Saturday, March 31, 2007

The Servants Of God From Surah 25.

Read several times these verses and judge for yourself Are they God's word, inspired by Satan or made up by Muhammad (PBUH)?

25:63 The (faithful) slaves of the Beneficent are they who walk upon the earth modestly, and when the foolish ones address them answer: Peace; -

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (25:63) Baset - Hussari - Minshawi

25:64 And who spend the night before their Lord, prostrate and standing, -

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (25:64) Baset - Hussari - Minshawi

25:65 And who say: Our Lord! Avert from us the doom of hell; lo! the doom thereof is anguish; -
وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا (25:65) Baset - Hussari - Minshawi

25:66 Lo! it is wretched as abode and station; -

إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا (25:66) Baset - Hussari - Minshawi

25:67 And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two; -

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (25:67) Baset - Hussari - Minshawi

25:68 And those who cry not unto any other god along with Allah, nor take the life which Allah hath forbidden save in (course of) justice, nor commit adultery and whoso doeth this shall pay the penalty; -

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَن يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا (25:68) Baset - Hussari - Minshawi

25:69 The doom will be doubled for him on the Day of Resurrection, and he will abide therein disdained for ever; -

يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا (25:69) Baset - Hussari - Minshawi

25:70 Save him who repenteth and believeth and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful. -

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا (25:70) Baset - Hussari - Minshawi

25:71 And whosoever repenteth and doeth good, he verily repenteth toward Allah with true repentance. -

وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا (25:71) Baset - Hussari - Minshawi

25:72 And those who will not witness vanity, but when they pass near senseless play, pass by with dignity. -

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا (25:72) Baset - Hussari - Minshawi

25:73 And those who, when they are reminded of the revelations of their Lord, fall not deaf and blind thereat. -

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا (25:73) Baset - Hussari - Minshawi

25:74 And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil). -

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا (25:74) Baset - Hussari - Minshawi

25:75 They will be awarded the high place forasmuch as they were steadfast, and they will meet therein with welcome and the word of peace, -

أُوْلَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا (25:75) Baset - Hussari - Minshawi

Oneness of God.


Author: Marmarinta Umar P Mababaya

Are you aware of the historical controversy between the Trinitarian and the Unitarian doctrines? Are you also aware that Islam offers the ultimate solution to such controversy?
The Trinitarian controversy is one of the most crucial events in the annals of Christendom. World renown Christian historian Edward Gibbon points out that the Trinitarian controversy, which raged particularly during the fourth century, has successfully penetrated every part of the Christian world (1).
On one hand, the Pauline Church (currently known as the Roman Catholic Church) has for centuries fought for the global acceptance of the Trinitarian doctrine. The concept of Trinity is the nucleus of the Athanasian Creed which stats that:
"There is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the father, of the son, and of the holy ghost is one, the glory equal, the majesty co-eternal.The father is god, the son if god, and the holy ghost is god. And yet they are not three gods, but one god. For like as we are compelled by the Christian verity to acknowledge every person by himself to be god and lord, so we are forbidden by the catholic religion to say there are three gods, or three lords." (2)
The nature of this creed has for centuries been so controversial and mysterious that even its own author, Anthanasius of Alexandria, one of the principal leaders of the Pauline church, failed to comprehend it. The champion of the trinity himself confessed:
"Wherever he forced his understanding to mediate on the divinity of the Logos, his toilsome and unavailing efforts recoiled on themselves; that the more he thought, the less he comprehended; and the more he wrote, the less capable was he of expressing his thoughts." (3)
The nature of the trinity is so mysterious that, as Edward Gibbon remarks:
" often as we deduce any positive conclusions from a negative idea, we are involved in darkness, perplexity and inevitable contradiction." (4)
On the other hand, the Apostolic Church has over the years advocated the belief in the Unity of God, and as such ruled out the deity of Jesus (pbuh). Among those who originally opposed the Trinitarian doctrine were the so called EBIONITES OF NAZARENES. They considered Jesus as the greatest of the Prophets, endowed with supernatural virtues and power. (5)
The mysteries of the Christian faith were dangerously exposed to public debate when Arius, the champion of the Apostolic Church, popularly confronted Bishop Alexander, the champion of the Pauline Church. These two were in hot theological dispute for a period of six years - from 318 AD through 325 AD. Arius the disciple of Lucian of Antioch, the greatest critic of the Trinitarian doctrine, strongly advocated the view, which conformed to the original teachings of Jesus and all other Prophets (pbut), had definitely exposed the Trinitarian doctrine to a critical, controversial state. This, however, did not stop the Pauline church from gaining control of large part of Christendom. This happened for known reasons discussed elsewhere. The next section presents the historical background of the Trinitarian controversy.
The Trinitarian view of Christianity came into being many many years after the disappearance of Jesus (pbuh). Undoubtedly, it was not professed by Jesus (pbuh) nor by the other Prophets (pbut). As a matter of fact, the true followers of Jesus continued to affirm the Oneness of God until about 90AD. This belief in the Unity of God was manifested in the SHEPHERD OF HERMAS, which was written during this period and regarded as a book of revelation by earlier Christians. Aside from its precept on the Oneness of God, this scripture also contains other related commandments on sincerity, truthfulness, purity, patience, uprightness, piety and self-control. More specifically, the first of these commandments states:
"First of all, believe that God is One and that He created all things and organised them out to what did not exist made all things to be, and He contains all things but alone Himself is contained. Trust Him therefore and fear Him and, fearing Him be self-controlled. Keep this command and you will cast away from yourself all wickedness, put on every virtue of uprightness, and you will live to God if you keep this commandment." (6)
The Apostles Creed "I believe in the (Father) almighty" began to be known to the earlier Christians in 120 AD. The word father was, in fact, added to this creed only between 180 AD and 210 AD. A number of the Apostolic church leaders condemned this innovation, for they found it abominable to inject new ideas into the original teachings of Jesus. (7)
One of the earlier leaders of the Apostolic Church was Iraneus, who succeeded Bishop Pothinus of Lyons in 177 AD, after the latter's brutal murder. In 190 AD Iraneus wrote to Pope Victor to stop the massacre of the dissenting Christians whose belief did not agree with the doctrine of the Roman-based Pauline church. Iraneus believed in One God and supported the doctrine of the manhood of Jesus. (8)
Iraneus and the rest of the early Unitarians abhorred the Trinitarian doctrine dogma, being a deviation from the pristine teachings of Jesus (pbuh). Prior to 200 AD the term 'Trinity' (which is now the nucleus of the Christian tenets) was not at all known to the Pauline church. 'Trinity' was derived from the Latin word 'Trinitas', which wa first used by Tertullian in 200 AD to explain in Latin ecclesiastical writings by the strange doctrine of the Pauline church. Tertullian belonged to the African church. He believed in the unity of God and identified Jesus with the Jewish Messiah. He opposed Pope Callistus for teaching that capital sin could be forgiven after doing canonical penance. Tertullian was the one who opened the way for a doctrine of salvation, at least partly by 'good works'. (9)
Indeed, those who belonged to the Apostolic church accepted the plain meaning of the words spoken by Jesus as embodied in the earlier scriptures. Without resorting to mysterious dogmas, they continued to uphold the article of faith 'I believe in God, the Almighty' until 250 AD. (10) In his attempt to refute the Trinitarian view of Christianity, Lactaneus (orthodox father) wrote in 310 AD that "Christ never calls himself God". In 320 AD Eusebius of Nicomedia wrote, "Christ teaches us to call his father the true God and to worship Him".
These early Unitarian leaders were courageous enough to expose their views to refute the Trinitarian dogmas, in spite of the persecution campaign against them. Ther real champion, however, was Arius who in 318 AD popularly exposed the Pauline view that Jesus was in reality the 'son of god' and 'consubstantial ad co-eternal with the father'. One of the arguments propagated by Arius was:
In 321 AD, Arius popularly confronted Bishop Alexander the forerunner of the Pauline church. In refuting the Trinitarian belief, Arius argued that:
"God is absolutely One. God alone ingenerate, alone eternal, alone without beginning, alone without good, alone almighty, alone unchangeable, and unalterable, ad that his being is hidden in eternal mystery from the outward eye of every creature, and that his being is hidden from external mystery from the outward eye of every creature." (12)
Four years later in 325 AD, Emperor Constantine convened the First General Council at Nicea, now called Iznik, a Turkish village in northwest Asia minor. This council was attended by 318 bishops from Spain t Persia (13). Emperor Constantine allegedly aimed at reconciling the prelates (particularly Arius and Alexander) who were involved in the Trinitarian controversy. Bishop Alexander, however, could not attend this Ecumenical Council, so he delegated Athanasuis to represent him and the Pauline church. Although the Council ratified the Trinitarian creed, the pro Arians continued to practice their own Unitarian views.
In 380 AD Emperor Theodosuis of Rome made the orthodox faith (the Trinitarian based catholic faith) obligatory for all his subjects, hence the state religion since then (14).
By 381 AD, the Council of Constantinople, the Second General Council which as attended by 186 Bishops, gave the finishing touch to the doctrine of three persons in one God. Emphatically, this council asserted the godhead of the Holy Spirit (15).
By 383 AD, Theodosuis threatened to punish all who would not believe in the doctrine of trinity. This threat, however, did not result in the total destruction of the Arian tenets; they have survived and are still the foundation of the belief of many Unitarian Christians (16).
In the 16th century, LFM Sozzini challenged John Calvin (the leader of the Protestant reformation in Switzerland) on the doctrine of the trinity. Sozzini denied the deity of Jesus and repudiated the original sin and atonement dogmas (17).
Another outspoken critic of the Trinitarian doctrine during the 16th century was Micahel Servetus, who was regarded by many as 'the founder of modern Unitarianism' (18). He lived at a time when the Roman Catholic Church was in chaos. This situation brought about the emergence of the Protestant reformists such as Martin Luther and John Calvin. Servetus, however, found the reformists views fundamentally at variance with the teachings of Jesus - particularly that of the belief in the Unity of God. So, in 1531 AD he published a book entitled 'The Errors of trinity' in which he writes:
"The philosophers have invented a third separate being truly and really distinct from the other two, which they call the third person, or the holy spirit, three beings in one nature. Admitting therefore that these three, which after their fashion they call persons, they freely admit a plurality of substances, and taking the word God strictly, they will have a plurality of Gods." (19)
Because of his relentless belief in the Oneness of God, Servetus was thrown into prison in Geneva on a charge of heresy. Subsequently, he was put to death slowly under the torment of fire. One of his followers, Castello, expressed his feeling ostensibly in a melancholic tone:
'To burn a man is not to prove a doctrine.'
In the 17th century, John Biddle (the leader of the Unitarianism in England) published a pamphlet entitled, 'Twelve arguments refuting the deity of the holy spirit.' (20)
In 1645 AD Biddle was imprisoned for his Unitarian view. Later he was summoned to appear before parliament but he firmly denied the diety of the Holy Spirit. In 1648 AS a severe ordinance was passed stating:
"...anyone who denied the trinity, or the divinity of Jesus, or the holy spirit, would suffer death without the benefit of clergy." (21)
In today's modern world, those who cling to the Trinitarian doctrine identify themselves as Christians largely to quelch their thirst for religion. Most of them do not deny the mysterious nature of the trinity, which is devoid of human logic and scientific explanation. This emanates from the hard facts that it was the masterpiece of Athanasuis! In other words, it was a human innovation of the worst kind, which is nothing but blasphemy against God and His Unitarian attribute. Unfortunately, most of the Christians are not even aware that such a mysterious doctrine was so controversial for many centuries, particularly during the reign of Emperor Constantine - largely due to political consideration - was merely one of those who played roles of various sorts on the Trinitarian controversy. As a matter of fact, other Roman emperors and key religious leaders in Christendom - particularly during the fourth century - were involved in the Trinitarian crisis one way or another.
1. Edward Gibbon, The Decline and Fall of the Roman Empire, Vol III, ed by JB Bury (New York: AMS Press Inc 1974) p2552. Ulfat Aziz us Samad, Islam and Christianity (Riyadh: Presidency of Islamic Research, Ifta, 1984) p293. Edward Gibbon, Vol II op cit pp 360-3614. Ibid p3615. Ibid p358-359 - According to Gibbon, the Ebionites ".ascribed to his person (Jesus) and to his future reign all the predictions of the Hebrew oracles which relate the spiritual messiah. Some of them might confess that he was born of a virgin, but they obstinantly reject the preceding existence and divine perfections of the Logos, or Son of God."6. E J Goodspeed, the Apostolic Fathers, 1950; quoted by Muhammad Ata Ur Rahman, op cit, 1984, p467. Ibid p78. Ibid p74-759. A M Renwick, The Story of the Church (Bristol: Inter Varsity Press, 1977) p4110. Muhammad Ata Ur Rahman, op cit. p711. Muhammad Ata Ur Rahman, Jesus: Prophet of Islam, p8812. Ibid p10513. A M Renwick, the Story of the Church (Bristol: Intervarsity Press 1977) p5414. Arend Th Van Leeuwen, Christianity in World History: The meeting of the faiths of East and West, trans by H H Hoskins (New York: Charles Sxribners Sons, 1964) p275-27615. A M Renwick, the Story of the Church (Bristol: Intervarsity Press 1977) p5516. Muhammad Ata Ur Rahman, op cit, p10617. Lonsdale and Laura Ragg, ed and trans from the Italian MS in the Imperial Library at Vienna, The Gospel of Barnabas (Karachi: Begum Bawaby Waqf, 1986) p xvi18. Muhammad Ata Ur Rahman, op cit, p11919. quoted by Muhammad Ata Ur Rahman, op cit p11720. Ibid p14221. Ibid

Friday, March 30, 2007

Prophet Muhammad`s (PBUH) Farewell Sermon.


After praising, and thanking Allah he said:
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.
O People, listen to me in earnest, worship Allah, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.
Remember, one day you will appear before Allah and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.
O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed your message to your people".

Blogger Comment:

If Muhammad (PBUH) is not a prophet who is a prophet?:
1- Read the Quran and Hadith few of them and judge yourself. Do not make any one judge to you. When you will be asked by God in the day of judgement no one will stand for you.
2- Read this sermon over and over. How a man talks about morals to thousands of people and would make the biggest lie that he is a prophet and he is not. How he would meet the God he is speaking about in the day of judgement (who he described in the Quran the strong God of Israel).
3- His ability to convince large scale of people in his time and after death is at least a witness to his honesty and sincerity. Some people did that over the years but non were so convincing as the prophets of Israel, Jesus and him.
4- He describes his message is a continuation of them and it prove his cause.
5- He described Jesus as he described himself a prophet (read in many articles of my blog like (Who is Jesus).
6- Muhammad's wives, children and family were sincere believers of him. The closet to him they were in general the more likely to believe him. No close relative of him broke off that he discovered him a liar.
7- Do the test yourself try to get verses like the Quran and invite people to believe you. I personally I can not do it people will discover my laughing eyes.
8- To take him seriously examine his message and his personal life story.
9- Moreover the Quran is inviting you to dispute it, if you are successful you win if you are not make good for your eternal life it counts high if you to consider it. If you believe Darwin and the elephant was an ant make Darwin your spokesman in the day of judgement.

22:73 O MEN! A parable is set forth [herewith]; hearken, then, to it! Behold, those beings whom you invoke instead of God cannot create [as much as] a fly, even were they to join all their forces to that end! And if a fly robs them of anything, they cannot [even] rescue it from him! Weak indeed is the seeker, and [weak] the sought!
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ (22:73)

Wednesday, March 28, 2007

Islam's manifesto of Universal brotherhood of human beings


by Abdul Malik Mujahid

From the Quran
"O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is he who is the most righteous of you" (Quran 49:13).

Explanation: There are several principles, which this verse presents:
This message is not just for Muslims only because God is addressing all of humanity. While Muslims are one brotherhood, this is part of a larger brotherhood of humanity.
God is telling us that He has created us. Therefore He knows the best about us.
He says that He created us from one man and one woman meaning then that we are all the same.
It also means that all human beings are created through the same process, not in a manner in which some are created with a better mechanism than others.
God is the One who made human beings into different groups and people.
These differences are not wrong, rather a sign from God ("And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for those who know" [Quran 30:22]).
Note that no word equivalent to race is used in this ayah or any other verse of the Quran.
Islam, however, limits the purpose of these distinctions to differentiation and knowing each other. This is not meant to be a source of beating each other down with an attitude of ‘my group is better than your group' or false pride as is the case with tribalism, nationalism, colonialism, and racism.
The only source of preference or greatness among human beings is not on a national or group level, but it is at the individual level.
One individual who is (higher in Taqwa), more conscious of his Creator and is staying away from the bad and doing the good is better, no matter what nation, country or caste he is part of. Individual piety is the only thing that makes a person better and greater than the other one.
However, the only criterion of preference, Taqwa, is not measurable by human beings. Indeed God is the One Who knows and is aware of everything so we should leave even this criterion to God to decide instead of human beings judging each other.
These are the deeply embedded ideals of Islam which still bring people to this way of life even though Muslims are not on the best level of Iman today. This is what changed the heart of Malcolm X when he performed Hajj in Makkah. This is the power that brought Muhammad Ali to Islam. This is what still attracts the Untouchables of India towards Islam. This is the theory which convinced noted historian Professor A.J. Toynbee in 1948 to say that: "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."
Let's ask ourselves if the Muslim Ummah today, in its individual and collective behavior is striving to adopt and promote these Islamic ideals?

From the Sunnah
1. Prophet's response to racist comments:
A man once visited the Prophet's mosque in Madinah. There he saw a group of people sitting and discussing their faith together. Among them were Salman (who came from Persia), Suhayb who grew up in the Eastern Roman empire and was regarded as a Greek, and Bilal who was an African. The man then said:
"If the (Madinan) tribes of Aws and Khazraj support Muhammad, they are his people (that is, Arabs like him). But what are these people doing here?"
The Prophet became very angry when this was reported to him. Straightaway, he went to the mosque and summoned people to a Salat. He then addressed them saying:
"O people, know that the Lord and Sustainer is One. Your ancestor is one, your faith is one. The Arabism of anyone of you is not from your mother or father. It is no more than a tongue (language). Whoever speaks Arabic is an Arab." (As quoted in Islam The Natural Way by Abdul Wahid Hamid p. 125)
2. Statement of the universal brotherhood in the last Sermon:
O people, Remember that your Lord is One. An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a black has no superiority over white, nor a white has any superiority over black, except by piety and good action (Taqwa). Indeed the best among you is the one with the best character (Taqwa). Listen to me. Did I convey this to you properly? People responded, Yes. O messenger of God, The Prophet then said, then each one of you who is there must convey this to everyone not present. (Excerpt from the Prophet's Last Sermon as in Baihiqi)
3. Don't take pride in ancestry:
The Prophet said: Let people stop boasting about their ancestors. One is only a pious believer or a miserable sinner. All men are sons of Adam, and Adam came from dust (Abu Dawud, Tirmidhi).
4. Looking down upon other people will stop you from entering the Jannah:
The Prophet said: Whoever has pride in his heart equal to the weight of an atom shall not enter Paradise. A man inquired about a person who likes to wear beautiful clothes and fine shoes, and he answered: God is beautiful and likes beauty. Then he explained pride means rejecting the truth because of self-esteem and looking down on other people (Muslim).
5. The Prophet condemnation of Arab racial pride:
There are many hadith, which repeatedly strike on the Arab pride of jahiliyyah. Arabs before Islam used to look down upon others specially blacks. The Prophet repeatedly contrasted the believing Africans versus non-believing Arab nobles.

25 Ways to Deal with Stress and Anxiety


by Abdul Malik Mujahid

Stress is life. Stress is anything that causes mental, physical, or spiritual tension. There is no running away from it. All that matters is how you deal with it. This article does not deal with the factors of stress, anxiety, and depression, nor is it a clinical advice. If you feel depressed, you are not alone. It has been estimated that 75 to 90 percent of all visits to primary care physicians in America are for stress-related problems. This is why it is wise to consult a doctor if you are having physical symptoms of stress. However, here are some tips that can help from a spiritual perspective. Please send us your feedback so that we can improve this article Insha Allah.
Torture. Beatings. Loss of property. The death of loved ones. These were just some of the enormous challenges the Muslims of Makkah faced in the seventh century following their acceptance of Islam in fiercely tribal and polytheistic Makkah.
Detention. Harassment. Beatings. Discrimination. Loss of Job. Profiling. Hate Crimes. Constant media attention. Surveillance. These are just some of the challenges Muslims in America today face, post-9/11. Like our predecessors in Makkah, we have begun to face great stress, anxiety, and pressure, more than ever in our recent history on this continent, although Muslims who were brought here as slaves faced worse than what we can even imagine.

1-Ask Him. He Listens: Dua
Turn each anxiety, each fear and each concern into a Dua (supplication). Look at it as another reason to submit to God and be in Sajdah (prostration), during which you are closest to Allah. God listens and already knows what is in your heart, but He wants you to ask Him for what you want. The Prophet said: Allah is angry with those who do not ask Him for anything (Tirmidhi).
The Prophet once said that in prayer, he would find rest and relief (Nasai). He would also regularly ask for God’s forgiveness and remain in prostration during prayer praising God (Tasbeeh) and asking for His forgiveness (Bukhari).
Allah wants you to be specific. The Prophet advised us to ask Allah for exactly what we want instead of making vague Duas. Dua is the essence of worship (the Prophet as quoted in Tirmidhi).
"Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds. Do not make mischief on the earth, after it hath been set in order, but call on Him with fear. And longing (in your hearts): for the mercy of Allah is (always) near to those who do good" (Quran 7:55-56).

2-Tie your Camel: Do your Part
One day Prophet Muhammad, peace and blessings be upon him, noticed a Bedouin leaving his camel without tying it. He asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (Tirmidhi).
Muslims must never become fatalistic. Although we know only Allah is in control and that He has decreed all things, we are each responsible for making the right choices and doing the right thing in all situations of our lives. We must take action (link to planning articles on SV). We must work to alleviate the hardships we, our families and our communities face.
Ask yourself the following questions if you are worried about the state of the world: are you part of the peace movement? Is your Masjid part of the peace movement? Are you part of an interfaith group with an agenda of peace and justice? Are you working with a group fighting discrimination? If your answer is no, it is time that you sat down to plan your share of time and money in finding solutions to the problems you face. "Verily Allah does not change men’s condition unless they change their inner selves" (Quran 13: 11).
Turn each worry into a Dua and each Dua into an action plan. That will show your commitment to your request and will focus your energy in the right direction.

3-Remember that human responsibility is limited
While we need to carry out our duty to the best of our abilities, always remember that you don't control the outcome of events. Even the Prophets did not control the outcome of their efforts. Some were successful, others were not. Once you have done your duty, leave the results to Allah. Regardless of the results of your efforts, you will be rewarded for the part you have played.
However, never underestimate your abilities. Understand the concept of Barakah (blessings from Allah) and remember that Allah can and Insha Allah will expand them if you are sincerely exerting your energies for the right path.

4-Leave the world behind you five times a day
Use the five daily prayers as a means to become more Hereafter-oriented and less attached to this temporary world. Start distancing yourself as soon as you hear Adhan, the call to prayer. When you perform Wudu, keep repeating Shahada, the declaration of faith, as water drops slip down your face, hands, arms, and hair. When you stand ready to pray, mentally prepare yourself to leave this world and all of its worries and stresses behind you.
Of course, Shaytan will try to distract you during prayer. But whenever this happens, go back and remember Allah. The more you return, the more Allah will reward you for it. Also, make sure your Sajdas (prostrations) are talking Sajdas, in which you are really connecting to God and seeking His Mercy, praising Him, and asking His forgiveness. (link to Sajda article…ramadan page)

5-Seek help through Sabr
Seek help through Sabr and Salat (Quran 2:45). This instruction from Allah provides us with two critical tools that can ease our worries and pain. Patience and prayer are two oft-neglected stressbusters. Sabr is often translated as patience but it is not just that. It includes self-control, perseverance, endurance, and a focussed struggle to achieve one’s goal. Unlike patience, which implies resignation, the concept of Sabr includes a duty to remain steadfast to achieve your goals despite all odds.
Being patient gives us control in situations where we feel we have little or no control. ‘We cannot control what happens to us but we can control our reaction to our circumstances’ is the mantra of many modern-day self-help books. Patience helps us keep our mind and attitude towards our difficulties in check.

6-Excuse Me! You are Not Running the World, He is.
It is important to remind ourselves that we don’t control all the variables in the world. God does. He is the Wise, the All-Knowing. Sometimes our limited human faculties are not able to comprehend His wisdom behind what happens to us and to others, but knowing that He is in control and that as human beings we submit to His Will, enriches our humanity and enhances our obedience (Uboodiah in Arabic) towards him. Read the story of the encounter of Moses with the mysteries behind God’s decision (Quran: 18:60-82). Familiarize yourself with God's 99 Names, which are also known as His Attributes. It is a powerful way of knowing Him.
"God-there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills them to attain. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And He alone is truly exalted, tremendous." (Quran 2:255).
The Prophet recommended reading this verse, known as Ayat al kursi, after each prayer, Allah’s peace and blessings be upon him. Once Ali, may Allah be pleased with him, approached the Prophet during a difficult time and he found the Prophet in Sajda, where he kept repeating "Ya Hayy Ya Qayyum", words which are part of this verse.

7-Birds Don’t Carry their Food
Allah is al Razzaq (the Provider). "How many are the creatures that carry not their own sustenance? It is Allah Who feeds them and you, for He hears and knows all things (Quran 29:60)." By reminding yourself that He is the Provider, you will remember that getting a job or providing for your family in these economically and politically challenging times, when Muslims are often the last to be hired and the first to be fired, is in God’s Hands, not yours. As Allah says in the Quran: "And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish His purpose. Verily, for all things has Allah appointed a due proportion (Quran 65:3).

8-God controls Life and Death
If you fear for your physical safety and security, remember that only Allah gives life and takes it back and, that He has appointed the time for it. No one can harm you except if Allah wills. As He says in the Quran: "Wherever you are, death will find you out, even if you are in towers built up strong and high!" (Quran 4:78).

9. Remember that life is short
It's easy to get caught up in our own stress and anxiety. However, if we remember that our life is short and temporary, and that the everlasting life is in the Hereafter, this will put our worries in perspective.
This belief in the transitory nature of the life of this world reminds us that whatever difficulties, trials, anxieties, and grief we suffer in this world are, Insha Allah, something we will only experience for a short period of time. And more importantly, if we handle these tests with patience, Allah will reward us for it.

10-Do Zikr, Allah, Allah!
"… without doubt in the remembrance (Zikr) of Allah do hearts find tranquility" (Quran 13:28).
If you commute, use your time in Zikr. Pick any Tasbeeh and do that instead of listening to the radio or reading the newspaper. Maybe you can divide it up between Zikr and planning. Personally, I recite the Tasbeeh of "Subhana Allahe wa be hamdihi, subhan Allahil Azeem" 100 times as I drive. The Prophet taught us these two short phrases which are easy to say but will weigh heavy on our scale of good deeds in the Hereafter.
When your heart feels heavy with stress or grief, remember Allah and surround yourself with His Zikr. Zikr refers to all forms of the remembrance of Allah, including Salat, Tasbeeh, Tahmeed, Tahleel, making supplication (Dua), and reading Quran.
"And your Lord says: ‘Call on Me; I will answer your (prayer)…" (Quran 40:60)
By remembering Allah in the way He has taught us to, we are more likely to gain acceptance of our prayers and His Mercy in times of difficulty. We are communicating with the only One Who not only Hears and Knows all, but Who can change our situation and give us the patience to deal with our difficulties.
"Remember Me, and I shall remember you; be grateful to Me, and deny Me not" (Quran 2:152).
11-Relying on Allah: Tawakkul
When you awaken in the morning, thank Allah for giving you life after that short death called sleep. When you step out of your home, say 'in Your Name Allah, I put my trust in Allah, and there is no power or force except with Allah' (Bismillahi Tawakal to al Allah wa la hawla wa la quwwata illa billah). At night, remember Allah, with His praises on your lips.
Once you have established a plan you intend to follow through on to deal with a specific issue or problem in your life, put your trust in the most Wise and the All-Knowing. "When you have taken a decision, put your trust in Allah" (Quran 3: 159).
Rely on Allah by constantly remembering Him throughout your day. When you lay down to sleep, remember that sleep is death. That is why one of the recommended supplications before going to sleep is "with Your (Allah's) Name I die and become alive".

12-Connect with other human beings
You are not alone. Muslims are not alone. We are not suffering in silence. There are millions of good people who are not Muslim with beautiful hearts and minds. These are people who have supported us, individually and collectively, post-9/11, by checking up on us and making sure we are safe. These are individuals and organizations who have spoken up in defense of Muslims as we endured harassment and discrimination.
We must think of them, talk to them, connect with them, and pray for them. Through our connections, we will break the chain of isolation that leads to depression and anxiety.

13-Compare your dining table with that of those who don't have as much as you do
The Prophet said: Whenever you see someone better than you in wealth, face or figure, you should look at someone who is inferior to you in these respects (so that you may thank Allah for His blessings) (Bukhari, Muslim).
Next time you sit down to eat, eye the table carefully. Check out the selection of food, the quality, the taste, the quantity, and then think of the millions of others who don't have even half as much. The Prophet's Hadith reminds us of this so that we can appreciate and thank God for all that we have.
Also remember that the Prophet only encouraged us to compare ourselves to others in two respects: in our Islamic knowledge and level of belief in God (Deen). In these two areas, we should compare ourselves with those who have more than what we do.

14-Say it Loud: Allahu Akbar, Allahu Akbar: Takbirat & Adhan
Find a corner of a lake, go out in the wilderness, or even stand on your lawn at your home and call the Adhan with your heart. While driving, instead of listening to the same news over and over again, say Allahu Akbar as loudly as you can or as softly as you want, based on your mood. Year ago, I remember calling Adhan on a Lake Michigan shore in Chicago after sunset as the water gushed against my knees. I was calling it for myself. There was no one else accept the waves after waves of water with their symphony. It was relaxing and meaningful. Allahu Akbar, Allahu Akbar.

15-Pray in congregation (Jamat)
Pray with other people instead of alone. If you can't pray all five prayers in congregation, at least find one or two prayers you can pray with others. If you are away, establish Jamat in your own family. During the Prophet's time, even though the Muslims endured great persecution, including physical beatings, they would sometimes meet on the side of a mountain or valley and tried to pray together. This is a great morale booster.

16. How is your Imam's Dua?
Does the Imam at your local mosque make Dua silently or out loud? Ask him to supplicate with the whole congregation. Suggest Duas for him to make. Ask him to make Dua for other people.

17-Work for the Unity of Muslims
Bringing Muslims together will not only help the Muslims, but it will also encourage you to focus your energies on something constructive versus zeroing in on and consistently fretting about difficulties you are going through.
Invite Muslims from other ethnic groups to your functions. Visit Masjids other than yours in your city. When you meet a Muslim leader, after thanking him for his efforts, ask him what he is doing for Muslim unity. Ask Imams to make Dua for this. These are just small ways you can help yourself and the Muslim community.

18-Sleep the way the Prophet slept
End your day on a positive note. Make Wudu, then think of your day. Thank Allah for all the good things you accomplished, like Zikr and Salat. Ask yourself what you did today to bring humanity together and what you did to help Muslims become servants of humanity. For everything positive, say Alhamdu lillah (Praise be to Allah). For everything negative say Astaghfirullah wa atoobo ilayk (I seek Allah's forgiveness and I turn to You [Allah]). Recite the last two chapters of the Quran, thinking and praying as you turn on your right side with your hand below your right cheek, the way the Prophet used to sleep. Then close your day with the name of Allah on your tongue. Insha Allah, you will have a good, restful night.

19-Begin the Day on a Positive Note
Get up early. Get up thanking God that He has given you another day. Alhamdu lillahil lazi ahyana bada ma amatana, wa ilaihin Nushoor (Praise be to Allah Who gave us life after death and unto Him will be the return). Invest in an audio tape driven alarm clock so you can get up to the melody of the Quran. Or Let Dawud Wharnsby's joyful notes put you in a good mood. Sing along if you like. Develop your to do list for the day if you didn't do it the night before. Begin with the name of Allah, with Whose name nothing in the heavens or the earth can hurt you. He is the Highest and the Greatest. (Bismillahillazi la yazurru maa ismihi shaiun fil arze wa la fis samae, wahuwal Alee ul Azeem). The Prophet used to say this after every Fajr and Maghrib prayers.

20-Avoid Media Overexposure: Switch from News to Books
Don't spend too much time checking out the news on the radio, television or internet. Spend more time reading good books and journals. When you listen to the persistent barrage of bad news, especially relating to Muslims nowadays, you feel not only depressed, but powerless. Cut down media time to reduce your stress and anxiety. It's important to know what's going on but not to an extent that it ruins your day or your mood.

21-Pray for Others to Heal Yourself.
The Prophet was always concerned about other people, Muslims and non-Muslims, and would regularly pray for them. Praying for others connects you with them and helps you understand their suffering. This in itself has a healing component to it. The Prophet has said that praying for someone who is not present increases love.

22-Make the Quran your Partner
Reading and listening to the Quran will help refresh our hearts and our minds. Recite it out loud or in a low voice. Listen to it in the car. When you are praying Nafl or extra prayers, pick it up and use it to recite portions of the Quran you are not as familiar with. Connecting to the Quran means connecting to God. Let it be a means to heal your heart of stress and worries. Invest in different recordings of the Quran and their translations.
"O humanity! There has come to you a direction from your Lord and a cure for all [the ills] in men’s hearts - and for those who believe, a Guidance and a Mercy" (Quran 10:57).

23-Be thankful to Allah
"If you are grateful, I will give you more" (Quran 14:7).
Counting our blessings helps us not only be grateful for what we have, but it also reminds us that we are so much better off than millions of others, whether that is in terms of our health, family, financial situation, or other aspects of our life. And being grateful for all we have helps us maintain a positive attitude in the face of worries and challenges we are facing almost daily.

24-Ideals: One step at a time
Ideals are wonderful things to pursue. But do that gradually. Think, prioritize, plan, and move forward. One step at a time.

25-Efforts not Results Count in the Eyes of Allah
Our success depends on our sincere efforts to the best of our abilities. It is the mercy of Allah that He does not demand results, Alhamdu lillah. He is happy if He finds us making our best sincere effort. Thank you Allah!

Monday, March 26, 2007

Time of Change.


By: Muhammad Asad

We are now living in extraordinary times, marked by a world-wide violent transformation and confusion - ethical, political, social and economic - a confusion engendered by two world wars and the subsequent breakdown of centuries - old social, ethical and economic forms. The whole world is in turmoil - and we Muslims, too, cannot, even if we wanted, continue to live as we have hitherto been living, complacently secure in the illusion that the pattern of life accepted as valid in past times must forever remain valid; for that complacency, that security of convictions or illusions has been shattered by what has happened to us in the last few centuries.
At a time like this, we must begin to take stock of our cultural holdings. It is not enough to say, "We are Muslims and have an ideology of our own": we must also be in a position to show that our ideology is vital enough to withstand the pressure of the changing times, and to decide in what way the fact of our being Muslims will affect the course of our lives: in other words, we must find out whether Islam can offer us precise directives for the formation of our society, and whether its inspiration is strong enough in us to translate these directives into practice.
In order to reach such a decision, we must begin to think anew about Islam, about what it really signifies, what its real laws are ; for we have stopped thinking about these matters for a good many centuries and have merely relied on what previous generations of Muslims thought about Islam. In consequence, our current theology (kalam) and canonical jurisprudence (fiqh) now resemble nothing so much as a vast old-clothes shop where ancient thought-garments, almost unrecognizable as to their original purport, are mechanically bought and sold, patched up and re-sold, and where the buyer's only delight consists in praising the old tailors' skill...
We cannot go on like this at a time when the Muslim world is in the throes of a crisis which may make or unmake Islam's validity as a practical proposition for many centuries to come. Never was there a more urgent need for heart-searching and brain-searching. One does not require particularly sharp eyes to see that, set as we are in the midst of a rapidly changing world, our society, too, is subject to the same inexorable law of change. Whether we like it or not, a change there will be: it is, indeed, already being enacted before our very eyes. The Muslim world is in transition - a fact that is as obvious as it is pregnant with tremendous possibilities for better or worse. For better or worse: since we must not forget that "change" is but another word for "movement": and, within a social organism, movement can be creative as well as destructive. But whereas there is no power on earth which could now keep our society from changing, we are still free to determine the direction which this change should take: it is still up to us to decide whether we shall build our future on the real values of Islam - or entirely drift away from Islam and become passive camp-followers of other civilizations.
There is no other alternative. Nothing could be more stupid than to try to persuade ourselves that, if we but wanted, we could cling to yesterday's notions and conventions in their entirety. Those who do so - and there are, unfortunately, many of them - are playing the game of the proverbial ostrich that buries its head in the sand in order to escape the necessity of making a decision. A dangerous game this, in addition to being unspeakably silly: for, like that famous bird, our friends - however well-intentioned - are depriving themselves of every opportunity to meet the oncoming challenge of the times: in this case, a challenge to the eternal validity of Islam as a culture-producing force. Their minds seem to work on the supposition that our recent past was "Islamic"; and that, therefore, everything that implies a departure from the conventions of our yesterday - both with regard to our social customs and our approach to problems of law - goes against Islam; and that, on the other hand, everything would be in perfect order if we could but preserve the social forms and the scheme of thought in which our grandfathers live. To put it differently, our ostriches assume that Islam and the conventions of Muslim society are one and the same thing (which, of course, is utter nonsense); and that the survival of Islam depends on the maintenance of the very conditions which nowadays make it impossible for Muslims to live in accordance with the true tenets of Islam (which, obviously, is vary bad logic). But however absurd these assumptions may be, they nevertheless provide the basis on which the minds of many Muslims nowadays operate; and their unwillingness to concede the necessity of any change drives countless other Muslims to a helpless imitation of the Occident, either in its Capitalist or in its Marxist manifestations, or, alternatively, to an equally blind, self defeating belief in the imminence of a quasi-Mahdist "Islamic revival".
These pages, therefore, are addressed to people who know that there is no survival value in playing the ostrich. They are addressed, in particular, to those of the Muslims who realize the desperate crisis of Islamic communal life and civilization; who, therefore, wish to think for themselves and refuse to be fed on mare catchwords and illusions; who regard self-deception as one of the most serious of sins; who have the courage to face the facts as they are, and not as they would like them to be; who, in short, desire not only to "serve" Islam but to live it.
To such people I am offering this contribution to a revival of Muslim thought. If some of my readers think that my criticism is unduly harsh and, on occasion, irreverent, let them remember that the wind that comes before dawn is often harsh, and on occasion even ill-pleasing. But it is just such a win that we need - a fresh wind that would blow away the cobwebs of our decadence, a wind that would blow us back to the Two Sources of Islam, the Quran and the Prophet's Sunnah, from which the life of our ummah started and to which it must return if it is not to disappear into thin air.
Let us be honest with ourselves and admit that we have strayed far away, indeed, from the ideology provided by the Quran and the Sunnah. Ours is the old, old story of the rich man's son who has squandered his splendid patrimony and now wallows in the gutter. Centuries of intellectual lethargy, of dumb adherence to formulas, of the meanest internecine wranglings, of laziness, superstition and social corruption have dimmed almost beyond recognition the glorious promise held out by our beginnings. Centuries ago we ceased to exercise our wits in the search for knowledge, although our religion had enjoined it upon us as a sacred duty; we talked of Al-Farabi and Ibn Sina, of Al-Battani and Ibn Hayyan - and went complacently to sleep over their achievements. we talked about the wondrous social programme of Islam, about the equity and naturalness of its tenets - and all while we flew at each others' throats, exploited one another or, alternatively, submitted in squalid contentment to every kind of exploitation at the hands of unscrupulous rulers. We always pretend to believe that the Qur'an is a sure guidance in all matters affecting man's life - and nevertheless we grew accustomed to regard it as mere edifying literature, good enough to be recited in prayers and on ceremonial occasions and, wrapped in a silken ghilaf, to embellish the uppermost shelves in our rooms, but not good enough to be followed in practice. We claimed that Islam is a religion of reason (which, in fact, it is) - and none the less we meekly agreed to, and sometimes even welcomed, suppression of reason by anyone who just happened to be in power: for most of our 'ulama' were telling us that in matters of religion independent thought is heresy, and that only he can be a true Muslim who blindly repeats the formulas evolved in olden days (and evolved by scholars who were human, and therefore liable to err), like a parrot which has learnt its lesson once and for all.
And the result of these failings - the list of which could be extended indefinitely?
There are many hundreds of millions of Muslims in the world today - but among all these millions there is not a single community that really lives according to the tenets of Islam; not a single community that could show, as an example to the world, how Islam solves the social and economic problems which nowadays worry mankind so much; not a single community that could produce, in the realms of science, arts or industry, anything better than any Western community; or that could, culturally and politically, at least compete on equal terms with any Western community of comparable size. All the blustering talk of our past glories, all our assertions as to what Islam stands for, cannot change the fact of our present humiliation.
These are facts - some of the facts - and there is no denying them.
This article is from Muhammad Asad's book "This Law of Ours" which is a collection of his essays he wrote in the 1940's and 50's.

Blogger Comment:

It is amazing that is the same article can be well written today. In fact I thought it is brand new article. This just tell you that through all this time we did not as Muslims move one inch forward. So the time of change was supposed to be decades or may be centuries ago. Even we say the time of change is today, what are the ways that can change us. If you would put in a mathematical equation the internal and external forces that are against the change are great they are:
1- The Arab tyrants that use all forces of oppression from police, military, laws, media and religious leaders. Yes religious leaders something a lot of people noted over centuries particularly now they weakened the hadith of Imam AL Mahdi. In fact they are working to the tyrants against their own religion to prevent the spread of the word that Imam AL Mahdi appearance is imminent so they preclude people from helping him. That is why some people speculate that he will appear from the west.
2- The west is divided in itself. For its selfishness it does not care if the Arab and Muslims would have better lives or not, their interests with the tyrants. Though a growing number of good and fair people are looking for our interest now. However, we do not know exactly what is in the politicians minds and hearts. We as Muslims have the power to have a lot of people to convert to our causes and even our religions. You have to remember that the French and American revolution happened in the west.
3- One of the internal forces is the person and group dynamics. We have to learn from the Jews when the interest of their religion or their people they work all well together despite the human egos. Their pioneer minds work for their causes and not against it. That is why we will gain a lot when Jews convert to Islam our at least champ our causes.

If we to change we will have to changes all these forces:
1- We have to start by ourselves how we work our minds and egos to our religion and in finding new plan to conquer the current world impasse.
2- How to make the west and Israel feel that our existence is not mutually exclusive. They have to rethink Islam. Even if they have 95% doubt it is a true religion and they are fighting God they have 5% they will go to hell. Planning to keep us oppressed is against their religion, ours and the simple concepts of Justice. The two great leaders of America Washington who fought the oppressive British at that time and Jefferson who fought for the oppressed blacks at that time still rank in the top of American presidents.
3- The tyrants will do every thing to keep their power. They will prove their importance in war on terror, appeasing America and Israel. Remember in the past the game was to incite the Muslims and Arabs against America and Israel so they keep our eyes off the ball which is our freedom and better living conditions. If we all Muslims united they will fall in few hours.
4- Let us make our people feel their is new light, Let them feel that the return of Jesus and Mahdi is getting close, Let us all be the thoughtful and smart army of Imam Al Mahdi that will change peacefully the world to a new just and peaceful world. I would like you to know that a lot of Christians and Jews that you may not know are doing that now, they believe in Al Mahdi he was described to them in their books. So Muslim wake up the new age is coming soon. God does not change us until we change ourselves from inside.

Monday, March 19, 2007

Sunni - Shia: Brief History


By: Huda* -

Both Sunni and Shia Muslims share the most fundamental Islamic beliefs and articles of faith. The differences between these two main sub-groups within Islam initially stemmed not from spiritual differences, but political ones. Over the centuries, however, these political differences have spawned a number of varying practices and positions which have come to carry a spiritual significance.The division between Shia and Sunni dates back to the death of the Prophet Muhammad , and the question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the position taken by many of the Prophet's companions, that the new leader should be elected from among those capable of the job. This is what was done, and the Prophet Muhammad's close friend and advisor, Abu Bakr, became the first Caliph of the Islamic nation. The word "Sunni" in Arabic comes from a word meaning "one who follows the traditions of the Prophet."On the other hand, some Muslims share the belief that leadership should have stayed within the Prophet's own family, among those specifically appointed by him, or among Imams appointed by God Himself.The Shia Muslims believe that following the Prophet Muhammad's death, leadership should have passed directly to his cousin/son-in-law, Ali. Throughout history, Shia Muslims have not recognized the authority of elected Muslim leaders, choosing instead to follow a line of Imams which they believe have been appointed by the Prophet Muhammad or God Himself. The word "Shia" in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical "Shia-t-Ali," or "the Party of Ali." They are also known as followers of "Ahl-al-Bayt" or "People of the Household" (of the Prophet).From this initial question of political leadership, some aspects of spiritual life have been affected and now differ between the two groups of Muslims.Shia Muslims believe that the Imam is sinless by nature, and that his authority is infallible as it comes directly from God. Therefore, Shia Muslims often venerate the Imams as saints and perform pilgrimages to their tombs and shrines in the hopes of divine intercession. Sunni Muslims counter that there is no basis in Islam for a hereditary privileged class of spiritual leaders, and certainly no basis for the veneration or intercession of saints. Sunni Muslims contend that leadership of the community is not a birthright, but a trust that is earned and which may be given or taken away by the people themselves.Shia Muslims also feel animosity towards some of the companions of the Prophet Muhammad , based on their positions and actions during the early years of discord about leadership in the community. Many of these companions (Abu Bakr, Umar, Aisha, etc.) have narrated traditions about the Prophet's life and spiritual practice. Shia Muslims reject these traditions (hadith) and do not base any of their religious practices on the testimony of these individuals. This naturally gives rise to some differences in religious practice between the two groups. These differences touch all detailed aspects of religious life: prayer, fasting, pilgrimage, etc.Sunni Muslims make up the majority (85%) of Muslims all over the world. Significant populations of Shia Muslims can be found in Iran and Iraq, and large minority communities in Yemen, Bahrain, Syria, and Lebanon.It is important to remember that despite all of these differences in opinion and practice, Shia and Sunni Muslims share the main articles of Islamic belief and are considered by most to be brethren in faith. In fact, most Muslims do not distinguish themselves by claiming membership in any particular group, but prefer to call themselves simply, "Muslims."

Huda Dodge is an educator, freelance writer and editor. She is the author of The Everything Understanding Islam Book, published in 2003 by Adams Media Corporation. She has been active on the Internet for over a decade, and has been's Guide to Islam since 1998. She currently teaches elementary school in the Middle East.

Blogger Comment:
Islam was one sect when the messenger Muhammad declared his message. We should be one again. Imams are good people but there is no sinless humans. Islamic governors are not appointed by God even the first Khalifs were chosen by people. Messengers are chosen by God. Imam Mahdi is possibly the only Khalif God chose to Muslims not by his choice but what would make people believe he is the one described in prophecies to them. The one who is assigned a mission to fulfil. He will not be a king and his family will not inherit a kingdom from him. He will be a divine example of what a leader ought to be; a servant to God and to his people.

Saturday, March 17, 2007

Love Your Muslim as Yourself.

From: Christianity Today.

We remain woefully ignorant about the world's second-largest religion.
As U.S. military engagement in Iraq enters its fifth year, at least one thing should be obvious: Our nation remains woefully ignorant about religious and ethnic factions in the Middle East.
One reason is that Middle East conflicts are complex. In a press conference, Secretary of Defense Robert Gates said the violence in Iraq cannot be described as a civil war. "I think that the words civil war oversimplify a very complex situation in Iraq," he said. "I believe that there are essentially four wars going on in Iraq.
"One is Shi'a on Shi'a, principally in the south; second is sectarian conflict, principally in Baghdad, but not solely; third is the insurgency; and fourth is al Qaeda, and al Qaeda is attacking, at times, all of those targets."
And that's just Iraq. Equally complex conflict characterizes Afghanistan, Pakistan, Lebanon, Iran, and, of course, Israel and Palestine. While few would argue that Middle East issues are solely religious, there are strong religious dimensions to which our military and diplomatic efforts must pay attention. Douglas Johnston, president of the International Center for Religion and Diplomacy and author of Religion, the Missing Dimension of Statecraft, said in a presentation to the Department of State, "There were instances early-on in the [Iraq] conflict where modest investments on the religious side could have had significant payoff on the security front, but those investments were not made for fear of running up against the 'establishment clause.' "
Madeleine Albright, former secretary of state under President Clinton, has also lamented our ignorance of the continued importance of religion in world affairs in her book The Mighty and the Almighty.
Jeff Stein, national security editor for Congressional Quarterly, has made a crusade of testing high-ranking officials' knowledge of the differences between Sunni and Shi'a. While nearly all admit that it is essential to be able to answer his question, most responses amount to, "Well, I, uh…"
"We have little, if any, ability to deal with religious differences in a hostile setting," Johnston says. To be clear: It's not that Sunnis and Shi'as are killing each other over doctrine or worship practices—politics, revenge, culture, religion, and ethnicity have all come together to create an explosive, hate-filled atmosphere. But knowing more about Islam can provide the basic understanding needed to begin addressing such issues.
The International Center for Religion and Diplomacy provides proof. By appealing to specific verses in the Qur'an, Johnston, an evangelical, has been able to help peacefully resolve differences between villages in Pakistan and to encourage madrassah teachers to liberalize their curriculums, which otherwise leave students vulnerable to violent fundamentalist interpretations. He was also instrumental in bringing increased religious freedom to Sudan's Christians, who were allowed to hold a Reinhard Bonnke crusade in Khartoum that attracted thousands of Muslims.
Evangelicals ought to support the work of the International Center for Religion and Diplomacy, the Institute for Global Engagement (IGE), and other Christians doing faith-based, relational diplomacy in Muslim countries. Such peacemaking is exemplary. (See next month's cover story featuring the work of IGE.) In addition, we should support government efforts to increase religious understanding, as recommended by Albright and Johnston.
Finally, anecdotal evidence suggests that evangelicals hold as many stereotypes and misunderstandings about Muslims as does our broader culture. We need to use Sunday school classes and sermons to communicate more about who Muslims really are and how we can love them as ourselves.
As long as our ignorance persists, we hamper our ability to love our Muslim neighbors here in the States, and we reinforce a national attitude that only makes it more difficult to bring peace to Iraq and other conflict-ridden regions around the world.

Blogger Comment:

Well said, There are a lot of commons between Christians and Muslims. We need to bring peace to the world. We are united by Jesus and his love. Humility, love and compassion are not naive or weak attributes. The world need a real dialogue between all of us of how we get dignified and peaceful lives to all of us. It is like health care with all these advances in medicine only fewer in the world are enjoying it.

Wednesday, March 14, 2007

Dr. Jeffrey Lang Convertion To Isalm.


Dr. Jeffrey Lang is an Associate Professor of Mathematics at the University of Kansas, one of the biggest universities in the United States. He started his religious journey on Jan 30, 1954, when he was born in a Roman Catholic family in Bridgeport, Connecticut. The first 18 years of his life were spent in Catholic schools, which left him with many unanswered questions about God and the Christian religion, Lang said, as he narrated his story of Islam. “Like most kids back in the late 60s and early 70s, I started questioning all the values that we had at those times, political, social and religious,” Lang said. “I rebelled against all the institutions that society held sacred including the Catholic Church,” he said.
By the time he reached the age of 18, Lang had become a full-fledged atheist. “If there is a God, and he is all merciful and all loving, then why is there suffering on this earth? Why does not He just take us to heaven? Why create all these people to suffer?" Such were the questions that came up in his mind in those days.
As a young lecturer in mathematics at San Francisco University, Lang found his religion where God is finally a reality. That was shown to him by a few of the Muslim friends he had met at the university. “We talked about religion. I asked them my questions, and I was really surprised by how carefully they had thought out their answers,” Lang said.
Dr. Lang met Mahmoud Qandeel, a regal looking Saudi student who attracted the attention of the entire class the moment he walked in. When Lang asked a question about medical research, Qandeel answered the question in perfect English and with great self assurance. Everyone knew Qandeel-the mayor, the police chief and the common people. Together the professor and the student went to all the glittering places where “there was no joy or happiness, only laughter.” Yet at the end Qandeel surprisingly gave him a copy of the Qur’an and some books on Islam. Lang read the Qur’an on his own, found his way to the student-run prayer hall at the university, and basically surrendered without much struggle. He was conquered by the Qur’an. The first two chapters are an account of that encounter and it is a fascinating one.
“Painters can make the eyes of a portrait appear to be following you from one place to another, but which author can write a scripture that anticipates your daily vicissitudes?... Each night I would formulate questions and objections and somehow discover the answer the next day. It seemed that the author was reading my ideas and writing in the appropriate lines in time for my next reading. I have met myself in its pages...”
Lang performs the daily five-time prayers regularly and finds much spiritual satisfaction. He finds the Fajr (pre-dawn) prayer as one of the most beautiful and moving rituals in Islam. “It is as if you temporarily leave this world and communicate with the angels in singing God’s praises before dawn.”
To the question how he finds it so captivating when the recitation of the Qur’an is in Arabic, which is totally foreign to him, he responds; “Why is a baby comforted by his mother’s voice?” He said reading the Qur’an gave him a great deal of comfort and strength in difficult times. From there on, faith was a matter of practice for Lang’s spiritual growth.
On the other hand, Lang pursued a career in mathematics. He received his master’s and doctoral degrees from Purdue University. Lang said that he had always been fascinated by mathematics. “Maths is logical. It consists of using facts and figures to find concrete answers,” Lang said. “That is the way my mind works, and it is frustrating when I deal with things that do not have concrete answerers.” Having a mind that accepts ideas on their factual merit makes believing in a religion difficult because most religions require acceptance by faith, he said. The Muslim religion appeals to man’s reasoning, he said.
As faculty advisor for the Muslim Student Association, Lang said he viewed himself as the liaison between the student and their universities. He gets approval from university authorities to hold Islamic lectures. “The object of being their faculty advisor is to help them get their needs met as far as adjusting to the American culture and to procedures of the university. They appreciate the opportunity to have misconceptions corrected,” he said.
Lang married a Saudi Muslim woman, Raika, 12 years ago. Lang has written several Islamic books which are best sellers among the Muslim community in the US. One of his important books is “Even Angels ask; A journey to Islam in America”. In this book, Dr. Lang shares with his readers the many insights that have unfolded for him through his self discovery and progress within the religion of Islam.
(Source: Arab News - Ammar Bakkar: Qur'an Wins Heart of US Professor)

Monday, March 12, 2007

Christian Leaders Seek Dialogue with Muslim Leaders


Christian Leaders Seek Dialogue with Muslim Leaders The Free Muslims Coalition was recently contacted by a Christian Pastor who wrote a letter that he and numerous other Christian leaders want delivered to prominent Muslim religious leaders. The Christian leaders want their letter to serve as a basis for genuine dialogue. The Pastor has made it clear that the Christian leaders are only interested in a serious dialogue rather than a superficial, politically correct, discussion.The Free Muslims Coalition have agreed to a arrange meetings between Christian and Muslim leaders and to secure a response to the “Christian letter.” We have reprinted the letter below. Please read it and share your comments on our Free speech zone. addition to securing a response from top Muslim religious leaders, the Free Muslims Coalition will formulate our own response after reading your comments.Read the “Christian Letter” and Let the Debates Begin-------------------------------

----------------------Dear Fellow Religious Leaders,I am a Christian pastor with the Assemblies of God and numerous leaders within the Christian community have approved the following letter. It is to be recognized that both of our faiths have much in common. We both recognize the existence of one God Who created the universe. We acknowledge that God is holy and that all of His ways are just and perfect. We stress the importance of worshiping God above all else. We acknowledge the importance of loving one another, of caring for the poor, the elderly, the sick or injured and those who are wrongfully outcast. We have an inward desire for peace and acknowledge that it can only be attained by seeking this God of peace. Also, we eagerly await the ultimate return of Jesus Christ (Isa). We also acknowledge that our own faiths have throughout history fallen short of these ideals on numerous occasions. One such extreme occasion would involve the horrible treatment of the Islamic people during the medieval crusades. Enough cannot be said about these atrocities. For these actions, committed by our ancestors we, the Church, are repentant and seek forgiveness not only from God but from the descendants of those who were persecuted. That being said, there is another matter of extreme importance before us in the present day. It concerns terrorist acts being committed against people around the globe and the response of the Islamic leadership concerning it. As you know, much of the secular press has labeled these actions as the result of “a religious war” being carried on in our midst. This fact we find unconscionable as we, the Christian leadership, have no recollection of having declared war on you. Nor has the Islamic leadership given us any formal declaration that they consider themselves at war with us. It is most unfortunate that the secular press often takes it upon itself to represent or misrepresent our positions. With this fact in mind, we must place a number of questions before the Islamic leadership. There are a number of reasons why your response is so important. Foremost, as leaders within the faiths of Islam and Christianity, each of us have tremendous influence on those who are followers of such faith. Since the division between Muslims and Jews seems far greater than that between Muslims and Christians, we have been hesitant to include Jews in our correspondence with you. Nonetheless the path toward peace could not ever be complete without dealing with the friction between Islam and Judaism so, at least for the present, we will not include Jews in our discussion but will attempt, when necessary, to fairly represent their position.In the meantime however, there is much that the Muslim community can do to educate us. For example the Christian community, which, like Islam, has its roots in Judaism still cannot endorse the terrorist actions of radical Zionist groups such as the Irgun or the Stern Gang. Many within the Christian community are not even aware of their bombing of the King David Hotel in 1946 (which killed 91 innocent men, women and children) or the brutal massacre of 260 Arab people at Deir Yassin that these groups committed on April 9, 1948 – incidents that no doubt fueled the fires of future hostilities. Christians do need to be aware of them though and thus we are offering a listening ear to the Muslim leadership. Again, the point of this letter is to not to justify Israeli actions but rather to establish a peaceful dialogue between the Christian and Muslim communities and to, as much as possible, bring an end to hostility and to establish peace for future generations as we anticipate the return of Christ. We would request a formal and public reply to the questions below. 1. Are we in fact at war? Has the Christian faith in some way alienated itself from Islam to the point that you advocate our destruction? Certainly we must acknowledge the existence of many Christian missionaries, evangelists and apologists from both within the clergy and the laity who seek to convert Muslims to the Christian faith through persuasion. However there is a vast difference between converting through persuasion and being forced to convert. Recently two FOX News journalists verbally became converts to Islam when a knife was pressed against their throats and their lives were threatened if they did not do so. So again, this question: Are we in fact at war to the point that you advocate our murder? 2. There exists a story, whether historic or legendary, concerning the prophet Muhammad. It is said that, during the early days of his ministry, his teaching that there is only one God was strongly rejected by his own Quaraishi tribe as well as many other local tribes. Each day Muhammad would walk down a certain pathway past the house of a woman who greatly despised his teaching. One tradition at least says that the woman was Jewish. Anyway, the woman would openly ridicule him and pelt him with garbage. Muha mmad never retaliated. Instead he took the persecution in a humble manner and walked on. One day Muhammad walked down the same road but the woman was not there. He wondered what had happened to her and began to inquire. Learning that she had become ill, Muhammad went to visit her at her bedside. The woman was both stunned and humbled to see him. She inquired as to why he would have such compassion upon one who had so unjustly persecuted him and was told “If throwing garbage at me brings you happiness then you are welcome to do so every day.” The woman was so overcome by this that she repented and became a follower of the true God. Now the above story is accepted by many Islamic people as historic and it is rejected by many others as a fable; primarily because it runs contrary to the idea that Muhammad would have accepted terrorist attacks as an acceptable method of spreading Islam.Whether the story is historical or fictional we do not know. However our main question is this: Does this story run contrary to the true nature of Muhammad? Or is it conceivable that he would have reacted in such a way? Our Bible records the words of Jesus as telling his own followers to “turn the other cheek” and to “carry the Roman soldier’s bag a second mile” and literally to turn your enemy into a friend (Matthew chapter 5). Such actions, by our definition, reflect godly qualities and would be characteristic o f a prophet. So our question is this: Was the character of Muhammad of the nature that the above story would at least be feasible? And, if so, were not the 9/11 terrorist attacks on our country worthy of being condemned by the Islamic leadership as blasphemy?3. It has been widely reported that, in many Islamic countries; primarily Saudi Arabia, school children are taught to despise both Christians and Jews. In fact it is reported that the children are taught that Jews are actually apes who have been designed to look human and that Christians are actually pigs. NPR author Vicki O’Hara reports the following. “The Center for Religious Freedom at Freedom House has studied some of the textbooks currently in use in Saudi public schools, from grades one through 12. Nina Shea, the center's director, says the texts do not comport with what Saudi officials have been saying. The textbooks "reflect an ideology of hatred against Christians, Jews . . . and others who do not subscribe to the Wahhabi doctrine," Shea says. The center's report cites numerous examples. It quotes a fourth-grade text as telling students to "love for the sake of God and to hate for the sake of God." The report says that textbooks instruct students that Christians and Jews are "apes and pigs" and warns students not to "greet," "befriend" or "respect" non-believers. Saudi officials have told Washington that their reformed curriculum encourages tolerance and understanding of other religions and cultures. Shea says any changes in that direction are miniscule. "They have made some changes," she says. "Sometimes though, the changes aren't all they're cracked up to be. For example, they will say, 'You have to hate the unbeliever but to treat them justly.' That's supposed to be an improvement." In its defense, the Saudi embassy in Washington issued a statement saying that curriculum reform is a massive undertaking and that the process in Saudi Arabia is ongoing. Shea is ske ptical; she notes that the oil-rich Saudis began the reform process five years ago. "They certainly have the money to change all the textbooks for next semester," she says. ‘Or, last semester for that matter.’"Our question then is this: Does the Islamic leadership in fact advocate teaching this sort of hatred to children. Would it actually be acceptable to hate someone for the sake of God? If so then are we not endorsing blasphemy against a holy God? And finally, will the Islamic leadership openly rebuke school officials who print such material? 4. Within the pages of the Qur’an, Muhammad himself describes the Bible as a good book. Please consider the following quote:"ALLAH is HE besides Whom there is none worthy of worship, the Living, the Self-Subsisting and All-Sustaining. HE has sent down to thee the Book containing the truth and fulfilling that which precedes it; and HE has sent down the Torah (Law of Moses) and the Gospel (of Jesus) before this, as a guidance to the people; and HE has sent down the Discrimination (judgment between right and wrong)." – Surah 3:3-4”Now it must be noted that some Moslems have claimed that the Bible was corrupted after the time of Muhammad. This is plainly false as we currently have copies of the Bible which date centuries prior to the birth of Muhammad with no such evidence of corruption. That being said, we are left to wonder why there was no report of outrage on May 15, 2002 when the Washington Times reported that “there was little outcry when Islamic terrorists holed up in Bethlehem's Church of the Nativity reportedly used the Bible as toilet paper. Catholic priest s in the church marking the spot where Jesus was believed to have been born said that during the five-week siege, Palestinians tore up some Bibles for toilet paper and removed many valuable sacramental objects.” Should we not then conclude that these Palestinians committed blasphemy by desecrating a book that Muhammad endorsed? 5. The following verse in the Qur’an seems to imply the resurrection of Jesus Christ from the grave:"Thereupon she pointed to him. They said, 'How can we talk to one who is a child in the cradle?' Jesus said, 'I am a servant of ALLAH. HE has given me the Book, and has made me a Prophet; 'And HE has made me blessed wheresoever I may be, and has enjoined upon me Prayer and almsgiving so long as I live; 'And HE has made me dutiful towards my mother, and has not made me arrogant and graceless; 'And peace was on me the day I was born, and peace will be on me the day I shall die, and the day I shall be raised up to life again.' That was Jesus, son of Mary as quoted in Surah 19:30-35Yet our understanding of Islam is that you teach that Jesus never went to the cross. We understand that this interpretation is derived from Surah 4:157: “And for claiming that they killed the Messiah, Jesus, son of Mary, the messenger of GOD. In fact, they never killed him – they were made to think that they did . . . for certain they never killed him.“Whereas the substitution theory could be derived from the previous verse by itself, Arabic linguists have informed us that the verse is actually a paraphrase of Jesus’ statement “You would have no power over me if it were not given you from above” (John 19:11). This interpretation would seem logical since it complies with Sura 4:158 (“Instead God raised him to him”) and avoids an apparent contradiction. The above understanding seems logical to us. Would maintaining the substitution theory not then put you in contradiction to Muhammad?6. It is our understanding that Muhammad taught men to treat women as their equals. Indeed Muhammad’s wife Aisha and his daughters are said to have supplied spiritual leadership for the Islamic community after his death. However today in many Muslim communities we see Islamic women with limited access to education, employment and equal rights in the family. Their own perspectives are seen as worthless and never sought. Recently we have become concerned about a young Iranian woman by the name of Nazanin Mahabad Fatehi. This 18 year old woman stabbed one of three men who attempted to rape her and her 16 year old niece. For that she has been sentenced to death. We are informed that such actions are common in several Islamic countries and we find the practice horrific. One of the unique aspects of Jesus’ ministry was that he counted women among his closest followers and was always respectful of them. Is it not contrary to the will of God for men to do otherwise? 7. A teaching which we understand to have originated from within the Wahabbi movement more than a millennium after the Qu’ran says that those who commit acts of terror and kill non-Moslems are guaranteed a place in heaven with 72 virgin women as their servants. (As we understand it, the original Arabic meaning was not “virgins” but “white raisins.”) Here then is a vital point: Does the leadership of the Islamic religion thus encourage the murder of those who subscribe to Christianity, Judaism, Hinduism, Buddhism, etc. and promise such eternal rewards or does it discourage such practice?Firstly, does the Wahabbi teaching not contradict verses in the Qu’ran such as 5:32 and 25:68-69? We have come across a quote from Osama Bin Laden in which he declares the United States government to be an enemy of Islam and then declares that anyone who pays taxes to the U. S. is therefore an enemy to be killed. Now please understand that our paying taxes does not constitute an endorsement of all that goes on in our government. For example we strongly oppose the Roe v. Wade ruling that legalized abortion and are seeking to have it abolished. We do however pay taxes in obedience to the words of Jesus. When asked about paying taxes to the corrupt Roman government, Jesus observed Caesar’s image on a coin and stated “Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s” (Matthew 22:21). Secondly, please note another principle in our Bible from the following verses: Numbers 31:17 & 18, Deuteronomy 7 and I Samuel 15:3. It is here that the Hebrews are given instructions on how to deal with certain corrupt tribes; namely the Midianites, the Caananites and the Amalakites. These groups not only advocated the extermination of the Jews themselves but also the murder of their own first born child as a sacrifice to the pagan god Baal. That is to say that Baal-worshippers sacrificed their own children. Indeed ancient texts speak of the Caananites placing a new born baby on a hot iron and watching it die as a form of worship to Baal. The solution that God gives to the Hebrews concerning these tribes of people is to wipe them out – kill them – remove them from the face of the earth.Now it pains us to say this but just recently an Islamic woman was apprehended at an airport in England together with her baby. It seems that the woman had stored an explosive in the baby’s bottle and had plans of detonating it over a populous American city thus killing each passenger including her own baby as well as thousands on the ground. Now we have not heard any words of condemnation from the Islamic leadership in regards to this woman. We are asking you right now “Will you condemn this woman’s actions as contrary to Islamic law?” Still further we must ask if you will condemn the actions of extremists who recently shot Leonella Sgorbati, a Christian worker at a children’s hospital in Mogadishu? This lady died from three gunshots to her chest.Will you condemn the intentional killing of Ali Mustaf Makail, a 22 year old college student also in Mogadishu? He was shot in the back for having become a Christian.Will you condemn the words of Sheikh Abubukar Hassn Malin, one of your own clergy who called for the murder of Pope Benedict XVI?Will you condemn the beheadings of Daniel Pearl, Nick Berg, Kim Sun II, Paul Johnson and others; each of which took place while the assassins shouted “Allah is great!”? And will you tell your people that imitating such actions are blasphemous and place them in danger of the wrath of God? Additionally we must point out that the Biblical response toward the Midianites, Caananites and Amalakites was to destroy them. Please, we do not want our society to denigrate into such a state. As representatives of Jesus Christ we want to be envoys for peace and not destruction. Please also bear in mind that, unlike in most Moslem nations, the leadership of the Christian Church has only limited influence among our government’s policy makers. And we have no authority to establish political or military policy at all.8. Now we must also draw attention to recent words of Iranian leader Ahmadinejad: He stated that all tension could be brought to a halt if America would just convert to Islam. We would request an explanation as to just what this means. There are so many different versions of Islam throughout the world that we are not even able to interpret the statement. The only thing that we can think of in this regard is to break dow n the term “Islam” into its simplest form; that being “submission or surrender to God.” The vast majority of the Christian community has made an effort to do just that – to submit and surrender our lives to God. It is for this reason that we see so much conflict between the Christian community and the secular world in America. We cannot approve of their endorsement of such things as abortion, pornography or the homosexual lifestyle and, as a result they both hate and ridicule us. We therefore ask the question “Should those within the Christian community who have surrendered their lives to God then be considered Islamic? Would it for example be possible for someone to believe in the Deity and resurrection of Jesus Christ and salvation by grace and yet still be a Muslim? Either way, there would seem to be a tremendous opportunity for us to work together for world peace. Now we recognize the likelihood that there would be great disagreement over just how we could accomplish these goals. For example some might conclude that the best way to remove pornography from a society is to kill the pornographer. This would run contrary to Christian teachings as we would instead seek to change the pornographer’s heart with the good news that God loves him. This may or may not run contrary to Muslim practice. Nonetheless we see an incredible opportunity for both groups to come together as a force for good. This is why your response to these questions is so important. Many throughout the world do not even believe in God and much of that disbelief stems from their having seen violence and terror committed in the name of God. To the contrary, despite our differences, both Islam and Christianity can be a force for good and for peace in the world and the clergy can lead the way. Pastor Howard Gardner

Blogger comment:
This is a great gesture from Pastor Howard and his colleague. I would love Muslims leaders to debate them on Dialogue is very important for several reasons:
1- If we are at end of time and Jesus return is close we ought as Muslims, Christians and Jews to prepare the earth for him.
2- Though convertion to Islam makes Muslims very happy there is no compulsion in religion.
3- A lot of good can come out of this dialogue if we to abide in the dialgue with the good of our religions.
4- A lot of political problems in the world can be solved by the religious leaders since they can convince their people who in turn can pressure the politicians to work for the justice and peace that are the two main principals of the three major religions.
5- Similarly religious people and their followers can exert pressure on the imperial capitalism to peacefuly convert to moral capitalism with no wars or revolutions. They will make more money in the second case and will get God's blessings.
6- The dialogue in the Islam world between its different factions should be important goal of Muslims which will let them meet in the middle. Islam is basically a middle of road religion Jihadis are reaction to the ruthless oppression by the Arab tyrants and very well supported and protected by the west. Absence of wisdom in solving our differences and inability to bring peace and justice to Islamic world are not God tasks it is our tasks we have the light and guidance of Quran if we are really sincere.