From: www.islamweb.net
While all the messengers appointed by Allah were charged by Him with the responsibility to disseminate the revealed guidance with which they were entrusted, their respective nations too, were called upon to share in the fulfillment of Allah’s orders. Allah reminds in the Holy Qur’an:
“And remember Allah took a covenant form the people of the Book to make it known and clear to mankind, and not to hide it…” (Qur’an 3:187)
The position of the Muslim 'Ummah' (community), in this respect is clear in the Qur’an:
“You are the best ‘Ummah’ evolved for mankind; you enjoin what is right and forbid what is wrong…” (Qur’an 3:110)
Thus Allah Almighty has honoured this Muslim Ummah by appointing it to share in the noble cause of its prophet by inviting people to follow the straight path. The Qur’an further stresses that:
“The believing men and women are each other’s protectors; they enjoin what is right and forbid what is wrong.” While, “the hypocrite men and women are each other’s protectors, they enjoin what is wrong and forbid what is right.” (9:71)
Hence the truth emerges clearly that “to enjoin what is right and forbid what is wrong” constitutes a fundamental difference between a believer and a hypocrite who pretends to be a believer when he is quite the reverse. Consequently, all members of the Muslim Ummah, men and women alike, are individually responsible to further the cause of Islam with the zeal, determination and sense of sacrifice of the Prophet and his companions.
That the companions did their utmost, individually and collectively, to convey the light of Islam to all people even outside the Arabian Peninsula is demonstrated by the lengthy and dangerous journeys they took reaching the Atlantic Ocean in the west and the Wall of China in the East. Countless distinguished companions breathed their last in faraway and foreign lands preaching Islam, for which their sacrifices knew no bounds.
At this point some commonplace misconceptions ought to be cleared. To call all peoples of the world to Allah is the duty of every responsible and conscientious Muslim. Since there is no priesthood in Islam or sacerdotal class among Muslims, the duty of the call to Allah cannot be transferred to an ill-conceived and imaginary group called “men of religion.” In Islam everyone is a man of religion and every man will be accountable to Allah as to whether he fulfilled his obligations sincerely and to the best of his abilities or not. The following verse of the Qur’an should be very enlightening in this respect:
“Say (O Muhammad) this is my way I do invite unto Allah, on evidence clear as the seeing with one’s eyes, - I and whoever follows me. Glory to Allah! And never will I be of those who associate partners to Allah.” (Al-Qur’an 12:108)
Thus, anyone who rightly claims to be a follower of the Prophet peace be upon him, cannot evade his duty to call people to Allah.
The following prophetic traditions amply elucidate this point:
“Let those who witness inform those who are absent.” (Bukhari)
The word “witness” here is taken to mean anyone who possesses some Islamic knowledge. The Prophet is reported to have said:
“Preach on my behalf even with just one verse.” (verse here is referring to a verse from the Qur'an)
Therefore, one does not have to be a profound scholar or a great jurist to call people to Islam. No doubt a person well-versed in Islamic sciences would be able to speak more authoritatively and he would be in a position to explain matters of religion to the minutest details. However, a high level of scholarship is not a prerequisite to call others to Islam. Everyone’s effort has a definite gap to fill. A Muslim scholar will address his counterpart with a refined style and scholarly content while a Muslim layman will have to reason out with his equals in practical terms, each having a role complementary to the other’s.
Every individual of the Muslim Ummah is obliged to be actively engaged in whatever way he can to guide people to the right path and support, morally as well as materially, those who labor to discharge this responsibility. A common misconception that found appeal even among earlier Muslim generations and which still lingers on to this day stems from failure to comprehend the meaning of the following Qur’anic verse in the proper context:
“O you who believe! You are responsible for your own souls. The misguided one will not harm you if you are guided on the right path.” (5:105)
In all fairness to oneself, the above verse does not connote, by any stretch of imagination, that a so-called pious or saintly person may absolve himself of the responsibility to call mankind to truth simply by thinking that evil would not knock at his door, on account of his being pure and peaceful. Regardless of how pious one may appear to be, he can never equal the Prophet or excel his companions in their moral perfection, sincerity of worship and religious devotion.
None of the Prophet's companions ever dreamt of resigning from the noble task of inviting nations of the east and the west to eternal bliss and salvation offered by Allah through Islam. It was precisely to correct this wrong notion about the verse that Abu Bakr (may Allah be pleased with him) issued the following warning:
“O people, verily you read this exalted verse and put it in a place other than its own. Whereas I heard the Apostle of Allah saying: ‘Verily if people see a cruel person and they do not prevent him, Allah may punish all of them.”'
So fulfill your obligation to Allah and His Messenger. Learn what you are able and convey the Truth – Islam – to those whom you come in contact with. Because calling to Islam is truly the Duty of all Muslims.
----------------------------------
Source:
Dr. Talib Ali
[Excerpts from: Proceeding of the Fifth International Conference of WAMY on “Islamic Da'wa”. Held at Nairobi, Kenya 20-24 April 1982]
Sunday, February 04, 2007
Social Solidarity & Social Security in Islam
From: www.55a.net
Translated by: Yasmin Muhammad Moslem
Revised by: Magdy Abd Al-Shafy
Introduction
Social solidarity is one of the principles that Islam has established to enable man to lead a decent life. Thus, Islam has laid down many forms of religious donation to achieve social solidarity. Among them are Zakat (regular obligatory charity), (voluntary) charity, Al-Waqf (Religious endowment)(1), expiation(2), vows(3), etc. Such forms do not reduce donation to meeting human basic needs. Instead, they are to reach the limit of financial independence and prosperity. As `Umar bin Al-Khattab, may God be pleased with him, stated: “When you make a donation, grant financial independence”, which can be achieved through providing additional access to employment opportunities and assisting in starting, managing and growing small businesses. Scholars have stressed the fact that social solidarity can be categorized into two kinds: financial and molar solidarity. The latter is represented by many forms because human needs are not only financial ones, but they also include different forms such as consultation, advice, friendship, education, and other forms of donation. Therefore, time and in-kind donation is not less significant than financial donation. Moreover, it should be a human development-oriented means rather than a motive for dependence, the result of limiting donation to meet basic needs, which is considered as a palliative; ignoring the roots and rational solutions of the problem. So, each one should play a real effective role in society and take responsibility for putting an end to poverty and unemployment. Furthermore, one should offer even least assistance to one individual or family through providing them access to income or education, which can achieve their independence, the basis of social solidarity.
Social Solidarity in Islam:
Definition of Social Solidarity in Islam:
Social Solidarity in Islam is one of the bases of society through which it can achieve its permanent happiness, goodwill, security, unity, and peace. Simply, each member of society should help those in need so that they can lead even the least decent life and meet their basic needs. This includes all members of society whatever their religion or nationality. Scholars have stressed that solidarity is categorized into financial and molar solidarity. Solidarity does not only mean negative sympathy, but also positive reaction. Financial solidarity includes financial assistant, aiming at making the poor reach the limits of “financial independence” or “prosperity” . In this sense, `Umar bin Al-Khattab, may God be pleased with him, said: “When you make a donation, grant financial independence”, and Ali bin Abi Talib, may God be pleased with him, said: “God imposes a duty on the rich to donate as much money as adequate for the poor in their society.” On the other hand, molar solidarity is represented by many forms because human needs are not only financial ones, but they also include different forms, such as consultation, advice, friendship, goodwill, education, consolation, and other many forms of donation.
Definition of Social Secrutiy in Islam:
Scholars have made clear the fact that there is a difference between the two terms, “social solidarity” and “social security” although they seem alike. Social Security is a ruler’s duty to citizens or, in a more contemporary language, a government’s duty to its people as it has an obligation to enable them , at least ,to lead the minimum standard of life and to offer assistance to all who need it.
Social Solidarity in Islam as a means of prosperity of society
The concept of “Social Solidarity” is stated explicitly in many Quranic verses and Hadith(4) reports. God says in the Holy Quran what means: “The believers are but brothers.” (49:10). Also, He says in the Holy Quran what means: “The Believers, men and women, are protectors, one of another.” (9:71). Prophet Mohummed Hadith promote fraternity and altruism.Prophet Muhammad, peace be upon him, said: “A believer to another believer is like a building whose different parts enforce each other.” He, peace be upon him also said: “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” Allah's Messenger, peace be upon him, also said: "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself."
Islam has made clear that money God grants us is not ours, but His. Thus, a Moslem is not to spend such money according to one’s vain desires, but rather, according to God’s instructions. Moreover, Islam has stressed the fact that this universe and all what is in is God’s, not man’s. Allah (=God) says in the Holy Quran what means: “To Allah belongs the dominion of the heavens and the earth” (48:14). Also, He says in the Holy Quran what means: “… and bestow upon them of the wealth of Allah which He hath bestowed upon you”(24:33). As money is God’s, people are just its stewards; He entrusts them with it and, on Qiyamah (the Day of Judgment), He will ask them what they used it for. Among the parameters laid down by God in His Messages is spending (in charity) in the cause of God. God says in the Holy Quran what means: “Behold, ye are those invited to spend (of your substance) in the Way of Allah: but among you are some that are niggardly. But any who are niggardly are so at the expense of their own souls. But Allah is free of all wants, and it is ye that are needy. If ye turn back (from the Path), He will substitute in your stead another people; then they would not be like you”(38:47). He also says in the Holy Quran what means: “And let not those who covetously withhold of the gifts which Allah hath given them of His Grace, think that it is good for them: nay, it will be the worse for them; soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment” (3:180). Furthermore, Islam obliges a Moslem to help the poor ; even if obligatory charity (Zakat) and (voluntary) charity are not adequate, subsistence available should be common to all the members of society, as God says in the Holy Quran what means: “… Thus, it will not remain monopolized by the rich among you” (59:7). The Prophet Muhammad, peace be upon him, said: “He is not a believer who goes to bed having eaten his fill while his neighbour remains hungry and he is aware of that fact.” Also, he, peace be upon him, said: “If someone grows hungry among residences of a town, God and His Messenger will reject them.” Moreove, `Umar bin Al-Khattab, may God be pleased with him, said: “I am keen on not leaving a need unmet as long as we can help each other. When we cannot do so, we should lead similar lives of subsistence.”
Thus, social solidarity is one of the essential human rights guaranteed by God fourteen centuries ago. The human right to decent life is one of the parameters laid down by Islam; it is not a result of human experiences gained through development of the political and economical systems, which has taken place only in the West in the 20th century. Islam has found several means to enhance social solidarity, such as Zakat (regular obligatory charity), (voluntary) charity, Al-Waqf (Religious endowment, considered a kind of incremental charity), blood money, expiation, and vows. There are suggestions made by some intellectuals which we can follow at this stage. Among them is the family solidarity; each clan should establish social solidarity fund to help poor relatives. Such help can take the form of giving them a monthly salary, giving them an amount of money to start a project, or helping the sick. There is also a suggestion that social solidarity committees should be formed in districts so that the rich can regularly help the poor, the wretched, and the orphan. It is necessary to bequeath the principles of social solidarity to future generations.
Zakat as a means of “Social Security”
Zakat has a great role in enhancing “Social Security.” Many scholars consider Zakat the social security establishment as it is obligatory, has specific recipients, and is of a predetermined amount (Nisab). In previous Islamic eras, Zakat, represented in the Public Treasury, one of the charges of a ruler, was actually able to encourage economic development. In his book Social Solidarity in Islam, Dr. Naseh Ulwan stressed that “it is obvious that when the principle of Zakat used to be applied in previous Islamic eras, it succeeded in combating poverty, enhancing social solidarity, beating envy and grudge felt by the poor towards the rich,… making believers accustomed to generosity and donation, and paving the way for the broke to find jobs.” Thus, Zakat was not just giving money to feed the poor, but also it was a means for beating poverty through providing additional access to employment opportunities. For example, a poor young man can be given a capital of a business with which he can buy a machine for a craft at which he is skillful. So, Zakat is a means of development and actual beating of poverty.
Caliphs, `Umar bin Al-Khattab and `Umar bin Al-Aziz, may God be pleased with them, set the most wonderful examples which stressed the fact that a righteous ruler is able to dispense justice and prosperity to his nation through typical adhering to honesty and justice while distributing money of the nation. In the Year of the Dearth, `Umar bin Al-Khattab, may God be pleased with him, said: “By God, which there is no god but Him, each one has due share of this money, which I may pay or not. No one deserves it more than another one, and I am but one among you… By God, if I live more, a herdsman on the Mountain of Sanaa will receive his share while he is pasturing his animals.” In the era of the Caliph `Umar bin Al-Aziz, may God be pleased with him, he beat poverty and replace it with prosperity of the whole nation, including Moslems and non-Moslems. On the authority of Suhayl bin Abi-Saleh, `Umar bin Al-Aziz, wrote to Abd Al-Hamid bin Abd Ar-Rahman, when he was in Iraq, commanding him to give donations to the people. Al-Hamid replied: “I gave them their donations, and there is still money in the Public Treasury.” `Umar bin Al-Aziz, replied him: “look for those in debt from what cannot be considered a kind of foolishness or wastefulness, and pay up in behalf of them.” Al-Hamid replied: “I paid up in behalf of them, and there is still money in the Public Treasury.” `Umar bin Al-Aziz, replied him: “look for men who have never been married, and, if they want to marry, help them and pay dowry on behalf of them.” Al-Hamid replied: “I helped all those I had found unmarried to marry, and there is still money in the Public Treasury.” `Umar bin Al-Aziz, replied him: “look for those who are to pay Jizyah(5) and has become not able to afford their farms' expenditures, and lend them money that can support them in their work on their farms and do not ask them to pay Jizyah for a year or two years.”
Islam stressed that a ruler must dispense justice to his people and to enhance social solidarity and social security. On the authority of Abu Hurarira, the Prophet Muhammad, peace be upon him, says: “Each chieftain will come, on the Day of Judgment, with his hands tightened. Nothing could free him unless he used to dispense justice (to his people).” Also he said: “Whenever he whom God, exalted be He, made a president of some people dies, while he is unjust to his people, God would deprive him from going to Paradise.”
To sum up, each male and female Moslem should take into consideration the fact that the whole Moslem Nation, both individuals and governments, have responsibility for solving the crisis of poverty, corruption, and iniquity suffered by millions of Moslems allover the Islamic World. We should take the initiative and encourage one another to enhance social solidarity. Thus, we would be able to be absolved by God on the Day of Judgment as we exert every effort to enhance donation and justice, which is the least of faith.
(1) Al-Waqf (Religious endowment): A legal term that signifies the appropriation or dedication of property for charitable uses and the service of Allah. The object of such an endowment must be of perpetual nature and can not be sold or transferred.
(2)Expiation (Kaffarah): A legal term which signifies a certain punishment upon people who commit sins. Expiation may take the form of Fasting, feeding the poor or releasing slaves from bandage.
(3) Vow: A solemn promise to perform a legal act or behave in a certain manner.
(4)Hadith: Collection of reports that document the sayings and actions of the prophet Muhammad (Sunna), one of the main sources of Islamic law (second in authority to the Quran).
(5) Jizyah : A head-tax imposed by Islam on the non-Muslims when they are under Muslim control. The Jizyah is a small tax incurred by non-Muslims for protection. They do not pay Zakat (obligatory charity on Muslims) which is much higher.It is worth pointing out that it is not levied on the poor or on those who have no income; nor is it imposed on women and children, or on the blind who have no trade or job, or on an infirm who is in financial straits, or on monastery monks, except if wealthyJizyah was lawfully permitted only in return for the actual protection provided by the Muslims for the non-Muslims who were under their rule. No Protection, no Jizyah.
Translated by: Yasmin Muhammad Moslem
Revised by: Magdy Abd Al-Shafy
Introduction
Social solidarity is one of the principles that Islam has established to enable man to lead a decent life. Thus, Islam has laid down many forms of religious donation to achieve social solidarity. Among them are Zakat (regular obligatory charity), (voluntary) charity, Al-Waqf (Religious endowment)(1), expiation(2), vows(3), etc. Such forms do not reduce donation to meeting human basic needs. Instead, they are to reach the limit of financial independence and prosperity. As `Umar bin Al-Khattab, may God be pleased with him, stated: “When you make a donation, grant financial independence”, which can be achieved through providing additional access to employment opportunities and assisting in starting, managing and growing small businesses. Scholars have stressed the fact that social solidarity can be categorized into two kinds: financial and molar solidarity. The latter is represented by many forms because human needs are not only financial ones, but they also include different forms such as consultation, advice, friendship, education, and other forms of donation. Therefore, time and in-kind donation is not less significant than financial donation. Moreover, it should be a human development-oriented means rather than a motive for dependence, the result of limiting donation to meet basic needs, which is considered as a palliative; ignoring the roots and rational solutions of the problem. So, each one should play a real effective role in society and take responsibility for putting an end to poverty and unemployment. Furthermore, one should offer even least assistance to one individual or family through providing them access to income or education, which can achieve their independence, the basis of social solidarity.
Social Solidarity in Islam:
Definition of Social Solidarity in Islam:
Social Solidarity in Islam is one of the bases of society through which it can achieve its permanent happiness, goodwill, security, unity, and peace. Simply, each member of society should help those in need so that they can lead even the least decent life and meet their basic needs. This includes all members of society whatever their religion or nationality. Scholars have stressed that solidarity is categorized into financial and molar solidarity. Solidarity does not only mean negative sympathy, but also positive reaction. Financial solidarity includes financial assistant, aiming at making the poor reach the limits of “financial independence” or “prosperity” . In this sense, `Umar bin Al-Khattab, may God be pleased with him, said: “When you make a donation, grant financial independence”, and Ali bin Abi Talib, may God be pleased with him, said: “God imposes a duty on the rich to donate as much money as adequate for the poor in their society.” On the other hand, molar solidarity is represented by many forms because human needs are not only financial ones, but they also include different forms, such as consultation, advice, friendship, goodwill, education, consolation, and other many forms of donation.
Definition of Social Secrutiy in Islam:
Scholars have made clear the fact that there is a difference between the two terms, “social solidarity” and “social security” although they seem alike. Social Security is a ruler’s duty to citizens or, in a more contemporary language, a government’s duty to its people as it has an obligation to enable them , at least ,to lead the minimum standard of life and to offer assistance to all who need it.
Social Solidarity in Islam as a means of prosperity of society
The concept of “Social Solidarity” is stated explicitly in many Quranic verses and Hadith(4) reports. God says in the Holy Quran what means: “The believers are but brothers.” (49:10). Also, He says in the Holy Quran what means: “The Believers, men and women, are protectors, one of another.” (9:71). Prophet Mohummed Hadith promote fraternity and altruism.Prophet Muhammad, peace be upon him, said: “A believer to another believer is like a building whose different parts enforce each other.” He, peace be upon him also said: “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” Allah's Messenger, peace be upon him, also said: "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself."
Islam has made clear that money God grants us is not ours, but His. Thus, a Moslem is not to spend such money according to one’s vain desires, but rather, according to God’s instructions. Moreover, Islam has stressed the fact that this universe and all what is in is God’s, not man’s. Allah (=God) says in the Holy Quran what means: “To Allah belongs the dominion of the heavens and the earth” (48:14). Also, He says in the Holy Quran what means: “… and bestow upon them of the wealth of Allah which He hath bestowed upon you”(24:33). As money is God’s, people are just its stewards; He entrusts them with it and, on Qiyamah (the Day of Judgment), He will ask them what they used it for. Among the parameters laid down by God in His Messages is spending (in charity) in the cause of God. God says in the Holy Quran what means: “Behold, ye are those invited to spend (of your substance) in the Way of Allah: but among you are some that are niggardly. But any who are niggardly are so at the expense of their own souls. But Allah is free of all wants, and it is ye that are needy. If ye turn back (from the Path), He will substitute in your stead another people; then they would not be like you”(38:47). He also says in the Holy Quran what means: “And let not those who covetously withhold of the gifts which Allah hath given them of His Grace, think that it is good for them: nay, it will be the worse for them; soon shall the things which they covetously withheld be tied to their necks like a twisted collar, on the Day of Judgment” (3:180). Furthermore, Islam obliges a Moslem to help the poor ; even if obligatory charity (Zakat) and (voluntary) charity are not adequate, subsistence available should be common to all the members of society, as God says in the Holy Quran what means: “… Thus, it will not remain monopolized by the rich among you” (59:7). The Prophet Muhammad, peace be upon him, said: “He is not a believer who goes to bed having eaten his fill while his neighbour remains hungry and he is aware of that fact.” Also, he, peace be upon him, said: “If someone grows hungry among residences of a town, God and His Messenger will reject them.” Moreove, `Umar bin Al-Khattab, may God be pleased with him, said: “I am keen on not leaving a need unmet as long as we can help each other. When we cannot do so, we should lead similar lives of subsistence.”
Thus, social solidarity is one of the essential human rights guaranteed by God fourteen centuries ago. The human right to decent life is one of the parameters laid down by Islam; it is not a result of human experiences gained through development of the political and economical systems, which has taken place only in the West in the 20th century. Islam has found several means to enhance social solidarity, such as Zakat (regular obligatory charity), (voluntary) charity, Al-Waqf (Religious endowment, considered a kind of incremental charity), blood money, expiation, and vows. There are suggestions made by some intellectuals which we can follow at this stage. Among them is the family solidarity; each clan should establish social solidarity fund to help poor relatives. Such help can take the form of giving them a monthly salary, giving them an amount of money to start a project, or helping the sick. There is also a suggestion that social solidarity committees should be formed in districts so that the rich can regularly help the poor, the wretched, and the orphan. It is necessary to bequeath the principles of social solidarity to future generations.
Zakat as a means of “Social Security”
Zakat has a great role in enhancing “Social Security.” Many scholars consider Zakat the social security establishment as it is obligatory, has specific recipients, and is of a predetermined amount (Nisab). In previous Islamic eras, Zakat, represented in the Public Treasury, one of the charges of a ruler, was actually able to encourage economic development. In his book Social Solidarity in Islam, Dr. Naseh Ulwan stressed that “it is obvious that when the principle of Zakat used to be applied in previous Islamic eras, it succeeded in combating poverty, enhancing social solidarity, beating envy and grudge felt by the poor towards the rich,… making believers accustomed to generosity and donation, and paving the way for the broke to find jobs.” Thus, Zakat was not just giving money to feed the poor, but also it was a means for beating poverty through providing additional access to employment opportunities. For example, a poor young man can be given a capital of a business with which he can buy a machine for a craft at which he is skillful. So, Zakat is a means of development and actual beating of poverty.
Caliphs, `Umar bin Al-Khattab and `Umar bin Al-Aziz, may God be pleased with them, set the most wonderful examples which stressed the fact that a righteous ruler is able to dispense justice and prosperity to his nation through typical adhering to honesty and justice while distributing money of the nation. In the Year of the Dearth, `Umar bin Al-Khattab, may God be pleased with him, said: “By God, which there is no god but Him, each one has due share of this money, which I may pay or not. No one deserves it more than another one, and I am but one among you… By God, if I live more, a herdsman on the Mountain of Sanaa will receive his share while he is pasturing his animals.” In the era of the Caliph `Umar bin Al-Aziz, may God be pleased with him, he beat poverty and replace it with prosperity of the whole nation, including Moslems and non-Moslems. On the authority of Suhayl bin Abi-Saleh, `Umar bin Al-Aziz, wrote to Abd Al-Hamid bin Abd Ar-Rahman, when he was in Iraq, commanding him to give donations to the people. Al-Hamid replied: “I gave them their donations, and there is still money in the Public Treasury.” `Umar bin Al-Aziz, replied him: “look for those in debt from what cannot be considered a kind of foolishness or wastefulness, and pay up in behalf of them.” Al-Hamid replied: “I paid up in behalf of them, and there is still money in the Public Treasury.” `Umar bin Al-Aziz, replied him: “look for men who have never been married, and, if they want to marry, help them and pay dowry on behalf of them.” Al-Hamid replied: “I helped all those I had found unmarried to marry, and there is still money in the Public Treasury.” `Umar bin Al-Aziz, replied him: “look for those who are to pay Jizyah(5) and has become not able to afford their farms' expenditures, and lend them money that can support them in their work on their farms and do not ask them to pay Jizyah for a year or two years.”
Islam stressed that a ruler must dispense justice to his people and to enhance social solidarity and social security. On the authority of Abu Hurarira, the Prophet Muhammad, peace be upon him, says: “Each chieftain will come, on the Day of Judgment, with his hands tightened. Nothing could free him unless he used to dispense justice (to his people).” Also he said: “Whenever he whom God, exalted be He, made a president of some people dies, while he is unjust to his people, God would deprive him from going to Paradise.”
To sum up, each male and female Moslem should take into consideration the fact that the whole Moslem Nation, both individuals and governments, have responsibility for solving the crisis of poverty, corruption, and iniquity suffered by millions of Moslems allover the Islamic World. We should take the initiative and encourage one another to enhance social solidarity. Thus, we would be able to be absolved by God on the Day of Judgment as we exert every effort to enhance donation and justice, which is the least of faith.
(1) Al-Waqf (Religious endowment): A legal term that signifies the appropriation or dedication of property for charitable uses and the service of Allah. The object of such an endowment must be of perpetual nature and can not be sold or transferred.
(2)Expiation (Kaffarah): A legal term which signifies a certain punishment upon people who commit sins. Expiation may take the form of Fasting, feeding the poor or releasing slaves from bandage.
(3) Vow: A solemn promise to perform a legal act or behave in a certain manner.
(4)Hadith: Collection of reports that document the sayings and actions of the prophet Muhammad (Sunna), one of the main sources of Islamic law (second in authority to the Quran).
(5) Jizyah : A head-tax imposed by Islam on the non-Muslims when they are under Muslim control. The Jizyah is a small tax incurred by non-Muslims for protection. They do not pay Zakat (obligatory charity on Muslims) which is much higher.It is worth pointing out that it is not levied on the poor or on those who have no income; nor is it imposed on women and children, or on the blind who have no trade or job, or on an infirm who is in financial straits, or on monastery monks, except if wealthyJizyah was lawfully permitted only in return for the actual protection provided by the Muslims for the non-Muslims who were under their rule. No Protection, no Jizyah.
Saturday, February 03, 2007
Former Christian Priests and Missionaries who have Embraced Islam: Khadijah "Sue" Watson
From: www.thetruereligion.org
“What happened to you?” This was usually the first reaction I encountered when my former classmates, friends and co-pastors saw me after having embraced Islam. I suppose I couldn’t blame them, I was a highly unlikely the person to change religions. Formerly, I was a professor, pastor, church planter and missionary. If anyone was a radical fundamentalist it was I.
I had just graduated with my Master’s Degree of Divinity from an elite seminary five months before. It was after that time I met a lady who had worked in Saudi Arabia and had embraced Islam. Of course I asked her about the treatment of women in Islam. I was shocked at her answer, it wasn’t what I expected so I proceeded to ask other questions relating to Allah and Muhammad (pbuh). She informed me that she would take me to the Islamic Center where they would be better able to answer my questions.
Being prayed up, meaning-asking Jesus for protection against demon spirits seeing that what we had been taught about Islam is that it is Demonic and Satanic religion. Having taught Evangelism I was quite shocked at their approach, it wa s direct and straightforward. No intimidation, no harassment, no psychological manipulation, no subliminal influence! None of this, “let’s have a Qur’aanic study in your house”, like a counter part of the Bible study. I couldn’t believe it! They gave me some books and told me if I had some questions they were available to answer them in the office. That night I read all of the books they gave. It was the first time I had ever read a book about Islam written by a Muslim, we had studied and read books about Islam only written by Christians. The next day I spent three hours at the office asking questions. This went on everyday for a week, by which time I had read twelve books and knew why Muslims are the hardest people in the world to convert to Christianity. Why? Because there is nothing to offer them!! (In Islam) There is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life.
Naturally, my first question centered on the deity of Allah. Who is this Allah that the Muslims worship? We had been taught as Christians that this is another god, a false god. When in fact He is the Omniscient-All Knowing, Omnipotent-All Powerful, and Omnipresent-All Present God. The One and Only without co-partners or co-equal. It is interesting to note that there were bishops during the first three hundred years of the Church that were teaching as the Muslim beli eves that Jesus (pbuh) was a prophet and teacher!! It was only after the conversion of Emperor Constantine that he was the one to call and introduce the doctrine of the Trinity. He a convert to Christianity who knew nothing of this religion introduced a paganistic concept that goes back to Babylonian times. Because the space does not permit me to go into detail about the subject insha’Allah, another time. Only I must point out that the word TRINITY is not found in the Bible in any of its many translation nor is it found in the original Greek or Hebrew languages!
My other important question centered on Muhammad (pbuh). Who is this Muhammad? I found out that Muslims do not pray to him like the Christians pray to Jesus. He is not an intermediary and in fact it is forbidden to pray to him. We ask blessing upon him at the end of our prayer but likewise we ask blessings on Abraham. He is a Prophet and a Messenger, the final and last Prophet. In fact, until now, one thousand four hundred and eighteen years (1,418) later there has been no prophet after him. His message is for All Mankind as opposed to the message of Jesus or Moses (peace be upon them both) which was sent to the Jews. “Hear O Israel” But the message is the same message of Allah. “The Lord Your God is One God and you shall have no other gods before Me.”(Mark 12:29).
Because prayer was a very important part of my Christian life I was both interested and curious to know what the Muslims were praying. As Christians we were as ignorant on this aspect of Muslim belief as on the other aspects. We thought and were taught, that the Muslims were bowing down to the Ka’bah (in Mecca), that that was there god and center point of this false deity. Again, I was shocked to learn that the manner of prayer is prescribed by God, Himself. The words of the prayer are one of praise and exaltation. The approach to prayer (ablution or washing) in cleanliness is under the direction of Allah. He is a Holy God and it is not for us to approach Him in an arbitrary manner but only reasonable that He should tell us how we should approach Him.
At the end of that week after having spent eight (8) years of formal theological studies I knew cognitively (head knowledge) that Islam was true. But I did not embrace Islam at that time because I did not believe it in my heart. I continued to pray, to read the Bible, to attend lectures at the Islamic Center. I was in earnest asking and seeking God’s direction. It is not easy to change your religion. I did not want to loose my salvation if there was salvation to loose. I continued to be shocked and amazed at what I was learning because it was not what I was taught that Islam believed. In my Master’s level, the professor I had was respected as an authority on Islam yet his teaching and that of Christianity in general is full of Misunderstanding. He and many Christians like him are sincere but they are sincerely wrong.
Two months later after having once again prayed seeking God’s direction, I felt something drop into my being! I sat up, and it was the first time I was to use the name of Allah, and I said, “Allah, I believe you are the One and Only True God.” There was peace that descended upon me and from that day four years ago until now I have never regretted embracing Islam. This decision did not come without trial. I was fired from my job as I was teaching in two Bible Colleges at that time, ostracized by my former classmates, professors and co-pastors, disowned by my husband’s family, misunderstood by my adult children and made a suspicion by my own government. Without the faith that enables man to stand up to Satanic forces I would not ha ve been able to withstand all of this. I am ever so grateful to Allah that I am a Muslim and may I live and die a Muslim.
“Truly, my prayer, my service of sacrifice, my life and my death are all for God the Cherisher of the Worlds. No partner has He, this I am commanded. And I am the first of those who bow to Allah in Islam.” (Holy Qur’aan 6:162-163) Sister Khadijah Watson
Sister Khadijah Watson is presently working as a teacher for women in one of the Da'wah (Invitation to Islam) Centers in Jeddah, Saudi Arabia
“What happened to you?” This was usually the first reaction I encountered when my former classmates, friends and co-pastors saw me after having embraced Islam. I suppose I couldn’t blame them, I was a highly unlikely the person to change religions. Formerly, I was a professor, pastor, church planter and missionary. If anyone was a radical fundamentalist it was I.
I had just graduated with my Master’s Degree of Divinity from an elite seminary five months before. It was after that time I met a lady who had worked in Saudi Arabia and had embraced Islam. Of course I asked her about the treatment of women in Islam. I was shocked at her answer, it wasn’t what I expected so I proceeded to ask other questions relating to Allah and Muhammad (pbuh). She informed me that she would take me to the Islamic Center where they would be better able to answer my questions.
Being prayed up, meaning-asking Jesus for protection against demon spirits seeing that what we had been taught about Islam is that it is Demonic and Satanic religion. Having taught Evangelism I was quite shocked at their approach, it wa s direct and straightforward. No intimidation, no harassment, no psychological manipulation, no subliminal influence! None of this, “let’s have a Qur’aanic study in your house”, like a counter part of the Bible study. I couldn’t believe it! They gave me some books and told me if I had some questions they were available to answer them in the office. That night I read all of the books they gave. It was the first time I had ever read a book about Islam written by a Muslim, we had studied and read books about Islam only written by Christians. The next day I spent three hours at the office asking questions. This went on everyday for a week, by which time I had read twelve books and knew why Muslims are the hardest people in the world to convert to Christianity. Why? Because there is nothing to offer them!! (In Islam) There is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life.
Naturally, my first question centered on the deity of Allah. Who is this Allah that the Muslims worship? We had been taught as Christians that this is another god, a false god. When in fact He is the Omniscient-All Knowing, Omnipotent-All Powerful, and Omnipresent-All Present God. The One and Only without co-partners or co-equal. It is interesting to note that there were bishops during the first three hundred years of the Church that were teaching as the Muslim beli eves that Jesus (pbuh) was a prophet and teacher!! It was only after the conversion of Emperor Constantine that he was the one to call and introduce the doctrine of the Trinity. He a convert to Christianity who knew nothing of this religion introduced a paganistic concept that goes back to Babylonian times. Because the space does not permit me to go into detail about the subject insha’Allah, another time. Only I must point out that the word TRINITY is not found in the Bible in any of its many translation nor is it found in the original Greek or Hebrew languages!
My other important question centered on Muhammad (pbuh). Who is this Muhammad? I found out that Muslims do not pray to him like the Christians pray to Jesus. He is not an intermediary and in fact it is forbidden to pray to him. We ask blessing upon him at the end of our prayer but likewise we ask blessings on Abraham. He is a Prophet and a Messenger, the final and last Prophet. In fact, until now, one thousand four hundred and eighteen years (1,418) later there has been no prophet after him. His message is for All Mankind as opposed to the message of Jesus or Moses (peace be upon them both) which was sent to the Jews. “Hear O Israel” But the message is the same message of Allah. “The Lord Your God is One God and you shall have no other gods before Me.”(Mark 12:29).
Because prayer was a very important part of my Christian life I was both interested and curious to know what the Muslims were praying. As Christians we were as ignorant on this aspect of Muslim belief as on the other aspects. We thought and were taught, that the Muslims were bowing down to the Ka’bah (in Mecca), that that was there god and center point of this false deity. Again, I was shocked to learn that the manner of prayer is prescribed by God, Himself. The words of the prayer are one of praise and exaltation. The approach to prayer (ablution or washing) in cleanliness is under the direction of Allah. He is a Holy God and it is not for us to approach Him in an arbitrary manner but only reasonable that He should tell us how we should approach Him.
At the end of that week after having spent eight (8) years of formal theological studies I knew cognitively (head knowledge) that Islam was true. But I did not embrace Islam at that time because I did not believe it in my heart. I continued to pray, to read the Bible, to attend lectures at the Islamic Center. I was in earnest asking and seeking God’s direction. It is not easy to change your religion. I did not want to loose my salvation if there was salvation to loose. I continued to be shocked and amazed at what I was learning because it was not what I was taught that Islam believed. In my Master’s level, the professor I had was respected as an authority on Islam yet his teaching and that of Christianity in general is full of Misunderstanding. He and many Christians like him are sincere but they are sincerely wrong.
Two months later after having once again prayed seeking God’s direction, I felt something drop into my being! I sat up, and it was the first time I was to use the name of Allah, and I said, “Allah, I believe you are the One and Only True God.” There was peace that descended upon me and from that day four years ago until now I have never regretted embracing Islam. This decision did not come without trial. I was fired from my job as I was teaching in two Bible Colleges at that time, ostracized by my former classmates, professors and co-pastors, disowned by my husband’s family, misunderstood by my adult children and made a suspicion by my own government. Without the faith that enables man to stand up to Satanic forces I would not ha ve been able to withstand all of this. I am ever so grateful to Allah that I am a Muslim and may I live and die a Muslim.
“Truly, my prayer, my service of sacrifice, my life and my death are all for God the Cherisher of the Worlds. No partner has He, this I am commanded. And I am the first of those who bow to Allah in Islam.” (Holy Qur’aan 6:162-163) Sister Khadijah Watson
Sister Khadijah Watson is presently working as a teacher for women in one of the Da'wah (Invitation to Islam) Centers in Jeddah, Saudi Arabia
God Plan Of Redumption And The Jews.
By: Maged Taman
God plan for redemption is understood through his revelation:
1- God has planned to have the people one nation and one religion at the end of time.
2- According to the old testament and the gospels 1000 year of peace will prevail and the kingdom of God will be established. In Islam it is not mentioned definitely for how long it will last from my readings.
3- The redemption and salvation depends on us. We will win our redemption if we go back to God and become righteous.
4- The Jews are important part of the plan of God since they will lead the people to righteousness.
5- God will send the first messiah Imam Al Mahdi if they are to follow his commandments.
6- The return of the Jews to the promised land was prophesied in the Torah, Gospels and Quran. The thing I liked about Sadat he was pushing for comparative religious dialogue after he made peace with Israel.
7- Both Arabs and Israeli fought wars that would have been unnecessary if we had the spirit of understanding. God did not set us up for fight it is Satan who did that. God wants for us peaceful coexistence and Satan wants for us religious wars.
8- When Jesus return to the earth he will be the king of this kingdom and he will be the judge. The world will be one nation and one religion Islam.
9- For few years before Christ, God knows, how many will be tribulation on the earth. They will be man made. It is not clear if this already started but it looks like it. If we all end the transgression and be good humans this period may not be necessarily bad. It depends on us.
God plan for redemption is understood through his revelation:
1- God has planned to have the people one nation and one religion at the end of time.
2- According to the old testament and the gospels 1000 year of peace will prevail and the kingdom of God will be established. In Islam it is not mentioned definitely for how long it will last from my readings.
3- The redemption and salvation depends on us. We will win our redemption if we go back to God and become righteous.
4- The Jews are important part of the plan of God since they will lead the people to righteousness.
5- God will send the first messiah Imam Al Mahdi if they are to follow his commandments.
6- The return of the Jews to the promised land was prophesied in the Torah, Gospels and Quran. The thing I liked about Sadat he was pushing for comparative religious dialogue after he made peace with Israel.
7- Both Arabs and Israeli fought wars that would have been unnecessary if we had the spirit of understanding. God did not set us up for fight it is Satan who did that. God wants for us peaceful coexistence and Satan wants for us religious wars.
8- When Jesus return to the earth he will be the king of this kingdom and he will be the judge. The world will be one nation and one religion Islam.
9- For few years before Christ, God knows, how many will be tribulation on the earth. They will be man made. It is not clear if this already started but it looks like it. If we all end the transgression and be good humans this period may not be necessarily bad. It depends on us.
Finding My Way….Lynette Wehner's conversion to Islam
From: www.converttoislam.org
How a spiritually dissatisfied American Catholic teacher found fulfillment and direction through her new job at a Muslim school.
My new position at the Islamic school was received with reserved enthusiasm from my Christian family. “Just make sure you do not convert,” my father-in-law at the time told me when he found out about it. My mother-in-law was intrigued by the idea of being around something “exotic”. I grappled with whether I wanted to work at this school. While I would have my own classroom (which I desperately wanted), I would only be part-time and I would be required to dress Islamically (even cover my hair). This whole concept was very foreign to me. I debated with myself for a day or two until deciding to take my first teaching assignment at this school. I was open and determined that this would be a learning experience for me. Boy, was it ever….
On the first day, the new “non-Muslim” teachers were given a “scarf” lesson by a sister in the teacher’s workroom. We were laughing as we tried different styles. I still remember that morning being pretty relaxed, and it was during this event that I realized I always thought Muslims were stern and serious. It is strange how one can hold certain stereotypes of people without even knowing them. Cross off one misconception…
During my 1st year of teaching, I learned many things. I was extremely impressed with the way that my students knew my religion (Christianity) better than I did. How did they know the stories? My students were always asking me questions about my beliefs, and they made me think. What DID I believe?
I was brought up Catholic, and as an adult, I started to stray from it. I didn’t know what it was that I felt uncomfortable with, but I just knew something wasn’t right. I ventured a little into the new-age type of Christianity, but some of that didn’t sit right with me either. I just knew that I wanted to connect with God. I didn’t want my religion to become something that I felt I had to do in order to be considered a “good person” in the eyes of my relatives (as was the case with my husband). I wanted to feel it in my heart. Looking back now, I was lost, but didn’t know it at the time.
Kids will be kids, and my Muslim students were no different. They left their books in my classroom instead of taking the home. This was a blessing in disguise as I started to read these books after class. So much of it made sense. To help matters along, one sister and brother were more than happy to answer all of my questions, and I had many! We would discuss Islam and religion for hours. It was very intellectually stimulating and I was excited about it. I felt that I had found what I was looking for. There was a peace slowly spreading over my heart…
Around this time, I started to read the Qu’ran at home. My husband at the time (I have since divorced him) did not like my interest in Islam. When I would read the Qu’ran, I would do so in private without his knowledge. At first, I felt that I was doing something blasphemous. I remember being very scared that God would be upset with me. How can any book other than the Bible be from God?? I tried to listen to my heart, and it was telling me to read. Some of the passages of the Qu’ran felt as if they were written just for me. I found myself sitting there and crying many times. All at once, I felt at peace, yet confused. There was something holding me back from accepting it full-heartedly.
After months of reading, talking with people, and a lot of soul searching, there was one event that I consider to be the determining factor in my becoming Muslim. I was standing in my son’s room trying to pray. I had a book on Islam opened to the “how to pray” section. I was standing there in conflict with myself. I was not used to praying directly to God. All of my life I was taught to pray to Jesus, who would then tell God my prayer (or something like that). I was so scared that I was doing something wrong. I didn’t want Jesus mad at me. At that moment, it hit me like a tidal wave. Did I really think that God would be upset at me for wanting to get closer to Him? Did I really believe that Jesus would be upset with me for trying to get closer to God? Isn’t that what he wants me to do? God knows my intent. To this day, I believe it was God talking to me-that is how powerful the feeling and voice inside my head was. What did I have to fear?? How could I NOT convert to Islam? At that moment, I started crying and crying. It was what I needed to hear. I knew at that time that I had to convert to Islam. It felt right and nothing else mattered.
After taking my shahada in front of the entire school, I was a new person. I did not have that “where-do-I-belong-and-what-do-I-believe-in” feeling anymore. It was gone. I knew that I made the right decision.
I have never been so close to God as I have been since becoming Muslim. Alhamdullilah. I am so lucky. Thank you for allowing me to share my experience with you.
How a spiritually dissatisfied American Catholic teacher found fulfillment and direction through her new job at a Muslim school.
My new position at the Islamic school was received with reserved enthusiasm from my Christian family. “Just make sure you do not convert,” my father-in-law at the time told me when he found out about it. My mother-in-law was intrigued by the idea of being around something “exotic”. I grappled with whether I wanted to work at this school. While I would have my own classroom (which I desperately wanted), I would only be part-time and I would be required to dress Islamically (even cover my hair). This whole concept was very foreign to me. I debated with myself for a day or two until deciding to take my first teaching assignment at this school. I was open and determined that this would be a learning experience for me. Boy, was it ever….
On the first day, the new “non-Muslim” teachers were given a “scarf” lesson by a sister in the teacher’s workroom. We were laughing as we tried different styles. I still remember that morning being pretty relaxed, and it was during this event that I realized I always thought Muslims were stern and serious. It is strange how one can hold certain stereotypes of people without even knowing them. Cross off one misconception…
During my 1st year of teaching, I learned many things. I was extremely impressed with the way that my students knew my religion (Christianity) better than I did. How did they know the stories? My students were always asking me questions about my beliefs, and they made me think. What DID I believe?
I was brought up Catholic, and as an adult, I started to stray from it. I didn’t know what it was that I felt uncomfortable with, but I just knew something wasn’t right. I ventured a little into the new-age type of Christianity, but some of that didn’t sit right with me either. I just knew that I wanted to connect with God. I didn’t want my religion to become something that I felt I had to do in order to be considered a “good person” in the eyes of my relatives (as was the case with my husband). I wanted to feel it in my heart. Looking back now, I was lost, but didn’t know it at the time.
Kids will be kids, and my Muslim students were no different. They left their books in my classroom instead of taking the home. This was a blessing in disguise as I started to read these books after class. So much of it made sense. To help matters along, one sister and brother were more than happy to answer all of my questions, and I had many! We would discuss Islam and religion for hours. It was very intellectually stimulating and I was excited about it. I felt that I had found what I was looking for. There was a peace slowly spreading over my heart…
Around this time, I started to read the Qu’ran at home. My husband at the time (I have since divorced him) did not like my interest in Islam. When I would read the Qu’ran, I would do so in private without his knowledge. At first, I felt that I was doing something blasphemous. I remember being very scared that God would be upset with me. How can any book other than the Bible be from God?? I tried to listen to my heart, and it was telling me to read. Some of the passages of the Qu’ran felt as if they were written just for me. I found myself sitting there and crying many times. All at once, I felt at peace, yet confused. There was something holding me back from accepting it full-heartedly.
After months of reading, talking with people, and a lot of soul searching, there was one event that I consider to be the determining factor in my becoming Muslim. I was standing in my son’s room trying to pray. I had a book on Islam opened to the “how to pray” section. I was standing there in conflict with myself. I was not used to praying directly to God. All of my life I was taught to pray to Jesus, who would then tell God my prayer (or something like that). I was so scared that I was doing something wrong. I didn’t want Jesus mad at me. At that moment, it hit me like a tidal wave. Did I really think that God would be upset at me for wanting to get closer to Him? Did I really believe that Jesus would be upset with me for trying to get closer to God? Isn’t that what he wants me to do? God knows my intent. To this day, I believe it was God talking to me-that is how powerful the feeling and voice inside my head was. What did I have to fear?? How could I NOT convert to Islam? At that moment, I started crying and crying. It was what I needed to hear. I knew at that time that I had to convert to Islam. It felt right and nothing else mattered.
After taking my shahada in front of the entire school, I was a new person. I did not have that “where-do-I-belong-and-what-do-I-believe-in” feeling anymore. It was gone. I knew that I made the right decision.
I have never been so close to God as I have been since becoming Muslim. Alhamdullilah. I am so lucky. Thank you for allowing me to share my experience with you.
The Pleasures of Paradise.
From: www.islamreligion.com
By M. Abdulsalam
The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran. He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein. The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone. It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine. It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret. Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before. God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased.
But what is the nature of these delights in Paradise, and how will it be different from the delights of this world? We will try to highlight a few of these differences.
Pure delight without pain and suffering:
While people in this world experience some delight, they also face much toil and suffering. If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort. As for the life of the Hereafter, there will be no hardship nor suffering in it, and people will live therein in pure joy and delight. All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter. Let’s take a look at some of these causes.
Wealth:
When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life. To most people, success is inseparably related to wealth, even though this is the furthest from the truth. How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide! Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose. When this desire is not satiated, it causes some extent of grief in a person. For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more. God gives us a glimpse of this when he says:
“... there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71)
“Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24)
“… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good [is] the recompense! How beautiful a couch [is there] to recline on!” (Quran 18:31)
Disease and Death
Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise. None will feel any sickness or pain in Paradise. The Prophet Muhammad, may God praise him, said about the people of Paradise:
“They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari)
None will die in Paradise. All shall live eternally enjoying the pleasures therein. The Prophet Muhammad said that a caller will call out in Paradise when people enter it:
“Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim)
Social Relationships
As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise. They will only hear good words and words of peace. God says:
“They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26)
There will be no enmity between people nor ill-feelings:
“And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world).” (Quran 7:43)
The Prophet said:
“There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari)
People will have the best of companions in the Hereafter, who were also the best people in the world:
“And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions!” (Quran 4:69)
The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.
The Eternalness of the Hereafter
The Pleasures of this world are transient whilst the joys of the hereafter are lasting and eternal. In this life when a person enjoys something, it is only a short while before they get bored with it and proceed to search for something they feel is better, or they may not feel a need for it altogether. As for the delights of Paradise, a person will never feel bored with anything, but rather, its goodness will increase each time they indulge in it.
Also, the life of this world is very short. Humans only live on this earth for a short while, and very few people reach the age of seventy.
“Say: Short is the enjoyment of this world. The Hereafter is (far) better for him who fears God.” (Quran 4:77)
As for Paradise, people will live forever. God says:
“...its provision is eternal and so is its shade…” (Quran 13:35)
“What is with you must vanish, and what is with God will endure …” (Quran 16:96)
“(It will be said to them): This is Our Provision, which will never finish” (Quran 38:54)
Superior Delights
The delights of the people of Paradise, such as their clothing, food, drink, jewelry and palaces, will be far superior to their counterparts in this world. There is in fact no room for comparison, as even the smallest space in Paradise is better than this world and all that is in it. The Prophet Muhammad, may God praise him, said:
“The space of the bow of any one of you in Paradise is better than all that the sun rises upon” (Mishkaat al-Masaabeeh 3/85, no. 5615)
Free from all Impurities
Paradise is free from all the impurities of this world. Eating and drinking in this life results in the need for excretion and its associated unpleasant odors. If a person drinks wine in this world, he loses his mind. Women in this world menstruate and give birth, which are sources of pain and hurt. Paradise is free from all of these discomforts: its people will not urinate, defecate, spit or suffer from catarrh. The wine of Paradise, as described by its Creator, is:
“Crystal-white, delicious to those who drink (thereof), free from intoxication, nor will they suffer intoxication therefrom” (Quran 37:46-47)
The water of Paradise does not become brackish, and its milk never changes in flavor:
“... rivers of water incorruptible; rivers of milk of which the taste never changes ...” (Quran 47:15)
The women of Paradise are pure and free from menstruation, postnatal bleeding and all the other impurities suffered by women in this world, and all are free from stool and feces. God says:
“... and they shall have therein purified mates having no menses, urine, stools, etc.” (Quran 2:25)
The prophet answered a person when they asked how the people of Paradise will relieve themselves:
“They relieve themselves by perspiring through their skins, and its fragrance will be that of musk, and all stomachs will have become lean.” (ibn Hibbaan)
What we have mentioned has been a mere comparison in order to understand the nature of Paradise, but as God said, its delights are truly hidden:
“No person knows what is kept hidden for them of joy, as a reward for what they used to do.” (The Quran, 32:17)
Paradise: There is Nothing Like It
The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise:
“It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses”. (Ibn Maajah, Ibn Hibbaan)
The Sahabah asked the Prophet about the buildings of Paradise and he replied with a wonderful description:
“Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade.” (Ahmad, at-Tirmidhi, ad-Daarimee)
God says:
“And when you look there (in Paradise) you will see a delight (that cannot be imagined), and a great dominion” (Quran 76:20)
What God has kept hidden from us the delights of Paradise is beyond our ability to comprehend. The Prophet said that God said:
“I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine.” Recite if you wish:
“No person knows what is kept hidden for them of joy as a reward for what they used to do.” (Quran 32:17)
In another report:
“Never mind what God has told you; what He has not told you is even greater.” (Saheeh Muslim)
In other articles, we will attempt to mention some of the specific details of Paradise and the delights therein described to us by God and His last Prophet.
By M. Abdulsalam
The reality of Paradise is something which people will never be able to understand until they actually enter it, but God has shown us glimpses of it in the Quran. He has described it as a place essentially different to the life of this world, both in the very nature and purpose of life, as well as the types of delights which people will enjoy therein. The Quran tells people about Paradise, which God offers to them, describes its great blessings, and proclaims its beauties to everyone. It informs people that Paradise is one of two ways of life prepared for them in the afterworld, and that every good thing will be theirs in Paradise to a degree that surpasses our present ability to imagine. It also shows that Paradise is a place where all blessings have been created perfectly and where people will be offered everything their souls and hearts will desire, and that people will be far removed from want and need, anxiety or sadness, sorrow and regret. Every kind of beauty and blessing exists in Paradise and will be revealed with a perfection never seen or known before. God has prepared such blessings there as a gift, and these will be offered only to people with whom He is pleased.
But what is the nature of these delights in Paradise, and how will it be different from the delights of this world? We will try to highlight a few of these differences.
Pure delight without pain and suffering:
While people in this world experience some delight, they also face much toil and suffering. If one was to scrutinize the life which they live, they will find that the amount of hardship they face is much more than the ease and comfort. As for the life of the Hereafter, there will be no hardship nor suffering in it, and people will live therein in pure joy and delight. All the causes of sorrow, pain and suffering which people experience in this life will be absent in the Hereafter. Let’s take a look at some of these causes.
Wealth:
When one thinks of success in this life, they usually conjure the image of big houses, fine jewelry and clothing, and expensive cars; financial stability is seen to be the key to a happy life. To most people, success is inseparably related to wealth, even though this is the furthest from the truth. How many times have we seen the wealthiest of people living such miserable lives, that it sometimes even leads them to commit suicide! Wealth is something which humans in their very nature desire at any cost, and this desire has been created for a great and wise purpose. When this desire is not satiated, it causes some extent of grief in a person. For this reason, God has promised the inhabitants of Paradise that they will have all that they imagined as far as wealth and belongings are concerned, both for those who were extremely poor, experiencing even hunger and thirst, to those well-to-do but who desired even more. God gives us a glimpse of this when he says:
“... there will be there all that the souls could desire, all that the eyes could delight in …” (Quran 43:71)
“Eat and drink at ease for that which you have sent forth (good deeds) in days past!” (Quran 69:24)
“… They will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good [is] the recompense! How beautiful a couch [is there] to recline on!” (Quran 18:31)
Disease and Death
Another cause of pain and suffering in this life is the death of a loved one or disease, which are both non-existent in Paradise. None will feel any sickness or pain in Paradise. The Prophet Muhammad, may God praise him, said about the people of Paradise:
“They will never fall ill, blow their noses or spit.” (Saheeh Al-Bukhari)
None will die in Paradise. All shall live eternally enjoying the pleasures therein. The Prophet Muhammad said that a caller will call out in Paradise when people enter it:
“Indeed may you be healthy and never be sick again, may you live and never die again, may you be young and never grow feeble again, may you enjoy, and never feel sorrow and regret again.” (Saheeh Muslim)
Social Relationships
As for the remorse felt due to a rift in personal relationships, people will never hear any evil or hurting comments or speech in Paradise. They will only hear good words and words of peace. God says:
“They will not hear therein ill speech or commission of sin. But only the saying of: Peace! Peace!” (Quran 56:25-26)
There will be no enmity between people nor ill-feelings:
“And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world).” (Quran 7:43)
The Prophet said:
“There will be no hatred or resentment among them, their hearts will be as one, and they will glorify God, morning and evening.” (Saheeh Al-Bukhari)
People will have the best of companions in the Hereafter, who were also the best people in the world:
“And whoever obeys God and the Messenger – those will be with the ones upon whom God has bestowed favor – of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions!” (Quran 4:69)
The hearts of the people of Paradise will be pure, their speech will be good, their deeds righteous. There will be no hurtful, upsetting, offensive or provocative talk there, for Paradise is free of all worthless words and deeds. If we were to discuss all the causes for anguish in this life, we would surely find its absence or opposite to be true in Paradise.
The Eternalness of the Hereafter
The Pleasures of this world are transient whilst the joys of the hereafter are lasting and eternal. In this life when a person enjoys something, it is only a short while before they get bored with it and proceed to search for something they feel is better, or they may not feel a need for it altogether. As for the delights of Paradise, a person will never feel bored with anything, but rather, its goodness will increase each time they indulge in it.
Also, the life of this world is very short. Humans only live on this earth for a short while, and very few people reach the age of seventy.
“Say: Short is the enjoyment of this world. The Hereafter is (far) better for him who fears God.” (Quran 4:77)
As for Paradise, people will live forever. God says:
“...its provision is eternal and so is its shade…” (Quran 13:35)
“What is with you must vanish, and what is with God will endure …” (Quran 16:96)
“(It will be said to them): This is Our Provision, which will never finish” (Quran 38:54)
Superior Delights
The delights of the people of Paradise, such as their clothing, food, drink, jewelry and palaces, will be far superior to their counterparts in this world. There is in fact no room for comparison, as even the smallest space in Paradise is better than this world and all that is in it. The Prophet Muhammad, may God praise him, said:
“The space of the bow of any one of you in Paradise is better than all that the sun rises upon” (Mishkaat al-Masaabeeh 3/85, no. 5615)
Free from all Impurities
Paradise is free from all the impurities of this world. Eating and drinking in this life results in the need for excretion and its associated unpleasant odors. If a person drinks wine in this world, he loses his mind. Women in this world menstruate and give birth, which are sources of pain and hurt. Paradise is free from all of these discomforts: its people will not urinate, defecate, spit or suffer from catarrh. The wine of Paradise, as described by its Creator, is:
“Crystal-white, delicious to those who drink (thereof), free from intoxication, nor will they suffer intoxication therefrom” (Quran 37:46-47)
The water of Paradise does not become brackish, and its milk never changes in flavor:
“... rivers of water incorruptible; rivers of milk of which the taste never changes ...” (Quran 47:15)
The women of Paradise are pure and free from menstruation, postnatal bleeding and all the other impurities suffered by women in this world, and all are free from stool and feces. God says:
“... and they shall have therein purified mates having no menses, urine, stools, etc.” (Quran 2:25)
The prophet answered a person when they asked how the people of Paradise will relieve themselves:
“They relieve themselves by perspiring through their skins, and its fragrance will be that of musk, and all stomachs will have become lean.” (ibn Hibbaan)
What we have mentioned has been a mere comparison in order to understand the nature of Paradise, but as God said, its delights are truly hidden:
“No person knows what is kept hidden for them of joy, as a reward for what they used to do.” (The Quran, 32:17)
Paradise: There is Nothing Like It
The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise:
“It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses”. (Ibn Maajah, Ibn Hibbaan)
The Sahabah asked the Prophet about the buildings of Paradise and he replied with a wonderful description:
“Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade.” (Ahmad, at-Tirmidhi, ad-Daarimee)
God says:
“And when you look there (in Paradise) you will see a delight (that cannot be imagined), and a great dominion” (Quran 76:20)
What God has kept hidden from us the delights of Paradise is beyond our ability to comprehend. The Prophet said that God said:
“I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine.” Recite if you wish:
“No person knows what is kept hidden for them of joy as a reward for what they used to do.” (Quran 32:17)
In another report:
“Never mind what God has told you; what He has not told you is even greater.” (Saheeh Muslim)
In other articles, we will attempt to mention some of the specific details of Paradise and the delights therein described to us by God and His last Prophet.
Friday, February 02, 2007
How Muslims Should Argue With The People Of The Book.
When we argue with the people of the book (Christians and Jews) and even with anyone about religion we should use this simple plan:
1- We argue in the best way. Our geopolitical anger should not have anything to do with discussing religions.
2- We could be born Muslims or non-Muslims. Changing belief is not easy. We should let them know that very well. Use the word God not Allah since it has the impression of a different God and not the same of Abraham.
3- That is why we should leave some doubt that we may be wrong as Muslims. We even try to let them help us what Muhammad could be. They will say something agree but tell them however the argument against that is that. Make it more about logistics and finding the truth than proving that you are right.
4- I would use the word Quran is the most accurate for scientific reasons. As Muslims we do not say the Bible is corrupt or has corruption but we can say scientifically and historically Quran is the most accurate.
5- We have to accept every bad thing they will say about Islam and the contradictions in Quran as potential facts until we can disprove that to them.
6- We try to get them the best answer and if we do not know refer them to the right people.
7- The most accurate interpretation of the Quran would be from God. By definition our even best interpretation should be understood to them and us to be less than 100% accurate in some verses.
8- We should resist the temptation of criticizing them or putting them down. We should carefully pick the sentences that make our point and meanwhile make them keep their dignity and pride.
9- We should know the difference between what God says in the Quran to the people of the book and what we should say to them. God does not do politics. It is our job as Muslims to do the politics.
10- Our desire to convert people to Islam does not stem from our desire for domination but for the love of Islam and their own good.
11- Guidance is from God. You would never convert anyone to Islam unless God wants to.
12- If they would not accept Islam and are not convinced we are to keep our obligations to them as our brothers in humanity provided they do the same.
13- Religiously and geopolitically we are not in war against anyone unless he proved with his actions that he is on war with us. Even for our worst enemies they can change to be our friends any time.
1- We argue in the best way. Our geopolitical anger should not have anything to do with discussing religions.
2- We could be born Muslims or non-Muslims. Changing belief is not easy. We should let them know that very well. Use the word God not Allah since it has the impression of a different God and not the same of Abraham.
3- That is why we should leave some doubt that we may be wrong as Muslims. We even try to let them help us what Muhammad could be. They will say something agree but tell them however the argument against that is that. Make it more about logistics and finding the truth than proving that you are right.
4- I would use the word Quran is the most accurate for scientific reasons. As Muslims we do not say the Bible is corrupt or has corruption but we can say scientifically and historically Quran is the most accurate.
5- We have to accept every bad thing they will say about Islam and the contradictions in Quran as potential facts until we can disprove that to them.
6- We try to get them the best answer and if we do not know refer them to the right people.
7- The most accurate interpretation of the Quran would be from God. By definition our even best interpretation should be understood to them and us to be less than 100% accurate in some verses.
8- We should resist the temptation of criticizing them or putting them down. We should carefully pick the sentences that make our point and meanwhile make them keep their dignity and pride.
9- We should know the difference between what God says in the Quran to the people of the book and what we should say to them. God does not do politics. It is our job as Muslims to do the politics.
10- Our desire to convert people to Islam does not stem from our desire for domination but for the love of Islam and their own good.
11- Guidance is from God. You would never convert anyone to Islam unless God wants to.
12- If they would not accept Islam and are not convinced we are to keep our obligations to them as our brothers in humanity provided they do the same.
13- Religiously and geopolitically we are not in war against anyone unless he proved with his actions that he is on war with us. Even for our worst enemies they can change to be our friends any time.
Why Do They Convert To Islam?
If you go through the stories of people who converted or reverted to Islam you will find a lot of reasons. It is quite likely for one person it would be one single reason but for most multiple reasons:
1- Try to find the plain truth of God.
2- Unsatisfied by the religion person have.
3- Converts from Christianity: The dispute between Churches about Who is really God, Mary and Jesus. This divinity relation was never told by Jesus and have been speculative for centuries. The three main pillars of religion God, commandments and salvation are still being argued after 2000 years.
4- Accepting the reality of Jesus in Islam and our salvation by his teachings not his blood.
5- The high authority of God in Quran and meantime the close proximity to each of us. No middle man no one to confess to or intercede to. It is one on one perfect relation 24 hours a day seven days a week.
6- The great equality in Islam that put all people in front of God in the same rows praying and kneeling to him.
7- The personal freedom that a Muslim enjoy particularly from his ego and evil inside that self destroy him.
8- The closeness of good Muslims and the way they treat each other.
9- Try to escape materialism and have spiritual life.
11- Knowing good Muslims with good morals attract non-Muslims to read about Islam. Interestingly Muhammad (PBUH) has a saying "my miracle after my death is a good Muslim". Since a good Muslim will invite people to read the miraculous Quran.
12- Marriage is a factor to read about Islam but no compulsion a Muslim husband can not and should not force his non-Muslim wife to be a Muslim.
13- The thinking of after life particularly more with senior people thinking of eternity.
14- Outreach of Muslims to convert non-Muslims at personal level and in media avenues like my blog.
15- Believe in Quran by trying to dispute it. This is more common in highly logical and sophisticated people.
16- People who are into comparative religions.
17- After dialog between major religions clergy.
18- Simplicity to become a Muslim.
19- Islam invites believe as you read from the verses of Quran.
20- Quran tempts people according to their goodness so people who are just and try to find God Quran talk to them about reasoning and he beauty of creation. People who are hard, evil and have false pride Quran intimidate them with hell fire particularly when persecuted the Muslims.
Thus reasons vary but all meet in one way true religion with true straight path. The amazing thing Islam accepts even skeptics. Quran is a dialog between God and you. He reads your mind and skepticism and give you the answers all along as you read it. Quran gives you the reasons why there is God and how with prayers and supplication you stay close to him. Satan in the process try to get you astray by denying God or partnering him with others or he gets you in an evil to do. He is always busy try to get you from somewhere.
1- Try to find the plain truth of God.
2- Unsatisfied by the religion person have.
3- Converts from Christianity: The dispute between Churches about Who is really God, Mary and Jesus. This divinity relation was never told by Jesus and have been speculative for centuries. The three main pillars of religion God, commandments and salvation are still being argued after 2000 years.
4- Accepting the reality of Jesus in Islam and our salvation by his teachings not his blood.
5- The high authority of God in Quran and meantime the close proximity to each of us. No middle man no one to confess to or intercede to. It is one on one perfect relation 24 hours a day seven days a week.
6- The great equality in Islam that put all people in front of God in the same rows praying and kneeling to him.
7- The personal freedom that a Muslim enjoy particularly from his ego and evil inside that self destroy him.
8- The closeness of good Muslims and the way they treat each other.
9- Try to escape materialism and have spiritual life.
11- Knowing good Muslims with good morals attract non-Muslims to read about Islam. Interestingly Muhammad (PBUH) has a saying "my miracle after my death is a good Muslim". Since a good Muslim will invite people to read the miraculous Quran.
12- Marriage is a factor to read about Islam but no compulsion a Muslim husband can not and should not force his non-Muslim wife to be a Muslim.
13- The thinking of after life particularly more with senior people thinking of eternity.
14- Outreach of Muslims to convert non-Muslims at personal level and in media avenues like my blog.
15- Believe in Quran by trying to dispute it. This is more common in highly logical and sophisticated people.
16- People who are into comparative religions.
17- After dialog between major religions clergy.
18- Simplicity to become a Muslim.
19- Islam invites believe as you read from the verses of Quran.
20- Quran tempts people according to their goodness so people who are just and try to find God Quran talk to them about reasoning and he beauty of creation. People who are hard, evil and have false pride Quran intimidate them with hell fire particularly when persecuted the Muslims.
Thus reasons vary but all meet in one way true religion with true straight path. The amazing thing Islam accepts even skeptics. Quran is a dialog between God and you. He reads your mind and skepticism and give you the answers all along as you read it. Quran gives you the reasons why there is God and how with prayers and supplication you stay close to him. Satan in the process try to get you astray by denying God or partnering him with others or he gets you in an evil to do. He is always busy try to get you from somewhere.
Italy Turns To Islam.
From: www.islamawareness.net
by C. Pedrick
Twenty one years ago, Rosario Pasquini (Danilo) was a heavy smoker, drank more whisky than was good for him and led what he now describes as a nightmare existence, tormented by the stress of having to succeed in his job as a lawyer in the busy northern city of Milan. Pasquini, born in Fiume in 1934, graduated from the University of Milan in 1957 and became a Muslim in 1974. Now in his 50s, Pasquini calls himself Abdurrahman. He leads the Friday Prayer at the Mosque of Il Misericordioso and is a teacher of Arabic and Islamic culture. He is also the author of L'Islam Credo, Pilastri, Vertice e Perfezione and Muhammad, L'Inviato di Dio.
Abdurrahman still lives in Milan, but he has traded his lawyer's briefcase for something that gives him more satisfaction. He is now editor of a newspaper called "Il Messagero del Islam", (The Messenger of Islam) an eight page tabloid written for the growing numbers of Italians who, like the former lawyer himself, decided to convert to the Muslim faith.
In Italy the ranks of Christians who have converted to Islam are swelling daily. Just as in France and England whose most famous convert is the former pop singer Cat Stevens (Yusuf Islam), a growing number of Italians are turning to the Muslim faith for spiritual solace.
"Every day, people come in wanting to know more about Islam and the conversion process," said Abdurrahman, who edits his newspaper from an office at Milan's Islamic Center. "Yesterday it was one, today there were two. They come from all over, from different classes and backgrounds, and they all have different reasons for doing it."
Italian Christians who have decided to embrace Islam include engineers, artists, intellectuals, students and even a nun. Some have taken the step because they married a Muslim, while for others it is a purely intellectual or religious choice. But whatever the initial reason, converts say their final decision has almost always been accompanied by a feeling of frustration with too much consumerism and stress, and a yearning for a spiritual dimension that has become lost in most of Western society. Some of the people who decide to become Muslims do so because, like me, they are going through a very difficult period in their life," he says. "Others have family problems. There are even some who are high school students and have converted in secret because they are scared to tell their parents."
Abdurrahman himself received support and understanding from his own family. He says, "They took the view that I was old enough to make my mind up for myself, and let me get on with it. In fact, my mother, who is 85 years old and has remained a Catholic, recently said to me: "I Praise Allah, because if you had continued to live the way you did before you converted, you would be dead by now."
He continues, "At the time I was prey to a terrible mental stress, brought on by the competitiveness that is so prevalent in our type of society. After a long period of searching, I finally arrived at Islam which says that no one except God has the right to judge and dominate other men. This is what I was looking for. For me it represented a liberation from a society which believes itself to be free, but which instead forces its members to bow under the yoke of many, many different demands."
Like many converts, Abdurrahman embraced his new faith whole heartily. He learned Arabic so he could read the Quran and participate in mosque life without having to rely on translations. His command of the language has become so good that he now teaches it. The former lawyer's interpretation of the Muslim faith is strict and unyielding. As well as announcements of births, marriages and conversions, his Muslim newspaper carries advice on how Italian converts should behave. For example, he advises that a woman who intends to drive her car beyond the boundaries of her own neighborhood should make sure she is accompanied by a relative.
One of the factors that contributed to his conversion was a meeting that developed into a strong friendship with Jordanian born, Ali Abu Shwaima, then a medical student, now the director of the Milan Islamic Center. Shwaima's wife is also Italian. Like Pasquini, she decided to convert to Islam and changed her name from Paola Moretti to Khadija, after the Prophet Muhammad's first wife. Today, she recalls with some amusement the first time she ventured out into the streets wearing a veil. That was 15 years ago, when Italians were far less used to seeing Muslims than they are now. "I felt everyone's eyes on me. It was rather embarrassing," she said.
" I could hear the other women in the supermarket whispering things like, "who is she, a nun?' Or 'Maybe she belongs to some sect.' But that kind of attitude no longer bothers me, she said. I'm sure of the choice I made. It certainly wasn't easy at the beginning, when I made my conversion. But wearing the veil is a duty for women. I couldn't accept one part of the Quran and not the other."
Guiuseppina, now known as Fatima, was a Roman Catholic nun, studying theology and living in a convent in Modena in central Italy. She began reading the Quran, and as her interest grew she started having doubts about her own religion and vocation. She took to visiting the Islamic Center in Milan, and finally after a great deal of soul searching, she renounced her vows and converted to Islam. Today, she is married to a fellow Muslim.
Daniela was born in Sicily and became a convert nine years ago, when she married an Egyptian. She willingly obeys all the rules of her new faith. "When I go out, I always wear a scarf over my head and I keep my legs and arms covered," she said. "A woman should keep all parts of feminine beauty covered, because only her husband has the right to see them. It seems perfectly right to me." In spite of her acceptance of what other Western Women might see as limitations, Daniela claims her relationship with her husband is one of absolute equality.
Franco Leccesi, who prefers to be known as Omar, claims the precise rules laid down by Islam help a person gain greater self discipline, which in turn leads to physical and spiritual improvement. Looking back to the old days before he converted seven years ago, he said: "I always used to try to impose my own self discipline, but it never lasted very long." Added the 42 year Neapolitan artist: "but in the past six years I've noticed a dramatic improvement in myself. If you pray five times a day it also forces you to break off from the daily treadmill. It makes you stop and reflect and prevents you from becoming an automation, who lives his life mechanically.
"One thing that strikes me very deeply is the dramatic difference between old people in many Muslim countries, and those in the West." he added. There, the elderly are often far more lucid and energetic, right up until old age, they often have remarkable physical and mental powers in comparison with people of the same age over here. Its largely due to the lifestyle they learn from childhood, which enables them to eliminate stress and to do without the kind of things that poison our systems. We westerns have lost so much of the spiritual dimension of our lives. Its as though we've fallen into a deep sleep. We're living in a world that is so empty- it's very frightening to contemplate."
Like most Italians, Leccesi was brought up a Roman Catholic, but for years he felt that something was missing from his life. He says, "When I read the Bible, I totally agreed with everything it said, but I saw that practice was very different from the theory. People didn't behave in a way that did (the bible) justice", he said. A series of visits to the Naples mosques, together with the Italian friend who had already converted to the Islamic faith, convinced Leccesi that becoming a Muslim would give him what he defines as "the something extra" that he was looking for.
His friends were skeptical at first. "It was quite hard at the beginning. People were upset because it seemed such a strange thing to do. To them, it was a step into the unknown. Some of my more intelligent friends looked at me with a sort of admiration, even though they still thought I was a bit crazy," said Leccesi. His wife found the decision hard to accept at first. For a start, she had to get used to calling the man she married as Franco by his new name of Omar. "Now, she sometimes calls me Franco and sometimes Omar, though I really don't mind which," said Leccesi. "You can't force people to believe the things you do, and I've never tried with her, but even she is showing more interest than she once did. You could now describe her as a sympathizer."
Muslim population as a whole is nearly 30,000. For years Rome's community has been forced to pray in an annex of the cramped Islamic Center in the residential Parioli neighborhood of the city. Now more than two decades after the idea was first proposed by the late King Faisal of Saudi Arabia. Rome's Muslims are finally getting ready to take possession of their own mosque- a magnificent, 17 domed structure, whose prayer hall alone will accommodate 2000 people at a time.
Abdurrahman feels totally integrated with the people whose religion he has chosen to adopt, and he predicts, in the years to come, that many more Europeans will follow suit.
"Islam rises above cultural divisions," he said. "I am a Muslim, just as a Filipino or an Indonesian may be. There is absolutely no difference. The rhythm of my lifestyle is similar to theirs, and different from that of the society to which I once belonged. I pray five times a day, and in between those prayers I find I'm not angry or violent. I'm not competitive and I don't prevaricate. I think in the future there are going to be a great many more people who will make the same choice as I have."
To subscribe to Il Messagero dell'Islam, contact Centro Islamico Via Rovigo, 11 Milan-20132 , Italy. Telephone number is 25.66.885, Annual subscription is 25.000 Italian Lire which is about 21.00 U.S. dollars. L'Islam Credo, Pilastri, vertice e perfezione and Muhammad, L'Inviato di Dio can be ordered at Edizioni del Calamo Via Maiocchi, 27 Milan-20129 Tel/Fax 02-29.52.77.06 or contact The Islamic Bulletin.
by C. Pedrick
Twenty one years ago, Rosario Pasquini (Danilo) was a heavy smoker, drank more whisky than was good for him and led what he now describes as a nightmare existence, tormented by the stress of having to succeed in his job as a lawyer in the busy northern city of Milan. Pasquini, born in Fiume in 1934, graduated from the University of Milan in 1957 and became a Muslim in 1974. Now in his 50s, Pasquini calls himself Abdurrahman. He leads the Friday Prayer at the Mosque of Il Misericordioso and is a teacher of Arabic and Islamic culture. He is also the author of L'Islam Credo, Pilastri, Vertice e Perfezione and Muhammad, L'Inviato di Dio.
Abdurrahman still lives in Milan, but he has traded his lawyer's briefcase for something that gives him more satisfaction. He is now editor of a newspaper called "Il Messagero del Islam", (The Messenger of Islam) an eight page tabloid written for the growing numbers of Italians who, like the former lawyer himself, decided to convert to the Muslim faith.
In Italy the ranks of Christians who have converted to Islam are swelling daily. Just as in France and England whose most famous convert is the former pop singer Cat Stevens (Yusuf Islam), a growing number of Italians are turning to the Muslim faith for spiritual solace.
"Every day, people come in wanting to know more about Islam and the conversion process," said Abdurrahman, who edits his newspaper from an office at Milan's Islamic Center. "Yesterday it was one, today there were two. They come from all over, from different classes and backgrounds, and they all have different reasons for doing it."
Italian Christians who have decided to embrace Islam include engineers, artists, intellectuals, students and even a nun. Some have taken the step because they married a Muslim, while for others it is a purely intellectual or religious choice. But whatever the initial reason, converts say their final decision has almost always been accompanied by a feeling of frustration with too much consumerism and stress, and a yearning for a spiritual dimension that has become lost in most of Western society. Some of the people who decide to become Muslims do so because, like me, they are going through a very difficult period in their life," he says. "Others have family problems. There are even some who are high school students and have converted in secret because they are scared to tell their parents."
Abdurrahman himself received support and understanding from his own family. He says, "They took the view that I was old enough to make my mind up for myself, and let me get on with it. In fact, my mother, who is 85 years old and has remained a Catholic, recently said to me: "I Praise Allah, because if you had continued to live the way you did before you converted, you would be dead by now."
He continues, "At the time I was prey to a terrible mental stress, brought on by the competitiveness that is so prevalent in our type of society. After a long period of searching, I finally arrived at Islam which says that no one except God has the right to judge and dominate other men. This is what I was looking for. For me it represented a liberation from a society which believes itself to be free, but which instead forces its members to bow under the yoke of many, many different demands."
Like many converts, Abdurrahman embraced his new faith whole heartily. He learned Arabic so he could read the Quran and participate in mosque life without having to rely on translations. His command of the language has become so good that he now teaches it. The former lawyer's interpretation of the Muslim faith is strict and unyielding. As well as announcements of births, marriages and conversions, his Muslim newspaper carries advice on how Italian converts should behave. For example, he advises that a woman who intends to drive her car beyond the boundaries of her own neighborhood should make sure she is accompanied by a relative.
One of the factors that contributed to his conversion was a meeting that developed into a strong friendship with Jordanian born, Ali Abu Shwaima, then a medical student, now the director of the Milan Islamic Center. Shwaima's wife is also Italian. Like Pasquini, she decided to convert to Islam and changed her name from Paola Moretti to Khadija, after the Prophet Muhammad's first wife. Today, she recalls with some amusement the first time she ventured out into the streets wearing a veil. That was 15 years ago, when Italians were far less used to seeing Muslims than they are now. "I felt everyone's eyes on me. It was rather embarrassing," she said.
" I could hear the other women in the supermarket whispering things like, "who is she, a nun?' Or 'Maybe she belongs to some sect.' But that kind of attitude no longer bothers me, she said. I'm sure of the choice I made. It certainly wasn't easy at the beginning, when I made my conversion. But wearing the veil is a duty for women. I couldn't accept one part of the Quran and not the other."
Guiuseppina, now known as Fatima, was a Roman Catholic nun, studying theology and living in a convent in Modena in central Italy. She began reading the Quran, and as her interest grew she started having doubts about her own religion and vocation. She took to visiting the Islamic Center in Milan, and finally after a great deal of soul searching, she renounced her vows and converted to Islam. Today, she is married to a fellow Muslim.
Daniela was born in Sicily and became a convert nine years ago, when she married an Egyptian. She willingly obeys all the rules of her new faith. "When I go out, I always wear a scarf over my head and I keep my legs and arms covered," she said. "A woman should keep all parts of feminine beauty covered, because only her husband has the right to see them. It seems perfectly right to me." In spite of her acceptance of what other Western Women might see as limitations, Daniela claims her relationship with her husband is one of absolute equality.
Franco Leccesi, who prefers to be known as Omar, claims the precise rules laid down by Islam help a person gain greater self discipline, which in turn leads to physical and spiritual improvement. Looking back to the old days before he converted seven years ago, he said: "I always used to try to impose my own self discipline, but it never lasted very long." Added the 42 year Neapolitan artist: "but in the past six years I've noticed a dramatic improvement in myself. If you pray five times a day it also forces you to break off from the daily treadmill. It makes you stop and reflect and prevents you from becoming an automation, who lives his life mechanically.
"One thing that strikes me very deeply is the dramatic difference between old people in many Muslim countries, and those in the West." he added. There, the elderly are often far more lucid and energetic, right up until old age, they often have remarkable physical and mental powers in comparison with people of the same age over here. Its largely due to the lifestyle they learn from childhood, which enables them to eliminate stress and to do without the kind of things that poison our systems. We westerns have lost so much of the spiritual dimension of our lives. Its as though we've fallen into a deep sleep. We're living in a world that is so empty- it's very frightening to contemplate."
Like most Italians, Leccesi was brought up a Roman Catholic, but for years he felt that something was missing from his life. He says, "When I read the Bible, I totally agreed with everything it said, but I saw that practice was very different from the theory. People didn't behave in a way that did (the bible) justice", he said. A series of visits to the Naples mosques, together with the Italian friend who had already converted to the Islamic faith, convinced Leccesi that becoming a Muslim would give him what he defines as "the something extra" that he was looking for.
His friends were skeptical at first. "It was quite hard at the beginning. People were upset because it seemed such a strange thing to do. To them, it was a step into the unknown. Some of my more intelligent friends looked at me with a sort of admiration, even though they still thought I was a bit crazy," said Leccesi. His wife found the decision hard to accept at first. For a start, she had to get used to calling the man she married as Franco by his new name of Omar. "Now, she sometimes calls me Franco and sometimes Omar, though I really don't mind which," said Leccesi. "You can't force people to believe the things you do, and I've never tried with her, but even she is showing more interest than she once did. You could now describe her as a sympathizer."
Muslim population as a whole is nearly 30,000. For years Rome's community has been forced to pray in an annex of the cramped Islamic Center in the residential Parioli neighborhood of the city. Now more than two decades after the idea was first proposed by the late King Faisal of Saudi Arabia. Rome's Muslims are finally getting ready to take possession of their own mosque- a magnificent, 17 domed structure, whose prayer hall alone will accommodate 2000 people at a time.
Abdurrahman feels totally integrated with the people whose religion he has chosen to adopt, and he predicts, in the years to come, that many more Europeans will follow suit.
"Islam rises above cultural divisions," he said. "I am a Muslim, just as a Filipino or an Indonesian may be. There is absolutely no difference. The rhythm of my lifestyle is similar to theirs, and different from that of the society to which I once belonged. I pray five times a day, and in between those prayers I find I'm not angry or violent. I'm not competitive and I don't prevaricate. I think in the future there are going to be a great many more people who will make the same choice as I have."
To subscribe to Il Messagero dell'Islam, contact Centro Islamico Via Rovigo, 11 Milan-20132 , Italy. Telephone number is 25.66.885, Annual subscription is 25.000 Italian Lire which is about 21.00 U.S. dollars. L'Islam Credo, Pilastri, vertice e perfezione and Muhammad, L'Inviato di Dio can be ordered at Edizioni del Calamo Via Maiocchi, 27 Milan-20129 Tel/Fax 02-29.52.77.06 or contact The Islamic Bulletin.
Jihad: Aspects of Peaceful Jihad
From: www.quranicstudies.com
By: Dr Louay Fatoohi
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)Peaceful jihad includes each and every effort that the person who embraces Islam makes in order to change himself to what this religion wants him to be. Behaving as a true Muslim means giving up evil personal and social habits; resisting bad desires; sharing with the poor; helping the needy; being patient, forgiving, fair, kind, compassionate ...etc. All these aspects of good behavior are forms of peaceful jihad. Peaceful jihad is the struggle against the bad qualities of the lower self.
This form of jihad includes also every peaceful effort to change others and the world for the best. For instance, spreading the message of the Qur'an and the values of Islam - such as justice, compassion, and forgiveness - is peaceful jihad. It is certainly true to state that peaceful jihad is what the life of the Muslim is all about, as he/she must be in continuous struggle against evil, whether inside him/her or in the world.
Throughout the Qur'an, Allah urges the Muslims to combine "faith" and "righteous deeds." The expression "those who believe and do righteous deeds" and its variations occur tens of times in the Book. The term "righteous deeds" is almost synonymous with the term "jihad," though each emphasizes different aspects of those deeds. The term "jihad" stresses the fact that these deeds are not things that the human is naturally inclined to or easily accepts, so the emphasis is on the struggle involved. For instance, making a habit of donating one's money and giving it to the needy, rather than using it to seek personal pleasures and worldly riches, is not something that the person feels comfortable with. So, this form of "righteous deeds" is jihad. At the same time, this kind of behavior benefits the charitable individual, spiritually and psychologically; the recipients of that help; and, ultimately, society as a whole. Most acts of peaceful jihad have other beneficiaries in addition to the acting Muslim himself. The Qur'an describes these actions with the term "righteous" because they put right flaws in individuals and society.
The Qur'an contains so many verses that do not mention the word "jihad" explicitly but still teach aspects of peaceful jihad. Let's look, for example, at the following verses:
Successful indeed are the believers (23.1). Who are humble in fear in their prayers (23.2). And who keep away from vain talk (23.3). And who pay the obligatory alms (23.4). And who guard their private parts (23.5). Except before their mates or those whom their right hands possess, in which case they won't be blameworthy (23.6). But whoever seeks to go beyond that, these are the transgressors (23.7). And [successful are] those who observe their trusts and covenant (23.8). And those who keep up their prayers (23.9).These verses detail some of the attributes of the true believers, teaching aspiring Muslims what they need to do. Every effort in emulating those attributes is, therefore, an act of peaceful jihad. All these actions involve some form of struggle in overcoming the resistance of the lower self. Naturally, different actions of jihad involve different degrees of struggle. Let's go through the verses above on peaceful jihad in some detail.
Verse 23.2 talks about praying to Allah with respect and fear. This is not an easy thing to learn. The Muslim is required to pray five times a day as a compulsory duty, but is also required to do extra prayers and remember Allah until He becomes on his mind all the time. The true believer prays a lot, which makes the above command even more difficult to implement, as it is very easy to lose concentration and fall in absent-mindedness while praying.
The next verse commands the Muslim not to get engaged in useless conversation and talk that might harm him spiritually. This, again, is not as easy as it may sound. It is very difficult to resist the temptation of getting involved in all kinds of worthless exchanges that carry no intellectual value. Note that this is not a command to prevent the Muslims from debating with people who don't share their belief. The Qur'an throughout encourages Muslims to debate and establish dialogue with non-Muslims, as in verse 16.125 which I cited here. Verse 23.3 emphasizes the Qur'an's promotion of intellectualism.
Then verse 23.4 describes the believer as someone who helps the poor and the needy and pays their due. Spending one's money to help others is another thing that is difficult for the self. Depending on circumstances, this payment can be substantial. When the early Muslims emigrated from Mecca, losing in the course of doing so all their possessions and wealth, the Muslims of al-Madina shared with pleasure their belongings with their immigrant brethren.
Verses 23.5, 23.6, and 23.7 command the believer to adhere to sexual chastity and have sex only with legitimate partners. Sex is one of the strongest instincts and biological drives, so controlling and regulating the sexual desires is bound to involve inner struggle against the lower self.
In the next verse, the believer is described as someone who observes what he is entrusted with and keeps his covenants. At the time of the revelation of the Qur'an and for a long time afterward, people used to entrust each other with their belongings, for instance when they traveled. That common practice was the equivalent of one of today's essential storage and banking services. In those days, trust used to play a greater role in people's dealings with each other, hence Allah's reference to it in several verses. But where is the struggle involved in this? It is the trustee's resistance to any temptation not to return the belongings he was entrusted with. Equally tempting would be denying some verbal agreement for the sake of some illegitimate profit. Resisting such temptations is peaceful jihad. Observing the trust and keeping the promise are righteous deeds that promote moral values in society.
Even before the revelation of the Qur'an, Prophet Muhammad was known to the Meccans as "as-Sadiq, al-Amin" or "The truthful, the trustworthy." People used to entrust him with their belongings. When the Prophet had to flee Mecca to al-Madina, he asked his cousin and closest follower 'Ali bin Abi Talib to stay in Mecca to return to people their trusts before joining him in al-Madina.
Finally, Allah describes the believers in verse 23.9 as "those who keep up their prayers". Note that He didn't simply say "those who pray." "Praying" is a lot easier a duty than "keeping up prayers." The latter means consistency, persistence, and continuity in observing the praying duties. It takes struggle, for instance, to resist the temptation to stay in bed and do the prayer of dawn later in the morning instead of waking up every day for the dawn prayer before sunrise.
Let's study the following two verses that mention a number of acts of peaceful jihad that Allah attributes to the "muttaqin," a term which may be translated as "dutiful ones," "pious ones," or "Allah-fearing ones":
Those who spend [in the way of Allah] in ease and in adversity, restrain [their] anger, and pardon people; and Allah loves the doers of good (3.134). And those who when they commit an indecency or wrong themselves remember Allah and ask forgiveness for their sins — and who forgives sins save Allah? — and will not knowingly repeat what they did (3.135).Even at times of affluence, it is difficult to give one's own money away to someone else in need instead of saving it or using it to buy personal pleasures. What Allah orders those who seek His pleasure is even harder. He wants us to spend on the more needy even when we ourselves are in some need. At such times, we tend to become a lot more apprehensive about the future and fear the worst. Allah, however, wants us to rely on Him, put those fears behind us, and not allow difficult circumstances to keep us from helping the needy.
Note how He ends verse 3.134 by saying "and Allah loves the doers of good," describing the mentioned qualities as good. Thus, He encourages us to buy His love with the money that we give to the poor and the needy, restraint of anger, and forgiveness that we offer to those who mistreat us. We have already seen this latter attribute mentioned in verse 42.37 (see here) which describes those believers as those who "when they get angry they forgive."
Verse 3.135 emphasizes another aspect of the behavior of the true, dutiful believers: their readiness and willingness to acknowledge the sins they commit, ask for forgiveness, and desist from committing them. Falling in those sinful acts indicates that the person has motives and desires that try to steer him away from Allah's path. It is the persistent and successful resistance to those drives that peaceful jihad is all about.
The word jihad does not occur in any of the verses of chapters 23 and 3 that I cited above. The acts those verses describe, nevertheless, are all patterns of peaceful jihad. These are forms of struggle that the Muslim has to engage in from day one of his recognition of his Islamic identity, acceptance that life shouldn't be led arbitrarily, and adoption of the Islamic way of living. The verses above talk about everyday challenges, which is why peaceful jihad is an essential aspect of the life of the Muslim.
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)
By: Dr Louay Fatoohi
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)Peaceful jihad includes each and every effort that the person who embraces Islam makes in order to change himself to what this religion wants him to be. Behaving as a true Muslim means giving up evil personal and social habits; resisting bad desires; sharing with the poor; helping the needy; being patient, forgiving, fair, kind, compassionate ...etc. All these aspects of good behavior are forms of peaceful jihad. Peaceful jihad is the struggle against the bad qualities of the lower self.
This form of jihad includes also every peaceful effort to change others and the world for the best. For instance, spreading the message of the Qur'an and the values of Islam - such as justice, compassion, and forgiveness - is peaceful jihad. It is certainly true to state that peaceful jihad is what the life of the Muslim is all about, as he/she must be in continuous struggle against evil, whether inside him/her or in the world.
Throughout the Qur'an, Allah urges the Muslims to combine "faith" and "righteous deeds." The expression "those who believe and do righteous deeds" and its variations occur tens of times in the Book. The term "righteous deeds" is almost synonymous with the term "jihad," though each emphasizes different aspects of those deeds. The term "jihad" stresses the fact that these deeds are not things that the human is naturally inclined to or easily accepts, so the emphasis is on the struggle involved. For instance, making a habit of donating one's money and giving it to the needy, rather than using it to seek personal pleasures and worldly riches, is not something that the person feels comfortable with. So, this form of "righteous deeds" is jihad. At the same time, this kind of behavior benefits the charitable individual, spiritually and psychologically; the recipients of that help; and, ultimately, society as a whole. Most acts of peaceful jihad have other beneficiaries in addition to the acting Muslim himself. The Qur'an describes these actions with the term "righteous" because they put right flaws in individuals and society.
The Qur'an contains so many verses that do not mention the word "jihad" explicitly but still teach aspects of peaceful jihad. Let's look, for example, at the following verses:
Successful indeed are the believers (23.1). Who are humble in fear in their prayers (23.2). And who keep away from vain talk (23.3). And who pay the obligatory alms (23.4). And who guard their private parts (23.5). Except before their mates or those whom their right hands possess, in which case they won't be blameworthy (23.6). But whoever seeks to go beyond that, these are the transgressors (23.7). And [successful are] those who observe their trusts and covenant (23.8). And those who keep up their prayers (23.9).These verses detail some of the attributes of the true believers, teaching aspiring Muslims what they need to do. Every effort in emulating those attributes is, therefore, an act of peaceful jihad. All these actions involve some form of struggle in overcoming the resistance of the lower self. Naturally, different actions of jihad involve different degrees of struggle. Let's go through the verses above on peaceful jihad in some detail.
Verse 23.2 talks about praying to Allah with respect and fear. This is not an easy thing to learn. The Muslim is required to pray five times a day as a compulsory duty, but is also required to do extra prayers and remember Allah until He becomes on his mind all the time. The true believer prays a lot, which makes the above command even more difficult to implement, as it is very easy to lose concentration and fall in absent-mindedness while praying.
The next verse commands the Muslim not to get engaged in useless conversation and talk that might harm him spiritually. This, again, is not as easy as it may sound. It is very difficult to resist the temptation of getting involved in all kinds of worthless exchanges that carry no intellectual value. Note that this is not a command to prevent the Muslims from debating with people who don't share their belief. The Qur'an throughout encourages Muslims to debate and establish dialogue with non-Muslims, as in verse 16.125 which I cited here. Verse 23.3 emphasizes the Qur'an's promotion of intellectualism.
Then verse 23.4 describes the believer as someone who helps the poor and the needy and pays their due. Spending one's money to help others is another thing that is difficult for the self. Depending on circumstances, this payment can be substantial. When the early Muslims emigrated from Mecca, losing in the course of doing so all their possessions and wealth, the Muslims of al-Madina shared with pleasure their belongings with their immigrant brethren.
Verses 23.5, 23.6, and 23.7 command the believer to adhere to sexual chastity and have sex only with legitimate partners. Sex is one of the strongest instincts and biological drives, so controlling and regulating the sexual desires is bound to involve inner struggle against the lower self.
In the next verse, the believer is described as someone who observes what he is entrusted with and keeps his covenants. At the time of the revelation of the Qur'an and for a long time afterward, people used to entrust each other with their belongings, for instance when they traveled. That common practice was the equivalent of one of today's essential storage and banking services. In those days, trust used to play a greater role in people's dealings with each other, hence Allah's reference to it in several verses. But where is the struggle involved in this? It is the trustee's resistance to any temptation not to return the belongings he was entrusted with. Equally tempting would be denying some verbal agreement for the sake of some illegitimate profit. Resisting such temptations is peaceful jihad. Observing the trust and keeping the promise are righteous deeds that promote moral values in society.
Even before the revelation of the Qur'an, Prophet Muhammad was known to the Meccans as "as-Sadiq, al-Amin" or "The truthful, the trustworthy." People used to entrust him with their belongings. When the Prophet had to flee Mecca to al-Madina, he asked his cousin and closest follower 'Ali bin Abi Talib to stay in Mecca to return to people their trusts before joining him in al-Madina.
Finally, Allah describes the believers in verse 23.9 as "those who keep up their prayers". Note that He didn't simply say "those who pray." "Praying" is a lot easier a duty than "keeping up prayers." The latter means consistency, persistence, and continuity in observing the praying duties. It takes struggle, for instance, to resist the temptation to stay in bed and do the prayer of dawn later in the morning instead of waking up every day for the dawn prayer before sunrise.
Let's study the following two verses that mention a number of acts of peaceful jihad that Allah attributes to the "muttaqin," a term which may be translated as "dutiful ones," "pious ones," or "Allah-fearing ones":
Those who spend [in the way of Allah] in ease and in adversity, restrain [their] anger, and pardon people; and Allah loves the doers of good (3.134). And those who when they commit an indecency or wrong themselves remember Allah and ask forgiveness for their sins — and who forgives sins save Allah? — and will not knowingly repeat what they did (3.135).Even at times of affluence, it is difficult to give one's own money away to someone else in need instead of saving it or using it to buy personal pleasures. What Allah orders those who seek His pleasure is even harder. He wants us to spend on the more needy even when we ourselves are in some need. At such times, we tend to become a lot more apprehensive about the future and fear the worst. Allah, however, wants us to rely on Him, put those fears behind us, and not allow difficult circumstances to keep us from helping the needy.
Note how He ends verse 3.134 by saying "and Allah loves the doers of good," describing the mentioned qualities as good. Thus, He encourages us to buy His love with the money that we give to the poor and the needy, restraint of anger, and forgiveness that we offer to those who mistreat us. We have already seen this latter attribute mentioned in verse 42.37 (see here) which describes those believers as those who "when they get angry they forgive."
Verse 3.135 emphasizes another aspect of the behavior of the true, dutiful believers: their readiness and willingness to acknowledge the sins they commit, ask for forgiveness, and desist from committing them. Falling in those sinful acts indicates that the person has motives and desires that try to steer him away from Allah's path. It is the persistent and successful resistance to those drives that peaceful jihad is all about.
The word jihad does not occur in any of the verses of chapters 23 and 3 that I cited above. The acts those verses describe, nevertheless, are all patterns of peaceful jihad. These are forms of struggle that the Muslim has to engage in from day one of his recognition of his Islamic identity, acceptance that life shouldn't be led arbitrarily, and adoption of the Islamic way of living. The verses above talk about everyday challenges, which is why peaceful jihad is an essential aspect of the life of the Muslim.
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)
Jihad: The Prohibition of Forcing People into Islam.
From: www.quranicstudies.com
By Dr Louay Fatoohi.
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)Contrary to what many believe, armed jihad is not meant to force non-Muslims into Islam. There are many Qur'anic verses, some of which we have already studied, that order Muslims to live in peace with any peaceful people, whether Muslims or not. This is clear, for instance, in the following verses:
Allah does not forbid you [O you who believe!] from being kind and just to those who have not waged war against you because of your religion and have not driven you out of your homes. Surely Allah loves those who are just (60.8). He only forbids you from making friends with those who have waged war against you because of your religion, have driven you out of your homes, and have supported others in driving you out. And whoever makes friends with them, these are the wrongdoers (60.9). Note how Allah identifies the enemies of the Muslims. The enemies are not simply those who are not Muslims, but rather those who have waged war against the Muslims and driven them out of their homes for embracing Islam. Significantly, Allah orders the Muslims to be "kind" and "just" to the non-Muslims who did not take part in violence against them. The two verses above remove any possible ambiguity and misunderstanding as to how Muslims should treat non-Muslims who are willing to live in peace with them, and how to identify and treat their enemies.
Allah has explicitly prohibited coercing people to accept religion saying: "there is no compulsion in religion" (from 2.256). Elsewhere in the Qur'an, Allah mentions this complaint of the Prophet to Him: "O my Lord! Surely they are a people who do not believe" (from 43.88), before revealing His reply to the Messenger: "So turn away from them and say 'Peace,' for they shall come to know" (43.89). Allah instructed the Prophet to turn away from the disbelievers on peaceful terms, reminding him that they will come to know one day that what they rejected is the truth.
I have cited below more verses that instruct the Prophet to turn away from the disbelievers who are not interested in his Message. Clearly, forcing people to adopt Islam was never an option:
Follow [O Muhammad!] what has been revealed to you from your Lord; there is no god but He; and turn away from the polytheists (6.106).
Therefore turn away [O Muhammad!] from him who turns aside from Our Reminder [the Qur'an] and does not desire anything but this world's life (53.29). That is as much knowledge as they will get. Surely your Lord knows best those who have gone astray from His path, and He knows best the guided ones (53.30).
Therefore declare [O Muhammad!] openly what you are commanded, and turn away from the polytheists (15.94). Surely, We will suffice you against the scoffers (15.95). Those who set another god with Allah; so they shall come to know (15.96). And surely We know that your heart is distressed at what they say (15.97). Therefore celebrate the praise of your Lord, and be of those who make prostration (to Him) (15.98).There are so many verses that make it clear that the role of the Prophet was simply to deliver the divine Message, that is the Qur'an, to people. The Prophet warned the disbelievers of hell and brought good news to the believers. He was not a "controller" or "keeper" over people, and he was not to answer for their disbelief. These are some of the relevant verses:
And those who disbelieve say: "If only a sign had been sent down upon him [Muhammad] from his Lord." You are not [O Muhammad!] but a warner, and for every people a guide (13.7).
Surely We have sent you [O Muhammad!] with truth, as a bearer of good news and a warner; and you shall not be called upon to answer for the people of hell (2.119).
Surely We have revealed to you [O Muhammad!] the Book for the people with truth; so whoever follows the right way, it is for his own soul, and whoever goes astray, he goes astray only to its detriment; and you have not been put in charge of them (39.41).
Had Allah willed, they [the disbelievers] would not have associated gods with Allah. And We have not appointed you [O Muhammad!] a keeper over them, and you have not been put in charge of them (6.107).
Whoever obeys the Messenger, he has indeed obeyed Allah; and as for he who turns away, We have not sent you [O Muhammad!] as a keeper over them (4.80).
Therefore do [O Muhammad!] remind [with the Message that We revealed to you], for you are only a reminder (88.21). You are not a controller over them (88.22).
We know best what they say [about Our revelation to you, O Muhammad!], and you are not to be a dictator over them. Therefore, remind by the Qur'an he who fears My threat (50.45).
But if they turn away, then We have not sent you [O Muhammad!] as a keeper over them; only deliverance [of the Message] is your duty (from 42.48).
And if you [O disbelievers!] deny [the truth], then nations before you did indeed deny [the truth]; and nothing is incumbent on the Messenger other than plain deliverance [of the Message] (29.18).
And whether We show you [O Muhammad!] part of what We threaten them (the disbelievers) with or cause you to die, [only] deliverance [of the Message] is your duty, while calling [the disbelievers] to account is Our business (13.40).The Qur'an teaches that attracting people to Islam must occur through good-mannered preaching and discussion:
Call [O Muhammad!] to the way of your Lord with Wisdom and goodly exhortation, and argue with them in the best manner; surely your Lord best knows those who go astray from His path, and He best knows those who follow the right way (16.125).Obviously peaceful rather than armed jihad is the Qur'anic way of calling people to Islam. I will talk about this more in the next chapter.
As well as prohibiting forcing people to embrace Islam, the Qur'an has also made it absolutely clear that other religions can coexist with Islam. This Meccan chapter carries clear instructions to Prophet Muhammad to seek peaceful coexistence with the polytheistic Qurayshites:
Say [O Muhammad!]: "O disbelievers! (109.1) I do not worship that which you worship (109.2). Nor do you worship that which I worship (109.3). Nor I shall worship that which you worship (109.4). Nor do you worship that which I worship (109.5). You have your religion, and I have my religion" (109.6).The situation in al-Madina was similar. Muslims sought peaceful coexistence with the People of the Book. There are many verses that show various theological discussions and debates that were taking place between Muslims and followers of other religions. The Qur'an promised paradise to all those who believe in Allah and the Last Day and do righteous deeds, whether Jews, Christians, Sabians, or Muslims:
Surely those who believe, the Jews, the Sabians, the Christians - whoever believes in Allah and the Last Day and does righteous deeds - they shall have no fear nor shall they grieve (5.69).Relations between the Muslims and the People of the Book in al-Madina deteriorated only when the later got involved in the Qurayshites' wars and conspiracies against the Muslims. Muslims had to fight against the People of the Book for the same reasons that they had to fight the polytheistic Meccans: defending their right to choose Islam as their religion.
History of Jews, Christians, and believers of other faiths who lived under Islam reflects the tolerance of the Qur'an. Karen Armstrong notes the following:
After Muhammad's death, Jews and Christians were never required to convert to Islam but were allowed to practice their religions freely in the Islamic empire. Later Zoroastrians, Hindus, Buddhists, and Sikhs were also counted among the People of the Book. It has never been a problem for Muslims to coexist with people of other religions. The Islamic empire was able to play host to Christians and Jews for centuries; but Western Europe has found it almost impossible to tolerate Muslims and Jews in Christian territory. This Qur'anic tolerance toward other religions, which history tells us Muslims applied wherever they ruled, is in complete contradiction with the extremely intolerant image of Islam in the West today.
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)
By Dr Louay Fatoohi.
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)Contrary to what many believe, armed jihad is not meant to force non-Muslims into Islam. There are many Qur'anic verses, some of which we have already studied, that order Muslims to live in peace with any peaceful people, whether Muslims or not. This is clear, for instance, in the following verses:
Allah does not forbid you [O you who believe!] from being kind and just to those who have not waged war against you because of your religion and have not driven you out of your homes. Surely Allah loves those who are just (60.8). He only forbids you from making friends with those who have waged war against you because of your religion, have driven you out of your homes, and have supported others in driving you out. And whoever makes friends with them, these are the wrongdoers (60.9). Note how Allah identifies the enemies of the Muslims. The enemies are not simply those who are not Muslims, but rather those who have waged war against the Muslims and driven them out of their homes for embracing Islam. Significantly, Allah orders the Muslims to be "kind" and "just" to the non-Muslims who did not take part in violence against them. The two verses above remove any possible ambiguity and misunderstanding as to how Muslims should treat non-Muslims who are willing to live in peace with them, and how to identify and treat their enemies.
Allah has explicitly prohibited coercing people to accept religion saying: "there is no compulsion in religion" (from 2.256). Elsewhere in the Qur'an, Allah mentions this complaint of the Prophet to Him: "O my Lord! Surely they are a people who do not believe" (from 43.88), before revealing His reply to the Messenger: "So turn away from them and say 'Peace,' for they shall come to know" (43.89). Allah instructed the Prophet to turn away from the disbelievers on peaceful terms, reminding him that they will come to know one day that what they rejected is the truth.
I have cited below more verses that instruct the Prophet to turn away from the disbelievers who are not interested in his Message. Clearly, forcing people to adopt Islam was never an option:
Follow [O Muhammad!] what has been revealed to you from your Lord; there is no god but He; and turn away from the polytheists (6.106).
Therefore turn away [O Muhammad!] from him who turns aside from Our Reminder [the Qur'an] and does not desire anything but this world's life (53.29). That is as much knowledge as they will get. Surely your Lord knows best those who have gone astray from His path, and He knows best the guided ones (53.30).
Therefore declare [O Muhammad!] openly what you are commanded, and turn away from the polytheists (15.94). Surely, We will suffice you against the scoffers (15.95). Those who set another god with Allah; so they shall come to know (15.96). And surely We know that your heart is distressed at what they say (15.97). Therefore celebrate the praise of your Lord, and be of those who make prostration (to Him) (15.98).There are so many verses that make it clear that the role of the Prophet was simply to deliver the divine Message, that is the Qur'an, to people. The Prophet warned the disbelievers of hell and brought good news to the believers. He was not a "controller" or "keeper" over people, and he was not to answer for their disbelief. These are some of the relevant verses:
And those who disbelieve say: "If only a sign had been sent down upon him [Muhammad] from his Lord." You are not [O Muhammad!] but a warner, and for every people a guide (13.7).
Surely We have sent you [O Muhammad!] with truth, as a bearer of good news and a warner; and you shall not be called upon to answer for the people of hell (2.119).
Surely We have revealed to you [O Muhammad!] the Book for the people with truth; so whoever follows the right way, it is for his own soul, and whoever goes astray, he goes astray only to its detriment; and you have not been put in charge of them (39.41).
Had Allah willed, they [the disbelievers] would not have associated gods with Allah. And We have not appointed you [O Muhammad!] a keeper over them, and you have not been put in charge of them (6.107).
Whoever obeys the Messenger, he has indeed obeyed Allah; and as for he who turns away, We have not sent you [O Muhammad!] as a keeper over them (4.80).
Therefore do [O Muhammad!] remind [with the Message that We revealed to you], for you are only a reminder (88.21). You are not a controller over them (88.22).
We know best what they say [about Our revelation to you, O Muhammad!], and you are not to be a dictator over them. Therefore, remind by the Qur'an he who fears My threat (50.45).
But if they turn away, then We have not sent you [O Muhammad!] as a keeper over them; only deliverance [of the Message] is your duty (from 42.48).
And if you [O disbelievers!] deny [the truth], then nations before you did indeed deny [the truth]; and nothing is incumbent on the Messenger other than plain deliverance [of the Message] (29.18).
And whether We show you [O Muhammad!] part of what We threaten them (the disbelievers) with or cause you to die, [only] deliverance [of the Message] is your duty, while calling [the disbelievers] to account is Our business (13.40).The Qur'an teaches that attracting people to Islam must occur through good-mannered preaching and discussion:
Call [O Muhammad!] to the way of your Lord with Wisdom and goodly exhortation, and argue with them in the best manner; surely your Lord best knows those who go astray from His path, and He best knows those who follow the right way (16.125).Obviously peaceful rather than armed jihad is the Qur'anic way of calling people to Islam. I will talk about this more in the next chapter.
As well as prohibiting forcing people to embrace Islam, the Qur'an has also made it absolutely clear that other religions can coexist with Islam. This Meccan chapter carries clear instructions to Prophet Muhammad to seek peaceful coexistence with the polytheistic Qurayshites:
Say [O Muhammad!]: "O disbelievers! (109.1) I do not worship that which you worship (109.2). Nor do you worship that which I worship (109.3). Nor I shall worship that which you worship (109.4). Nor do you worship that which I worship (109.5). You have your religion, and I have my religion" (109.6).The situation in al-Madina was similar. Muslims sought peaceful coexistence with the People of the Book. There are many verses that show various theological discussions and debates that were taking place between Muslims and followers of other religions. The Qur'an promised paradise to all those who believe in Allah and the Last Day and do righteous deeds, whether Jews, Christians, Sabians, or Muslims:
Surely those who believe, the Jews, the Sabians, the Christians - whoever believes in Allah and the Last Day and does righteous deeds - they shall have no fear nor shall they grieve (5.69).Relations between the Muslims and the People of the Book in al-Madina deteriorated only when the later got involved in the Qurayshites' wars and conspiracies against the Muslims. Muslims had to fight against the People of the Book for the same reasons that they had to fight the polytheistic Meccans: defending their right to choose Islam as their religion.
History of Jews, Christians, and believers of other faiths who lived under Islam reflects the tolerance of the Qur'an. Karen Armstrong notes the following:
After Muhammad's death, Jews and Christians were never required to convert to Islam but were allowed to practice their religions freely in the Islamic empire. Later Zoroastrians, Hindus, Buddhists, and Sikhs were also counted among the People of the Book. It has never been a problem for Muslims to coexist with people of other religions. The Islamic empire was able to play host to Christians and Jews for centuries; but Western Europe has found it almost impossible to tolerate Muslims and Jews in Christian territory. This Qur'anic tolerance toward other religions, which history tells us Muslims applied wherever they ruled, is in complete contradiction with the extremely intolerant image of Islam in the West today.
Source: Jihad in the Qur'an: The Truth from the Source (Second Edition)
Converts : Reasons for Conversion To Islam.
From: Media Guide To Islam.
People convert to a religion for a myriad of personal, political, cultural and spiritual reasons. Scholar Jane I. Smith has identified some key aspects that draw many Americans to Islam:
Islamic civilization’s rich history holds an intellectual appeal for some.
Islam’s beliefs, such as the Five Pillars, are relatively straightforward and easy to comprehend compared with other religions’ precepts.
Conversion is relatively simple, involving only the Declaration of Faith rather than a lengthy process of religious education and ritual.
Islam’s “egalitarian platform,” or the faith’s emphasis on equality.
Islam emphasizes the importance of family and community. Christians and Jews who convert to Islam often say they are attracted to the faith partly because of its similarities to Christianity and Judaism. Many of the prophets and stories found in the Bible or the Old Testament -- such as the creation story of Adam and Eve or the story of Noah and the Ark -- are present in the Quran as well. The importance Muslims place on Jesus as a prophet rather than as a divine figure appeals to those who find the Christian concept of the Trinity difficult to comprehend or believe. Other converts are drawn to Islam’s lack of a formal church infrastructure and its emphasis on a believer’s direct relationship with God. And many converts of various cultural backgrounds report that Islam’s emphasis on traditional moral values attracts them.Some Muslim converts believe their conversion to Islam is not truly a conversion, but a return to the true and original religion. They refer to themselves as “reverts,” invoking the Muslim belief that Islam is the only divine revelation of the one true God and is therefore a clarification of previous revelations from prophets such as Abraham, Moses and Jesus.
AFRICAN AMERICAN CONVERTS
African Americans are the largest group of converts to Islam. Most who convert to Islam today do so through the organization of Warith Deen Muhammad, though many also come to Islam through Sufi groups, as well as through individual mosques and Islamic centers around the country.
ANGLO AMERICAN CONVERTS
Anglo American converts are believed to constitute at least 2 percent of the total American Muslim population. While some women marry Muslim men and then convert to Islam, many Anglo Americans, both men and women, come to Islam through Sufism, Islam’s mystical and ascetic side. Sufism’s emphasis on seeking a direct and inner experience of God, often through techniques that include ecstatic dancing and chanting, appeals to many Americans, according to Alan Godlas, professor of religion at the University of Georgia.“Many are interested in Sufism’s psychological transformation -- the ability to move from being preoccupied with your self, with one’s self-centeredness, to a direction of feeling, sensing and experiencing the presence of God and God’s love,” Godlas says. “Islamic Sufism teaches that it is possible to move from a state of being distant from God to a state of feeling close to God—and that is possible in one’s lifetime. That is the chief characteristic that distinguishes Sufism from non-Sufi Islam.”
LATINO CONVERTS
Latinos are among the newest converts to Islam in the United States. Islam first appeared in Hispanic communities in the early 1970s. First-generation Puerto Ricans from New York City learned about Islam in neighborhood mosques run by African Americans. Latinos who have converted to Islam report that they were attracted to the faith’s emphasis on family and gender roles, as well as Islam’s similarities with Christianity, particularly its recognition of Jesus as a prophet.Mosques and individual Muslims are beginning to target the Latino community for education, or da’wa, with classes offered in Spanish at local mosques and Islamic centers, and Spanish-language Qurans. Islamic organizations aimed at the Hispanic community have emerged over the past few decades.
People convert to a religion for a myriad of personal, political, cultural and spiritual reasons. Scholar Jane I. Smith has identified some key aspects that draw many Americans to Islam:
Islamic civilization’s rich history holds an intellectual appeal for some.
Islam’s beliefs, such as the Five Pillars, are relatively straightforward and easy to comprehend compared with other religions’ precepts.
Conversion is relatively simple, involving only the Declaration of Faith rather than a lengthy process of religious education and ritual.
Islam’s “egalitarian platform,” or the faith’s emphasis on equality.
Islam emphasizes the importance of family and community. Christians and Jews who convert to Islam often say they are attracted to the faith partly because of its similarities to Christianity and Judaism. Many of the prophets and stories found in the Bible or the Old Testament -- such as the creation story of Adam and Eve or the story of Noah and the Ark -- are present in the Quran as well. The importance Muslims place on Jesus as a prophet rather than as a divine figure appeals to those who find the Christian concept of the Trinity difficult to comprehend or believe. Other converts are drawn to Islam’s lack of a formal church infrastructure and its emphasis on a believer’s direct relationship with God. And many converts of various cultural backgrounds report that Islam’s emphasis on traditional moral values attracts them.Some Muslim converts believe their conversion to Islam is not truly a conversion, but a return to the true and original religion. They refer to themselves as “reverts,” invoking the Muslim belief that Islam is the only divine revelation of the one true God and is therefore a clarification of previous revelations from prophets such as Abraham, Moses and Jesus.
AFRICAN AMERICAN CONVERTS
African Americans are the largest group of converts to Islam. Most who convert to Islam today do so through the organization of Warith Deen Muhammad, though many also come to Islam through Sufi groups, as well as through individual mosques and Islamic centers around the country.
ANGLO AMERICAN CONVERTS
Anglo American converts are believed to constitute at least 2 percent of the total American Muslim population. While some women marry Muslim men and then convert to Islam, many Anglo Americans, both men and women, come to Islam through Sufism, Islam’s mystical and ascetic side. Sufism’s emphasis on seeking a direct and inner experience of God, often through techniques that include ecstatic dancing and chanting, appeals to many Americans, according to Alan Godlas, professor of religion at the University of Georgia.“Many are interested in Sufism’s psychological transformation -- the ability to move from being preoccupied with your self, with one’s self-centeredness, to a direction of feeling, sensing and experiencing the presence of God and God’s love,” Godlas says. “Islamic Sufism teaches that it is possible to move from a state of being distant from God to a state of feeling close to God—and that is possible in one’s lifetime. That is the chief characteristic that distinguishes Sufism from non-Sufi Islam.”
LATINO CONVERTS
Latinos are among the newest converts to Islam in the United States. Islam first appeared in Hispanic communities in the early 1970s. First-generation Puerto Ricans from New York City learned about Islam in neighborhood mosques run by African Americans. Latinos who have converted to Islam report that they were attracted to the faith’s emphasis on family and gender roles, as well as Islam’s similarities with Christianity, particularly its recognition of Jesus as a prophet.Mosques and individual Muslims are beginning to target the Latino community for education, or da’wa, with classes offered in Spanish at local mosques and Islamic centers, and Spanish-language Qurans. Islamic organizations aimed at the Hispanic community have emerged over the past few decades.
Thursday, February 01, 2007
How I became a Muslim
From: www.al-islam.org
By Sister Diana Beatty
In the Name of Allah, most Compassionate, most Merciful
I was raised in a moderately Christian home in Colorado. Religion was never much of an issue in my house. My father was raised as a Mormon, my mother as a Protestant. I can remember my parents dropping my brother off at Sunday School, but instead of going to church while we were in religious classes, they would go home. As I grew to adolescence, I became curious about God, wondering whether He really existed and if so, what He wanted from us humans. I studied the Bible and other Christian literature earnestly. As a high school student, I was mature enough as a reader to notice apparent discrepancies in the Bible, particularly about the nature of Jesus (peace be upon him). In some places, the Bible seemed to indicate that Jesus was the Son of God, and in others, a man. At that time, however, I did not believe that there was any problem with the Bible, I thought the problem was one of me being of limited capability to understand what I was reading. You see, as Christians we are taught that religion is somewhat mystical; religion does not have to make sense or be logical or stand up to reason because God can do things however He wants. So, when things don't make sense, it is because we as humans are incapable of comprehending God's truth, and thus we must just accept on faith that which we cannot understand. Even so, I was unhappy with the way most Christians practiced their religion because it seemed like a mere pasttime to me. I learned about a sect of Christianity called the Church of God through their literature, and I liked very much some of the things they did. For instance, they abstain from eating pork because they are told to in the Bible, and they do not celebrate Christmas because it is not mentioned in the Bible. When I came to college at Colorado State University, I met a girl who attended this church and I went with her once, but I quickly became disinterested in the group. The leaders of the church had recently divided and all its followers were arguing over which leaders to follow and I did not want to get involved in anything like that. So, I was back to being just a generic Christian again. I was involved in Bible Studies via Campus Crusade for Christ in my dormitory. At the studies, I was on a personal quest to figure out what the Bible was really saying, although at the time I didn't see that so clearly.
Also at that time, I met a muslim man, the first muslim I had ever met. I have always been attracted to people from different cultures, and we soon became good friends. Slowly, I became curious about Islam. I wondered, "Why does he pray a certain way?" I wanted to know why he believed what he believed and why he did what he did. Christians do not pray in any particular way. As a Christian, I learned just to ask God for whatever I needed or wanted, and to do it in the name of Jesus (peace be upon him). The concept of actual worship in prayer instead of just asking for your wants and needs is largely lacking in Christian prayer, although we are taught to thank Jesus (peace be upon him) for dying for our sins. I wanted my relationship with God to be more than just asking for things. So, in this state of curiousity and of searching, I started to read Pickthall's translation of Qu'ran. When I first started to read it, I had a mixed reaction. On the one hand I was amazed that many of the same histories of the prophets of Christianity and Judaism were in Qu'ran. I never before realized that there was a relationship between Christianity, Judaism, and Islam; I had always thought of Islam as an Eastern religion, like Hinduism or Buddhism. On the other hand, whenever I read verses about Jesus (peace be upon him) which clearly stated that he was not one of three, or the Son of God, I felt compelled to just shut the book. This went against everything I had ever heard, and yet everything else in the Qu'ran went along so well with everything I had learned. I began to question why I believed everything I had been taught about Christianity.
I asked the leader of my Bible study and the other members of that group to explain to me what verses in the Bible tell us that Jesus (peace be upon him) was God in the flesh come to save us from our sins, and that all we had to do to be saved was to believe that Jesus (peace be upon him) was the Son of God. They all had answers, but for every answer they gave, I found a verse in the Bible which said the opposite. They told me we have to take it on faith, but I was now thinking that if God would give us a religion, it would be a logical religion that we could understand, so that we could do what He willed. The leader of my Bible study had done missionary work to Muslims in Algeria, and I decided to talk to him because I thought he would know about Islam and could tell me what was wrong with it and right with Christianity. First, I asked him what would happen to my Muslim friend, and he sighed and told me that he would undoubtedly go to hell unless he "accepted Jesus [peace be upon him] into his heart, but Muslims rarely do that." I had trouble accepting this, because my Muslim friend seemed so much more pious and sincere in devotion to God than most Christians are, and I couldn't understand why someone like that would go to hell. Then, I asked him how the Qu'ran could be so similar to the Bible and yet be totally rejected by Christians? He told me that the Qu'ran was sent by Satan to trick and deceive men into unbelief, and that its similarities to the Bible were part of the deception. I was almost crying at this point, but then I asked him if he had read the Qur'an, because I wanted to ask him about some specific verses. I was shocked at his answer. He answered that he had briefly looked at parts of it, but couldn't continue because it made him sick to his stomach. I left quickly, amazed at the realization that I, who had been reading Qur'an for only a few months, had studied more about Islam that my respected Bible study leader who had missionary work to Muslims in Algeria! I realized that he could not correctly make such a judgment as he had made about the Qur'an if he had not even read it. I was so angry at him and at all the Christian religious leaders who told us all these things without study and without explanation. It was nothing more than heresay, yet it was being preached as divine doctrine. This was a turning point for me, because at this point I concluded that I couldn't trust anyone to help me in my search, but that I had to do it within myself. Slowly, I found myself tearing down the belief that Jesus (peace be upon him ) was one of three or the Son of God. It was difficult, because always in the back of my mind was the thought that if I am wrong, I will go to hell. Yet, I could not deny that Mohamed (peace be upon him and his family) had to be the prophet of Allah, and that the Qur'an had to be the Word of Allah, and if the Qur'an were the Word of Allah, then what was in it had to be true. So, a few months after the talk with the leader of my Bible study, I became muslim.
By Sister Diana Beatty
In the Name of Allah, most Compassionate, most Merciful
I was raised in a moderately Christian home in Colorado. Religion was never much of an issue in my house. My father was raised as a Mormon, my mother as a Protestant. I can remember my parents dropping my brother off at Sunday School, but instead of going to church while we were in religious classes, they would go home. As I grew to adolescence, I became curious about God, wondering whether He really existed and if so, what He wanted from us humans. I studied the Bible and other Christian literature earnestly. As a high school student, I was mature enough as a reader to notice apparent discrepancies in the Bible, particularly about the nature of Jesus (peace be upon him). In some places, the Bible seemed to indicate that Jesus was the Son of God, and in others, a man. At that time, however, I did not believe that there was any problem with the Bible, I thought the problem was one of me being of limited capability to understand what I was reading. You see, as Christians we are taught that religion is somewhat mystical; religion does not have to make sense or be logical or stand up to reason because God can do things however He wants. So, when things don't make sense, it is because we as humans are incapable of comprehending God's truth, and thus we must just accept on faith that which we cannot understand. Even so, I was unhappy with the way most Christians practiced their religion because it seemed like a mere pasttime to me. I learned about a sect of Christianity called the Church of God through their literature, and I liked very much some of the things they did. For instance, they abstain from eating pork because they are told to in the Bible, and they do not celebrate Christmas because it is not mentioned in the Bible. When I came to college at Colorado State University, I met a girl who attended this church and I went with her once, but I quickly became disinterested in the group. The leaders of the church had recently divided and all its followers were arguing over which leaders to follow and I did not want to get involved in anything like that. So, I was back to being just a generic Christian again. I was involved in Bible Studies via Campus Crusade for Christ in my dormitory. At the studies, I was on a personal quest to figure out what the Bible was really saying, although at the time I didn't see that so clearly.
Also at that time, I met a muslim man, the first muslim I had ever met. I have always been attracted to people from different cultures, and we soon became good friends. Slowly, I became curious about Islam. I wondered, "Why does he pray a certain way?" I wanted to know why he believed what he believed and why he did what he did. Christians do not pray in any particular way. As a Christian, I learned just to ask God for whatever I needed or wanted, and to do it in the name of Jesus (peace be upon him). The concept of actual worship in prayer instead of just asking for your wants and needs is largely lacking in Christian prayer, although we are taught to thank Jesus (peace be upon him) for dying for our sins. I wanted my relationship with God to be more than just asking for things. So, in this state of curiousity and of searching, I started to read Pickthall's translation of Qu'ran. When I first started to read it, I had a mixed reaction. On the one hand I was amazed that many of the same histories of the prophets of Christianity and Judaism were in Qu'ran. I never before realized that there was a relationship between Christianity, Judaism, and Islam; I had always thought of Islam as an Eastern religion, like Hinduism or Buddhism. On the other hand, whenever I read verses about Jesus (peace be upon him) which clearly stated that he was not one of three, or the Son of God, I felt compelled to just shut the book. This went against everything I had ever heard, and yet everything else in the Qu'ran went along so well with everything I had learned. I began to question why I believed everything I had been taught about Christianity.
I asked the leader of my Bible study and the other members of that group to explain to me what verses in the Bible tell us that Jesus (peace be upon him) was God in the flesh come to save us from our sins, and that all we had to do to be saved was to believe that Jesus (peace be upon him) was the Son of God. They all had answers, but for every answer they gave, I found a verse in the Bible which said the opposite. They told me we have to take it on faith, but I was now thinking that if God would give us a religion, it would be a logical religion that we could understand, so that we could do what He willed. The leader of my Bible study had done missionary work to Muslims in Algeria, and I decided to talk to him because I thought he would know about Islam and could tell me what was wrong with it and right with Christianity. First, I asked him what would happen to my Muslim friend, and he sighed and told me that he would undoubtedly go to hell unless he "accepted Jesus [peace be upon him] into his heart, but Muslims rarely do that." I had trouble accepting this, because my Muslim friend seemed so much more pious and sincere in devotion to God than most Christians are, and I couldn't understand why someone like that would go to hell. Then, I asked him how the Qu'ran could be so similar to the Bible and yet be totally rejected by Christians? He told me that the Qu'ran was sent by Satan to trick and deceive men into unbelief, and that its similarities to the Bible were part of the deception. I was almost crying at this point, but then I asked him if he had read the Qur'an, because I wanted to ask him about some specific verses. I was shocked at his answer. He answered that he had briefly looked at parts of it, but couldn't continue because it made him sick to his stomach. I left quickly, amazed at the realization that I, who had been reading Qur'an for only a few months, had studied more about Islam that my respected Bible study leader who had missionary work to Muslims in Algeria! I realized that he could not correctly make such a judgment as he had made about the Qur'an if he had not even read it. I was so angry at him and at all the Christian religious leaders who told us all these things without study and without explanation. It was nothing more than heresay, yet it was being preached as divine doctrine. This was a turning point for me, because at this point I concluded that I couldn't trust anyone to help me in my search, but that I had to do it within myself. Slowly, I found myself tearing down the belief that Jesus (peace be upon him ) was one of three or the Son of God. It was difficult, because always in the back of my mind was the thought that if I am wrong, I will go to hell. Yet, I could not deny that Mohamed (peace be upon him and his family) had to be the prophet of Allah, and that the Qur'an had to be the Word of Allah, and if the Qur'an were the Word of Allah, then what was in it had to be true. So, a few months after the talk with the leader of my Bible study, I became muslim.
Convert Or Revert To Islam.
Islam is inside everyone of us since he was a child. That is why when non-Muslims become Muslims people prefer to use the word revert and not convert to Islam. These are simply the reasons:
1- Inside everyone of us a feeling that there is one God who created us and the universe.
2- Inside everyone of us a meaning to life beyond the simple eat and reproduce like animals thinking.
3- The best of this meaning is a God living in us, with us and all around us.
4- With the feeling he is watching us, expecting us and caring for us we feel we are living by him and for him. A 24h and seven days a week relation.
5- We feel that we broke or weakened the relation when we disobey him. The evil has inner feeling inside us and our conciseness develop more when we have a close relation with God.
6- People who went far away particularly when they indulged in sins felt they are away from God.
7- When they come back to him they feel the bond again and they feel they ought to follow his path. People who rationalize sins for reasons untrue like you already saved or morals are relative feel something is lacking or feel emptiness.
8- When we worship God we feel satisfaction and inner serenity.
9- When we do not worship we feel isolated and feel emptiness inside us even if we have countless friends.
10- We feel the best moral code comes from God. Laws teach us fear and be slaves to the laws. When we do the right because we believe it is right and will make God happy with us we feel more motivated and happy doing the good.
11- God like we know in Islam does not require you to be an angel. You do not give up for life or distribute all your money on charities. He expects from you errors but he wants you to do the less of errors in count and gravity.
12- He enjoys when you thank him in good times or plead with him in bad times. When you are praising as a devout righteous person or when you coming back to him as a pleading sinner.
13- The reality of good and evil inside everyone of us is well appreciated in Islam and the struggle between the good and evil in us is called the great Jihad (great struggle).
For all of the above and many more Islam is inside us. Each if you read you will find in the Quran at least one verse talking about one of the above points. So people who find Islam or convert to Islam are in fact reverting to Islam. Read also in my blog Islam the religion of the common sense.
1- Inside everyone of us a feeling that there is one God who created us and the universe.
2- Inside everyone of us a meaning to life beyond the simple eat and reproduce like animals thinking.
3- The best of this meaning is a God living in us, with us and all around us.
4- With the feeling he is watching us, expecting us and caring for us we feel we are living by him and for him. A 24h and seven days a week relation.
5- We feel that we broke or weakened the relation when we disobey him. The evil has inner feeling inside us and our conciseness develop more when we have a close relation with God.
6- People who went far away particularly when they indulged in sins felt they are away from God.
7- When they come back to him they feel the bond again and they feel they ought to follow his path. People who rationalize sins for reasons untrue like you already saved or morals are relative feel something is lacking or feel emptiness.
8- When we worship God we feel satisfaction and inner serenity.
9- When we do not worship we feel isolated and feel emptiness inside us even if we have countless friends.
10- We feel the best moral code comes from God. Laws teach us fear and be slaves to the laws. When we do the right because we believe it is right and will make God happy with us we feel more motivated and happy doing the good.
11- God like we know in Islam does not require you to be an angel. You do not give up for life or distribute all your money on charities. He expects from you errors but he wants you to do the less of errors in count and gravity.
12- He enjoys when you thank him in good times or plead with him in bad times. When you are praising as a devout righteous person or when you coming back to him as a pleading sinner.
13- The reality of good and evil inside everyone of us is well appreciated in Islam and the struggle between the good and evil in us is called the great Jihad (great struggle).
For all of the above and many more Islam is inside us. Each if you read you will find in the Quran at least one verse talking about one of the above points. So people who find Islam or convert to Islam are in fact reverting to Islam. Read also in my blog Islam the religion of the common sense.
Jesus The Muslim.
From: www.jesusthemuslim.com
AUTHORITATIVE GUIDANCE
The Qur'an was offering authoritative guidance and compelling responses to the questions I had been asking for years about the Gospels.
“It is not (possible) for any human being to whom God has given the Book and Wisdom and Prophethood to say to the people: ‘Be my worshippers rather than God’s.' On the contrary, (he would say): ‘Be devoted worshippers of your Lord, because you are teaching the Book, and you are studying it.’ Nor would he order you to take angels and Prophets for lords. Would he order you to disbelieve after you have submitted to God’s will?” (Qur’an 3:79-80)
The Qur'an drew me to its message because it so powerfully confirmed the sayings of Jesus (pbuh) that I felt in my heart had to be authentic. Something had been changed in the Gospels, and that something, I knew in my heart, had been left intact in the text of the Qur'an.
STARTLING PARALLELS
Below, you will find just a few examples of the parallels that made my heart pliant to the worship of Allah (swt). Each Gospel verse comes from the reconstructed text known as Q -- a text that today's scholars believe represents the earliest surviving strata of the teachings of the Messiah. Note how close this material is to the Qur'anic message.
Q AGREES WITH QUR'AN ON TAWHEED (MONOTHEISM)
In Q, Jesus (pbuh) endorses, in no uncertain terms, a rigorous monotheism.
"Get thee behind me, Satan: for it is written, 'Thou shalt worship the Lord thy God, and him only shalt thou serve.' (Luke 4:8)
Compare:
"Children of Adam, did We not command you not to worship Satan? He was your sworn enemy. Did We not command you to worship Me, and tell you that this is the straight path?" (Holy Qur'an 36:60-61)
Q AGREES WITH QUR'AN ON AQABA (THE UPHILL PATH)
Q identifies a Right Path that is often difficult, a path that unbelievers will choose not to follow.
"Enter ye in through the narrow gate. For wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in there. Narrow is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." (Matthew 7:13-14)
Compare:
"The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them." (Holy Qur'an 2:212)
"Would that you knew what the uphill path is! It is the setting free of a slave or, in a day of famine, the feeding of an orphaned relative and a downtrodden destitute person, (so that he would join) the believers who cooperate with others in patience and kindness." (Holy Qur'an 90:12-17)
Q AGREES WITH QUR'AN ON TAQWA (FEAR OF GOD)
Q warns us to fear only the judgment of God.
"And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear. Fear Him, which after He hath killed, hath the power to cast into Hell. Yea, I say unto you, fear Him!" (Luke 12:4-5)
Compare:
"To Him belongs all that is in the heavens and the earth. God's retribution is severe. Should you then have fear of anyone other than God?" (Holy Qur'an 16:52)
Q AGREES WITH QUR'AN ON THE TRAPS OF DUNYA (EARTHLY LIFE)
In Q, Jesus (pbuh) warns humanity plainly that earthly advantages and pleasures should not be the goal of our lives:
"Woe unto you that are rich! For you have received your consolation. Woe unto you who are full! You shall be hungry. Woe unto you who laugh now! You shall weep and mourn." (Luke 6:24)
Compare:
"The desire to have increase of worldly gains has preoccupied you so much (that you have neglected the obligation of remembering God) -- until you come to your graves! You shall know. You shall certainly know (about the consequences of your deeds.) You will certainly have the knowledge of your deeds beyond all doubt. You will be shown hell, and you will see it with your own eyes. Then, on that day, you shall be questioned about the bounties (of God). (102:1-8)
Q WARNS MANKIND NOT TO ASSUME ENTRY TO HEAVEN IS ASSURED!
Consider also the following chilling words from the Messiah, which should (!) make every heart humble, choke off all forms of arrogance in spiritual matters, and quiet every attack upon a fellow monotheist:
"And I say unto you, that many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven. But those who believe they own the kingdom of heaven shall be cast out into the outer darkness. There shall be weeping and gnashing of teeth." (Matthew 8:11-12)
Obviously, this is an important teaching for all people of good will to bear in mind ... and to etch upon the memory.
Q SAYS NOTHING OF CRUCIFIXION OR SACRIFICE!
You have seen how the historically earliest verses -- the Q verses -- parallel the major teachings of the Qur'an. Also worthy of mention is the fact that Q teaches nothing whatsoever of the Crucifixion, of the sacrificial nature of the mission of Jesus (pbuh) ... an intriguing omission indeed!
We are left then with an amazing early Gospel -- a Gospel that (non-Muslim) scholars believe is historically closest to Jesus (pbuh) -- a Gospel that has the following characteristics:
Agreement with the Qur'an's uncompromising message of God's Oneness.
Agreement with the Qur'an's message of an afterlife of salvation or hellfire ... based on our earthly deeds.
Agreement with the Qur'an's warning not to be misled by dunya -- the attractions and pleasures of worldly life.
AND ...
A complete ABSENCE of any reference to Christ's death on the cross, resurrection, or sacrifice for humanity!
This is the Gospel that today's most advanced non-Muslim scholars have identified for us ... and this Gospel is pointing us, if only we will listen to it, in precisely the same direction as the Qur'an!
MY DEAR CHRISTIAN BROTHERS AND SISTERS -- I BEG YOU TO ASK YOURSELVES PRAYERFULLY, TO SEEK ALMIGHTY GOD'S GUIDANCE ON THIS QUESTION: CAN THIS POSSIBLY BE A COINCIDENCE?
SHARE THE WORD!
I became a Muslim on March 20, 2003. It became obvious to me that I had to share this message with as many thoughtful Christians as I could. I wrote a book of Dawah to share with open-minded students of the Gospels. There are many, many more parallels between the oldest words of Jesus (pbuh) and the Holy Qur'an; I discuss them at length in my book Mere Islam.
Please share this book's message with the Christians in your life!
AUTHORITATIVE GUIDANCE
The Qur'an was offering authoritative guidance and compelling responses to the questions I had been asking for years about the Gospels.
“It is not (possible) for any human being to whom God has given the Book and Wisdom and Prophethood to say to the people: ‘Be my worshippers rather than God’s.' On the contrary, (he would say): ‘Be devoted worshippers of your Lord, because you are teaching the Book, and you are studying it.’ Nor would he order you to take angels and Prophets for lords. Would he order you to disbelieve after you have submitted to God’s will?” (Qur’an 3:79-80)
The Qur'an drew me to its message because it so powerfully confirmed the sayings of Jesus (pbuh) that I felt in my heart had to be authentic. Something had been changed in the Gospels, and that something, I knew in my heart, had been left intact in the text of the Qur'an.
STARTLING PARALLELS
Below, you will find just a few examples of the parallels that made my heart pliant to the worship of Allah (swt). Each Gospel verse comes from the reconstructed text known as Q -- a text that today's scholars believe represents the earliest surviving strata of the teachings of the Messiah. Note how close this material is to the Qur'anic message.
Q AGREES WITH QUR'AN ON TAWHEED (MONOTHEISM)
In Q, Jesus (pbuh) endorses, in no uncertain terms, a rigorous monotheism.
"Get thee behind me, Satan: for it is written, 'Thou shalt worship the Lord thy God, and him only shalt thou serve.' (Luke 4:8)
Compare:
"Children of Adam, did We not command you not to worship Satan? He was your sworn enemy. Did We not command you to worship Me, and tell you that this is the straight path?" (Holy Qur'an 36:60-61)
Q AGREES WITH QUR'AN ON AQABA (THE UPHILL PATH)
Q identifies a Right Path that is often difficult, a path that unbelievers will choose not to follow.
"Enter ye in through the narrow gate. For wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in there. Narrow is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." (Matthew 7:13-14)
Compare:
"The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them." (Holy Qur'an 2:212)
"Would that you knew what the uphill path is! It is the setting free of a slave or, in a day of famine, the feeding of an orphaned relative and a downtrodden destitute person, (so that he would join) the believers who cooperate with others in patience and kindness." (Holy Qur'an 90:12-17)
Q AGREES WITH QUR'AN ON TAQWA (FEAR OF GOD)
Q warns us to fear only the judgment of God.
"And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear. Fear Him, which after He hath killed, hath the power to cast into Hell. Yea, I say unto you, fear Him!" (Luke 12:4-5)
Compare:
"To Him belongs all that is in the heavens and the earth. God's retribution is severe. Should you then have fear of anyone other than God?" (Holy Qur'an 16:52)
Q AGREES WITH QUR'AN ON THE TRAPS OF DUNYA (EARTHLY LIFE)
In Q, Jesus (pbuh) warns humanity plainly that earthly advantages and pleasures should not be the goal of our lives:
"Woe unto you that are rich! For you have received your consolation. Woe unto you who are full! You shall be hungry. Woe unto you who laugh now! You shall weep and mourn." (Luke 6:24)
Compare:
"The desire to have increase of worldly gains has preoccupied you so much (that you have neglected the obligation of remembering God) -- until you come to your graves! You shall know. You shall certainly know (about the consequences of your deeds.) You will certainly have the knowledge of your deeds beyond all doubt. You will be shown hell, and you will see it with your own eyes. Then, on that day, you shall be questioned about the bounties (of God). (102:1-8)
Q WARNS MANKIND NOT TO ASSUME ENTRY TO HEAVEN IS ASSURED!
Consider also the following chilling words from the Messiah, which should (!) make every heart humble, choke off all forms of arrogance in spiritual matters, and quiet every attack upon a fellow monotheist:
"And I say unto you, that many shall come from the east and west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven. But those who believe they own the kingdom of heaven shall be cast out into the outer darkness. There shall be weeping and gnashing of teeth." (Matthew 8:11-12)
Obviously, this is an important teaching for all people of good will to bear in mind ... and to etch upon the memory.
Q SAYS NOTHING OF CRUCIFIXION OR SACRIFICE!
You have seen how the historically earliest verses -- the Q verses -- parallel the major teachings of the Qur'an. Also worthy of mention is the fact that Q teaches nothing whatsoever of the Crucifixion, of the sacrificial nature of the mission of Jesus (pbuh) ... an intriguing omission indeed!
We are left then with an amazing early Gospel -- a Gospel that (non-Muslim) scholars believe is historically closest to Jesus (pbuh) -- a Gospel that has the following characteristics:
Agreement with the Qur'an's uncompromising message of God's Oneness.
Agreement with the Qur'an's message of an afterlife of salvation or hellfire ... based on our earthly deeds.
Agreement with the Qur'an's warning not to be misled by dunya -- the attractions and pleasures of worldly life.
AND ...
A complete ABSENCE of any reference to Christ's death on the cross, resurrection, or sacrifice for humanity!
This is the Gospel that today's most advanced non-Muslim scholars have identified for us ... and this Gospel is pointing us, if only we will listen to it, in precisely the same direction as the Qur'an!
MY DEAR CHRISTIAN BROTHERS AND SISTERS -- I BEG YOU TO ASK YOURSELVES PRAYERFULLY, TO SEEK ALMIGHTY GOD'S GUIDANCE ON THIS QUESTION: CAN THIS POSSIBLY BE A COINCIDENCE?
SHARE THE WORD!
I became a Muslim on March 20, 2003. It became obvious to me that I had to share this message with as many thoughtful Christians as I could. I wrote a book of Dawah to share with open-minded students of the Gospels. There are many, many more parallels between the oldest words of Jesus (pbuh) and the Holy Qur'an; I discuss them at length in my book Mere Islam.
Please share this book's message with the Christians in your life!
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