizes previous divine revelations. On the other hand, Jews do not recognize Jesus, and the Christians do not recognize Muhammad; whereas, Muslims recognize Moses and Jesus, may Allah exalt their mention
• In Islam humans relates with their Lord in all matters and conditions.
• Islam is the only Religion which has not been distorted or changed.
  Harry G. Dorman said:
  'It (the Quran) is literal Revelation of God, dictated to Muhammad by Gabriel, perfect in every letter. It is an ever-present miracle witnessing to itself and to Muhammad, the Prophet of God. Its miraculous quality resides partly in its style, so perfect and lofty that neither man nor jinn could produce a single chapter to compare with its briefest chapter, and partly in its content of teachings, prophecies about the future, and amazingly accurate information such as the illiterate Muhammad could never have gathered of his own accord.'34
• Islam is the Religion which covers the material and spiritual aspects of life. It did not neglect even the slightest of things in a Muslim's life. Abdurrahmaan b. Zaid said that it was said to Salman:
  'Your Prophet has taught you everything, even how to relieve yourselves? Salman said: 'Of course, he forbade us to face the direction of the Qiblah while defecating or urinating, or to clean oneself with his right hand, or to use less than three stones, or to use bone or dung (to clean oneself).' (Muslim)
  W. Thomas Arnold said: '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 the whole world.'
• Islam satisfies the man's bodily and spiritual needs in equilibrium. It refuses that one aspect be given precedence over the other.

  Prince Charles said:

  'Islam can teach us today a way of understanding and living in the world which Christianity itself is poorer for having lost. Islam refuses to separate man and nature, religion and science, mind and matter.'

• Islam does not conflict with man's intellect and natural disposition.

• Islam is the Religion for humankind at large, regardless of their education, time and place which, in contrast to previous religions were sent to a specific people during a specific time. For example, if a person wants to become a Jew, he has to be born a Jew. Jesus said about Christianity: 'I was sent to the lost sheep of the Children of Israel.'

This copy of the Quran written with liquid gold on papyrus proves the Muslims concern for preserving the Quran.

One of the proofs that Islam is a universal religion and that it is fit for all people at all times, regardless of their race or language it is the word of God:

'O you who covers himself with a garment! Arise and warn. And your Lord glorify.' (74:1-3)

In these verses God commands His Prophet to openly call to Islam, so he called his people to worship God alone, and to cast aside all false deities. He was harmed by his people, yet he remained steadfast and merciful, he sent letters to the Kings of his time and invited them to accept Islam. Among those whom he wrote to were the Emperor of Rome, the Emperor of Persia, and the King of Abyssinia. If the message of Prophet Muhammad was not a universal one, he would not have invited the rulers of different kingdoms close to Arabia to accept Islam!

This would possibly open more than one front with adversaries who were well equipped and great in number. Why would he venture to do something like this, if it were not but a divine Message from God, which he was ordered to convey to mankind at large!

Translation : From Muhammad, the Messenger of Allah, To the Negus, King of Abyssinia. Peace be upon him who follows the Guidance. I am grateful to Allah, there is no god but Him, and I bear witness that Jesus son of Mary was no more than a spirit created by Him, and His word («Be!» - and he was) which He bestowed on Mary, the Virgin, the good, the pure, so that she conceived Jesus. Allah created Him as He created Adam by His Hand. I call you to worship Allah Alone, and not to associate any partner with Him and (I call you) to His obedience and to follow me and to believe in that which was revealed to me, for I am the Messenger of Allah. I invite you and your men to Allah, the Exalted. I bear witness that I have communicated my message. I invite you to listen and accept my advice. Peace be upon him who follows true guidance.

The Messenger of God said: 'This matter (i.e. the religion of Islam) will become apparent as night and day. Every person in a city or desert area will come to know of this religion, by means of might or disgrace. Might by which Islam is honored and disgrace by which God disgraces disbelief.' (Ahmed)

Translation : I begin with the name of Allah, the Compassionate, the most Merciful. From Muhammad b. Abdullah the Messenger of God, to Heraclius the Emperor of Rome (He was the Emperor of the Byzantine Empire [610-641] who captured Syria, Palestine, and Egypt from Persia [613-628] ). Peace be upon him who follows the guidance. I call you to Islam. Accept Islam and you will be safe. God will give you your reward double-fold. If you forsake the message of God, you will carry the sin of all your followers. (Say: "O People of the Book! Come to common terms between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah. If then they turn back, say you: 'Bear witness that we are Muslims (submitting to Allah's Will).) (3:64)

Translation : I begin with the name of Allah, the Compassionate, the most Merciful. From Muhammad b. Abdullah the Messenger of God to Moqoqas the Ruler of the Christians in Egypt. Peace be upon him who follows the guidance. I call you to Islam. Accept Islam and you will be safe. God will give you your reward double-fold. If you forsake the message of God, you will carry the sin of all your followers. (Say: "O People of the Book! Come to common terms between us and you: that we worship none but Allah; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than Allah. If then they turn back, say you: 'Bear witness that we are Muslims (submitting to Allah's Will).) (3:64)

Soul food

Since the birth of Islam the permissibility of music and singing has been debated. Not only the lawfulness of the performer but also of the audience was discussed. Advocates and opponents alike traced the legitimacy of their position back to the Quran and the hadiths, the sayings of the Prophet. As in present day Egypt, these debates on the lawfulness of music did not prevent the art from flourishing in palaces and private homes (Sawa 1989; Stigelbauer 1975).

The seventeenth-century Muslim scholar Chelebi distinguishes three categories of music: that coming from birds, from the human throat and from instruments. He states that in Islam it is permissible to listen to the melodies produced by birds, and to those produced by the human throat, subject to certain conditions and rules. To listen to instruments that are blown or struck however, is never permissible (1957: 38). Certain instruments are forbidden because they are supposed to incite drinking. The kuba, an oblong drum, for instance, is prohibited because of its association with drinking wine, licentious songs and dissolute people. With respect to the human throat, if it produces songs about wine and debauchery, it is not permissible to listen to them (ibid.: 39).

According to the ethnomusicologist Al-Faruqi, religious opinion makes a hierarchy of music and singing in forbidden, unfavored, indifferent, recommended and commendable forms. The recitation of the Quran stands at the peak of the hierarchy, immediately followed by the call to prayer and religious chants. Also legitimate are various types of songs connected to family celebrations, caravan chants, work songs and the music of military bands. At the bottom of the hierarchy, we find "sensuous music that is performed in association with condemned activities, or that is thought to incite to such prohibited practices as consumption of drugs and alcohol, lust, prostitution etc." (1985: 12). These genres are clearly forbidden, haram. Most forms of music and singing, though, fall between these clear categories and are controversial (Al-Faruqi 1985: 1-13).

The approval or disapproval of performers is not only related to the genre but also to the context of the performance. Regarding the permissibility of the context, three elements are deemed important by the eleventh-century Muslim scholar Imam al-Ghazali, that is, time, place and associates. It is not acceptable if too much time is devoted to performances so that it interferes with the higher Islamic goals and distracts the believers' attention from the devotion to God. Full-time professional performers are accordingly less acceptable than non-professional amateurs. The acceptability of the place and occasion of the performance is also an important factor in judging the legitimacy of the entertainers and their public. Lastly, the type of people present during the performance affects the permissibility of the performers and their audience. A certain genre of music can thus be permissible in one context while it is rejected in another circumstance. Playing the tambourine is, for instance, acceptable if it is done by women at a wedding but forbidden if it is done by men in contexts of homosexuality or prostitution (Al-Faruqi 1985: 17-20; al-Ghazali 1902: 1).

Upper-Egyptian musicians playing at a wedding procession

Religious discussions on dancing are less detailed and mainly deal with the nature of ecstatic states of mind. According to al-Ghazali, proper conduct during ecstasy and trance is also bound by the rules of time, place and company. Besides, if ecstacy overcomes a person and makes the person move without volition, it is excusable. Yet, when volition returns, stillness and restraint is preferred. The general rule is that: "If the pleasure which causes dancing is praiseworthy, and the dancing increases and strengthens it, then the dancing is praiseworthy (...).

Yet it is true that the practice of dancing does not befit the station of notable people who set an example, because most of the time, it springs from play and sport (...)" (al-Ghazali 1902: 9). We should keep in mind though that al-Ghazali discusses male ecstacy dancing in a religious setting and not female dancing in a secular context.
Although the impact of gender on the acceptability of performers has not received systematic attention, it is a crucial factor in the debates outlined above. A well-known phrase often cited to discredit female singers, is "sawt al-mar'a `awra," "the voice of a woman is a shameful thing" (1).

Imam al-Ghazali explains this as follows. Music is allowed except if temptation is feared. The voice of women could seduce the listener. Looking at female performers is always unlawful. Listening to the voice of concealed female performers is still forbidden if it evokes tempting images. He continues reasoning that looking at a beardless boy is only forbidden if there is a danger for temptation. He then likens the lawfulness of listening to a concealed female singers to looking at a beardless young boy. The rule which must be followed, then, relates to the arousal of temptation, and if this is feared, it is unlawful (1901: 235-237).

Women are thus generally perceived as more enticing than men and excitement aroused by looking is considered more powerful than excitement aroused by listening. These observations have consequences for the lawfulness of the different forms of male and female performances. Female performances are more controversial and their acceptability depends on male experience of arousal. The fact that male excitement is most strongly aroused by the eye rather than the ear also affects the various categories of female performers. Female musicians have an audience. Female singers have an audience and, at least at present, spectators. Female dancers, on the other hand, are solely eye-catchers. Female dancing is accordingly considered the most shameful form of entertainment.

In order to understand the Islamic fundamentalist views on art and entertainment we cannot solely rely on the opinion of Muslim scholars of the eleventh or seventeenth century, but should also look into recent religious opinion leaders. According to the late Sheikh al-Azhar Shaltut, who wrote a fatwa (a formal ruling or opinion) on the issue in 1960, music is permissible under certain conditions. He argues that God is not against pleasure and that Islam seeks the Golden Means. Yet, it should not take place under immoral circumstances or with dissolute companions (Al-Faruqi 1985: 25-26). The Muslim scholar al-Qaradawi states that singing and music in itself is permissible and pleasurable. He places several restrictions on them though. The content of the song should not be against the morals and teachings of Islam or be accompanied by other forbidden things in Islam like alcohol. Also the way of singing should be within the confines of Islam, that is, it should not be accompanied by suggestive movements. Exaggeration is never preferable but certainly not in entertainment and the person who knows that entertainment easily excites him or her should keep away from it (Qaradawi 1985: 139; 289). During my research, the leading television preacher Sheikh Mitwalli al-Sha`arawi, stated that all female dancing is bad and that only music which does not "tickle the nerves" is permissible (The Economist 21-5-1988).

from http://www.umbc.edu/MA/index/number3/nieuwkerk/karin_3.htm

My view

Music or entertainment can be Haram(unlawful) if

1. "Lagha", which means can make us forgot about our purpose or amanah that given by Allah to live in world as khalifa and also not have the element of Da'wa

2. Listening of "aurah", women can listen to men sung but men cannot listen to women because when women sing the voice become aurah to men (not for women) and prohibited in Islam even for Da'wa purpose.

3. Selling voices, Islam prohibit of selling voices but we can take a few money just for necessary purpose. So, men can be a singer but cannot use their voices for money.

There is many more of Hukum in Islam. This is just my view

Khaidir Kusnin

Sall-Allahu Alayhi Wa Sallam

They were circumambulating the Ka'ba, when Ka'ab bin Ujrah asked Abdul Rahman ibn Abi Lailah: "Shall I not give you a precious gift?" A gift in the middle of that act of intense devotion? Abdul Rahman was a prominent tabayi, i.e. from the generation that came after the generation of the companions. Ka'ab, may Allah be pleased with him, was one of the 1400 Companions who were part of the Covenant of al Ridwan, a covenant to live or fall together to avenge the blood of Uthman bin Affan, Radi-Allahu anhu, who had been feared to have been murdered by the Quraish. To know this background is to get a clue to the special gift.

While Muslims were stationed at Hudaybiyah, where the covenant took place, many delegations of Quraish had visited them. Among them was Urwah ibn Mas'ud al Thaqafi. It was he who reported the extra-ordinary relationship of the companions with the Prophet, Sall-Allahu alayhi wa sallam : "I have seen Caesar and Chosroes in their pomp, but never have I seen a man honored as Muhammad is honored by his comrades."

The gift that Ka'ab gave to ibn Abi Lailah was the hadith that gives us the salawat (benediction) that we use in regular prayers. The companions asked the proper way of sending the blessings, when the verse requiring them to do so was revealed.

"Lo Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation." [Al-Ahzab, 33:56].

Then the Prophet, Sall-Allahu alayhi wa sallam , taught them the exact words, as they themselves were revealed to him by Allah.

A prophet of God is a unique person. He acts as the link between the people and their Creator. He is a human being, yet he speaks for God. The most difficult task for followers of a prophet has always been that of dealing with the prophet as a prophet. It is so easy to go to extremes. Make him divine, God-incarnate, Son of God. Or make him just another man, attributing all human weaknesses and sins to him. Religious literature of major religions in the world is testimony to these tendencies. It is a story of abject human failure in this matter.

One must contrast that with the beautiful and delicate balance presented by Islam. Here the Prophet is the perfect human being, but he is not Divine. He speaks for God but he is not God. He is the object of our gratitude, ardent love and devotion, unswerving allegiance, and deference. But he is not the object of our worship. We ask Allah to send His blessings on him which at once makes two very important statements. First, he needs Allah's blessings. Second, we cannot bless him, only Allah can. It is not possible for those who always invoke Allah's blessings for the Prophet, to degrade him to the level of other human beings, or to elevate him to the level of divinity. The benediction, Sall-Allahu alayhi wa sallam , is a magic formula that fights both tendencies equally effectively. It also strikes at the roots of shirk, the tendency to associate partners with Allah. For we have met the perfect human being, the example to follow. And we found him to be a servant of Allah. Sall-Allahu alayhi wa sallam .

For centuries Muslims lovingly added the benediction, whenever they mentioned the name of the Prophet, Sall-Allahu alayhi wa sallam . The hadith literature is a good example of this labor of love. For here the name of the Prophet, Sall-Allahu alayhi wa sallam , is mentioned repeatedly. Yet the muhadithun never tired of writing the benediction. That was at a time when every book was written by hand, and all its copies were also made by hand. It was never considered a burden or an unnecessary interruption. A brief recent statement from a professor of hadith at one Islamic religious school captures the spirit. "The merits of studying hadith are innumerable and those interested can read Ibn Abdul Bar's book on the subject," he said. "But it is sufficient to note that through this study we get plenty of opportunities for saying the benediction, Sall-Allahu alayhi wa sallam ."

And so for centuries this practice has continued unabated throughout the Muslim world. Also, realizing the importance of a "worthy benediction" Muslims always used the Arabic expression in other languages, be they Urdu, Farsi, Bangla, or others. For the first time in history, we find a break from this practice, and this spirit, when reviewing the Islamic literature in English.

Initially some one substituted "peace be upon him" for "Sall-Allahu alayhi wa sallam ." But it is not even a proper translation. Then some one thought of abbreviating it to pbuh. It, of course, did not improve the translation or the readability. Others came up with innovations of their own. One Islamic text book in English notes in the beginning: "After using the name of the Prophet Muhammad, Muslims should write or say the honorific phrase, Sall-Allahu alayhi wa sallam ...Due to limited space this honorific phrase has been omitted.. but should be inserted when reading the book." Another book goes a little further by acknowledging the "long established and cherished tradition", but then announces bluntly: "To avoid interrupting the flow of ideas, especially for non-Muslim readers, I have not followed the customary practice." A majority of recent Islamic books published in the U.S. and U.K. by reputable Muslim organizations, though, do not feel the need for any excuse or explanation, whatsoever. They simply mention the Prophet, Sall-Allahu alayhi wa sallam , as they would any ordinary person.

It is time we moved beyond our hesitations, confusions, or inferiority complexes. This is the Ummah of the Last Prophet. In every language of the world, our Prophet is Muhammad, Sall-Allahu alayhi wa sallam .

By Khalid Baig

Ref URL: http://www.albalagh.net/prophethood/durood.shtml

"He who sleeps contentedly while his neighbors sleep hungry did not believe in my message." -Prophet Muhammad

Islam and Neighbourhood (Neighborhood): Rights of Neighbours (Neighbors)

The Noble Qur'an tells us that all of mankind is descended from one couple, Adam and Eve. Thus we are all brothers and sisters, and our differences in languages and colors are but a mercy that we might know one another. Language and race should never be a reason for discriminating against people. A Muslim should maintain good relations with his relatives, but he should not unjustly favor them over others. Further, a Muslim must be good to his neighbors, no matter their religion. But the Prophet Muhammad (peace and blessings be upon him) taught us that a "neighbor" is not just the one next door but includes all those up to forty houses in all directions - effectively a whole neighborhood. An Ansar (emigrant) came to the Prophet Muhammad (peace and blessings be upon him) and said that he has recently purchased a house in a particular area and that his nearest person was such that he had no hope of any goodness from him and that he felt unsafe from his mischief. The Prophet Muhammad (peace and blessings be upon him) told Imam Ali (as), Salman Al-Farsi, Abu Zar Ghaffari and Miqdad ibn Aswad to go to the Mosque and announce: "He is not a believer whose neighbour is unsafe from his mischief." They announced it thrice and then to the Prophet Muhammad (peace and blessings be upon him) pointed towards forty doors to his right and forty to the left indicating that forty houses in every direction constitute ones neighbourhood. One is obliged to observe their rights. This concern for our neighbors can take many forms. It means to ensure that our neighbors have the basic necessities, for a Muslim should not eat if his or her neighbor is going hungry. It means that Muslims should wish for their neighbors what they wish for themselves. It means sharing their happiness and sorrow. Further, it means to not spy on them and respect their privacy, to not gossip about them, to not harm them in any way, and to keep common use areas - such as apartment building entrances, streets and sidewalks - clean. The Prophet Muhammad (peace and blessings be upon him) was told of a woman who prayed during night and fasted a lot during day and gave alms generously, but whose neighbors complained of her abusive tongue. He said that she would be in Hellfire. When the Prophet Muhammad (peace and blessings be upon him) was told of another woman who did not do all those extra acts of worship other than just compulsory (Wajib) but whose neighbors were happy with her, he said that she would be in Paradise. Thus we see the importance of being good to our neighbors, both in actions and words. Imam Ali (as) says: A person is either your brother in faith, or your equal in humanity.

Islam and Neighbourhood (Neighborhood): Kindness to a Non-Muslim Neighbor

The neighbor holds a special status in Islam. Islam encourages Muslims to treat their neighbors in a gentle way that reflects the true and genuine spirit of Islam as exemplified in its tolerant aspect especially with people of other faiths. It makes no difference whether the neighbors are Muslim or non-Muslim. Ayesha, the Mother of the Believers, stated that she once asked the Prophet Muhammad (peace and blessings be upon him), "O Messenger of Allah! I have two neighbors. To whom shall I send my gifts?" the Prophet Muhammad (peace and blessings be upon him) said, "To the one whose gate is nearer to you." It is clear from the above Prophetic Hadith that Muslims are encouraged to not only treat our neighbors kindly, but also to exchange gifts with them. The wording of the Hadith does not indicate whether the one with whom we exchange gifts is a Muslim or not. Below are ten tips on how to approach your non-Muslim neighbors in a kind way that exemplifies Islamic manners: 1. Being good to neighbors is not only restricted to those who share the same building with you. Your roommate at the dorm is your neighbor; the person sitting behind you or next to you in a bus or at a bus stop is your neighbor; the one sharing your office at work is your neighbor; the person enjoying fresh air next to you in a public garden is also a neighbor. You ought to treat all of those people kindly and socialize with them within the permitted scope of Shariah Islamic Law. 2. Introduce yourself and your family to your neighbors when you move into a new place or when new neighbors move in. This will also help to relieve any fears or tensions they may have about Muslims. Also, don't forget to say good-bye when you or they move away. 3. Care for them continually, especially at times of need and distress, as "the neighbor in need is a neighbor indeed." If a neighbor is elderly or chronically ill, offer to run errands or shop for him or her. 4. In dealing with neighbors, it is safer to deal with those of the same sex as yourself. This does not mean that you should stop socializing at work or school with your non-Muslim workmates or classmates of the opposite sex, but be aware of satanic snares. After-hours socializing should be with your same sex. 5. While socializing with non-Muslims, be cautious of becoming too lenient at the expense of your creed and principles. For example, don't go out drinking with them. They will respect you more for sticking to your principles than for breaking the rules. 6. In addition to sharing ideas, you can share meals with them by inviting them to dinner on the weekend or accepting their invitation to the same, provided that you let them know about your dietary restrictions (Halal and Haram) as a Muslim. 7. Conduct mutual visits so that the families can interact in a constructive way. If the discussion does turn to religion, focus on areas of common ground. For example, if your neighbors are Christian, then you should not enter into a futile argument with them about whether Jesus is God incarnate or not. Rather, tell them to what extent Islam honors all God's Prophets and Messengers as a whole, and that Jesus is granted a special status among God's Prophets and Messengers. 8. While socializing with neighbors, present your religion (Islam) in the best way. If you are faced with a difficult question or a distortion about Islam, do not be ashamed to stop for a while and tell them that you will try to contact a more knowledgeable person to seek the guidance regarding the issue raised. Thus, common grounds should be enhanced, and areas of dissension should never be raised. 9. If your neighbors show an interest in Islam, invite them to attend Islamic events, and even to accompany you to the mosque to see what it is like. It may be that their hearts become softened to Islam, and if they remain non-Muslim, at least you have succeeded in breaking the barrier. You can also visit the church where your neighbors pray if they invite you to do that, but here you should be cautious not to perform any act that your religion prohibits. In brief, be only a watchful monitor. 10. Always keep in mind the mighty reward that is in store for you in the Hereafter when you show kindness to a neighbor.

Good Deeds

From the meanings of the Holly Quran:

-"So hasten towards all that is good". (2:148)

-"And march forth in the way (which leads to) forgiveness from your Rubb, and for Jannah as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious)". (3:133)

From Hadith:

- 87. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn
disbeliever in the morning, and would sell his Faith for worldly goods.'' [Muslim].

Commentary: This Hadith tells that the Day of Resurrection will be preceded by a long chain of calamities. Because of the rush of these calamities, religion and Faith will loose their value in people. There will be a race for wealth, so much so that people would not hesitate to compromise their religion and Faith to acquire wealth. People will rapidly change their faces. This is what actually happening. In this situation true believers are exhorted to adhere strictly to Faith and perform noble deeds without delay.

- 88. `Uqbah bin Al-Harith (May Allah be pleased with him) said: Once I performed the 'Asr prayer in Al-Madinah behind the Prophet (PBUH). He (PBUH) got up quickly after finishing the prayer with Taslim, and stepping over the people, went to one of the rooms of his wives. The people were startled at his haste, and when he came out and saw their astonishment at his urgency he said, "I recalled that there was left with me some gold which was meant for charity; I did not like to keep it any longer, so I gave orders that it should be distributed".[Al-Bukhari].

In another narration, Messenger of Allah said, "I had left some gold for Sadaqah in the house, and did not wish to keep it overnight".

Commentary:

1. A person should not keep such a thing because of which his attention is diverted from Allah (SWT) towards that thing.

2. Although it is undesirable to jump over the neck of people in ordinary circumstances but it is permissible when special conditions warrant it.

- 90. Abu Hurairah (May Allah be pleased with him) said: There came a man to the Prophet (PBUH) and said, "O Messenger of Allah, which charity is the most rewardable?'' He (PBUH) said, "That you should give charity (in a state when you are) healthy and stingy and fear poverty, hoping to become rich (charity in such a state of health and mind is the best). And you must not defer (charity to such a length) that you are about to die and would be saying: 'This is for so-and-so, and this for so-and-so.' Lo! It has already come into (the possession of) so-and-so".[Al-Bukhari and Muslim].

Commentary: Charity in the real sense is that which a person gives when he is healthy. If a person gives charity when he is facing death, it does not have much value before Allah. Moreover, in that condition he cannot give more than one-third of his property in charity because then it becomes the property of his successors, which cannot be spent even in the way of Allah. For this reason Allah has prescribed a limit in this respect, according to which if a person going through a mortal disease wants to give his property in charity or donate it for some charitable purpose, he cannot spend more than one-third of it on this account. This injunction is an inducement for people to hurry in doing good deeds, especially in the matter of alms and charity. In fact, he should do it without delay.

- 93. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter".[At-Tirmidhi].

Commentary: The purpose of this Hadith is that before overcoming of the obstructions, one should do one's best to improve his Hereafter by means of good deeds lest one is deprived of good deeds by some obstruction.

Sources:

- Riyad-us-Saliheen, The book of miscellany: CH.10 Hastening to do good deeds.

- Riyad-us-Saliheen, The book of miscellany: CH.10 Pondering over the Great Creation of Allah, The passing away of Life of the World, the Horrors of the Day of Requital and Laxity of One's Nafs.

More about Jihad

Jihad of the nafs

a) Meaning of nafs: It has two meanings. First, it means the powers of anger and sexual appetite in a human being... and this is the usage mostly found among the people of tasawwuf [sufis], who take "nafs" as the comprehensive word for all the evil attributes of a person. That is why they say: one must certainly do battle with the ego and break it (la budda min mujahadat al-nafs wa kasriha), as is referred to in the hadith: A`da `aduwwuka nafsuka al-lati bayna janibayk [Your worst enemy is your nafs which lies between your flanks. Al-`Iraqi says it is in Bayhaqi on the authority of Ibn `Abbas and its chain of transmission contains Muhammad ibn Abd al-Rahman ibn Ghazwan, one of the forgers].

The second meaning of nafs is the soul, the human being in reality, his self and his person. However, it is described differently according to its different states. If it assumes calmness under command and has removed from itself the disturbance caused by the onslaught of passion, it is called "the satisfied soul" (al-nafs al-mutma'inna)... In its first meaning the nafs does not envisage its return to God because it has kept itself far from Him: such a nafs is from the party of shaytan. However, when it does not achieve calmness, yet sets itself against the love of passions and objects to it, it is called "the self-accusing soul" (al-nafs al-lawwama), because it rebukes its owner for his neglect in the worship of his master... If it gives up all protest and surrenders itself in total obedience to the call of passions and shaytan, it is named "the soul that enjoins evil" (al-nafs al-ammara bi al-su')... which could be taken to refer to the ego in its first meaning.

b) God has armed soldiers which He has placed in the hearts and the souls and others of His worlds, and none knows their true nature and actual number except He... [He proceeds to explain that the limbs of the body, the five senses, will, instinct, and the emotive and intellective powers are among those soldiers.] Know that the two soldiers of anger and sexual passion can be guided by the heart completely... or on the other hand disobey and rebel against it completely, until they enslave it. Therein lies the death of the heart and the termination of its journey towards eternal happiness. The heart has other soldiers: knowledge (`ilm), wisdom (hikma) and reflection (tafakkur) whose help it seeks by right, for they are the Party of God against the other two who belong to the party of shaytan...

God says: "Have you seen the one who chooseth for his god his own lust?" (25:43) and "He followed his own lust. Therefor his likeness is as the likeness of a dog; if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out" (7:176) and about the person who controlled the passion of his ego God says: "But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The garden will be his home" (79:40-41).

Know that the body is like a town and the intellect of the mature human being is like a king ruling that town. All the forces of the external and internal senses he can muster are like his soldiers and his aides. The ego that enjoins evil (nafs ammara), that is, lust and anger, is like an enemy that challenges him in his kingdom and strives to slaughter his people. The body thus becomes like a garrison-town or sea-outpost, and the soul like its custodian posted in it. If he fights against his enemies and defeats them and compels them to do what he likes, he will be praised when he returns to God's presence, as God said: "Those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary" (4:95).

c) The thoughts that stir one's desire are of two kinds... praiseworthy, and that is called "inspiration" (ilham), and blameworthy, and that is called "whispering" (waswasa)... The heart is owned mutually by a shaytan and an angel... The angel stands for a creature which God has created for the overflowing of benefit, the bestowal of knowledge, the unveiling of truth, the promise of reward, and the ordering of the good... The shaytan stands for a creature whose business is to be against all this... Waswasa against ilham, shaytan against angel, success (tawfiq) against disappointment (khidhlan).

The Prophet (s) said: "There are two impulses in the soul, one from an angel which calls towards good and confirms truth; whoever finds this let him know it is from God and praise Him. Another impulse comes from the enemy which leads to doubt and denies truth and forbids good; whoever finds this, let him seek refuge in God from the accursed devil." Then he recited the verse: "The devil shows you fear of poverty and enjoins evil upon you" (2:268) [Tirmidhi: hasan; Nisa'i; `Iraqi did not weaken it].

Hasan al-Basri said: "Two thoughts roam over the soul, one from God, one from the enemy. God shows mercy on a servant who settles at the thought that comes from Him. He embraces the thought that comes from God, while he fights against the one from his enemy. To illustrate the heart's mutual attraction between these two powers the Prophet (s) said: "The heart of a believer lies between two fingers of the Merciful" [Muslim, Ahmad, Tirmidhi, Ibn Majah]... The fingers stand for upheaval and hesitation in the heart... If man follows the dictates of anger and appetite, the dominion of shaytan appears in him through idle passions [hawa] and his heart becomes the nesting-place and container of shaytan, who feeds on hawa. If he does battle with his passions and does not let them dominate his nafs, imitating in this the character of the angels, at that time his heart becomes the resting-place of angels and they alight upon it...

The Prophet (s) said: "There is none among you in whom there is not a devil" They said: "Even in you, O Messenger of God?!" He said: "Even in me, but God helped me to overcome him and he has submitted to me, so he doesn't order anything except good" [Muslim]... The mutual repelling of the soldiers of the angels and the devils is constant in the battle over the heart, until the heart is conquered by one of the two sides which sets up its nation and settles there... And most hearts have been seized by the soldiers of shaytan, who fill them with the whispers that call one to love this passing world and disregard the next.

d) The Prophet (s) said: al-mujahidu man jahada nafsahu fi ta`at Allah `azza wa jall [The fighter against unbelief is he who fights against his ego in obeying God; Tirmidhi, Ibn Majah, Ibn Hibban, Tabarani, Hakim, etc.]... Sufyan al-Thawri said: "I never dealt with anything stronger against me than my own ego; it was one time with me, and one time against me"... Yahya ibn Mu`adh al-Razi said: "Fight against your ego with the four swords of training: eat little, sleep little, speak little, and be patient when people harm you... Then the ego will walk the paths of obedience, like a fleeing horseman in the field of battle."

by Al Ghazali

knowing 'JIHAD'

"Jihad" in Arabic
The Arabic word "jihad" is a noun. Its singular past tense verb is "jahada" (masculine) or "jahadat" (feminine). The singular active participle of "jihad" is "mujahid" (masculine) or "mujahida"(feminine). The root of the word "jihad" is "juhd" which means "effort." Another related word is "ijtihad"which means "working hard or diligently."

Jihad is simply the process of "exerting the best efforts," involving some form of "struggle" and "resistance," to achieve a particular goal. In other words, jihad is the struggle against, or resistance to, something for the sake of a goal. The meaning of the word is independent of the nature of the invested efforts or the sought goal.


Contrary to common belief, the word "jihad" does not necessarily imply any violent effort, let alone "war" and such instances of extreme violence. It is a general term that can mean violent as well as peaceful actions, depending on the context in which it is used, as we shall indeed see later. Similarly, "jihad" as a generic word can be used even when the sought goals are not Islamic, i.e. in non-religious contexts.


The Qur'an uses the verb of "jihad" in its generic meaning of "exerting the best efforts against something" in the following two verses:

And We have enjoined on man goodness to parents, but if they jahadaka (do jihad against you) to make you associate [a god] with Me, of which you have no knowledge [being a god], do not obey them. To Me is your return [O people!], so I shall inform you of your past deeds (29.8).


And We have enjoined on man to be good to his parents; his mother bears him in weakness upon weakness, and his weaning is in two years; and that [you must] be grateful to Me and to both your parents. To Me is the eventual coming (31.14). And if they jahadaka (do jihad against you) to make you associate [a god] with Me, of which you have no knowledge [being a god], do not obey them, but keep company with them in this world kindly; and follow the way of he who turns to Me. Then to Me is your [O people!] return, then I shall inform you of your past deeds (31.15).

Jihad in the verses above refers to actions taken by non-Muslim parents against their Muslim offspring to force them to worship other than Allah. This goal goes against the message of Islam which teaches the oneness of God, Allah; obviously this kind of jihad is not Islamic. The verses above also confirm the already mentioned fact that jihad is not necessarily an act of violence.


It is worth noting that the verses above command the Muslims to remain kind and caring toward their parents, but to resist any attempt by the latter to force them to give up the Islamic tenet of monotheism in favor of some polytheistic belief.


"Jihad" in the Qur'an
Aside from its use of the term "jihad" in its generic meaning in the two verses above, the Qur'an uses "jihad" in another twenty eight verses in a specific meaning. In this case, the phrase "fi sabili Allah", which means "in the way of Allah" or "for the sake of Allah", either follows "jihad," or one of its derivatives, explicitly, or is implied by the context. For reference, Appendix A lists all thirty verses that mention the term "jihad" or any of its variations.


Contrary to the common belief that is embodied in the misinterpretation of "jihad" as "holy war," Islamic jihad does not refer solely to fighting in the way of Allah. This, in fact, is a special case of jihad. The Qur'anic concept of jihad refers to exerting efforts, in the form of struggle against or resistance to something, for the sake of Allah. This effort can be fighting back armed aggression, but can also be resisting evil drives and desires in one's self. Even donating money to the needy is a form of jihad, as it involves struggling against one's selfishness and inner desire to keep one's money for one's own pleasures. Jihad can, therefore, be subdivided into armed jihad and peaceful jihad. Armed jihad, which is the subject of Chapter 4, is only temporary and is a response to armed aggression. Once the aggression has ceased, armed jihad comes to an end. Armed jihad, thus, can take place only when there is an aggressive, external enemy.


Causes of peaceful jihad, on the other hand, are always existent, which is why this form of jihad is permanent. One major form of peaceful jihad is the war of the Muslim against his "nafs," an Arabic term that may be translated as the "lower self," and which refers to the individual's inferior drives and evil motives. This most dangerous enemy never disappears, hence this war knows no end.


The other form of peaceful jihad involves every act of peaceful struggle undertaken by the Muslim against external sources of evil. Preaching the message of Islam in a hostile environment, opposing an evil act, and all such peaceful good actions are instances of jihad because they involve some form of resistance and struggle to achieve a good goal. For instance, the Prophet's patience at the accusations and abuse that the disbelievers directed at him for preaching the Qur'an was peaceful jihad:

Therefore [O Muhammad!] be patient with what they say, and glorify your Lord by praising Him before the rising of the sun and before its setting, and during hours of the night do also glorify [Him], and during parts of the day, that you may be well satisfied (20.130).

It is interesting to note how the terms "jihad" and "Islam" relate to each other in Arabic and in the Qur'anic sense. Linguistically, the general term "jihad," which refers to "struggle" and "resistance," has almost exactly the opposite meaning of the general term "Islam," which means "surrender" or "submission." The Qur'anic "jihad," however, which is about resisting the lower self and other sources and forms of evil, is the route that the individual must take to attain the state of Qur'anic "Islam" or "submission to Allah."


Although Islamic jihad is a Qur'anic concept, the Qur'an, in reality, is rarely consulted for understanding this concept. The widespread misunderstanding of jihad can only be attributed to an endemic neglect of the Qur'an, not only by non-Muslims, but by Muslims as well. The Qur'an has charged Muslims with the responsibility of educating others about its message and disseminating its teachings. Unfortunately, Muslims have had a big share in propagating the common misunderstanding that jihad is all about violence. Many Muslims think that "jihad" means "holy war." It is a sad but undeniable fact that many Muslims learn about Islamic practices and concepts, such as jihad, from secondary, often unreliable, sources. It is not uncommon even for cultural beliefs and narratives to be among those sources.


Those who misunderstand the Qur'anic term jihad as armed jihad only have totally failed to notice, among other things, this particularly important fact: in the majority of verses in which the Qur'an talks about fighting the enemy, it uses variations of the word "qital," which means "fighting." Here are some examples, and we will encounter more later on:

And qatilu (fight) [O you who believe!] in the way of Allah, and know that Allah is Hearing, Knowing (2.244).


Falyuqatil (then let) those who sell this world's life for the hereafter (fight) in the way of Allah. And whoever yuqatil (fights) in the way of Allah so he gets killed or turns victorious, We shall grant him a great reward (4.74).


Faqatil (then fight) [O Muhammad!] in the way of Allah; you are not held responsible but for yourself; and urge the believers [to fight]. May be Allah will restrain the might of the disbelievers; and Allah is greatest in might and greatest in punishment (4.84).

The term jihad actually refers to the more general concept of exerting efforts in the way of Allah, of which fighting the enemy, or armed jihad, is only one aspect. In Qur'anic terminology, it is wrong to equate the words "jihad" and "qital," as this reduces a broad concept to a more specific one.


Let's look at an example. The Qur'an refers in several verses to doing jihad with "one's properties and self," i.e. sacrificing one's properties and self in the cause of Islam, as in the following verse:

The believers are those who believe in Allah and His Messenger, then do not doubt [the verity of Islam], and jahadu (do jihad) with their properties and selves in the way of Allah; those are the truthful (49.15).

It is simply wrong to suggest that the verb jahadu (do jihad) in this verse is equivalent to the verb qatalu (fight). Doing jihad with one's properties and self in the way of Allah covers every effort that the person exerts to please Allah. Even when such efforts are in connection with a war, they would include more than the act of fighting. In other words, jihad is more than armed jihad, which itself is more than just fighting. Going to war means coping with the fear of getting killed or seriously injured, overcoming concerns over the family and properties that the person left behind, losing earnings for being out of work during that time, and all such testing sacrifices. Braving the heat of the desert sun when traveling to and from the battle field is one aspect of armed jihad that is different from fighting itself:

Those who were left behind were glad to stay home and not join the Messenger of Allah. They were averse to yujahidu (do jihad) with their properties and selves, and said [to other Muslims]: "Do not go forth in the heat." Say [O Muhammad!]: "The fire of hell is far hotter," if they understand (9.81).

The following verses make the point absolutely clear. They detail a number of different forms of hardship involved in armed jihad; the act of fighting itself is only one of those hardships:

It would not be fitting for the people of al-Madina and the Bedouin Arabs of the neighborhood to stay home and not join the Messenger of Allah, nor should they hold themselves back from doing what he wants them to do. That is because no thirst, fatigue, or hunger in the way of Allah afflicts them; no path they tread which angers the disbelievers; and no success they achieve against an enemy but a righteous deed is written down for them on account of it. Surely, Allah does not waste the reward of the doers of good (9.120). And they do not spend anything, small or great, or cut across a valley but it is written down for them [as a credit], that Allah may reward them according to the best of their past deeds (9.121).

Qital in the way of Allah is, thus, only one aspect of armed jihad. It is, however, the most prominent aspect and the climax of that form of jihad, which is why it is usually possible to use "qital in the way of Allah" and "armed jihad" interchangeably. Armed jihad in turn is one of two forms of jihad; the second is peaceful jihad.


So, one major aspect of the widespread misunderstanding of "jihad" is reducing it to "fighting in the way of Allah." What has made this confusion of "jihad" with "fighting" particularly disastrous is another serious misunderstanding, which is that of the characteristics of Islamic fighting, i.e. "fighting in the way of Allah." The erroneous view of the Qur'anic concept of fighting in the way of Allah has been extended to the Qur'anic concept of jihad. Thus, the true Qur'anic meanings of "jihad" and "fighting in the way of Allah" have both been distorted.

by Louay Fatoohi, PhD

'We' are friendly?

Muslims who truly understand the teachings of their religion are gentle, friendly, and likable. They mix with people and get along with them. They should understand that keeping in touch with people and earning their trust are part of the most important duties of true Muslims. This is an effective means of conveying the message of truth to others and exposing them to its moral values, because people listen to those whom they like, trust, and accept.

There are many hadiths that commend the type of person who is liked by others because of his or her good manners. Such a person is one of those chosen and beloved by Prophet Muhammad (peace and blessings be upon him). He or she will be closest to the Prophet on the Day of Resurrection. The Prophet said:

"Shall I not tell you who among you is the most beloved to me and is closest to me on the Day of Resurrection?" The Prophet repeated it two or three times, and they [the attendees] said, "Yes, O Messenger of Allah." He said, "Those of you who are the best in attitude and character." (Ahmad)
Some reports add, "Those who are down to earth and humble, who get along with others, and with whom others feel comfortable." (Authenticated by Al-Albani)

`Abdullah ibn `Amr narrated that Allah's Messenger never talked in an insulting manner and that he never spoke evil. It is also narrated that he used to say, "The most beloved to me among you is the one who has the best character and manners." (Al-Bukhari)

One attribute of the believers is that they get along with others and others feel comfortable with them. They like people, and people like them. How else will they be able to convey the message of Islam or achieve anything of significance?

The Prophet said:

"The believer gets along with people and they feel comfortable with him [or her]. There is no goodness in the one who does not get along with people and with whom they do not feel comfortable." (Reported by Ahmad and Al-Bazzar)
The Prophet himself set the highest example of good behavior toward people. He was always cheerful and easygoing, never harsh. When he came to any gathering, he would sit wherever there was a free space, and he told others to do likewise. He treated everyone equally, so that no one present in a gathering would feel that anyone else was receiving preferential treatment.

True Muslims are strong in their belief and in their adherence to good manners, yet they never accept compromises when it comes to their faith.
If anyone came to him and asked for something, he would give it to him or her or at least respond with kind words. His good attitude extended to everyone, and he was like a father to others. The people who gathered around him felt that they were truly equal, yet distinguished only by their level of taqwa (piety and fear of Allah). They learned to be humble, respectful of the elderly, compassionate toward the young, mindful of the needy, and generous with the strangers.

There are other characteristics that made the Prophet deserve Allah's praise. Almighty Allah says:

(And, verily, you [O Muhammad] are on an exalted standard of character.) (Al-Qalam 68:4)


These characteristics involve the following manners:

• He never looked for anyone's faults.

• He never tended to be argumentative.

• He never scorned anyone.

• He never disgraced anyone.

• He never talked too much.

• He never concerned himself with matters that were not of his business.

The Prophet never said anything unless it was for the sake of Allah. When he spoke, the people around him would listen attentively. They would speak only when he was silent. They never argued with one another in his presence. They would smile at whatever he smiled at. They would be impressed by whatever impressed him.

He used to be patient with those strangers who might have been harsh in their requests or questions. (His Companions used to ask those strangers to speak gently.) He never interrupted anyone who was speaking; he would wait until the person indicated that he or she had finished.

He was skilful in softening others' hearts and in showing them — through his kind words and sincere deeds — the way to winning people's love and admiration.

`A'ishah narrated that he used to be cautious of the bad and evil people. Nevertheless, he would speak gently to them and treat them well, not because he feared them, but because he was setting an example for his followers on how to deal with violent and vicious people. Such people should be treated with gentleness and caution so as not to stir the evil in them. The Prophet once told `A'ishah:

"O `A'ishah, the worst of people is the one whom people avoid [or are gentle toward] because they fear his [or her] slander." (Al-Bukhari and Muslim)
True Muslims should follow in the footsteps of their Prophet and imitate his dealings with all people. If those people are good, this will help them accept the message of Islam. If they are bad, they will at least view this message in neutral terms and we will avoid their harm.

True Muslims are strong in their belief and in their adherence to good manners, yet they never accept compromises when it comes to their faith.

By Dr. Muhammad Ali Al-Hashimi

A Muslim Author

Welcome poeple all over the world

The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.

If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.

With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.

Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:

“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)

When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.

The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:

“...The only religion in the sight of God is Islam...” (Quran 3:19)

In another verse of the Holy Quran, God states:

“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)

In another saying, Muhammad, the Prophet of God, said:

“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)

The Prophet of God, may the blessing and mercy of God be upon him, also reported:

“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)

The Declaration of the Testimony (Shahada)

To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:

I testify “La ilah illa Allah, Muhammad rasoolu Allah.”

The translation of which is:

“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”

When someone pronounces the testimony with conviction, then he/she has become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so we may help you in pronouncing it right and to provide you with important resources for new Muslims.

The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:

“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)

This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.

Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.

The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.

One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:

“And indeed you are upon a high standard of moral character.” (Quran 68:4)

God also said:

“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)

He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:

“His character was that of the Quran.” (As-Suyooti)

To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:

“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)

It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.

“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)

All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.

We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.

Islam & Peace

There are 1.2 billion Muslims in the world, and Islam is the world's fastest-growing religion. If the evil carnage we witnessed on Sept. 11 were typical of the faith, and Islam truly inspired and justified such violence, its growth and the increasing presence of Muslims in both Europe and the U.S. would be a terrifying prospect. Fortunately, this is not the case.

The very word Islam, which means "surrender," is related to the Arabic salam, or peace. When the Prophet Muhammad brought the inspired scripture known as the Koran to the Arabs in the early 7th century A.D., a major part of his mission was devoted precisely to bringing an end to the kind of mass slaughter we witnessed in New York City and Washington. Pre-Islamic Arabia was caught up in a vicious cycle of warfare, in which tribe fought tribe in a pattern of vendetta and countervendetta. Muhammad himself survived several assassination attempts, and the early Muslim community narrowly escaped extermination by the powerful city of Mecca. The Prophet had to fight a deadly war in order to survive, but as soon as he felt his people were probably safe, he devoted his attention to building up a peaceful coalition of tribes and achieved victory by an ingenious and inspiring campaign of nonviolence. When he died in 632, he had almost single-handedly brought peace to war-torn Arabia.

Because the Koran was revealed in the context of an all-out war, several passages deal with the conduct of armed struggle. Warfare was a desperate business on the Arabian Peninsula. A chieftain was not expected to spare survivors after a battle, and some of the Koranic injunctions seem to share this spirit. Muslims are ordered by God to "slay [enemies] wherever you find them!" (4: 89). Extremists such as Osama bin Laden like to quote such verses but do so selectively. They do not include the exhortations to peace, which in almost every case follow these more ferocious passages: "Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them" (4: 90).

In the Koran, therefore, the only permissible war is one of self-defense. Muslims may not begin hostilities (2: 190). Warfare is always evil, but sometimes you have to fight in order to avoid the kind of persecution that Mecca inflicted on the Muslims (2: 191; 2: 217) or to preserve decent values (4: 75; 22: 40). The Koran quotes the Torah, the Jewish scriptures, which permits people to retaliate eye for eye, tooth for tooth, but like the Gospels, the Koran suggests that it is meritorious to forgo revenge in a spirit of charity (5: 45). Hostilities must be brought to an end as quickly as possible and must cease the minute the enemy sues for peace (2: 192-3).

Islam is not addicted to war, and jihad is not one of its "pillars," or essential practices. The primary meaning of the word jihad is not "holy war" but "struggle." It refers to the difficult effort that is needed to put God's will into practice at every level--personal and social as well as political. A very important and much quoted tradition has Muhammad telling his companions as they go home after a battle, "We are returning from the lesser jihad [the battle] to the greater jihad," the far more urgent and momentous task of extirpating wrongdoing from one's own society and one's own heart.

Islam did not impose itself by the sword. In a statement in which the Arabic is extremely emphatic, the Koran insists, "There must be no coercion in matters of faith!" (2: 256). Constantly Muslims are enjoined to respect Jews and Christians, the "People of the Book," who worship the same God (29: 46). In words quoted by Muhammad in one of his last public sermons, God tells all human beings, "O people! We have formed you into nations and tribes so that you may know one another" (49: 13)--not to conquer, convert, subjugate, revile or slaughter but to reach out toward others with intelligence and understanding.

So why the suicide bombing, the hijacking and the massacre of innocent civilians? Far from being endorsed by the Koran, this killing violates some of its most sacred precepts. But during the 20th century, the militant form of piety often known as fundamentalism erupted in every major religion as a rebellion against modernity. Every fundamentalist movement I have studied in Judaism, Christianity and Islam is convinced that liberal, secular society is determined to wipe out religion. Fighting, as they imagine, a battle for survival, fundamentalists often feel justified in ignoring the more compassionate principles of their faith. But in amplifying the more aggressive passages that exist in all our scriptures, they distort the tradition.

It would be as grave a mistake to see Osama bin Laden as an authentic representative of Islam as to consider James Kopp, the alleged killer of an abortion provider in Buffalo, N.Y., a typical Christian or Baruch Goldstein, who shot 29 worshipers in the Hebron mosque in 1994 and died in the attack, a true martyr of Israel. The vast majority of Muslims, who are horrified by the atrocity of Sept. 11, must reclaim their faith from those who have so violently hijacked it.

I am a Muslim human being. Born in a state of fitrah

Since Almighty God made all human beings swear to His Unique Divinity and Lordship when He created Adam (see Qur'an 7:172), this oath is printed on the human soul even before it enters the mother's foetus. So when a child is born, it has with it a natural belief in God.

This natural belief is called in Arabic the "fitrah". If a child were left alone, it would grow up aware of Almighty God in His Unity, but the pressures of their environment affect all children.

The Prophet Muhammad - the Final Messenger of God (saws), reported that God the Exalted said:

"I created My servants in the right religion, but the devils made them go astray."

Sahih Muslim

The Messenger of God (saws), also said:

"Each child is born in a state of fitrah, but his parents make him a Jew or a Christian."

(Bukhari and Muslim)