From: http://www.islamicity.com/
By: Ahmad Ansari
Da'wah, as we know, is an obligation upon every Muslim man and woman. The Holy Qur'an tells us Da'wah is the most favorite act loved by Allah (swt). It is the practice of His Prophets (Peace be upon them), the chosen servants of Allah who struggled in order to convey Allah's message to people despite afflictions, and hardships. While doing so, they were humiliated, insulted and abused. But they demonstrated patience and steadfastness. Whenever they faced hostile reaction from their people, they followed Divine Methodology in their Da'wah effort and repelled the evil in the best possible manner. They showed highest moral character.
Da'wah is also the Sunnah (practice) of Prophet Muhammad (Peace be upon him). Allah recognized him as Daa'ee Ila-Allah ("Daa'ee" or "Daa'iah" means the one who calls people to Allah).
"O' Prophet Muhammad (Peace be upon him) We have sent you as witness, and a bearer of glad tidings, and a warner. And as one who invites to Allah (Islamic Monotheism) by His leave, and as a lamp spreading light." (Qur'an 33:45-46)
He (Peace be upon him) worked in the most difficult circumstances and gave a practical demonstration of excellence in moral character during his Da'wah effort. He did everything possible to convey Allah's message despite the most difficult response from the Makkan people. He remained firm, patient and confident of Allah's help and victory. He associated his will to the will of Allah and showed how to follow Allah's method in doing the Da'wah work.
Doing Da'wah is the individual responsibility of every Muslim man and woman. Allah commanded the believers to do whatever they can in order to spread Allah's message. He made the Muslim Ummah (community), both individuals and groups responsible for this noble cause.
"You (true believers in Islamic monotheism and followers of Prophet Muhammad (Peace be upon him) and his sunnah) are the best of peoples ever raised up for mankind; you enjoin Al-Ma'roof (good) and forbid Al-Munkar (evil), and you believe in Allah." (Qur'an 3:110)
"Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma'roof (whatever is good) and forbidding Al-Munkar (whatever is evil). And it is they who are successful." (Qur'an 3:104)
Abu-Saeed Al-Khudhri narrated the Prophet (Peace be upon him) saying: "Anyone among you who notices some thing evil should correct it with his own hand, and if he is not able to do so, then he should prohibit it with his tongue, and if he is not able to do so, he should at least consider it as bad in his heart, and that is weakest of faith, i.e. the lowest degree of faith." (Narrated by Muslim)
While the Qur'anic text talks about the importance of this obligation on the Muslim community both individuals as well as groups, we note Da'wah provides a unique way to open communication channels with other communities in order to inform them about Al-Islam, the religion of human dignity and honor. Through Da'wah, a Daa'iah can remove lots of misunderstandings, misrepresentations about this beautiful religion, and spread messages of peace, justice and fairness.
Since Qur'an declared Da'wah an individual responsibility, the question that arises here as to what should be the right way of doing Da'wah and what methodology and manners can be useful and result oriented.
In the Qur'an, Allah (swt) mentioned a complete and comprehensive set of Divine Guidelines about Da'wah, which include methodology, manners as well as the main characteristics necessarily acquired by those engaged in the field of Da'wah. They should learn and acquire those characteristics, and prove themselves as devoutly obedient servants of Allah. It is extremely important they apply Divine methodology and manners in their Da'wah effort to make it a complete success.
It is therefore, required from individuals, groups, and people in-charge of organizations involved in Da'wah work, to make sure they pay necessary attention towards their personality building process; thereby making themselves as perfect examples of true and sincere obedience of Allah. They should develop permanent habit of seeking Allah's help and forgiveness. By following the sunnah of Prophet Muhammad (Peace be upon him) in their daily life they should provide excellent examples of moral and ethical behavior. "Indeed in the Messenger of Allah you have a good example to follow, for him, who hopes for (the meeting with) Allah and the Last Day, and remembers Allah much." (Qur'an 33:21)
Allah (swt) guided His Prophet (Peace be upon him) throughout his Da'wah effort and asked him to apply divine manners when he conveyed Allah's message to the Makkan people, including his own family members, and others. Allah addressed Prophet Muhammad (Peace be upon him) and said:
"O'Muhammad (Peace be upon him) invite mankind to the way of your lord (Islam) with wisdom, and fair preaching, and argue with them in a way that is better. (Qur'an 16:125).
Applying wisdom-full approach in Da'wah is key to success. Hikmah (wisdom) is a gift from Allah. "He grants Hikmah to whom He wills, and he to whom the Hikmah is granted, is indeed granted abundant good. But none remember (receive admonition) except men of understanding". (Qur'an 2:269)
Good communication skills and presentation style as well as nice way of talking help make Da'wah effort a true success. Allah commanded Musa (Moses) (Peace be upon him) to adopt a soft and mild approach when He sent him along with his brother Haroun (Aaron) to the Fir'aun (Pharaoh).
"Go both of you, to Fir'aun (Pharaoh). Verily he has transgressed. And speak to him mildly, perhaps he may accept admonition or fear Allah." (Qur'an 20:43-44)
Development of necessary skills that make the Daa'iah able to defend evil with good and ability to face hostile reaction with patience also make Da'wah effort successful. This quality leaves a good impression on people and provides instant and positive results by mercy of Allah.
"The good deed and the evil deed can not be equal. Repel the evil with one which is better, then verily he, between whom and you there was enmity (will become) as though he was a close friend." (Qur'an 41:34)
The most essential quality required during Da'wah work is that of patience and steadfastness. Quality of patience and self-restraint will be of tremendous help to the Daa'iah to carry out his work in all circumstances.
Allah commanded His beloved Prophet (peace be upon him) to keep patient. A Daa'iah must show self-restraint in case of hostile reaction, argument, or abuse.
"And be patient; verily Allah wastes not the reward of the good doers." (Qur'an 11:115)
In Qur'an we find several examples where Allah commanded His Prophet (Peace be upon him) to practice patience.
"O Muhammad! (Peace be upon him) keep patience to what they say and ignore them in a good way" (Qur'an 73:10)
"And endure you patiently O' Muhammad (Peace be upon him), your patience is not but from Allah, and grieve not over them (polytheists and pagans), and be not distressed because of what they plot." (Qur'an 16:127)
"Therefore be patient O' Muhammad (peace be upon him) as did the "Messengers of Strong Will" (i.e. Noah, Abraham, Moses, Jesus, and Muhammad, Peace be upon them) (Qur'an 46:35)
"Verily many Messengers were denied before you O' Muhammad (Peace be upon him), but with patience they bore the denial, and they were hurt; till our help reached them, and none can alter the words (decisions) of Allah. Surely there reached to you the information (news) about the Messengers (before you)." (Qur'an 6:34)
A Daa'iah should always try to turn to Allah, learn how to increase his trust in Him and seek His help and protection. Allah commanded His Prophet (Peace be upon him):
"And if an evil whisper comes to you from Shaitan (Satan), then seek refuge with Allah. Verily He is All-Hearer, All-Knower." (Qur'an 7:200)
Prophet Muhammad (Peace be upon him) said: " The case of a believer is wonderful. There is good for him in every thing, and this characteristic is for him alone. If he experiences something pleasant, he is grateful, but if he comes across some adversity, he patient and submissive (to Allah's will) and that is good for him." (Narrated by Muslim)
A Daa'iah should, therefore, develop necessary skills that help him carry out his work in all circumstances and try to maintain a purely practical approach with beautiful communication and preaching style. This kind of approach will help Daa'iah become more acceptable to people. In case of hostile reaction, Allah requires Daa'iah to learn how to repel evil in the best possible way. Therefore, they should be well-prepared and patient enough to face any possible evil; be it in the form of mockery, un-necessary argument, or refusal, resistance, or non-acceptance and try to respond with the best possible way. At the same time the Daa'iah should demonstrate highest moral and ethical behavior to Muslim & Non-Muslim communities at all times. The Prophet (Peace be upon him) said: "The best among you are those who possess the best manners." (Al-Bukhari/Muslim)
He (Peace be upon him) also said: "I have been sent to bring good behavior to the highest perfection." (Musnad Ahmad)
The Daa'iah need to show highest amount of patience and self-restraint at the time of anger and learn how to forget and forgive people in order to excuse those who treat them badly.
"Show forgiveness, enjoin what is good, and turn away from the foolish." (Qur'an 7:199)
This particular quality should be a permanent part of the Daa'iah's personality.
"And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness." (Qur'an 25:63)
A Daa'iah must show kindness and mercy in all his actions and endeavors. The Prophet Muhammad (Peace be upon him) said: "Whoever is devoid of kindness and mercy, is devoid of all goodness." (Abu-Dawoud)
In order to become a successful Daa'iah, one must possess sound Aqidah (beliefs). Aqidah makes a person truly recognize Allah (swt) and maintain his contact with Him. A Daa'iah is required to put his faith into practice with sincerity and devotion and discharge all obligations due to Almighty Allah by completely associating himself with His will. It is necessary to make his intention only to please Allah. "Actions are governed by intentions. Everyone is rewarded for what he intended," the Prophet (Peace be upon him) said in a Hadith.
A Daa'iah has to make sure he abstains from whatever is forbidden. He must completely stay away from "Riya" (show off). Development of strong conviction and strength in saying the truth without fear and hesitation is also needed. The quality of awareness of Allah will make the Daa'iah strong and confident in all his efforts. Habit of effective control over anger, passions, desires, and temptations will help make Daa'iah, a person of determination and strong will power. Abu Hurairah narrated the Prophet (Peace be upon him) as having said: "A strong person is not he who can overpower his rival in wrestling, but rather he who controls himself when roused to anger." (Al-Bukhari, Muslim)
Acquisition of these characteristics will be helpful to attract more people and make Da'wah efforts more effective and result oriented. It is also necessary to practice faith in all sincerity before the Daa'iah decides to teach or preach others. Therefore, all those interested to do Dawah, must present themselves as perfect examples of similarity in sayings and actions and avoid doing otherwise. Allah (swt) said: "O' you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do". (Qur'an 61:2-3)
Good communication skills and presentation style is also helpful. A Daa'iah needs to develop that unique divine quality with which he may be able to remove enmity and hatred from the hearts of people and make them as good friends. Therefore it is extremely important to obtain necessary knowledge and training in order to plan a logical and mature Da'wah strategy in an organized way. Sufficient knowledge of the area including city, country, language, and ethnicity of the people as well as working knowledge of mass media can prove very useful. The Daa'iah has to provide correct and authentic information. He should be well prepared and experienced enough to know how to document his talk with the Qur'an or the Sunnah of the Prophet (peace be upon him). This will be of great help to the Daa'iah in order to comprehensively define his mission to the people. Once the Daa'iah learned and completely understood Allah's method of doing D'wah, he will be able to convince and satisfy more people in case of argument, but without compromising basic established principles. Keeping this in mind, Da'wah without divine manners and characteristics should always be avoided. Any Da'wah activity without mature strategy and careful thinking may lead to un-necessary discussions and arguments and might result in hurting people's feelings and prove harmful rather than being useful and productive. The Prophetic teachings require faithful believers to protect the individual dignity and honor at all times.
The Prophets of Allah (Peace be upon them) gave the most beautiful and practical demonstration by applying this divine methodology in their Da'wah effort. Afflictions and hardships did not make them leave hope in Allah's promise. They taught others how to practice that unique quality of "patience & self-restraint" by which Allah can remove enmity and hatred from the hearts of people and change enemies into close friends. Their permanent relationship with Al-Mighty Allah (swt) made them seek refuge in Him in order to overcome incitement of discord from the Shaitan. It is because of their strong conviction that they became ultimate winners and qualified for Allah's victory at the end.
In order to see the application of this divine methodology in practical sense, let's examine few examples from the Qur'an.
Allah narrated the story of Prophet Nuh (Noah) (Peace be upon him) who humbled himself for almost a thousand years in order to convey Allah's message to his people.
"And indeed We sent Noah to his people, and he stayed among them (for the purpose of doing Da'wah) a thousand years less fifty years (inviting them with patience to believe in the oneness of Allah and discord the false deities)". (Qur'an 29:14)
Nuh (Noah) (Peace be upon him) adopted a simple style of Da'wah. He concentrated on his mission in a focused way and was aware of his responsibility:
"Indeed We sent Noah to his people and he said: O' my people worship Allah. You have no other god but Him.(None has the right to be worshipped but Allah). I fear for you the torment of a great Day". (Qur'an 7:59)
His people mocked at him and abused him. He faced a hostile reaction from them when they accused him of being in error.
"The leaders of his people said: " verily we see you in plain error". (Qur'an 7:60).
Prophet Nuh (Noah) (peace be upon him) followed the divine instruction and made his answer based on Hikmah (wisdom) and beautiful preaching. He was very polite while addressing them and showed self-restraint. He loved to be simple and chose to repel the evil with the best possible way.
Noah said: "O my people there is no error in me. But I am a Messenger of the Lord of Mankind". (Qur'an 7:61)
He explained his mission and informed them of his responsibility to convey Allah's message, and did not involve in un-necessary argument.
"I convey unto you the messages of my Lord and give sincere advice to you. And I know from Allah what you know not". (Qur'an 7:62)
We find another beautiful example in Prophet Hud (Peace be upon him)'s story.
"And to Aad people We sent their brother Hud. He said: O' my people worship Allah. You have no other god to worship; none has the right to be worshipped but Allah. Will you not fear Allah"? (Qur'an 7:65)
Hearing this, his people accused him of being foolish and lair.
"The leaders of those who disbelieved in his people said: Verily we see you in foolishness, and verily we think you are one of the liars". (Qur'an 7:66)
In the face of this accusation he stood firm and showed himself as perfect example of patience and self-restraint. He answered this accusation in beautiful preaching. He was simple and focused. He did not choose to repel evil with evil. His response proved that "goodness and evil can-not be equal".
"Hud said: O' my people! There is no foolishness in me, but I am a Messenger from the Lord of the Mankind. (Qur'an 7:67)
Then he explained about his mission.
"I convey unto you the Messages of my Lord, and I am a trustworthy adviser/well wisher for you". (Qur'an 7:68)
We have another example in Prophet Shuaib (Peace be upon him)'s story.
When he invited them to listen to Allah's message and started talking, they made an attack on his character and mocked at him of being "the only right-minded person" in a sarcastic way.
"They said O'! Shuaib! Does your prayer command that we give up what our fathers used to worship, or that we give up doing what we like in our property? Verily, you are the forbearer, right-minded! (They said this sarcastically.) (Qur'an 11:87)
He did not return fun and mockery because he realized his mission and responsibility. Being fully aware of their actions, he tried to explain the right way to worship Allah and bring them to right path. Here he showed remarkable amount of patience and highest individual character. He demonstrated a complete similarity in his saying and action to prove his point.
"He said: O' my people! Tell me if I have clear evidence from my Lord and He has given me a good sustenance from Himself (shall I corrupt it by mixing it with the unlawfully earned money). I wish not, in contradiction to you, to do that which I forbid you". (Qur'an 11:88)
He informed them about his personal approach and his method in regards to his Dawah work.
His answer tells us he knew how much he needed Allah's help and support in carrying out his responsibility. We also knew that success in Dawah comes only by Allah's grace and mercy.
"I only desire reform to the best of my power. And my guidance cannot come except from Allah. In Him I trust and unto him I repent". (Qur'an 11:88)
In the story of Prophet Ibrahim (Abraham) (Peace be upon him) we notice that he adopted a purely mature and logical approach when he talked to his people. He was simple, focused and to the point. He wanted them to really think and apply their own wisdom to what they used to worship. He explained the true concept of Lordship and informed them that the Lord possessing absolute authority and control over the entire universe is the one and only god worthy of being worshipped. Through Da'wah, he actually challenged their concept of lordship told them that Allah is the only and absolute Giver of sustenance. He also explained about the life of the Hereafter.
"And (remember) Abraham when he said to his people: worship Allah alone, and fear Him: that is better for you if you did but know. You worship beside Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision. So seek your provision from Allah alone, and worship Him alone, and be grateful to Him. To Him alone you will be brought back." (Qur'an 29:16-17)
The following incident happened when the treaty of Hudaybiah was being signed between Prophet Muhammad (Peace be upon him) and the representative of Quraish (people of Makkah):
"When the agreement was to be committed to writing, Ali Bin Abi Talib, who acted as a scribe began with the words: Bismillah-ir-Rahman-ir-Rahim, i.e. " in the name of Allah, the most beneficent, the most merciful" but the Makkan plenipotentiary, Suhail Bin Amr declared that he knew nothing about Ar-Rahman and insisted upon the customary formula "Bismika-Allahumma, i.e., "In your name O' Allah!". The Muslims grumbled with uneasiness but Prophet Muhammad (Peace be upon him) agreed. He then went on to dictate, "this is what Muhammad (Peace be upon him), the Messenger of Allah has agreed to with Suhail Bin Amr." Upon this Suhail again protested:
"Had we acknowledged you as a Prophet (peace be upon him), we would not have debarred you from the sacred House, nor fought against you. Write your own name and the name of your father." The Muslims grumbled as before and refused to consent to the change. The Prophet (peace be upon him), however in the larger interest of Islam, attached no importance to such an insignificant detail, erased the words himself, and dictated instead: "Muhammad, the son of Abdullah (peace be upon him)." (The Sealed Nectar pp. 343)
The above incident is a beautiful example to prove that as Daa'ee Ila-Allah, (one who calls to Allah) Prophet Muhammad (Peace be upon him) not only possessed but also demonstrated in practical sense all divine characteristics as well as other skills necessarily acquired by a Daa'iah. Therefore, he was able to tackle and solve the most delicate situation of his time and for the satisfaction to all. Here we see him as Daa'iah and a perfect strategist. He adopted a purely logical approach full of wisdom. His strategy was unique of its kind. He showed that quality of patience and steadfastness as well as good communications skills are the cornerstone for the success of any Da'wah activity anywhere in the world.
If a Daa'iah tries to follow the divine set of guidelines and applies Qur'anic manners within the Prophetic demonstration, Allah guarantees success for him in all circumstances, and makes his effort result oriented. We should always remember that Allah always helps those who help His cause.
Blogger Comment:
1- Dawah is an obligation on every Muslim man and woman.
2- You do not need to be a prophet or the most holy man to spread Islam. We all have our shortcomings. God knows we are humans. He does not expect all of us to be prophets Isaiah, Jeremiah, Moses, Jesus, Muhammad...
3- The guidance is from God our obligation is to convey the message.
4- Since we could not change the Muslim world our hope is to convert the west to Islam and then hope for change.
5- We have the power of prophecy. God promised us that at the end of time all people will turn to Islam.
6- There is something in leadership called momentum or the big mo When it starts and take off not one can stop it. This happened most commonly with early Muslims and Christians.
7- Similarly spiritual awakening is likely to take off in a big mo when it strikes the hearts of humans.
8- Moral awakening similarly when people are looking for moral Justice and peace this would take off in a big mo and will spread between all people and religious groups.
9- Dawah can be called for as a spiritual, divine searching, moral, economic and social interest for humans. Islam basically satisfies human soul, mind and heart. It fulfills our spiritual and materialistic needs.
Saturday, August 04, 2007
Thursday, August 02, 2007
ISLAM: THE RELIGION OF UNIVERSAL HARMONY
From: www.thewaytotruth.org
Everyone talks so much today of the danger of war and the pollution of air and water that peace and ecology are the most fashionable words in people's tongues. But the same people who are expected to diagnose these problems wish to remove them through further conquest and domination of nature. The problem lies in the destruction of the equilibrium between man and nature as a result of the modern materialistic conception of and a corrupt attitude toward man and nature. Most people are reluctant to perceive that peace in human society and with nature is possible through peace with the spiritual order. To be at peace with the Earth one must be at peace with himself and this is not possible without being at peace with Heaven.
The roots of the ecological problem
The dangers caused by man’s domination over nature are too well known to need explanation. Nature is no longer regarded as something sacred by modern man as it was by man of the medieval ages, and it has become devoid of any meaning. The void caused by the disappearance of this indispensable aspect of human existence has continued to exist within the souls of men to manifest itself in many ways, sometimes violently and desperately.
It is largely the domination of nature which has caused the rise of many problems such as the congestion of modern city life, the exhaustion of natural resources, the destruction of natural beauty, and the abnormal rise in mental illnesses. It is the same domination of nature together with giving complete freedom to the animal nature within man that has made the problem of war so crucial.
The present day encounter of man with nature, and all the modern problems connected with it, carry within themselves elements connected with Christian civilization. When Christianity came to replace or to save the civilization of Antiquity, it found itself in a world in which naturalism, empiricism and rationalism were prevalent. Knowledge of a human order had become sanctified in this world, and an excessive attraction to nature seemed to the Christian eye a blasphemy that blinded men to the vision of God.
Christianity, therefore, reacted against this naturalism and emphasized the boundary between the supernatural and the natural. Christian theologians neglected the theological and spiritual significance of nature. They believed that nature could not teach man anything about God and is therefore of no theological and spiritual significance.
Although some writers such as W. Temple, probably in order to apologize to human reason and knowledge for the Inquisition, claim a close relationship between Christianity and science by alleging that Christianity is able to dominate matter precisely because, in contrast to other religions, it is the most avowedly materialist of all the great religions, Christianity has shown much negligence regarding knowledge and certainty. The centuries beginning with the Renaissance have witnessed endless controversies between Christianity and science, and it is due to the Christian opposition to human reason and knowledge and its depriving nature of its spiritual significance that science has developed as a fatal instrument in materialistic hands.
Islam and nature
As for Islam, it is the middle-of-the road religion. One finds in Islam an elaborate hierarchy of knowledge integrated by the principle of Divine Unity (al-Tawhid). There are juridical, social and theological sciences; and there are gnostic and metaphysical ones all deriving their principles from the source of revelation which is the Quran. Then there have developed within Islamic civilization elaborate philosophical, natural and mathematical sciences, each of which has its source in one of the Beautiful Names of God. It is the Name the All-healing that shines on Medicine; Geometry and Engineering depend on the Names the All-just, the All-shaping and the All-harmonizing, and Philosophy reflects the Name of the All-wise, and so forth. On each level of knowledge nature is seen in a particular light. For the jurists (fuqaha) and theologians (mutakallimun) it is the background for human action. For the philosopher and scientist it is a domain to be analyzed and understood. On the metaphysical and gnostic level it is the object of contemplation and the mirror reflecting suprasensible realities.
Moreover, the study of nature has never been separated from gnosis, or the metaphysical dimension of Islam throughout the Islamic history. This is the reason why so many Muslim scientists like Avicenna, Nasir al-Din Tusi and Jabir ibn al-Hayyan were either practicing Sufis or were intellectually attached to the gnostic schools. In Islam observation of nature and contemplation of it has always represented a very important aspect of the spiritual journey of a Muslim. Furthermore, there has been in Islam an intimate connection between the sciences and other fields of Islamic studies. This connection is to be found in the Quran itself, which, as the Divine Scripture of Islam, corresponds to the macrocosmic revelation which is the Universe. That is why Islam is also the name of the Divine system of the Universe. The Book of Islam is ‘the recorded Quran (al-Qur’an al-tadwini)’ and the Universe, as a whole, is the ‘Quran of the creation (al-Quran al-takwini)’. Likewise, man is also a Divine Book corresponding to the Quran and the Universe. It is because of this that the term used to signify the verses of the Quran or ayat also means events taking place within the souls of men, and phenomena in the world of nature. Man’s life is so mysteriously interrelated to the natural phenomena that one who discerns these phenomena can draw hundred-percent-true conclusions about the future of the world; that is to say that the laws of history can be deduced from what is going on in nature. To cite an example, the Quran says:
Surely your Lord is God, Who has created the heavens and the earth in six days - then mounted He to the Throne, covering the day with the night, which pursues it urgently - and the sun, and the moon, and the stars subservient, by His command. Verily, His are the creation and the command. Blessed be God, the Lord of all being. Call on your lord, humbly and secretly; He loves not transgressors. Do not corruption in the land, after it has been set right; and call on Him fearfully; eagerly - surely the grace of God is nigh to the good-doers. It is He Who looses the winds, bearing good tidings before His grace, till, when they are charged with heavy clouds, We drive it to a dead land and therewith send down water, and bring forth therewith all the fruits. Even so We shall bring forth the dead; haply you will remember. And the good land - its vegetation comes forth by the leave of its Lord, and the corrupt - it comes forth but scantily. Even so We turn about signs for a people that are thankful. (7:54-58)
The verses above are apparently about some natural phenomena, yet they mention the Resurrection and the importance of prayer. Corruption in the land is also forbidden in the verses above and man is warned that the command of everything is God’s only and He has no partners either in the creation or the command. Thus, the main principles of faith, that is belief in the Oneness of God and the Resurrection, are emphasized together with man being reminded once more that his function or duty on the Earth is, as the Vicegerent of God, prayer and to establish justice on the Earth, avoiding any kind of corruption whatsoever and transgression of the Divine law.
Some other meanings, though inner, are also hinted at in the verses above. The day and the night symbolize the happy moments and misfortunes respectively, which alternate in both a man’s and a nation’s life. Second, since it is the symbol of the Divine Grace, rain is mentioned in the verse as the grace of God which is nigh to the good-doers. Thirdly, winds bearing the good tidings that rain is about to come correspond to pioneers or leaders of a national revival. The message with which they have come is likened to heavy clouds of rain. Hearts without faith and minds devoid of good judgment and sound reasoning are like dead lands which need rain to be made fruitful. Just as the vegetation of good land comes forth by the leave of its Lord, so hearts and minds propitious to be fertilized by the Divine Message will certainly be the sources from which faith, knowledge and virtues radiate. There will, however, always be some minds and hearts like deserts which receive little rain to produce any vegetation, and which never benefit from the grace of Heaven.
Finally, the verses in question console the believers who constitute a small oppressed minority amongst a corrupt, wrongdoing community, with the good tidings that victory is near to them so long as they keep striving for God’s cause and seek help in patience and prayer.
Thus, revelation to man is inseparable from the cosmic revelation which is also a book of God. Islam, by refusing to separate man from nature, has preserved an integral view of the universe and sees in the arteries of the cosmic and natural order the flow of Divine grace. From the bosom of nature man seeks to transcend nature and nature herself can be an aid in this process provided man can learn to contemplate it as a mirror reflecting a higher reality, as stated in the Quran:
Surely in the creation of the heavens and earth and in the alternation of night and day there are signs for men possessed of minds, who remember God and mention His name, standing and sitting and on their sides, and reflect upon the creation of the heavens and the earth: “Our Lord, You have not created this for vanity. Glory be to Thee! Guard us against the chastisement of the Fire. (3. 190-191)
Man’s position in existence
Man occupies an especial position in this world, and is at the axis and centre of the cosmic milieu. By being taught the names of all things, he is given the keys to knowledge of all things, and thus gains domination over them, but he has been given this power only in his capacity of being the Vicegerent (khalifa) of God on the Earth, not as a rebel against Heaven.
In fact man is the channel of grace for nature; through his active participation in the spiritual world he brings light into the world of nature. Because of his intimate connection with nature, man’s inner state is reflected in the external order. This explains why, when man’s inner being turns to darkness and chaos, nature is also turned from harmony and beauty to disequilibrium and disorder. Man sees in nature what he is himself, and penetrates into the inner meaning of nature only by being able to delve into the inner depths of his own being. Those who live only on the surface of their being can study nature as something to be manipulated and dominated; only he who has turned toward the inward dimension of his existence can recognize nature as a symbol, and come to understand it in the real sense.
This very concept of man and nature and the presence of a metaphysical doctrine and the hierarchy of knowledge enabled Islam to develop many sciences which exerted the greatest influence upon Western science without their disturbing the Islamic intellectual edifice. A man like Avicenna could be a physician and Peripatetic philosopher and yet expound his ‘Oriental philosophy’ which sought knowledge through illumination. A Nasir al-Din al-Tusi could be the leading mathematician and astronomer of his day and the author of an outstanding treatise on Sufism. Muhy al-Din ibn al-‘Arabi could be a leading personage in the most esoteric dimension of Sufism and yet told about the expansion of the Universe and the motion of objects. The Sufism of Jabir ibn al-Hayyan did not prevent him from being the founder of al-Gebra and Chemistry. And Ibn Jarir al-Tabari, who is one of the most outstanding figures in Islamic Jurisprudence (Fiqh), History and Quranic Interpretation (Tafsir), wrote eleven centuries ago about the winds’ fertilizing clouds so that rain would fall. Ibrahem Haqqi of Erzurum, a well-known Sufi master of the seventeenth century, was a brilliant astronomer and mathematician of his age as well as a blessed specialist of the occult sciences. The examples could be multiplied but these suffice to demonstrate the principle of a hierarchy of knowledge and the presence of a metaphysical dimension within Islam which have satisfied the intellectual needs of men so that they have never sought the satisfaction of their thirst for causality outside the religion as has happened in the West.
Islam is the universal order, the integral religion of harmony and the unique system which is able to harmonize the physical with the metaphysical, the rational with the ideal, and the corporeal with the spiritual. All dimensions of man’s earthly life have particular places of their own within the matrix of Islam in such a way that each can perform its own function and enable man to be at peace with himself, his community and nature, and ultimately to gain happiness in both worlds.
BIBLIOGRAPHY
Sayid Hussein Nasr, Man and Nature, London,1968
Three Muslim Sages, London,1964
Science and Civilization in Islam, London,1987
Said Nursi, Sozler, (‘The Words 1, The Words 2’), Istanbul,1958
Lem’alar, Istanbul,1986
Mektubat, (‘The Letters 1, The Letters 2’), Istanbul,1990
E.F. Schumacher, Small is Beautiful, London,1972
Scognamillo Giovanni, Batinin Inanc Temelleri, Istanbul,1972
Erich Fromm, Escape from Freedom, (Turkish trans. Hurriyetten Kacis,1982.)
Recommended Readings:
Islam: The Religion Based on God's Unity
Everyone talks so much today of the danger of war and the pollution of air and water that peace and ecology are the most fashionable words in people's tongues. But the same people who are expected to diagnose these problems wish to remove them through further conquest and domination of nature. The problem lies in the destruction of the equilibrium between man and nature as a result of the modern materialistic conception of and a corrupt attitude toward man and nature. Most people are reluctant to perceive that peace in human society and with nature is possible through peace with the spiritual order. To be at peace with the Earth one must be at peace with himself and this is not possible without being at peace with Heaven.
The roots of the ecological problem
The dangers caused by man’s domination over nature are too well known to need explanation. Nature is no longer regarded as something sacred by modern man as it was by man of the medieval ages, and it has become devoid of any meaning. The void caused by the disappearance of this indispensable aspect of human existence has continued to exist within the souls of men to manifest itself in many ways, sometimes violently and desperately.
It is largely the domination of nature which has caused the rise of many problems such as the congestion of modern city life, the exhaustion of natural resources, the destruction of natural beauty, and the abnormal rise in mental illnesses. It is the same domination of nature together with giving complete freedom to the animal nature within man that has made the problem of war so crucial.
The present day encounter of man with nature, and all the modern problems connected with it, carry within themselves elements connected with Christian civilization. When Christianity came to replace or to save the civilization of Antiquity, it found itself in a world in which naturalism, empiricism and rationalism were prevalent. Knowledge of a human order had become sanctified in this world, and an excessive attraction to nature seemed to the Christian eye a blasphemy that blinded men to the vision of God.
Christianity, therefore, reacted against this naturalism and emphasized the boundary between the supernatural and the natural. Christian theologians neglected the theological and spiritual significance of nature. They believed that nature could not teach man anything about God and is therefore of no theological and spiritual significance.
Although some writers such as W. Temple, probably in order to apologize to human reason and knowledge for the Inquisition, claim a close relationship between Christianity and science by alleging that Christianity is able to dominate matter precisely because, in contrast to other religions, it is the most avowedly materialist of all the great religions, Christianity has shown much negligence regarding knowledge and certainty. The centuries beginning with the Renaissance have witnessed endless controversies between Christianity and science, and it is due to the Christian opposition to human reason and knowledge and its depriving nature of its spiritual significance that science has developed as a fatal instrument in materialistic hands.
Islam and nature
As for Islam, it is the middle-of-the road religion. One finds in Islam an elaborate hierarchy of knowledge integrated by the principle of Divine Unity (al-Tawhid). There are juridical, social and theological sciences; and there are gnostic and metaphysical ones all deriving their principles from the source of revelation which is the Quran. Then there have developed within Islamic civilization elaborate philosophical, natural and mathematical sciences, each of which has its source in one of the Beautiful Names of God. It is the Name the All-healing that shines on Medicine; Geometry and Engineering depend on the Names the All-just, the All-shaping and the All-harmonizing, and Philosophy reflects the Name of the All-wise, and so forth. On each level of knowledge nature is seen in a particular light. For the jurists (fuqaha) and theologians (mutakallimun) it is the background for human action. For the philosopher and scientist it is a domain to be analyzed and understood. On the metaphysical and gnostic level it is the object of contemplation and the mirror reflecting suprasensible realities.
Moreover, the study of nature has never been separated from gnosis, or the metaphysical dimension of Islam throughout the Islamic history. This is the reason why so many Muslim scientists like Avicenna, Nasir al-Din Tusi and Jabir ibn al-Hayyan were either practicing Sufis or were intellectually attached to the gnostic schools. In Islam observation of nature and contemplation of it has always represented a very important aspect of the spiritual journey of a Muslim. Furthermore, there has been in Islam an intimate connection between the sciences and other fields of Islamic studies. This connection is to be found in the Quran itself, which, as the Divine Scripture of Islam, corresponds to the macrocosmic revelation which is the Universe. That is why Islam is also the name of the Divine system of the Universe. The Book of Islam is ‘the recorded Quran (al-Qur’an al-tadwini)’ and the Universe, as a whole, is the ‘Quran of the creation (al-Quran al-takwini)’. Likewise, man is also a Divine Book corresponding to the Quran and the Universe. It is because of this that the term used to signify the verses of the Quran or ayat also means events taking place within the souls of men, and phenomena in the world of nature. Man’s life is so mysteriously interrelated to the natural phenomena that one who discerns these phenomena can draw hundred-percent-true conclusions about the future of the world; that is to say that the laws of history can be deduced from what is going on in nature. To cite an example, the Quran says:
Surely your Lord is God, Who has created the heavens and the earth in six days - then mounted He to the Throne, covering the day with the night, which pursues it urgently - and the sun, and the moon, and the stars subservient, by His command. Verily, His are the creation and the command. Blessed be God, the Lord of all being. Call on your lord, humbly and secretly; He loves not transgressors. Do not corruption in the land, after it has been set right; and call on Him fearfully; eagerly - surely the grace of God is nigh to the good-doers. It is He Who looses the winds, bearing good tidings before His grace, till, when they are charged with heavy clouds, We drive it to a dead land and therewith send down water, and bring forth therewith all the fruits. Even so We shall bring forth the dead; haply you will remember. And the good land - its vegetation comes forth by the leave of its Lord, and the corrupt - it comes forth but scantily. Even so We turn about signs for a people that are thankful. (7:54-58)
The verses above are apparently about some natural phenomena, yet they mention the Resurrection and the importance of prayer. Corruption in the land is also forbidden in the verses above and man is warned that the command of everything is God’s only and He has no partners either in the creation or the command. Thus, the main principles of faith, that is belief in the Oneness of God and the Resurrection, are emphasized together with man being reminded once more that his function or duty on the Earth is, as the Vicegerent of God, prayer and to establish justice on the Earth, avoiding any kind of corruption whatsoever and transgression of the Divine law.
Some other meanings, though inner, are also hinted at in the verses above. The day and the night symbolize the happy moments and misfortunes respectively, which alternate in both a man’s and a nation’s life. Second, since it is the symbol of the Divine Grace, rain is mentioned in the verse as the grace of God which is nigh to the good-doers. Thirdly, winds bearing the good tidings that rain is about to come correspond to pioneers or leaders of a national revival. The message with which they have come is likened to heavy clouds of rain. Hearts without faith and minds devoid of good judgment and sound reasoning are like dead lands which need rain to be made fruitful. Just as the vegetation of good land comes forth by the leave of its Lord, so hearts and minds propitious to be fertilized by the Divine Message will certainly be the sources from which faith, knowledge and virtues radiate. There will, however, always be some minds and hearts like deserts which receive little rain to produce any vegetation, and which never benefit from the grace of Heaven.
Finally, the verses in question console the believers who constitute a small oppressed minority amongst a corrupt, wrongdoing community, with the good tidings that victory is near to them so long as they keep striving for God’s cause and seek help in patience and prayer.
Thus, revelation to man is inseparable from the cosmic revelation which is also a book of God. Islam, by refusing to separate man from nature, has preserved an integral view of the universe and sees in the arteries of the cosmic and natural order the flow of Divine grace. From the bosom of nature man seeks to transcend nature and nature herself can be an aid in this process provided man can learn to contemplate it as a mirror reflecting a higher reality, as stated in the Quran:
Surely in the creation of the heavens and earth and in the alternation of night and day there are signs for men possessed of minds, who remember God and mention His name, standing and sitting and on their sides, and reflect upon the creation of the heavens and the earth: “Our Lord, You have not created this for vanity. Glory be to Thee! Guard us against the chastisement of the Fire. (3. 190-191)
Man’s position in existence
Man occupies an especial position in this world, and is at the axis and centre of the cosmic milieu. By being taught the names of all things, he is given the keys to knowledge of all things, and thus gains domination over them, but he has been given this power only in his capacity of being the Vicegerent (khalifa) of God on the Earth, not as a rebel against Heaven.
In fact man is the channel of grace for nature; through his active participation in the spiritual world he brings light into the world of nature. Because of his intimate connection with nature, man’s inner state is reflected in the external order. This explains why, when man’s inner being turns to darkness and chaos, nature is also turned from harmony and beauty to disequilibrium and disorder. Man sees in nature what he is himself, and penetrates into the inner meaning of nature only by being able to delve into the inner depths of his own being. Those who live only on the surface of their being can study nature as something to be manipulated and dominated; only he who has turned toward the inward dimension of his existence can recognize nature as a symbol, and come to understand it in the real sense.
This very concept of man and nature and the presence of a metaphysical doctrine and the hierarchy of knowledge enabled Islam to develop many sciences which exerted the greatest influence upon Western science without their disturbing the Islamic intellectual edifice. A man like Avicenna could be a physician and Peripatetic philosopher and yet expound his ‘Oriental philosophy’ which sought knowledge through illumination. A Nasir al-Din al-Tusi could be the leading mathematician and astronomer of his day and the author of an outstanding treatise on Sufism. Muhy al-Din ibn al-‘Arabi could be a leading personage in the most esoteric dimension of Sufism and yet told about the expansion of the Universe and the motion of objects. The Sufism of Jabir ibn al-Hayyan did not prevent him from being the founder of al-Gebra and Chemistry. And Ibn Jarir al-Tabari, who is one of the most outstanding figures in Islamic Jurisprudence (Fiqh), History and Quranic Interpretation (Tafsir), wrote eleven centuries ago about the winds’ fertilizing clouds so that rain would fall. Ibrahem Haqqi of Erzurum, a well-known Sufi master of the seventeenth century, was a brilliant astronomer and mathematician of his age as well as a blessed specialist of the occult sciences. The examples could be multiplied but these suffice to demonstrate the principle of a hierarchy of knowledge and the presence of a metaphysical dimension within Islam which have satisfied the intellectual needs of men so that they have never sought the satisfaction of their thirst for causality outside the religion as has happened in the West.
Islam is the universal order, the integral religion of harmony and the unique system which is able to harmonize the physical with the metaphysical, the rational with the ideal, and the corporeal with the spiritual. All dimensions of man’s earthly life have particular places of their own within the matrix of Islam in such a way that each can perform its own function and enable man to be at peace with himself, his community and nature, and ultimately to gain happiness in both worlds.
BIBLIOGRAPHY
Sayid Hussein Nasr, Man and Nature, London,1968
Three Muslim Sages, London,1964
Science and Civilization in Islam, London,1987
Said Nursi, Sozler, (‘The Words 1, The Words 2’), Istanbul,1958
Lem’alar, Istanbul,1986
Mektubat, (‘The Letters 1, The Letters 2’), Istanbul,1990
E.F. Schumacher, Small is Beautiful, London,1972
Scognamillo Giovanni, Batinin Inanc Temelleri, Istanbul,1972
Erich Fromm, Escape from Freedom, (Turkish trans. Hurriyetten Kacis,1982.)
Recommended Readings:
Islam: The Religion Based on God's Unity
THE QURAN: THE HOLY SCRIPTURE OF ISLAM
From: http://www.thewaytotruth.org
By the Quran we mean the rhythmic verses, phrases, sentences and the chapters uttered by the Holy Prophet of Islam, not in his own words, but as the book of God, revealed verbatim to him, and which he proclaimed as his everlasting miracle bearing testimony of his Prophethood. He challenged with this Quran not only the Arabs of his own time who doubted its Divine origin, but also those Arabs and non-Arabs who would disbelieve it in the future.
God had revealed His books to His Prophets before the Prophet Muhammad (upon him be peace), which were sent down in the same way as He revealed the Quran to him. God informs us in the Quran of the names of some of the books He had sent down to Prophets before the holy Prophet of Islam, namely the Pages of Abraham, the Torah, the Zabur (the Psalms), and the Injil (the Gospel). We have not been informed of the names of the books given to other Prophets, so regarding other religious books, we are not in a position to say with certainty whether they were originally revealed books or not.
The Quran exists exactly as it was revealed to the Holy Prophet of Islam
The Quran is fully preserved and not a jot or tittle has been changed or left out of it. It was revealed over twenty-three years on different occasions, and during this gradual revelation, each verse, sentence, phrase or chapter was written down and memorized by many Companions of the Prophet. Thus the Quran was put into writing and collected and arranged under the supervision of the Holy Prophet himself. When the Prophet (peace be upon him) passed away, all the verses and chapters of the Quran were in written form and in the memories of many Companions. At the battle of Yamama, which took place during the caliphate of Abu Bakr, the first Caliph, seventy of the Companions who knew the Quran by heart were martyred, and Umar, in fear that the Quran might be lost, went to the Caliph and counseled him to collect the Quran into a complete book. Abu Bakr instructed Zayd Ibn Thabit to undertake this task, and it was announced that whosoever had the whole Quran, or any part of it, with him should produce it. Then chapters of the Quran were collected from the pieces of wood, bones, and pieces of leather, and they were all compared with the memories of the living reciters. People used to come to Zayd with passages and he used to accept a passage only when it was supported by at least two pious, knowledgeable persons. It should also be noted here that there were some Companions who had written down the whole Qur’an before the demise of the Holy Prophet.
The third Caliph ‘Uthman ordered Zayd, Abdullah Ibn Zubayr, Said Ibn al-‘As, and ‘Abd al-Rahman ibn al-Harith to prepare copies of the Quran, and after this task had been accomplished he sent the copies to the far corners of the State. In recent years, one of these copies was found in Turkistan, and it was found to be a verbatim version of what we have today. So the Quran exists exactly as it was revealed to the Holy Prophet of Islam (upon him be peace); not a word-nay, not a dot of it-has been changed. It is available in its original text and the Word of God has now been preserved for all time.
The former Divine books available are only translations of their originals sent down in languages which have long been dead
The former Divine books were sent down in languages which have long been dead. In the present era, no nation or community speaks those languages, and there are only a few people who claim to understand them. Thus, even if these books existed today in their original and unadulterated form, it would be virtually impossible to understand them correctly, and to interpret their injunctions and put these into practice. Furthermore, an important point is that the original texts of most of the former Divine books were lost altogether, and only their translations exist today, and it goes without saying that the translation can never be the same as the original. Therefore, even if they had not been corrupted, this would mean that we still do not have them in original. The Quran, on the other hand, exists in the language in which it was revealed, and this language is a living one; millions of people speak it, and millions more know and understand it.
Many things have been inserted into the former Divine books which are against reality, opposed to reason, and which affront every instinct of justice. The Old Testament, for example, depicts the Prophet Aron as an idol-maker or idol-worshipper, David as adulterer or a man of loose conduct, and the Prophet Solomon as idol-maker, idolater, and a man practicing witchcraft. The Quran purifies from all ungodly thoughts and actions Jesus, Aron, David, Solomon, and all other Prophets from Adam to the Last One (peace be upon them all). It expressly negates what the four Gospels affirm concerning the crucifixion , resurrection and physical sufferings of Jesus at the hands of the Jews. It denies the doctrine of sonship, the incarnation theory, and the theories of transmigration of the souls, and union with God. From the beginning to the end, the whole book is full of wisdom and truth, with nothing unjust, indecent and misleading in it.
What is the Quran and how can it be defined?
The Quran is the eternal interpretation of the book of the universe and the interpreter of sciences dealing with the phenomena of creation. It comments upon the visible and invisible worlds, and discloses the spiritual treasures of the Divine Beautiful Names in heavens and the earth. The Quran is the key to perceiving the hidden realities behind the events taking place in both nature and human life, and is the tongue of the Hidden World in the Manifest World. It is like the sun shining in the spiritual sky of Islam, and is the sacred map of the next world. It is the expounder of the Divine Attributes, Names, and Acts, and the educator of mankind guiding them to truths and virtues. It is a book of law and prayer, and also a book of wisdom and invocation, a book of Divine commands and worship, and it is a book which contains everything to satisfy man’s spiritual needs.
The Quran is the Word of God, the Lord of the worlds, and it has descended from the High Throne of God, in which God’s Beautiful Names are manifested at the highest level of manifestation. It is the collection of the commands to mankind from the Deity of mankind. It is the discourse of God to all the creatures. It is the collection of all the favors of God, the All-compassionate, and is the Divine message to mankind. It is the Holy Book of wisdom containing all the principles necessary for man’s happiness both in this, and the next world.
There is actually no problem of a theological, social, economic, political, or even scientific nature that the Quran has not dealt with briefly or in detail, openly or by way of allusions or symbolically. Its method of approach and presentation is unique to itself, and never deals with a topic in the systematic way used by any other author of theology. On the contrary, it expressly says that it has adopted a special manifold method of its own which is termed ‘tasrifi’, that is, the display of varities of topics and the shifting from one subject to another, and then the reverting to the previous one and repeating the same subject with deliberation and purpose. It uses unique and rhythmical forms of recitation to facilitate the understanding, and the remembering of it:
We have indeed turned about for men in this Quran every manner of similitude.. (17:89)
Behold how We turn about the signs, that they may understand. (6:65)
The matchless eloquence of the Quran
Verses are linked with rhythm and symmetry of form to show forth the signs of the Divine Unity. Thus the Holy Quran stirs the depths of the human emotion and intellect to reflect on the unity in variety and harmony in diversity. The Quran employs a particular rhythm in each chapter and presents various topics in a variety of ways, which disclose a unique beauty with matchless eloquence. The attentive reciter and intelligent auditors experience what the Quran itself describes:
God has sent down the fairest discourse as a Book, some parts of which confirm and resemble others, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God. That is God’s guidance.. (39:23)
The Quran challenges
Although the Arabs of the Prophet’s time were highly intelligent and practiced in poetry and eloquence, they were unable to produce anything like the Quran. Likewise the hundreds of thousands of literary men who have lived since that time have been incapable of duplicating it. Indeed the Prophet challenged those of his age and mankind at large, to join in hands until the Resurrection to bring the like of ten chapters or even one. That they are incapable of this is a proof of the Quran’s Divine origin.
If you are in doubt concerning what We have sent down unto Our servant (Muhammad), then bring a chapter like it, and call your witnesses, apart from God, if you are truthful. (2:23)
This Quran is not such as to be forged by (any one) but (it is a revelation from) God, but it is a confirmation of (the Scriptures) that went before it and (the clearest) explanation of the Book, wherein is no doubt, from the Lord of all being. Or do they say, ‘He (Muhammad) has forged it?’ Say you: ‘Bring you then a chapter like it and call on (to your aid) whomsoever you can, apart from God (because He has sent it down), if you are truthful. (10:37-38)
Say you: “(Even) if men and jinn get united to produce the like of this Quran, they will never produce its like, even though some of them to the others be helpers.” (17:88)
No one has been able to produce the like of a single chapter of the Quran, even of the shortest one like ‘Abundance (Kawthar)’, and will not be able to do so until the Day of Resurrection. The opponents of Islam have always resorted to arms to resist the Quran, but in vain. As a Muslim scholar has pointed out, if the Quran or Islam had been resisted by argument, or science, or the power of eloquence, it would never have been necessary to resort to arms to repel it. As time passes the Quran becomes ‘younger and fresher’ since its hidden unlimited treasures are disclosed one by one. Islam is the only way of life under which the hopes of today’s miserable humanity can be rediscovered.
BIBLIOGRAPHY
Said Nursi, Sozler (The Words 1, The Words 2), Istanbul,1958
Suat Yildirim, Kur’an-i Kerim ve Kur’an Ilimlerine Giris, Istanbul,1983
S.H. Nasr, Ideals and Realities of Islam, London,1966
M.M. Pouya, The Genuineness of the Holy Qur’an, Karachi
Suphi es-Salih, Kur’an Ilimleri (Turkish trans.) Konya
Abdurrahman Cetin, Kur’an Ilimleri ve Kur’an-i Kerim Tarihi, Istanbul,1982
Toshihiko Izutsu, Kur’an’da Allah ve Insan (Turkish trans.) 1975
Kur’an’da Dini ve Ahlaki Kavramlar (Turkish trans.) 1984
Recommended Readings:
Muhammad (PBUH): The Seal of the Prophets
By the Quran we mean the rhythmic verses, phrases, sentences and the chapters uttered by the Holy Prophet of Islam, not in his own words, but as the book of God, revealed verbatim to him, and which he proclaimed as his everlasting miracle bearing testimony of his Prophethood. He challenged with this Quran not only the Arabs of his own time who doubted its Divine origin, but also those Arabs and non-Arabs who would disbelieve it in the future.
God had revealed His books to His Prophets before the Prophet Muhammad (upon him be peace), which were sent down in the same way as He revealed the Quran to him. God informs us in the Quran of the names of some of the books He had sent down to Prophets before the holy Prophet of Islam, namely the Pages of Abraham, the Torah, the Zabur (the Psalms), and the Injil (the Gospel). We have not been informed of the names of the books given to other Prophets, so regarding other religious books, we are not in a position to say with certainty whether they were originally revealed books or not.
The Quran exists exactly as it was revealed to the Holy Prophet of Islam
The Quran is fully preserved and not a jot or tittle has been changed or left out of it. It was revealed over twenty-three years on different occasions, and during this gradual revelation, each verse, sentence, phrase or chapter was written down and memorized by many Companions of the Prophet. Thus the Quran was put into writing and collected and arranged under the supervision of the Holy Prophet himself. When the Prophet (peace be upon him) passed away, all the verses and chapters of the Quran were in written form and in the memories of many Companions. At the battle of Yamama, which took place during the caliphate of Abu Bakr, the first Caliph, seventy of the Companions who knew the Quran by heart were martyred, and Umar, in fear that the Quran might be lost, went to the Caliph and counseled him to collect the Quran into a complete book. Abu Bakr instructed Zayd Ibn Thabit to undertake this task, and it was announced that whosoever had the whole Quran, or any part of it, with him should produce it. Then chapters of the Quran were collected from the pieces of wood, bones, and pieces of leather, and they were all compared with the memories of the living reciters. People used to come to Zayd with passages and he used to accept a passage only when it was supported by at least two pious, knowledgeable persons. It should also be noted here that there were some Companions who had written down the whole Qur’an before the demise of the Holy Prophet.
The third Caliph ‘Uthman ordered Zayd, Abdullah Ibn Zubayr, Said Ibn al-‘As, and ‘Abd al-Rahman ibn al-Harith to prepare copies of the Quran, and after this task had been accomplished he sent the copies to the far corners of the State. In recent years, one of these copies was found in Turkistan, and it was found to be a verbatim version of what we have today. So the Quran exists exactly as it was revealed to the Holy Prophet of Islam (upon him be peace); not a word-nay, not a dot of it-has been changed. It is available in its original text and the Word of God has now been preserved for all time.
The former Divine books available are only translations of their originals sent down in languages which have long been dead
The former Divine books were sent down in languages which have long been dead. In the present era, no nation or community speaks those languages, and there are only a few people who claim to understand them. Thus, even if these books existed today in their original and unadulterated form, it would be virtually impossible to understand them correctly, and to interpret their injunctions and put these into practice. Furthermore, an important point is that the original texts of most of the former Divine books were lost altogether, and only their translations exist today, and it goes without saying that the translation can never be the same as the original. Therefore, even if they had not been corrupted, this would mean that we still do not have them in original. The Quran, on the other hand, exists in the language in which it was revealed, and this language is a living one; millions of people speak it, and millions more know and understand it.
Many things have been inserted into the former Divine books which are against reality, opposed to reason, and which affront every instinct of justice. The Old Testament, for example, depicts the Prophet Aron as an idol-maker or idol-worshipper, David as adulterer or a man of loose conduct, and the Prophet Solomon as idol-maker, idolater, and a man practicing witchcraft. The Quran purifies from all ungodly thoughts and actions Jesus, Aron, David, Solomon, and all other Prophets from Adam to the Last One (peace be upon them all). It expressly negates what the four Gospels affirm concerning the crucifixion , resurrection and physical sufferings of Jesus at the hands of the Jews. It denies the doctrine of sonship, the incarnation theory, and the theories of transmigration of the souls, and union with God. From the beginning to the end, the whole book is full of wisdom and truth, with nothing unjust, indecent and misleading in it.
What is the Quran and how can it be defined?
The Quran is the eternal interpretation of the book of the universe and the interpreter of sciences dealing with the phenomena of creation. It comments upon the visible and invisible worlds, and discloses the spiritual treasures of the Divine Beautiful Names in heavens and the earth. The Quran is the key to perceiving the hidden realities behind the events taking place in both nature and human life, and is the tongue of the Hidden World in the Manifest World. It is like the sun shining in the spiritual sky of Islam, and is the sacred map of the next world. It is the expounder of the Divine Attributes, Names, and Acts, and the educator of mankind guiding them to truths and virtues. It is a book of law and prayer, and also a book of wisdom and invocation, a book of Divine commands and worship, and it is a book which contains everything to satisfy man’s spiritual needs.
The Quran is the Word of God, the Lord of the worlds, and it has descended from the High Throne of God, in which God’s Beautiful Names are manifested at the highest level of manifestation. It is the collection of the commands to mankind from the Deity of mankind. It is the discourse of God to all the creatures. It is the collection of all the favors of God, the All-compassionate, and is the Divine message to mankind. It is the Holy Book of wisdom containing all the principles necessary for man’s happiness both in this, and the next world.
There is actually no problem of a theological, social, economic, political, or even scientific nature that the Quran has not dealt with briefly or in detail, openly or by way of allusions or symbolically. Its method of approach and presentation is unique to itself, and never deals with a topic in the systematic way used by any other author of theology. On the contrary, it expressly says that it has adopted a special manifold method of its own which is termed ‘tasrifi’, that is, the display of varities of topics and the shifting from one subject to another, and then the reverting to the previous one and repeating the same subject with deliberation and purpose. It uses unique and rhythmical forms of recitation to facilitate the understanding, and the remembering of it:
We have indeed turned about for men in this Quran every manner of similitude.. (17:89)
Behold how We turn about the signs, that they may understand. (6:65)
The matchless eloquence of the Quran
Verses are linked with rhythm and symmetry of form to show forth the signs of the Divine Unity. Thus the Holy Quran stirs the depths of the human emotion and intellect to reflect on the unity in variety and harmony in diversity. The Quran employs a particular rhythm in each chapter and presents various topics in a variety of ways, which disclose a unique beauty with matchless eloquence. The attentive reciter and intelligent auditors experience what the Quran itself describes:
God has sent down the fairest discourse as a Book, some parts of which confirm and resemble others, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God. That is God’s guidance.. (39:23)
The Quran challenges
Although the Arabs of the Prophet’s time were highly intelligent and practiced in poetry and eloquence, they were unable to produce anything like the Quran. Likewise the hundreds of thousands of literary men who have lived since that time have been incapable of duplicating it. Indeed the Prophet challenged those of his age and mankind at large, to join in hands until the Resurrection to bring the like of ten chapters or even one. That they are incapable of this is a proof of the Quran’s Divine origin.
If you are in doubt concerning what We have sent down unto Our servant (Muhammad), then bring a chapter like it, and call your witnesses, apart from God, if you are truthful. (2:23)
This Quran is not such as to be forged by (any one) but (it is a revelation from) God, but it is a confirmation of (the Scriptures) that went before it and (the clearest) explanation of the Book, wherein is no doubt, from the Lord of all being. Or do they say, ‘He (Muhammad) has forged it?’ Say you: ‘Bring you then a chapter like it and call on (to your aid) whomsoever you can, apart from God (because He has sent it down), if you are truthful. (10:37-38)
Say you: “(Even) if men and jinn get united to produce the like of this Quran, they will never produce its like, even though some of them to the others be helpers.” (17:88)
No one has been able to produce the like of a single chapter of the Quran, even of the shortest one like ‘Abundance (Kawthar)’, and will not be able to do so until the Day of Resurrection. The opponents of Islam have always resorted to arms to resist the Quran, but in vain. As a Muslim scholar has pointed out, if the Quran or Islam had been resisted by argument, or science, or the power of eloquence, it would never have been necessary to resort to arms to repel it. As time passes the Quran becomes ‘younger and fresher’ since its hidden unlimited treasures are disclosed one by one. Islam is the only way of life under which the hopes of today’s miserable humanity can be rediscovered.
BIBLIOGRAPHY
Said Nursi, Sozler (The Words 1, The Words 2), Istanbul,1958
Suat Yildirim, Kur’an-i Kerim ve Kur’an Ilimlerine Giris, Istanbul,1983
S.H. Nasr, Ideals and Realities of Islam, London,1966
M.M. Pouya, The Genuineness of the Holy Qur’an, Karachi
Suphi es-Salih, Kur’an Ilimleri (Turkish trans.) Konya
Abdurrahman Cetin, Kur’an Ilimleri ve Kur’an-i Kerim Tarihi, Istanbul,1982
Toshihiko Izutsu, Kur’an’da Allah ve Insan (Turkish trans.) 1975
Kur’an’da Dini ve Ahlaki Kavramlar (Turkish trans.) 1984
Recommended Readings:
Muhammad (PBUH): The Seal of the Prophets
Filipino Theologian Embraces Islam
From: www.islamonline.net
By Rexcel Sorza
IOL Philippines Correspondent
When Muslim rebel leader Nur Misuari wanted Mindanao to secede and become an Islamic state, a Mindanao-born theologian and sociologist was among the first to rise and argue that the southern Philippine island is never home to Muslims alone.
Catholic priest Estanislao Soria campaigned against the Moros’ takeover of the whole of Mindanao. “I vehemently disagreed with Mr. Misuari. I campaigned against the Moro movement,” said Soria, who used to be popularly known as “Father Stan.”
Soria did not want to argue without basis as he is an academic and theologian schooled in the Jesuit-run learning institutions.
He embarked on a historical and sociological research to back his arguments. In the back of mind, though, was the thought of the need to convert Muslims to Christianity. This also brought him to read Islamic writings, and, quite surprisingly, lead him to revert to Islam.
“As a linguist well-versed in Latin, Greek and Hebrew, I thought I can learn Arabic that easily. I also wanted to translate Arabic writings into English as well as translate Western ideologies like existentialism into Arabic but I realized it was difficult,” he told IslamOnline.net.
Soria believed that making Western writings available in Arabic would lead Muslims in Mindanao to appreciate Christianity more than Islam. “I wanted to open their minds to Christianity because I had heard a lot of negative things about the Muslims. I told myself they have to be educated.”
But in getting deep into his readings, Soria realized that persons considered as “Church fathers” such as Saint Thomas Aquinas, got their knowledge from Islamic readings and teachings; that many of the so-called Western ideologies and theologies have long been discussed in Islam.
“[My readings] enlightened me that Western civilization’s thoughts sprung from Islamic teachings. After reading more works of Islamic theologians, I strongly changed my views on Islam,” he told IslamOnline.net.
Soria added, “I even realized that the Gospel of Barnabas is even more credible than the gospels of the four evangelists [included in the Christian Bible].” The Gospel of Barnabas is a work purporting to be a depiction of the life of Jesus by his disciple Barnabas. It is also considered to be pro-Islamic.
He, too, found out through his sociological research that most of the negative things said of the Filipino Muslims were untrue. “They were not what they were stereotyped to be.”
In 2001, Soria, who had served as parish priest in various cities and towns in Metro Manila after taking his college and theology studies at Xavier University and Loyola School of Theology, both of the Jesuit-run Ateneo de Manila University, reverted to Islam.
He has since been known as Muhammad Soria, but many, including his Muslim friends, still call him “Father Stan.”
The 64-year-old Soria said his decision was met with condemnation and disgust by most of his relatives and former parishioners, an experience similar to what many of the Muslim reverts, locally known as Balik Islam, go through. This, however, did not deter him from leaving the priesthood after 14 years and embracing Islam.
Soria is getting used to Islam, which to him is not only a religion but a way of life.
He has gone on Hajj in Makkah five times already, being a member of the Islamic Da`wah Movement of the Philippines. He also married a 24-year-old woman last year after living a celibate life as a priest.
Soria said that if there is one thing that Muslims should learn from Christians, it is being organized. To him, having a structure would greatly help in spreading Islam as structure helped the Christians.
For example, he said, Muslims should put up universities all over the globe, as Catholic missionaries did with their universities. Also, “why can’t Islamic states produce preachers and do what the Christian missionaries did?” he asked.
He further said there is a need to “intellectualize Islam through rationality” because by doing so the teachings embodied in the Qur’an would be better appreciated by people totally new to it.
He is also ecstatic about the annual fast this Ramadan. He said he is again reminded of the sunrise to sundown fast’s “spiritual value” in contrast to the Christian’s dieting “which is too material or human.”
Soria said, “In Islam, we are taught that if you discipline your body the Creator would grant your wish.” Harmony between Filipino Muslims and Filipino Christians in this largely Christian nation, amid the stereotyping of Muslims as terrorists, is among the wishes he prays to be granted.
By Rexcel Sorza
IOL Philippines Correspondent
When Muslim rebel leader Nur Misuari wanted Mindanao to secede and become an Islamic state, a Mindanao-born theologian and sociologist was among the first to rise and argue that the southern Philippine island is never home to Muslims alone.
Catholic priest Estanislao Soria campaigned against the Moros’ takeover of the whole of Mindanao. “I vehemently disagreed with Mr. Misuari. I campaigned against the Moro movement,” said Soria, who used to be popularly known as “Father Stan.”
Soria did not want to argue without basis as he is an academic and theologian schooled in the Jesuit-run learning institutions.
He embarked on a historical and sociological research to back his arguments. In the back of mind, though, was the thought of the need to convert Muslims to Christianity. This also brought him to read Islamic writings, and, quite surprisingly, lead him to revert to Islam.
“As a linguist well-versed in Latin, Greek and Hebrew, I thought I can learn Arabic that easily. I also wanted to translate Arabic writings into English as well as translate Western ideologies like existentialism into Arabic but I realized it was difficult,” he told IslamOnline.net.
Soria believed that making Western writings available in Arabic would lead Muslims in Mindanao to appreciate Christianity more than Islam. “I wanted to open their minds to Christianity because I had heard a lot of negative things about the Muslims. I told myself they have to be educated.”
But in getting deep into his readings, Soria realized that persons considered as “Church fathers” such as Saint Thomas Aquinas, got their knowledge from Islamic readings and teachings; that many of the so-called Western ideologies and theologies have long been discussed in Islam.
“[My readings] enlightened me that Western civilization’s thoughts sprung from Islamic teachings. After reading more works of Islamic theologians, I strongly changed my views on Islam,” he told IslamOnline.net.
Soria added, “I even realized that the Gospel of Barnabas is even more credible than the gospels of the four evangelists [included in the Christian Bible].” The Gospel of Barnabas is a work purporting to be a depiction of the life of Jesus by his disciple Barnabas. It is also considered to be pro-Islamic.
He, too, found out through his sociological research that most of the negative things said of the Filipino Muslims were untrue. “They were not what they were stereotyped to be.”
In 2001, Soria, who had served as parish priest in various cities and towns in Metro Manila after taking his college and theology studies at Xavier University and Loyola School of Theology, both of the Jesuit-run Ateneo de Manila University, reverted to Islam.
He has since been known as Muhammad Soria, but many, including his Muslim friends, still call him “Father Stan.”
The 64-year-old Soria said his decision was met with condemnation and disgust by most of his relatives and former parishioners, an experience similar to what many of the Muslim reverts, locally known as Balik Islam, go through. This, however, did not deter him from leaving the priesthood after 14 years and embracing Islam.
Soria is getting used to Islam, which to him is not only a religion but a way of life.
He has gone on Hajj in Makkah five times already, being a member of the Islamic Da`wah Movement of the Philippines. He also married a 24-year-old woman last year after living a celibate life as a priest.
Soria said that if there is one thing that Muslims should learn from Christians, it is being organized. To him, having a structure would greatly help in spreading Islam as structure helped the Christians.
For example, he said, Muslims should put up universities all over the globe, as Catholic missionaries did with their universities. Also, “why can’t Islamic states produce preachers and do what the Christian missionaries did?” he asked.
He further said there is a need to “intellectualize Islam through rationality” because by doing so the teachings embodied in the Qur’an would be better appreciated by people totally new to it.
He is also ecstatic about the annual fast this Ramadan. He said he is again reminded of the sunrise to sundown fast’s “spiritual value” in contrast to the Christian’s dieting “which is too material or human.”
Soria said, “In Islam, we are taught that if you discipline your body the Creator would grant your wish.” Harmony between Filipino Muslims and Filipino Christians in this largely Christian nation, amid the stereotyping of Muslims as terrorists, is among the wishes he prays to be granted.
Andrew W. Smith: Journey To Islam.
From: www.thetruereligion.org
What I will say here must not be misconstrued as racist in any way: I am a white Muslim. I was born in a small town in Missouri and was raised as a Baptist, which is still my parent's faith. The reason I wish to state that I am a white Muslim is that I want to dispel the prejudice against Islam that says that it only appeals to the African-American in the United States. Islam was, is, and ever will be for all people, and I am proof that it appeals to white Americans as well as others.
Although I had a relatively happy and stable childhood, I began to question my parents' faith almost as soon as I was able to think for myself . This was not just childish rebellion, but a sincere questioning heart that wanted to know more about God. My parents had inherited their faith from their parents, and they were unable to answer any of the questions I brought up even though they were very devout in their religion. The thing I questioned the most was the idea of trinity - it just did not make sense to me. There was always ambivalent confusion about who or what I was praying to even when I tried to understand it all. There eventually arose many other unanswerable questions, but the problem of the trinity - a doctrine NOT found in the Christian Bible - was the greatest one.
I grew up in the early 1960's when the youth were questioning many traditional beliefs, and I was launched into a maelstrom of old and new religions in my quest for the best approach to God. I was attracted to the (traditional, pre-Vatican II) Roman Catholic Church because it seemed to have the most consistent doctrine and, after all, it was the church that first originated the trinity doctrine. About midway through the 1960's, however, the Catholic Church changed drastically and they became more like the Protestantism that I disliked and distrusted. The so-called "eternal" aspects of Catholicism had been compromised for a religion more appealing to the people. I turned toward Eastern Philosophy and religions to try to find some lasting truth.
During my search into world religions, I came across Islam, and although I liked it immensely, I felt that it was not for Westerners. It seemed to be the answer to the problem of the trinity, but it still had elements of Judaism and Christianity and I had then rejected those. Nonetheless, I was attracted to it and continued to study it. When I was drafted and sent to Vietnam in 1968, I took with me a New Testament and a Pickthall translation of the Quran. In between battles on a hill south of Chu Lai, South Vietnam, where I was stationed, I read both the New Testament and the Quran. At some point in time I decided that the Quran held more truth for me and I pledged to Allah that I would serve Him upon my return to the US - if I returned at all. There in the middle of the Vietnam war, I silently took shahada, although I scarcely understood what that meant at the time.
I continued to be a Muslim from then on, but I returned from Vietnam a mental wreck. Islam was always at the back of my mind, but trying to stay sane, work, and pursue the pleasures of life were foremost in my life. Having no idea how to be a Muslim in a small town in Missouri, I left it take a back seat to my other concerns - and I began to "dabble" with religions again. Many people who grew up in the 1960's could tell you almost the same story I could about their spiritual quest. Brother Yusuf Islam (Cat Stevens) is one who has told his story repeatedly for the edification of the Ummah.
I married a Christian girl in 1969 and we both tried over the next twenty years to find some sort of stability in religion by going to various churches and joining a few. But, I had made a solemn pledge to Allah in Vietnam and I continually felt the need to try to practice Islam all throughout this time. In 1973, about a year after the birth of my first daughter, I did register with the Islamic Center in Washington, DC, with the name Al-Hallaj Kabir. The name was selected because of its associations with mystical Sufism and the East. But I still didn't know how to begin to practice Islam. As I said, I continued to try, along with my wife, to be a Christian of some kind, but I always ran into the same questions I had as a child.
By the age of forty in 1985, I had given up on religion and turned to Marxism and atheism in spite of the fact that I was in the military - I had joined the Air Force after Vietnam in order to provide for a family. I was in despair. Atheism was unacceptable, but I could not find any peace anywhere.
In 1989, I finished a career in the US Air Force and we moved back to the Midwest.
I entered graduate school as an English major and continued to be militantly left-wing and an atheist. I thought Marxism was strong and indestructible. But as Communism began to fall worldwide, I found that I had made a "home" in a house of cards. Both bitterness and despair set in much like I felt when I had been "betrayed" by the Catholic Church in 1965. After a near heart attack and heart surgery, my atheism also weakened and I found myself floundering without any clear sense of direction. I tried once more to be some kind of good Christian, but it failed for the same reasons that it had always failed before.
Then came the unfortunate Gulf war. I was not in danger of having to go, but my left-wing tendencies as well as my humanitarianism made me violently opposed to it. I wrote several articles which were published locally and used my teaching position to make my opposition known in the university. Then Allah's Providence stepped in perfectly and jarred my memory: war - Middle East - defending Makkah - war - vietnam - my pledge to Allah - Islam. I knew the time had come to actually do something about being a Muslim - but what?
Allah's Providence guided me all the way from there. Somehow I found the masjids in St. Louis and Kansas City, and I first attended Friday prayers at the St.Louis Islamic Center shortly after my 46th birthday. I was given and bought huge volumes of books about Islam and I was determined to learn all I could about my longtime, but lost, faith. I set up a prayer area in my house and read in Arabic prayers from different books for a long time until I had them memorized. My family thought I had lost my mind for a while, but soon learned that I was deadly serious about Islam and became tolerant of my strange new ways. My four-year-old son was especially fascinated and kept wanting to sneak up and touch me while I was doing sujud. I attended both the St.-Louis and Kansas City masjids whenever I could, read the Quran and other Muslim works profusely, began to advertise my faith, and began to wear a cufi most of the time. I made my faith well-known among my friends, acquaintances, and students, and was never ashamed to proclaim it before anyone. I rid my home and my life of occult idols I had collected and an entire library of occult books, some of which I simply burned. I had found my faith and my Lord at last!
My only support in this sea of Midwestern Christianity is in Allah alone, and that is the most solid of anchors. I am still a little uncomfortable when I meet in the masjid with my brethren, but that is not because I am one of the few "white" Americans. They are all my brothers and sisters and I never see them as less than that. I feel so inadequate, almost deprived because I do not have the background and knowledge of Islam that they have. I have found the eternal truth that I hoped to find in Catholicism or Marxism. I continually pray, in the words of the Prophet Muhammad (pbuh) that " You created me and I am your slave, and I am faithful to my covenant and my promise to You as much as I can be." (Bukhari). I also pray in the words of Surah Al-Kahf 18:24. " It may be that my lord guides me unto a nearer way of truth than this."
It is not easy being a Muslim in the Midwest of America, but having faithfully practiced the faith for over a year now (may Allah forgive me for all the lost years since my shahada), I can say that it is possible and is consummately rewarding. Islam must become a universal religion, and it must prevail in America for Allah! I call for nothing less than a Chad of da'wah, an all-out effort at teaching and missionary work, that will enable Americans to understand and accept this wonderful faith of Islam - " the world's most misunderstood religion!" If there are other isolated Muslims out there - black, white, or of any other race or ethnic background- who would like to have information about or help in practicing Islam that I can provide, please feel free to contact me directly.
Allahu akbar! There is none worthy of worship except Allah, and Muhammad (pbuh) is the last and final Prophet of Allah! May Allah bless the Ummah worldwide and I ask your prayers that I stay strong in Islam. Allahu Akbar!
What I will say here must not be misconstrued as racist in any way: I am a white Muslim. I was born in a small town in Missouri and was raised as a Baptist, which is still my parent's faith. The reason I wish to state that I am a white Muslim is that I want to dispel the prejudice against Islam that says that it only appeals to the African-American in the United States. Islam was, is, and ever will be for all people, and I am proof that it appeals to white Americans as well as others.
Although I had a relatively happy and stable childhood, I began to question my parents' faith almost as soon as I was able to think for myself . This was not just childish rebellion, but a sincere questioning heart that wanted to know more about God. My parents had inherited their faith from their parents, and they were unable to answer any of the questions I brought up even though they were very devout in their religion. The thing I questioned the most was the idea of trinity - it just did not make sense to me. There was always ambivalent confusion about who or what I was praying to even when I tried to understand it all. There eventually arose many other unanswerable questions, but the problem of the trinity - a doctrine NOT found in the Christian Bible - was the greatest one.
I grew up in the early 1960's when the youth were questioning many traditional beliefs, and I was launched into a maelstrom of old and new religions in my quest for the best approach to God. I was attracted to the (traditional, pre-Vatican II) Roman Catholic Church because it seemed to have the most consistent doctrine and, after all, it was the church that first originated the trinity doctrine. About midway through the 1960's, however, the Catholic Church changed drastically and they became more like the Protestantism that I disliked and distrusted. The so-called "eternal" aspects of Catholicism had been compromised for a religion more appealing to the people. I turned toward Eastern Philosophy and religions to try to find some lasting truth.
During my search into world religions, I came across Islam, and although I liked it immensely, I felt that it was not for Westerners. It seemed to be the answer to the problem of the trinity, but it still had elements of Judaism and Christianity and I had then rejected those. Nonetheless, I was attracted to it and continued to study it. When I was drafted and sent to Vietnam in 1968, I took with me a New Testament and a Pickthall translation of the Quran. In between battles on a hill south of Chu Lai, South Vietnam, where I was stationed, I read both the New Testament and the Quran. At some point in time I decided that the Quran held more truth for me and I pledged to Allah that I would serve Him upon my return to the US - if I returned at all. There in the middle of the Vietnam war, I silently took shahada, although I scarcely understood what that meant at the time.
I continued to be a Muslim from then on, but I returned from Vietnam a mental wreck. Islam was always at the back of my mind, but trying to stay sane, work, and pursue the pleasures of life were foremost in my life. Having no idea how to be a Muslim in a small town in Missouri, I left it take a back seat to my other concerns - and I began to "dabble" with religions again. Many people who grew up in the 1960's could tell you almost the same story I could about their spiritual quest. Brother Yusuf Islam (Cat Stevens) is one who has told his story repeatedly for the edification of the Ummah.
I married a Christian girl in 1969 and we both tried over the next twenty years to find some sort of stability in religion by going to various churches and joining a few. But, I had made a solemn pledge to Allah in Vietnam and I continually felt the need to try to practice Islam all throughout this time. In 1973, about a year after the birth of my first daughter, I did register with the Islamic Center in Washington, DC, with the name Al-Hallaj Kabir. The name was selected because of its associations with mystical Sufism and the East. But I still didn't know how to begin to practice Islam. As I said, I continued to try, along with my wife, to be a Christian of some kind, but I always ran into the same questions I had as a child.
By the age of forty in 1985, I had given up on religion and turned to Marxism and atheism in spite of the fact that I was in the military - I had joined the Air Force after Vietnam in order to provide for a family. I was in despair. Atheism was unacceptable, but I could not find any peace anywhere.
In 1989, I finished a career in the US Air Force and we moved back to the Midwest.
I entered graduate school as an English major and continued to be militantly left-wing and an atheist. I thought Marxism was strong and indestructible. But as Communism began to fall worldwide, I found that I had made a "home" in a house of cards. Both bitterness and despair set in much like I felt when I had been "betrayed" by the Catholic Church in 1965. After a near heart attack and heart surgery, my atheism also weakened and I found myself floundering without any clear sense of direction. I tried once more to be some kind of good Christian, but it failed for the same reasons that it had always failed before.
Then came the unfortunate Gulf war. I was not in danger of having to go, but my left-wing tendencies as well as my humanitarianism made me violently opposed to it. I wrote several articles which were published locally and used my teaching position to make my opposition known in the university. Then Allah's Providence stepped in perfectly and jarred my memory: war - Middle East - defending Makkah - war - vietnam - my pledge to Allah - Islam. I knew the time had come to actually do something about being a Muslim - but what?
Allah's Providence guided me all the way from there. Somehow I found the masjids in St. Louis and Kansas City, and I first attended Friday prayers at the St.Louis Islamic Center shortly after my 46th birthday. I was given and bought huge volumes of books about Islam and I was determined to learn all I could about my longtime, but lost, faith. I set up a prayer area in my house and read in Arabic prayers from different books for a long time until I had them memorized. My family thought I had lost my mind for a while, but soon learned that I was deadly serious about Islam and became tolerant of my strange new ways. My four-year-old son was especially fascinated and kept wanting to sneak up and touch me while I was doing sujud. I attended both the St.-Louis and Kansas City masjids whenever I could, read the Quran and other Muslim works profusely, began to advertise my faith, and began to wear a cufi most of the time. I made my faith well-known among my friends, acquaintances, and students, and was never ashamed to proclaim it before anyone. I rid my home and my life of occult idols I had collected and an entire library of occult books, some of which I simply burned. I had found my faith and my Lord at last!
My only support in this sea of Midwestern Christianity is in Allah alone, and that is the most solid of anchors. I am still a little uncomfortable when I meet in the masjid with my brethren, but that is not because I am one of the few "white" Americans. They are all my brothers and sisters and I never see them as less than that. I feel so inadequate, almost deprived because I do not have the background and knowledge of Islam that they have. I have found the eternal truth that I hoped to find in Catholicism or Marxism. I continually pray, in the words of the Prophet Muhammad (pbuh) that " You created me and I am your slave, and I am faithful to my covenant and my promise to You as much as I can be." (Bukhari). I also pray in the words of Surah Al-Kahf 18:24. " It may be that my lord guides me unto a nearer way of truth than this."
It is not easy being a Muslim in the Midwest of America, but having faithfully practiced the faith for over a year now (may Allah forgive me for all the lost years since my shahada), I can say that it is possible and is consummately rewarding. Islam must become a universal religion, and it must prevail in America for Allah! I call for nothing less than a Chad of da'wah, an all-out effort at teaching and missionary work, that will enable Americans to understand and accept this wonderful faith of Islam - " the world's most misunderstood religion!" If there are other isolated Muslims out there - black, white, or of any other race or ethnic background- who would like to have information about or help in practicing Islam that I can provide, please feel free to contact me directly.
Allahu akbar! There is none worthy of worship except Allah, and Muhammad (pbuh) is the last and final Prophet of Allah! May Allah bless the Ummah worldwide and I ask your prayers that I stay strong in Islam. Allahu Akbar!
Yusuf Islam: I Think I See.
From: www.mountainoflight.co.uk
By Yusuf Islam.
The Glow
"Every one who delights in some act of devotion can't bear to miss it even for a short while. That disappointment and grief are worth a hundred prayers.What is a formal prayer compared to the glow of humble longing?" Rumi
"The eye of the spirit that focuses on the transientfalls on its face wherever it goesSomeone who focuses on the distances, without knowledge may see farbut just as we do in a dream..." Rumi
"You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty." Mohandas K. Gandhi
"We have developed speed but we have shut ourselves in: machinery that gives abundance has left us in want. Our knowledge has made us cynical, our cleverness hard and unkind. We think too much and feel too little: More than machinery we need humanity; More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost." Charles Chaplin
Discouraged
"Student says: I am very discouraged, what should I do?Master says: encourage others." Zen proverb
Happiness
"Thankfulness leads to contentment, and contentment is another word for happiness." Yusuf
Minds
"Minds are like parachutes. They only function when they are open." Sir James Dewar, Scientist (1877-1925)
Two Wings
"Observe the qualities of expansion and contractionin the fingers of your hand:surely after the closing of the fist comes the opening. If the fingers were always closed or always opened, the owner would be crippled.Your movement is governed by these two qualities:They are as necessary to youas two wings are to a bird"Rumi
"The true value of a human being can be found in the degree to which he has attained liberation from the self. "Albert Einstein
"There's too much judgement of others and not enough judgement of ourselves, `too much self righteousness and not enough self knowledge"Abdul Hakim Winter
And if a storm should come, and if you face a wave That may be the chance for you to be saved And if you make it through the trouble and the painThat may be the time for you to know His nameYusuf
"Opportunity is missed by most people because it is dressed in overalls and looks like work"Thomas Alva Edison
"There is a God You can know Him if you try You can approach Him if you try... "Yusuf
"Asceticism is not that you should not own anything, but that nothing should own you" Ali Ibn Abu Talib (600? - 661)
"All know that the drop merges into the ocean but few know that the ocean merges into the drop"Kabir (1450 - 1518)
"In history, search for answers about the Unseen, has always been a major force in motivating mankind towards the acquisition of knowledge: first, the teachings were from God, while the first teachers were the prophets of God. Therefore, the best educators ever to appear on the pages of time were all the teachers of God's Words and inspiration: The Prophets (upon whom be peace)."Yusuf Islam
"It's very difficult to ignore humanitarian disasters. The royalties from my albums continue to support my charity work."Yusuf Islam
"I found a religion that blended scientific reason with spiritual reality in a unifying faith far removed from the headlines of violence, destruction and terrorism."Yusuf Islam
"I don't think that God sent us prophets and books to fight about these books and these prophets. But they were telling us, actually, how to live together. If we ignore those teachings...whichever faith you belong, you profess, then I think we'll be finding ourselves in an even deeper mess"Yusuf Islam
"I always stood for the elimination of conflict and wars, and any of those causes that ignite them."Yusuf Islam
"I am confident that, in the end, common sense and justice will prevail. I'm an optimist, brought up on the belief that if you wait to the end of the story, you get to see the good people live happily ever after"Yusuf Islam
"There are three types of people: Those building Bridges; those bent on destroying them; and those waiting to cross"Yusuf Islam
By Yusuf Islam.
The Glow
"Every one who delights in some act of devotion can't bear to miss it even for a short while. That disappointment and grief are worth a hundred prayers.What is a formal prayer compared to the glow of humble longing?" Rumi
"The eye of the spirit that focuses on the transientfalls on its face wherever it goesSomeone who focuses on the distances, without knowledge may see farbut just as we do in a dream..." Rumi
"You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean are dirty, the ocean does not become dirty." Mohandas K. Gandhi
"We have developed speed but we have shut ourselves in: machinery that gives abundance has left us in want. Our knowledge has made us cynical, our cleverness hard and unkind. We think too much and feel too little: More than machinery we need humanity; More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost." Charles Chaplin
Discouraged
"Student says: I am very discouraged, what should I do?Master says: encourage others." Zen proverb
Happiness
"Thankfulness leads to contentment, and contentment is another word for happiness." Yusuf
Minds
"Minds are like parachutes. They only function when they are open." Sir James Dewar, Scientist (1877-1925)
Two Wings
"Observe the qualities of expansion and contractionin the fingers of your hand:surely after the closing of the fist comes the opening. If the fingers were always closed or always opened, the owner would be crippled.Your movement is governed by these two qualities:They are as necessary to youas two wings are to a bird"Rumi
"The true value of a human being can be found in the degree to which he has attained liberation from the self. "Albert Einstein
"There's too much judgement of others and not enough judgement of ourselves, `too much self righteousness and not enough self knowledge"Abdul Hakim Winter
And if a storm should come, and if you face a wave That may be the chance for you to be saved And if you make it through the trouble and the painThat may be the time for you to know His nameYusuf
"Opportunity is missed by most people because it is dressed in overalls and looks like work"Thomas Alva Edison
"There is a God You can know Him if you try You can approach Him if you try... "Yusuf
"Asceticism is not that you should not own anything, but that nothing should own you" Ali Ibn Abu Talib (600? - 661)
"All know that the drop merges into the ocean but few know that the ocean merges into the drop"Kabir (1450 - 1518)
"In history, search for answers about the Unseen, has always been a major force in motivating mankind towards the acquisition of knowledge: first, the teachings were from God, while the first teachers were the prophets of God. Therefore, the best educators ever to appear on the pages of time were all the teachers of God's Words and inspiration: The Prophets (upon whom be peace)."Yusuf Islam
"It's very difficult to ignore humanitarian disasters. The royalties from my albums continue to support my charity work."Yusuf Islam
"I found a religion that blended scientific reason with spiritual reality in a unifying faith far removed from the headlines of violence, destruction and terrorism."Yusuf Islam
"I don't think that God sent us prophets and books to fight about these books and these prophets. But they were telling us, actually, how to live together. If we ignore those teachings...whichever faith you belong, you profess, then I think we'll be finding ourselves in an even deeper mess"Yusuf Islam
"I always stood for the elimination of conflict and wars, and any of those causes that ignite them."Yusuf Islam
"I am confident that, in the end, common sense and justice will prevail. I'm an optimist, brought up on the belief that if you wait to the end of the story, you get to see the good people live happily ever after"Yusuf Islam
"There are three types of people: Those building Bridges; those bent on destroying them; and those waiting to cross"Yusuf Islam
Wednesday, August 01, 2007
Supreme Womanhood
From: www.aslamt.com
By Mary Walker
Source : Impact & BBC.
"When I joined the team of Living Islam two years ago, my perception of Islam was dominated by prejudice and ignorance, and I found its treatment of women abhorrent. To me the veil symbolised the oppression of women, making them invisible, anonymous and voiceless, and the cause of this oppression lay in the will to perpetuate the family and maintain a patriarchal framework - the very basis of an Islamic Society. I thought women were entirely submerged by divine justification of their role as wife and mother.Living Islam was filmed over two years in 19 different countries and on location I was a lone female in an otherwise male team. I was aware that I especially should behave appropriately. In my mind, women were to be neither seen nor heard. My first trip took me to Mali - to an untypical Muslim community in the bush. Making sure to cover every bit of naked flesh while the men wandered around in short sleeves, I wondered what rooms I was permitted to enter and who I was permitted to talk to. But I also wondered whether my new- found meekness was not in part a reaction to the overpowering atmosphere of the patriarchal society I found my self in. Was this how Muslim women felt - resignation in the face of impossible odds? The first Muslim woman I met in Mali was far removed from my preconception about the Muslim female. She was the wife of a Shaikh dedicated to converting pagan villagers to Islam. A sophisticated, well-educated woman, previously married to a diplomat, she had renounced a Western lifestyle for a life in purdah. In my eyes she had sentenced herself to life imprisonment. But here was no prisoner, no poor downtrodden slave. A sharp intelligent and influential woman stood before me, clearly the one "who wore the trousers" round here. Her seclusion gave her a status of honour and allowed her to exercise control from behind closed doors without confrontation. She was the bargainer, the head of the household, and the manager of her husbands affairs and schedule. The emancipated woman in the West faces the conflict between confirmation of her femininity and the privileges that she associates with it, and repudiation of the confines of her female role and all the limitations that men want her to assume. From where I stood, this woman had transformed those limitations into privileges.On my next trip to northern Nigeria I met two more women who would alter my views even further. These were two women from the household of Shaikh Zakzaky, a fervent preacher of Jihad who urges his supporters to follow the example of Iran and replace the imperialistic western regime with an Islamic state. Zeenah Ibraheem, Zakzaky's wife and Fatima Yunus, her friend, had agreed to be interviewed about the role of women in Islam. They were in purdah and would only speak to another woman. The producer asked me to interview them. I was nervous apart from the fact that I had never interviewed anyone before. I was worried that my feminist sympathies would antagonise the women. But it was precisely these sympathies that Zeenah and Fatima themselves were questioning. Once again, the women were educated and articulate. And once again they had rejected the Western lifestyle which I considered so superior to Islam in its treatment of women. As I took my seat on a carpet in the courtyard, the invisible boundary between men and women was a welcome partition, and within this boundary womanhood reigned supreme. This was a sharp contrast with the feelings from the previous days in locations where my presence had been acceptable only as an "honorary man".We had been filming the medieval theatrics of the 'Salla' celebrations that marked the end of Ramadan. Men, men, men everywhere: 500,000 men gathered for prayer on the morning of the Salla, men pouring into the inner courtyard of the Emirof Kano's inner courtyard to pay homage - I was grateful to be allowed to witness these events but at what price? The complete annihilation of my female identity? But now I was taking the reins because of my sex. No more the feeling of inferiority and exclusion, as a novice in things Islamic surrounded by a team of experts, as a woman in a patriarchal society. Now the men were excluded. Apart from the cameraman and sound recordist, they were encouraged to stand well back. The cameraman covered his head and the camera with a black cloth - his very own veil. I was now in a world where the men had no voice. The women talked and in their answers I saw the seeds of my own re-evaluations. They argued that the veil signified their rejection of an unacceptable system of values which debased women while Islam elevated women to a position of honour and respect. "It is not liberation where you say women should go naked. It is just oppression, because men want to see them naked." Just as to us the veil represents Muslim oppression, to them miniskirts and plunging necklines represent oppression. They said that men are cheating women in the West. They let us believe we're liberated but enslave us to the male gaze. However much I insist on the right to choose what I wear, I cannot deny that the choice is often dictated by what will make my body more attractive to men. Women cannot separate their identity from their appearance and so we remain trapped in the traditional feminine world, where the rules are written by men.By choosing to wear the veil, these women were making a conscious decision to define their role in society and their relationship with men. That relationship appeared to be based more on exchange and mutual respect (a respect that was often lacking in the personal relationships I saw in the West), than the master/servant scenario I had anticipated. The Veil to them signified visual confirmation of their religious commitment, in which men and women were united, and for Zeenah and Fatima an even stronger commitment to a political ideal. So were my notions of oppression in the form of the veil disqualified? If my definition of equality was free will then I could no longer define that oppression as a symptom of Islam. The women had all exercised their right to choose. To some extent, they were freer than me - I had less control over my destiny. I could no longer point at them and say they were oppressed and I was not. My life was influenced by male approval as theirs - but the element of choice had been taken out of mine. their situations and their arguments had, after all, served to highlight shortcomings in my view of my own liberty.
MARY WALKER A Production Coordinator on the BBC2 series Living Islam. Article courtesy of Impact.
By Mary Walker
Source : Impact & BBC.
"When I joined the team of Living Islam two years ago, my perception of Islam was dominated by prejudice and ignorance, and I found its treatment of women abhorrent. To me the veil symbolised the oppression of women, making them invisible, anonymous and voiceless, and the cause of this oppression lay in the will to perpetuate the family and maintain a patriarchal framework - the very basis of an Islamic Society. I thought women were entirely submerged by divine justification of their role as wife and mother.Living Islam was filmed over two years in 19 different countries and on location I was a lone female in an otherwise male team. I was aware that I especially should behave appropriately. In my mind, women were to be neither seen nor heard. My first trip took me to Mali - to an untypical Muslim community in the bush. Making sure to cover every bit of naked flesh while the men wandered around in short sleeves, I wondered what rooms I was permitted to enter and who I was permitted to talk to. But I also wondered whether my new- found meekness was not in part a reaction to the overpowering atmosphere of the patriarchal society I found my self in. Was this how Muslim women felt - resignation in the face of impossible odds? The first Muslim woman I met in Mali was far removed from my preconception about the Muslim female. She was the wife of a Shaikh dedicated to converting pagan villagers to Islam. A sophisticated, well-educated woman, previously married to a diplomat, she had renounced a Western lifestyle for a life in purdah. In my eyes she had sentenced herself to life imprisonment. But here was no prisoner, no poor downtrodden slave. A sharp intelligent and influential woman stood before me, clearly the one "who wore the trousers" round here. Her seclusion gave her a status of honour and allowed her to exercise control from behind closed doors without confrontation. She was the bargainer, the head of the household, and the manager of her husbands affairs and schedule. The emancipated woman in the West faces the conflict between confirmation of her femininity and the privileges that she associates with it, and repudiation of the confines of her female role and all the limitations that men want her to assume. From where I stood, this woman had transformed those limitations into privileges.On my next trip to northern Nigeria I met two more women who would alter my views even further. These were two women from the household of Shaikh Zakzaky, a fervent preacher of Jihad who urges his supporters to follow the example of Iran and replace the imperialistic western regime with an Islamic state. Zeenah Ibraheem, Zakzaky's wife and Fatima Yunus, her friend, had agreed to be interviewed about the role of women in Islam. They were in purdah and would only speak to another woman. The producer asked me to interview them. I was nervous apart from the fact that I had never interviewed anyone before. I was worried that my feminist sympathies would antagonise the women. But it was precisely these sympathies that Zeenah and Fatima themselves were questioning. Once again, the women were educated and articulate. And once again they had rejected the Western lifestyle which I considered so superior to Islam in its treatment of women. As I took my seat on a carpet in the courtyard, the invisible boundary between men and women was a welcome partition, and within this boundary womanhood reigned supreme. This was a sharp contrast with the feelings from the previous days in locations where my presence had been acceptable only as an "honorary man".We had been filming the medieval theatrics of the 'Salla' celebrations that marked the end of Ramadan. Men, men, men everywhere: 500,000 men gathered for prayer on the morning of the Salla, men pouring into the inner courtyard of the Emirof Kano's inner courtyard to pay homage - I was grateful to be allowed to witness these events but at what price? The complete annihilation of my female identity? But now I was taking the reins because of my sex. No more the feeling of inferiority and exclusion, as a novice in things Islamic surrounded by a team of experts, as a woman in a patriarchal society. Now the men were excluded. Apart from the cameraman and sound recordist, they were encouraged to stand well back. The cameraman covered his head and the camera with a black cloth - his very own veil. I was now in a world where the men had no voice. The women talked and in their answers I saw the seeds of my own re-evaluations. They argued that the veil signified their rejection of an unacceptable system of values which debased women while Islam elevated women to a position of honour and respect. "It is not liberation where you say women should go naked. It is just oppression, because men want to see them naked." Just as to us the veil represents Muslim oppression, to them miniskirts and plunging necklines represent oppression. They said that men are cheating women in the West. They let us believe we're liberated but enslave us to the male gaze. However much I insist on the right to choose what I wear, I cannot deny that the choice is often dictated by what will make my body more attractive to men. Women cannot separate their identity from their appearance and so we remain trapped in the traditional feminine world, where the rules are written by men.By choosing to wear the veil, these women were making a conscious decision to define their role in society and their relationship with men. That relationship appeared to be based more on exchange and mutual respect (a respect that was often lacking in the personal relationships I saw in the West), than the master/servant scenario I had anticipated. The Veil to them signified visual confirmation of their religious commitment, in which men and women were united, and for Zeenah and Fatima an even stronger commitment to a political ideal. So were my notions of oppression in the form of the veil disqualified? If my definition of equality was free will then I could no longer define that oppression as a symptom of Islam. The women had all exercised their right to choose. To some extent, they were freer than me - I had less control over my destiny. I could no longer point at them and say they were oppressed and I was not. My life was influenced by male approval as theirs - but the element of choice had been taken out of mine. their situations and their arguments had, after all, served to highlight shortcomings in my view of my own liberty.
MARY WALKER A Production Coordinator on the BBC2 series Living Islam. Article courtesy of Impact.
Muslims Grow in Mexico.
From: http://www.aslamt.com/
By Susan Ferriss
Source : Cox Washington Bureau.
Every weekday morning, children at an Islamic school in this city sit cross-legged at low desks and rock in time as they recite the Quran in Arabic. The older girls' heads are wrapped in obligatory scarves, and all the children are required to leave their shoes at the door. But this isn't Pakistan, Iran or an Arab state. This Islamic ''madrasa'' is part of a small but growing community of several hundred Muslim converts in San Cristobal de las Casas, a Mexican tourist community in southern Chiapas state better known as the gateway to this region's modern Maya Indian culture. The new adherents to Islam in Chiapas are almost all Maya who were once Protestants, a choice that made their families renegades for several previous decades in many Catholic indigenous communities. And curiously, the proselytizers are Spanish converts who arrived in 1995 and hail from the southern province of Granada, the last stronghold of the Muslim Moors of Spain before their defeat by Christian soldiers in 1492. With about 40 families in their fold now, the Spanish missionaries and their Indian followers envision spreading their movement to the rest of Latin America. The irony of the Spanish involvement is not lost on the Maya. But the converts say they've embraced Islam as deliverance from cultural oppression that began with the Spanish Conquest of the 1500s. ''Five hundred years ago, they came to destroy us. Five hundred years later, other Spaniards came to return a knowledge that was taken away from us,'' said Anastasio Gomez Gomez, a 21-year-old Maya who now calls himself Ibrahim. He sees no contradiction in being a Muslim and an Indian. ''This is the family I never had before,'' Gomez explained, with a blissful expression. ''When you become a Muslim, all your past beliefs are erased. It's like being reborn.'' The Spanish missionaries first came into town just after the 1994 armed uprising staged by Mexico's rebel group, the Zapatista Army of National Liberation. ''I went to a Zapatista meeting, and it was really boring,'' said the missionaries' leader, Aureliano Perez, 49, who converted to Islam about 20 years ago in Spain after a trip to Morocco. He is now known as Emir Mohammed Nafia. Philanthropic funding With funding they say comes from philanthropists in Arab states and other Muslim nations, Perez's mission in just six years has built housing for members, the madrasa --- which the government hasn't yet accredited --- a small mosque and a carpentry shop where some of the Maya male converts work. The Spanish women offer a free sewing workshop for girls in the area, and the group also runs a downtown pizzeria in a prime location. The missionaries don't draw attention to it, but the community is tied to the 30-year-old Murabitun international Sufi Islamic movement, whose leader is a controversial Scot named Ian Dallas, now known as Shaykh Abdalqadir as-Sufi. Dallas, who is in his 60s, has been eviscerated in the Scottish press, which reported that he produced tracts and speeches considered anti-Semitic and pro-Hitler. Perez brushed off any suggestion that his mission is pushing hate. The mission in Chiapas, Perez said, was set up for ''social reconstruction,'' not conflict, which is common in this volatile, socially unequal state. Sipping carrot juice and wearing an inconspicuous tie and jacket, Perez said his group tries to keep a low profile in Mexico, especially since the terrorist attacks in the United States ''cast a black cloud on Islam.'' Townsfolk have expressed little hostility toward the Muslims, Perez said. But he is well aware that some in town dismiss the missionaries as latter-day conquistadors. "They say, 'You're Spaniards and just want to get rid of the Indians,' " he said with a shake of his head. "Well, I come from the civilization that the Spanish Christians destroyed. I'm not really Spanish." Talk, eat, pray together Followers of Islam probably number in the low thousands in Mexico, whether they were born into the religion from Arab immigrant families or converted. Anastasio Gomez, or Ibrahim, said he had only heard about Islam from watching news reports about the Persian Gulf War. Now he's married to the daughter of one of the Spanish missionaries, works at the pizzeria and is eager to use his ability to speak Tzotzil, his Mayan language, to recruit more followers. ''I'd like to have more contact with my people, but because of my young age, they won't listen to me,'' he said dejectedly. Gomez converted to Islam after his father threw him out of the house in San Cristobal de las Casas for failing to read his Bible, and he was introduced to the Spaniards. He later helped convert his father, a former evangelical preacher. Gomez's father, Manuel Gomez, had become a Protestant in the early 1970s and was expelled from his native town, Chamula, just outside San Cristobal de las Casas. Over the years, tens of thousands of Protestant Maya from Chamula have also been expelled by leaders who run their own quasi-Catholic church. After their expulsion, the Gomez family wandered spiritually, trying out a number of different sects. ''I spent 35 years as an evangelical, and it never changed my life,'' said Manuel Gomez, 51, who is now Mohammed. ''Here we talk together. We eat together. We pray together.'' The elder Gomez has a full-time job, too, in the carpentry shop. He and his son have even gone on the hajj --- the obligatory Muslim pilgrimage to Mecca --- courtesy of wealthy Arab sponsors. A couple of years ago, five dissident Maya families broke away from the Spanish missionaries and hooked up with the Islamic Cultural Center of Mexico, another small organization that is run, oddly enough, by another British citizen. ''They said they felt a bit discriminated against,'' said British-born Omar Weston, who grew up in Mexico and became a Muslim while living Florida.
By Susan Ferriss
Source : Cox Washington Bureau.
Every weekday morning, children at an Islamic school in this city sit cross-legged at low desks and rock in time as they recite the Quran in Arabic. The older girls' heads are wrapped in obligatory scarves, and all the children are required to leave their shoes at the door. But this isn't Pakistan, Iran or an Arab state. This Islamic ''madrasa'' is part of a small but growing community of several hundred Muslim converts in San Cristobal de las Casas, a Mexican tourist community in southern Chiapas state better known as the gateway to this region's modern Maya Indian culture. The new adherents to Islam in Chiapas are almost all Maya who were once Protestants, a choice that made their families renegades for several previous decades in many Catholic indigenous communities. And curiously, the proselytizers are Spanish converts who arrived in 1995 and hail from the southern province of Granada, the last stronghold of the Muslim Moors of Spain before their defeat by Christian soldiers in 1492. With about 40 families in their fold now, the Spanish missionaries and their Indian followers envision spreading their movement to the rest of Latin America. The irony of the Spanish involvement is not lost on the Maya. But the converts say they've embraced Islam as deliverance from cultural oppression that began with the Spanish Conquest of the 1500s. ''Five hundred years ago, they came to destroy us. Five hundred years later, other Spaniards came to return a knowledge that was taken away from us,'' said Anastasio Gomez Gomez, a 21-year-old Maya who now calls himself Ibrahim. He sees no contradiction in being a Muslim and an Indian. ''This is the family I never had before,'' Gomez explained, with a blissful expression. ''When you become a Muslim, all your past beliefs are erased. It's like being reborn.'' The Spanish missionaries first came into town just after the 1994 armed uprising staged by Mexico's rebel group, the Zapatista Army of National Liberation. ''I went to a Zapatista meeting, and it was really boring,'' said the missionaries' leader, Aureliano Perez, 49, who converted to Islam about 20 years ago in Spain after a trip to Morocco. He is now known as Emir Mohammed Nafia. Philanthropic funding With funding they say comes from philanthropists in Arab states and other Muslim nations, Perez's mission in just six years has built housing for members, the madrasa --- which the government hasn't yet accredited --- a small mosque and a carpentry shop where some of the Maya male converts work. The Spanish women offer a free sewing workshop for girls in the area, and the group also runs a downtown pizzeria in a prime location. The missionaries don't draw attention to it, but the community is tied to the 30-year-old Murabitun international Sufi Islamic movement, whose leader is a controversial Scot named Ian Dallas, now known as Shaykh Abdalqadir as-Sufi. Dallas, who is in his 60s, has been eviscerated in the Scottish press, which reported that he produced tracts and speeches considered anti-Semitic and pro-Hitler. Perez brushed off any suggestion that his mission is pushing hate. The mission in Chiapas, Perez said, was set up for ''social reconstruction,'' not conflict, which is common in this volatile, socially unequal state. Sipping carrot juice and wearing an inconspicuous tie and jacket, Perez said his group tries to keep a low profile in Mexico, especially since the terrorist attacks in the United States ''cast a black cloud on Islam.'' Townsfolk have expressed little hostility toward the Muslims, Perez said. But he is well aware that some in town dismiss the missionaries as latter-day conquistadors. "They say, 'You're Spaniards and just want to get rid of the Indians,' " he said with a shake of his head. "Well, I come from the civilization that the Spanish Christians destroyed. I'm not really Spanish." Talk, eat, pray together Followers of Islam probably number in the low thousands in Mexico, whether they were born into the religion from Arab immigrant families or converted. Anastasio Gomez, or Ibrahim, said he had only heard about Islam from watching news reports about the Persian Gulf War. Now he's married to the daughter of one of the Spanish missionaries, works at the pizzeria and is eager to use his ability to speak Tzotzil, his Mayan language, to recruit more followers. ''I'd like to have more contact with my people, but because of my young age, they won't listen to me,'' he said dejectedly. Gomez converted to Islam after his father threw him out of the house in San Cristobal de las Casas for failing to read his Bible, and he was introduced to the Spaniards. He later helped convert his father, a former evangelical preacher. Gomez's father, Manuel Gomez, had become a Protestant in the early 1970s and was expelled from his native town, Chamula, just outside San Cristobal de las Casas. Over the years, tens of thousands of Protestant Maya from Chamula have also been expelled by leaders who run their own quasi-Catholic church. After their expulsion, the Gomez family wandered spiritually, trying out a number of different sects. ''I spent 35 years as an evangelical, and it never changed my life,'' said Manuel Gomez, 51, who is now Mohammed. ''Here we talk together. We eat together. We pray together.'' The elder Gomez has a full-time job, too, in the carpentry shop. He and his son have even gone on the hajj --- the obligatory Muslim pilgrimage to Mecca --- courtesy of wealthy Arab sponsors. A couple of years ago, five dissident Maya families broke away from the Spanish missionaries and hooked up with the Islamic Cultural Center of Mexico, another small organization that is run, oddly enough, by another British citizen. ''They said they felt a bit discriminated against,'' said British-born Omar Weston, who grew up in Mexico and became a Muslim while living Florida.
Islam: A Home for the Heart
From: http://www.islamonline.com/
By: Adam Ibrahim (Formerly Don Trammell)
It has been said that the journey of a thousand miles begins with the first step. My journey to Islam was a bit more circuitous but in the end, it led me to the waiting mercy of Allah.
I first heard about Islam back in 1999 while working for a Finnish software house. I was searching the Net and entered a chat room. While here I met an Egyptian woman that was curious about wireless technology. We continued to meet and chat via the Internet and discuss the different aspects of wireless solutions and the future of the technology. Throughout our conversations, I asked more and more about Islam and why does she believe what she believes. Through it all, she was very patient and understanding of my questions and was very good at explaining things to me about Islam and the differences between Islam and Christianity.
My religious upbringing was fostered by my mother, a devout Christian that has a deep sense of spirituality and belief in God. In some ways, I could say that seeing her faith throughout my upbringing has left my heart open in the search for the true meaning of life. Allah has blessed me with a mother, who in many ways lives a life of Islam through her daily Christian actions of compassion, and understanding of those around her. My burgeoning interest in Islam coupled with an already instilled belief in God was perhaps the opening that I needed on my journey. Prior to my reversion, I could have been considered a “Christian-lite”. Basically, I was a Christian in name only. While I did believe in God, I had not submitted Him as the maker and creator of my destiny. I felt that this was something I was better off handling rather than letting God decide my fate. Being raised in the West and subjected to the influences with which we are constantly bombarded, did not help the situation neither. In a word, you could say that I was living by my own set of rules.
Over the course of about a year, a business relationship developed and I was introduced to several other Muslim gentlemen and we arranged that I would travel down to Cairo . It just so happened that my trip coincided with the holy month of Ramadan. While in Cairo my hosts were celebrating Ramadan and so were all of the individuals that we were meeting with. I was intrigued that everyone was fasting and “suddenly disappearing”, to return about 15 minutes later. To be part of the crowd I decided that I would also begin to observe the days of fasting as a sign of solidarity with my hosts. I left Cairo a few weeks later wondering about the ritual with which I had just participated.
I later returned to Cairo for business and was paired with someone in the marketing section of one of the largest ISP’s in Cairo to talk about how to integrate wireless solutions into the market down in Cairo . We were preparing for Cairo Telecomp, a large IT trade fair that required many sleepless days and nights of preparation. My host, Ms Noha, and I were together night and day working on the presentation that we would deliver. I noticed that at certain times of the day, she would simply excuse herself and suddenly return about 15 minutes later. After a few days of interruptions I confronted her as to what was so important that she had to stop in the middle of or preparations. Shyly, and after several minutes of question avoidance, she admitted that she was going to do her daily prayers, and that she was performing them at their prescribed times. My feelings of annoyance quickly faded away and were replaced with feelings of awe and respect. I too wanted to have this feeling of the importance of God in my life. Slowly I began to ask more and more questions about Islam and what it is like to be a Muslim. Noha never pushed but used a gentle hand to guide me in the direction where I could find the information that I needed to learn more. I left Egypt at the end of Cairo Telecomp confused but with a desire and burning on my heart, not to mention a suitcase full of books to quench my thirst to learn more.
A quick four-day trip brought me back to Cairo towards the end of March 2001. My first stop was to my virtual Islam teacher, to ask her more questions about the things that I had read. The time passed faster than what seemed expected on this trip as there was not enough time in the day to work and to talk about Islam. One important thing that I also realized is that I had fallen in love. My heart was completely with the warm and friendly people that I had grown to care for and to feel as good friends. It was as if Allah was opening my heart to another side of humanity that I had not known before. Being from the West, one can easily become jaded and not trust or accept the basic acts of kindness that seem to be pervasive in the Middle East . I felt that my heart had found a home.
Six long months passed by before I would step foot on Egyptian soil once again. In the previous months, the company that I worked for filed for bankruptcy and the thought of getting back down to Cairo seemed farther and farther away, but I was determined to continue my reading and learning and questioning. Finally, on a warm summer night, while surfing the Internet a feeling or an epiphany came over me. I felt that I was wanted no longer to hold on to the things of my past or to live my life the way that it was. Some people talk about seeing a light, or hearing a voice, or something of this nature and I would be the first to say that it sounds very theatrical but I too felt something more than just a whisper but a push or an opening of my heart. I wanted to scream, to shout, to cry, to dance, to run, to laugh all at the same time. I had a complete flood of emotions that to this day, I cannot explain, nor do I really need to. Some things are better enjoyed rather than analyzed. I sent an email to Noha, to tell her what I felt and to ask her what I should do. She was gentle and kind and understood me completely. She told me to relax, to settle down and to gather my feelings. From this day forward, I decided that I had to return to Egypt , to my people, to my home, to find what was calling me there.
My chance to return came while working as a consultant for a telecommunications consulting firm. I was to consult for a top Egyptian company in the marketing section. I enjoyed the work with Hatem, with whom I had a business relationship that was cultivated a several months earlier through my other Egyptian friends, Hany and Hisham, and I were very happy to work for a friendly face. I departed for Egypt at the end of August with the hopes of completing my journey, with the hopes of answering the call that I could not explain.
I started working the next day at the offices where I met some really nice people who immediately made me feel at home. On this day, I met two people that would be instrumental in helping me to make the steps that would point me down the road, Mohamad and Sherief. Upon hearing that I wanted to know more about Islam and to possibly convert, Mohamad invited me to a men’s group where they talked about the Qur’an and the blessed prophet. After the end of the meeting, we all prayed the evening prayer, Isha. This was my first time to actually participate in a group prayer, and to hear the Al Fatihah. It was so moving and solemn. I could not help but cry as the words from Allah moved my heart. The next day, I related the story to Hatem and Sherief and they were very supportive. I continued to read and ask questions and felt that my trek was drawing to a close.
September 11th was the catalyst that began to bring things to a close or to fruition. After the attack all of my work mates came to me and offered their condolences and to say that this is not Islam but something very terrible and please do not think that Muslims are bad people. I could feel the pain and sadness expressed by many. Measured by the climate followed the attacks, people in the West would not believe that Muslims really felt that way. I felt that these words of comfort spoke for many Muslims around the world. As the next few weeks drew on, it was clear that maybe the Middle East was not a safe place for an American, as sentiment against American policy, not Americans, were running rather high. I began to feel rushed and that I would not convert at all, and this was the reason in the first place to come to Cairo . Hundreds convert all over the world everyday but for me, it had to take place in an Islamic Arab country. Pure symbolism but important symbolism nonetheless. Sensing my frustration, Noha introduced me again to a business acquaintance, Sameh (my dear brother). Sameh gave me a crash course in Wudu, how to pray, how to behave, what to do and what to give up forever. On October 2, 2001 , Sameh picked me up to go for a ride, and we ended up at Al-Azhar famous Mosque, and there I made my declaration that there is no God except Allah and Muhammad is His messenger. There was not a dry eye in the place. It was quite an experience for all involved.
I look forward to the day when all those who helped me on my journey to Islam and myself will celebrate together in paradise.
Last but not least, I would like to than my mother for her understanding of my decision to embrace Islam. Your faith in God has been a source of inspiration for me throughout my entire life. Your unwavering reverence for God is a shining example for those who ask “where have all the faithful gone.” They could look to you for guidance. Thank you for helping me to be the man that I am and the man that I am striving to become. May Allah show you mother the straight path of Islam as an extension of what you are now and a further fulfillment of the purposes and wisdom of your goodness.
Wa Allahu Akbar.
By: Adam Ibrahim (Formerly Don Trammell)
It has been said that the journey of a thousand miles begins with the first step. My journey to Islam was a bit more circuitous but in the end, it led me to the waiting mercy of Allah.
I first heard about Islam back in 1999 while working for a Finnish software house. I was searching the Net and entered a chat room. While here I met an Egyptian woman that was curious about wireless technology. We continued to meet and chat via the Internet and discuss the different aspects of wireless solutions and the future of the technology. Throughout our conversations, I asked more and more about Islam and why does she believe what she believes. Through it all, she was very patient and understanding of my questions and was very good at explaining things to me about Islam and the differences between Islam and Christianity.
My religious upbringing was fostered by my mother, a devout Christian that has a deep sense of spirituality and belief in God. In some ways, I could say that seeing her faith throughout my upbringing has left my heart open in the search for the true meaning of life. Allah has blessed me with a mother, who in many ways lives a life of Islam through her daily Christian actions of compassion, and understanding of those around her. My burgeoning interest in Islam coupled with an already instilled belief in God was perhaps the opening that I needed on my journey. Prior to my reversion, I could have been considered a “Christian-lite”. Basically, I was a Christian in name only. While I did believe in God, I had not submitted Him as the maker and creator of my destiny. I felt that this was something I was better off handling rather than letting God decide my fate. Being raised in the West and subjected to the influences with which we are constantly bombarded, did not help the situation neither. In a word, you could say that I was living by my own set of rules.
Over the course of about a year, a business relationship developed and I was introduced to several other Muslim gentlemen and we arranged that I would travel down to Cairo . It just so happened that my trip coincided with the holy month of Ramadan. While in Cairo my hosts were celebrating Ramadan and so were all of the individuals that we were meeting with. I was intrigued that everyone was fasting and “suddenly disappearing”, to return about 15 minutes later. To be part of the crowd I decided that I would also begin to observe the days of fasting as a sign of solidarity with my hosts. I left Cairo a few weeks later wondering about the ritual with which I had just participated.
I later returned to Cairo for business and was paired with someone in the marketing section of one of the largest ISP’s in Cairo to talk about how to integrate wireless solutions into the market down in Cairo . We were preparing for Cairo Telecomp, a large IT trade fair that required many sleepless days and nights of preparation. My host, Ms Noha, and I were together night and day working on the presentation that we would deliver. I noticed that at certain times of the day, she would simply excuse herself and suddenly return about 15 minutes later. After a few days of interruptions I confronted her as to what was so important that she had to stop in the middle of or preparations. Shyly, and after several minutes of question avoidance, she admitted that she was going to do her daily prayers, and that she was performing them at their prescribed times. My feelings of annoyance quickly faded away and were replaced with feelings of awe and respect. I too wanted to have this feeling of the importance of God in my life. Slowly I began to ask more and more questions about Islam and what it is like to be a Muslim. Noha never pushed but used a gentle hand to guide me in the direction where I could find the information that I needed to learn more. I left Egypt at the end of Cairo Telecomp confused but with a desire and burning on my heart, not to mention a suitcase full of books to quench my thirst to learn more.
A quick four-day trip brought me back to Cairo towards the end of March 2001. My first stop was to my virtual Islam teacher, to ask her more questions about the things that I had read. The time passed faster than what seemed expected on this trip as there was not enough time in the day to work and to talk about Islam. One important thing that I also realized is that I had fallen in love. My heart was completely with the warm and friendly people that I had grown to care for and to feel as good friends. It was as if Allah was opening my heart to another side of humanity that I had not known before. Being from the West, one can easily become jaded and not trust or accept the basic acts of kindness that seem to be pervasive in the Middle East . I felt that my heart had found a home.
Six long months passed by before I would step foot on Egyptian soil once again. In the previous months, the company that I worked for filed for bankruptcy and the thought of getting back down to Cairo seemed farther and farther away, but I was determined to continue my reading and learning and questioning. Finally, on a warm summer night, while surfing the Internet a feeling or an epiphany came over me. I felt that I was wanted no longer to hold on to the things of my past or to live my life the way that it was. Some people talk about seeing a light, or hearing a voice, or something of this nature and I would be the first to say that it sounds very theatrical but I too felt something more than just a whisper but a push or an opening of my heart. I wanted to scream, to shout, to cry, to dance, to run, to laugh all at the same time. I had a complete flood of emotions that to this day, I cannot explain, nor do I really need to. Some things are better enjoyed rather than analyzed. I sent an email to Noha, to tell her what I felt and to ask her what I should do. She was gentle and kind and understood me completely. She told me to relax, to settle down and to gather my feelings. From this day forward, I decided that I had to return to Egypt , to my people, to my home, to find what was calling me there.
My chance to return came while working as a consultant for a telecommunications consulting firm. I was to consult for a top Egyptian company in the marketing section. I enjoyed the work with Hatem, with whom I had a business relationship that was cultivated a several months earlier through my other Egyptian friends, Hany and Hisham, and I were very happy to work for a friendly face. I departed for Egypt at the end of August with the hopes of completing my journey, with the hopes of answering the call that I could not explain.
I started working the next day at the offices where I met some really nice people who immediately made me feel at home. On this day, I met two people that would be instrumental in helping me to make the steps that would point me down the road, Mohamad and Sherief. Upon hearing that I wanted to know more about Islam and to possibly convert, Mohamad invited me to a men’s group where they talked about the Qur’an and the blessed prophet. After the end of the meeting, we all prayed the evening prayer, Isha. This was my first time to actually participate in a group prayer, and to hear the Al Fatihah. It was so moving and solemn. I could not help but cry as the words from Allah moved my heart. The next day, I related the story to Hatem and Sherief and they were very supportive. I continued to read and ask questions and felt that my trek was drawing to a close.
September 11th was the catalyst that began to bring things to a close or to fruition. After the attack all of my work mates came to me and offered their condolences and to say that this is not Islam but something very terrible and please do not think that Muslims are bad people. I could feel the pain and sadness expressed by many. Measured by the climate followed the attacks, people in the West would not believe that Muslims really felt that way. I felt that these words of comfort spoke for many Muslims around the world. As the next few weeks drew on, it was clear that maybe the Middle East was not a safe place for an American, as sentiment against American policy, not Americans, were running rather high. I began to feel rushed and that I would not convert at all, and this was the reason in the first place to come to Cairo . Hundreds convert all over the world everyday but for me, it had to take place in an Islamic Arab country. Pure symbolism but important symbolism nonetheless. Sensing my frustration, Noha introduced me again to a business acquaintance, Sameh (my dear brother). Sameh gave me a crash course in Wudu, how to pray, how to behave, what to do and what to give up forever. On October 2, 2001 , Sameh picked me up to go for a ride, and we ended up at Al-Azhar famous Mosque, and there I made my declaration that there is no God except Allah and Muhammad is His messenger. There was not a dry eye in the place. It was quite an experience for all involved.
I look forward to the day when all those who helped me on my journey to Islam and myself will celebrate together in paradise.
Last but not least, I would like to than my mother for her understanding of my decision to embrace Islam. Your faith in God has been a source of inspiration for me throughout my entire life. Your unwavering reverence for God is a shining example for those who ask “where have all the faithful gone.” They could look to you for guidance. Thank you for helping me to be the man that I am and the man that I am striving to become. May Allah show you mother the straight path of Islam as an extension of what you are now and a further fulfillment of the purposes and wisdom of your goodness.
Wa Allahu Akbar.
How to Convert to Islam and Become a Muslim.
From: www.thetruereligion.com
The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.
If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.
With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.
Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:
“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)
When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.
The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:
“...The only religion in the sight of God is Islam...” (Quran 3:19)
In another verse of the Holy Quran, God states:
“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)
In another saying, Muhammad, the Prophet of God, said:
“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)
The Prophet of God, may God praise him, also reported:
“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)
The Declaration of the Testimony (Shahada)
To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:
I testify “La ilah illa Allah, Muhammad rasoolu Allah.”
The translation of which is:
“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”
To hear it click here or click on “Live Help” above for assistance by chat.
When someone pronounces the testimony with conviction, then he/she have become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so he may help you in pronouncing it right.
The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:
“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)
This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.
Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.
The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.
One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:
“And indeed you are upon a high standard of moral character.” (Quran 68:4)
God also said:
“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)
He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:
“His character was that of the Quran.” (As-Suyooti)
To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:
“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)
It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.
“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)
All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.
We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.
Footnotes:
[1] God created him through His statement, “Be!”
The word “Muslim” means one who submits to the will of God, regardless of their race, nationality or ethnic background. Becoming a Muslim is a simple and easy process that requires no pre-requisites. One may convert alone in privacy, or he/she may do so in the presence of others.
If anyone has a real desire to be a Muslim and has full conviction and strong belief that Islam is the true religion of God, then, all one needs to do is pronounce the “Shahada”, the testimony of faith, without further delay. The “Shahada” is the first and most important of the five pillars of Islam.
With the pronunciation of this testimony, or “Shahada”, with sincere belief and conviction, one enters the fold of Islam.
Upon entering the fold of Islam purely for the Pleasure of God, all of one’s previous sins are forgiven, and one starts a new life of piety and righteousness. The Prophet said to a person who had placed the condition upon the Prophet in accepting Islam that God would forgive his sins:
“Do you not know that accepting Islam destroys all sins which come before it?” (Saheeh Muslim)
When one accepts Islam, they in essence repent from the ways and beliefs of their previous life. One need not be overburdened by sins committed before their acceptance. The person’s record is clean, and it is as if he was just born from his mother’s womb. One should try as much as possible to keep his records clean and strive to do as many good deeds as possible.
The Holy Quran and Hadeeth (prophetic sayings) both stress the importance of following Islam. God states:
“...The only religion in the sight of God is Islam...” (Quran 3:19)
In another verse of the Holy Quran, God states:
“If anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter, he will be in the ranks of those who have lost (their selves in the Hellfire).” (Quran 3:85)
In another saying, Muhammad, the Prophet of God, said:
“Whoever testifies that there in none worthy of being worshipped but God, Who has no partner, and that Muhammad is His slave and Prophet, and that Jesus is the Slave of God, His Prophet, and His word[1] which He bestowed in Mary and a spirit created from Him; and that Paradise (Heaven) is true, and that the Hellfire is true, God will eventually admit him into Paradise, according to his deeds.” (Saheeh Al-Bukhari)
The Prophet of God, may God praise him, also reported:
“Indeed God has forbidden to reside eternally in Hell the person who says: “I testify that none has the right to worship except Allah (God),’ seeking thereby the Face of God.” (Saheeh Al-Bukhari)
The Declaration of the Testimony (Shahada)
To convert to Islam and become a Muslim a person needs to pronounce the below testimony with conviction and understanding its meaning:
I testify “La ilah illa Allah, Muhammad rasoolu Allah.”
The translation of which is:
“I testify that there is no true god (deity) but God (Allah), and that Muhammad is a Messenger (Prophet) of God.”
To hear it click here or click on “Live Help” above for assistance by chat.
When someone pronounces the testimony with conviction, then he/she have become a Muslim. It can be done alone, but it is much better to be done with an adviser through the “Live Help” at top, so he may help you in pronouncing it right.
The first part of the testimony consists of the most important truth that God revealed to mankind: that there is nothing divine or worthy of being worshipped except for Almighty God. God states in the Holy Quran:
“We did not send the Messenger before you without revealing to him: ‘none has the right to be worshipped except I, therefore worship Me.’” (Quran 21:25)
This conveys that all forms of worship, whether it be praying, fasting, invoking, seeking refuge in, and offering an animal as sacrifice, must be directed to God and to God alone. Directing any form of worship to other than God (whether it be an angel, a messenger, Jesus, Muhammad, a saint, an idol, the sun, the moon, a tree) is seen as a contradiction to the fundamental message of Islam, and it is an unforgivable sin unless it is repented from before one dies. All forms of worship must be directed to God only.
Worship means the performance of deeds and sayings that please God, things which He commanded or encouraged to be performed, either by direct textual proof or by analogy. Thus, worship is not restricted to the implementation of the five pillars of Islam, but also includes every aspect of life. Providing food for one’s family, and saying something pleasant to cheer a person up are also considered acts of worship, if such is done with the intention of pleasing God. This means that, to be accepted, all acts of worship must be carried out sincerely for the Sake of God alone.
The second part of the testimony means that Prophet Muhammad is the servant and chosen messenger of God. This implies that one obeys and follows the commands of the Prophet. One must believe in what he has said, practice his teachings and avoid what he has forbidden. One must therefore worship God only according to his teaching alone, for all the teachings of the Prophet were in fact revelations and inspirations conveyed to him by God.
One must try to mold their lives and character and emulate the Prophet, as he was a living example for humans to follow. God says:
“And indeed you are upon a high standard of moral character.” (Quran 68:4)
God also said:
“And in deed you have a good and upright example in the Messenger of God, for those who hope in the meeting of God and the Hereafter, and mentions God much.” (Quran 33:21)
He was sent in order to practically implement the Quran, in his saying, deeds, legislation as well as all other facets of life. Aisha, the wife of the Prophet, when asked about the character of the Prophet, replied:
“His character was that of the Quran.” (As-Suyooti)
To truly adhere to the second part of the Shahada is to follow his example in all walks of life. God says:
“Say (O Muhammad to mankind): ‘If you (really) love God, then follow me.’” (Quran 3:31)
It also means that Muhammad is the Final Prophet and Messenger of God, and that no (true) Prophet can come after him.
“Muhammad is not the father of any man among you but he is the Messenger of God and the last (end) of the Prophets and God is Ever All-Aware of everything.” (Quran 33:40)
All who claim to be prophets or receive revelation after Muhammad are imposters, and to acknowledge them would be tantamount to disbelief.
We welcome you to Islam, congratulate you for your decision, and will try to help you in any way we can.
Footnotes:
[1] God created him through His statement, “Be!”
History Draws Hispanics to Islam
From: http://www.hispanicmuslims.com/
By Deborah Kong
Associated Press
Ibrahim Gonzalez, raised as a Catholic, says he didn't convert to Islam -- rather, he says, he reverted.
Like a small but growing number of Hispanics, the New York-born Puerto Rican has found a spiritual home in a faith with a long history in Spain, stretching to the rule of Muslim Moors from the 700s to the 1400s.
Today, Hispanics with roots in Puerto Rico, Mexico, Spain and Central and South America are turning to Islam. A mix of immigrants and longtime residents, they are expanding the image of American Muslims as Arabs, blacks and South Asians.
In 1997, the American Muslim Council counted 40,000 Hispanic Muslims; current estimates range up to 60,000. Estimates of the total number of U.S. Muslims vary wildly, from about 1.8 million to 7 million.
Hispanics' reasons for converting to Islam are numerous. Many are former Catholics disenchanted with Catholic tenets. Others were attracted to what they call the faith's simplicity and directness. Some convert because they marry Muslims.
"Islam was my choice because of the multiethnic components of Islam, its lack of bureaucratic hierarchy and the fact that it was very direct and gave a young man such as myself a wide purpose in life," said Gonzalez, who founded the Islamic center Alianza Islamica with a half-dozen friends who became Muslims as teen-agers.
"We're returning to a religion that we once belonged to and was very much a part of our historical heritage," he said.
On July 5-7, the Islamic Society of North America is gathering Hispanic Muslims in suburban Chicago to study efforts to attract more Hispanics to Islam.
Generally, though, Hispanic Muslims are a loosely knit group, bound by Web sites and volunteer and nonprofit groups that promote Islam among Latinos and provide social services and Spanish-language literature.
One such group -- the Miami-based PIEDAD, which means "piety" in Spanish -- began in 1988 to help Spanish-speaking women who married Muslim men. Now, said Puerto Rican founder Khadijah Rivera, "people are just coming and saying, 'I heard about Islam. I'm just curious.'"
Curiosity brought Benjamin Perez Mahomah of Oakland, Calif. to his first Nation of Islam meeting in 1957. He was the only Latino at the meetings of dozens, then hundreds, of blacks, he said. Now, he travels around the country lecturing Spanish-speaking audiences.
"I saw there was a lot of knowledge in their teachings to black people. Their food was delicious. They were friendly. I liked it there and I stayed," he said.
Claudia Hein began studying Islam while living with a Muslim roommate after moving to the United States from Bolivia. A Catholic, she had always struggled with the concept of the trinity.
"I was always in search," said Hein, now 33 and living in Somerville, N.J. Islam was "what I'd been looking for all my life.
"It embraces all parts of life, everything that you do during the day," Hein said. "Islam teaches you everything, how to behave with your neighbors, how to be with your parents, how to educate your children. It embraces everything, every part of life."
Few Hispanic Muslims said they experienced the discrimination faced by Arab counterparts after Sept. 11, but some said their faith was portrayed unfairly by the media.
"All the lies they said, how they portray Islam ... that has given me a different understanding about what I take from TV," said Melissa Morales, an elementary school teacher in Tempe, Ariz., who converted from Christianity four years ago.
This month offered another challenge as a Hispanic Muslim, Jose Padilla, was accused of conspiring to detonate a radioactive "dirty" bomb in the United States. The New York-born Padilla was raised Catholic but converted to Islam and changed his name to Abdullah al Muhajir, authorities say.
News of his arrest shocked many in the Hispanic Muslim community, including Juan Galvan, a Mexican-American who is president of the Texas chapter of the Latino American Dawah Organization. "Islam does not condone terrorism," Galvan said.
Galvan, a former altar boy and Sunday school teacher, has wrestled with accusations that in leaving Catholicism, he rejected his Latino identity.
When he converted, his sister asked him, '"How could you do that to the Virgin? How could you just leave her behind like that?" He still hasn't told his grandparents.
But Galvan has discovered some comforting similarities between Islam and his Latino culture. The pita bread at a mosque dinner reminded him of the tortillas his mother patted out by hand.
"I was thinking, 'This really isn't that much different,"' Galvan said.
By Deborah Kong
Associated Press
Ibrahim Gonzalez, raised as a Catholic, says he didn't convert to Islam -- rather, he says, he reverted.
Like a small but growing number of Hispanics, the New York-born Puerto Rican has found a spiritual home in a faith with a long history in Spain, stretching to the rule of Muslim Moors from the 700s to the 1400s.
Today, Hispanics with roots in Puerto Rico, Mexico, Spain and Central and South America are turning to Islam. A mix of immigrants and longtime residents, they are expanding the image of American Muslims as Arabs, blacks and South Asians.
In 1997, the American Muslim Council counted 40,000 Hispanic Muslims; current estimates range up to 60,000. Estimates of the total number of U.S. Muslims vary wildly, from about 1.8 million to 7 million.
Hispanics' reasons for converting to Islam are numerous. Many are former Catholics disenchanted with Catholic tenets. Others were attracted to what they call the faith's simplicity and directness. Some convert because they marry Muslims.
"Islam was my choice because of the multiethnic components of Islam, its lack of bureaucratic hierarchy and the fact that it was very direct and gave a young man such as myself a wide purpose in life," said Gonzalez, who founded the Islamic center Alianza Islamica with a half-dozen friends who became Muslims as teen-agers.
"We're returning to a religion that we once belonged to and was very much a part of our historical heritage," he said.
On July 5-7, the Islamic Society of North America is gathering Hispanic Muslims in suburban Chicago to study efforts to attract more Hispanics to Islam.
Generally, though, Hispanic Muslims are a loosely knit group, bound by Web sites and volunteer and nonprofit groups that promote Islam among Latinos and provide social services and Spanish-language literature.
One such group -- the Miami-based PIEDAD, which means "piety" in Spanish -- began in 1988 to help Spanish-speaking women who married Muslim men. Now, said Puerto Rican founder Khadijah Rivera, "people are just coming and saying, 'I heard about Islam. I'm just curious.'"
Curiosity brought Benjamin Perez Mahomah of Oakland, Calif. to his first Nation of Islam meeting in 1957. He was the only Latino at the meetings of dozens, then hundreds, of blacks, he said. Now, he travels around the country lecturing Spanish-speaking audiences.
"I saw there was a lot of knowledge in their teachings to black people. Their food was delicious. They were friendly. I liked it there and I stayed," he said.
Claudia Hein began studying Islam while living with a Muslim roommate after moving to the United States from Bolivia. A Catholic, she had always struggled with the concept of the trinity.
"I was always in search," said Hein, now 33 and living in Somerville, N.J. Islam was "what I'd been looking for all my life.
"It embraces all parts of life, everything that you do during the day," Hein said. "Islam teaches you everything, how to behave with your neighbors, how to be with your parents, how to educate your children. It embraces everything, every part of life."
Few Hispanic Muslims said they experienced the discrimination faced by Arab counterparts after Sept. 11, but some said their faith was portrayed unfairly by the media.
"All the lies they said, how they portray Islam ... that has given me a different understanding about what I take from TV," said Melissa Morales, an elementary school teacher in Tempe, Ariz., who converted from Christianity four years ago.
This month offered another challenge as a Hispanic Muslim, Jose Padilla, was accused of conspiring to detonate a radioactive "dirty" bomb in the United States. The New York-born Padilla was raised Catholic but converted to Islam and changed his name to Abdullah al Muhajir, authorities say.
News of his arrest shocked many in the Hispanic Muslim community, including Juan Galvan, a Mexican-American who is president of the Texas chapter of the Latino American Dawah Organization. "Islam does not condone terrorism," Galvan said.
Galvan, a former altar boy and Sunday school teacher, has wrestled with accusations that in leaving Catholicism, he rejected his Latino identity.
When he converted, his sister asked him, '"How could you do that to the Virgin? How could you just leave her behind like that?" He still hasn't told his grandparents.
But Galvan has discovered some comforting similarities between Islam and his Latino culture. The pita bread at a mosque dinner reminded him of the tortillas his mother patted out by hand.
"I was thinking, 'This really isn't that much different,"' Galvan said.
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