Conveying the Message

From: www.readingislam.com

By: Lamaan Ball

There are many reasons for this bad image of Islam in the world. Firstly, many people only have any image about Islam because of how it is presented in mass media. To understand why this image is bad, we need to understand something about what the media is and what drives it. Commercial interests drive most mass media. They need advertising, and advertisers require presentations that attract viewers / listeners. There is a saying used in the media with regards to news reporting but the principle spreads over much of broadcast media: ‘if it bleeds it leads’. In other words, if the news is tragic, bloody and violent then more people want to watch it and it gets higher priority. Thus, most of the media reporting related to the Muslim world is when things go wrong. Many people complain about how news only focuses on bad news and this is a phenomena not confined to reporting the Islamic world. Mass media also tends to simplify issues in ways that don't challenge the ideas of their viewers. This process builds and reinforces certain stereotypes. Unfortunately, Islam has been attacked for many centuries throughout the Christian world, usually involving many lies. This forms a set of cultural stereotypes about Islam and Muslims, which are rarely, if ever, challenged in mass media. People like to feel they are right and like to read, listen and watch stories that confirm to them that they are right. This has led to a demonization of Islam in many ways. That said, these reasons are nothing but excuses really. The media has choices to make, and you could argue that stories counter to common prejudices and stereotypes are actually going to attract a larger audience since people are interested in learning new things. This is perhaps where the internet is starting to offer a very useful alternative media. However, the internet has its own problems (see Misinformation on the web ) Another problem with mass commercial media is the way owns it can determine the editorial policy so as to control how certain subjects get presented. It is far from the truth to say that these presentations of Islam happen without clear intent by people who know the effects they have. Who controls the media is a vital question to address in understanding the presentation of Islam in the world today. Ownership of the media throughout the capitalist world is driven by the way the financial system works. While shareholders may have some claim on companies, the real control of the economy rests with banks. This is a problem for Islam, being presented in large media companies subject to the very real pressures that can be brought about by the banks. Why is it a problem? Because Islam clearly forbids the very foundational principle upon which banks are based namely ‘usury’. If Islam were to become widely accepted and its teachings put into practice, the banks would find themselves with considerably less power. (see the answer here : What is riba? ) This in fact is a good way to judge whether governments in the Muslim world are in fact Islamic: Does the government enforce contracts based on usury, even though this is a type of contract explicitly forbidden in the Qur'an in the strongest terms? If they do, then you can rest assured that the government and the richest, most influential people in that society have no genuine interest in promoting and enhancing of the image of Islam. Of course not all media is always hostile to presenting Islam in a good light. There are exceptions to the rule. The BBC produced a well-recognized set of programs in the last year as part of an ‘Islam season’. Public service broadcasting (i.e. not commercial broadcasting) sometimes can take a more honest look at Islam, since it is less directly subject to the same pressures as the commercial alternatives. There are also some commercial programs that achieve a good degree of balance. A recent series here in the UK, was particularly good because, despite the clear agenda of reinforcing the stereotypes about Muslims being extremist / fundamentalist or mystical ascetics or "moderate" non-practicing Muslims, the programs actually interviewed real Muslims who were evidently sincere and evidently not fitting into the predefined types desired. This brings me to the big factor in presenting Islam, which makes all the difference. Despite whatever image of Islam pervades the media, when people actually read the Qur'an, and when they actually get to know sincere practicing Muslims, they can get a much better idea of what Islam really is and how it transforms people into better people. Muslims have no real excuse for not organizing and making the effort to reach out and communicate with others around them. In some countries this is happening more than in others. Muslims now exist as minorities in most countries in the world. This happened mainly through immigration, but far too often the Muslim community remains isolated and not engaged in the wider society. This is mostly due to a fear of having their Muslim identity, dissolved in the wider non-Muslim society. This fear is usually the result of Muslims not having the confidence that they can face and overcome the challenges. In some countries such as where I live now, in the UK, most of the mosque services are carried out in a language other than the language of the country. In this case Urdu, Bengali etc., are used instead of English. Add to this the fact that the imam or leader of the mosque, who give the service, is usually not trained in the UK and has no real knowledge of the issues faced by communities here, and you have a recipe for alienation of minority Muslim communities. This can and should be changed through providing sound educational services for Muslims outside of the Muslim world to learn how to present Islam to the wider societies in which they live. This is a vital duty on Muslims all over the world. Another problem, in presenting Islam, around the world, which I have alluded to above, is the poor examples given around the world of Muslim governments. The Taliban presented themselves as a model Islamic state, but they had numerous problems which were often down to culture and tradition and not justified by Islam. Notably, although they harshly implemented some of their questionable interpretations of Islamic law, they took a remarkably gentle approach for some time to the undisputedly haram (forbidden) foundations of the whole country's economic life – the sale of heroin. Other people around the world look to see Islam in practice and often fail to find inspiring examples. Instead they find absolute monarchs who live in outrageous luxury, presidents who stay in power with Stalinesque brutality. Then you have the CIA funded and trained “freedom fighters / terrorists” who declare war on behalf of all Muslims justifying almost any act no matter how immoral. No doubt all of these things cause great confusion in people's minds as to what Islam teaches. A big part of improving the image of Islam in the world, therefore, has to be by improving the political situation in the Muslim world and establishing leaders, who care for the task of delivering the message of Islam to the world and try to be exemplary Muslims. Currently this lack of clear leadership in delivering the message of Islam leads to the emergence of many organizations often giving contradictory messages, trying to fill the gap. This is a serious problem. One of the biggest problems in these organizations is a tendency to focus on polemics in order to spark debates. Invariably, this means public demands for people to implement certain aspects of Islam. This wouldn't be so bad except for the fact that in order to attract publicity the issues picked upon are usually not well known by those accused of doing wrong. This ranges from condemning people for not becoming Muslims who have no real knowledge of Islam, to condemning people for minor transgressions of one version or another of orthodox opinion. This is not the basis for organizing the presentation of Islam. The way to present Islam is explained in the following verses in the Qur'an:
Let there arise out of you a band of people inviting to all that is good, ordering what is right ( al ma'roof), and forbidding what is wrong ( al munkar): They are the ones to attain felicity.
Surah 3 Verse 104Crucial to understanding this verse well is a good understanding of the terms " al ma'roof" and " al munkar". Al ma'roof comes from the verb to know ('arafa) and implies not just something right but something normal and well recognized as being right in the society. Similarly al munkar means something abnormal and well recognized as being wrong in the society. Without appreciating this depth of meaning some people go around ordering people to do things which they had no knowledge were essential, or forbidding them from things which they had no knowledge were harmful which causes all kinds of problems. What then if people are ignorant? Well, then we invite to all that is good. Inviting is quite different to ordering or forbidding:
Say thou: "This is my way: I do invite unto God,- on evidence clear as the seeing with one's eyes,- I and whoever follows me. Glory to God! and never will I join gods with God!"
Surah 12 Verse 108
Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.
Surah 16 Verse 125Inviting requires the inviter to provide clear evidence and to do so in a way that is 'best and most gracious', in other words with the least possible accusation of wrong doing and being forgiving and generous in your approach. For more on how to invite people to Islam see: How to perform da'wah (inviting people to Islam) As for your desire to learn more about Islamic culture, the Muslims and their religion, please browse around Islamonline.net. You will find much of interest. The best way to learn about the religion of Islam though is to read through the Qur'an and whenever you need clarification on a point, do a little investigation, get to know some Muslims if you can in your area. Most large mosques are welcoming to non-Muslims and you will find people there who will be more than happy to welcome you and try and answer your questions. If you need, you can send your questions about verses in the Qur'an to the Ask About Islam team, we will be glad to help in sha' Allah (God willing).

Concept of God according to the Bible and Quran

From: www.muslimbridges.org

By Br. Naser Al-Moghamis

Does God Relax?

What the Bible Says
... for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. (Exodus 31:17) (KJV)
... on the seventh day he (God) rested from all his work. (Genesis 2:2)
What the Qur'an Says
And indeed We created the heavens and the earth and all between them in six days and nothing of fatigue touched Us. So bear with patience (0 Muhammad) all that they say, and glorify the praises of your Lord, before the rising of the sun and before setting. And during a part of the night glorify His praises and after the prayers... We are best aware of what they say. And you (0 Muhammad) are not the one to force them (to belief); but warn by the Qur'an him who fears My threat. (Qur'an, 50:38-45)

God's Power

What the Bible Says
Jacob Wrestles with God"! Then the man said, "Your name will no longer be Jacob, but
Israel, because you have struggled with God and with men and have overcome" (Genesis 32:28)
What the Qur'an Says
They have not estimated Allah His Rightful Estimate Verily Allah is All-Strong, All-Mighty. (Qur'an, 22:74)

Can God be Seen?

What the Bible Says
So Jacob called the place Peniel, saying," It is because I saw God face to face, and yet my life was spared." (Genesis 32:30)
Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel ...(Exodus 24:9,10)
Contradicting Verses from the Bible
But, he (God) said," You cannot see my face, for no-one may see me and live." (Exodus 33:20)
No-one has ever seen God... (1 John 4:12)
What the Qur'an Says
No vision can grasp Him, but He grasps all vision. (Qur'an, 6:103)

God's Description

What the Bible Says
... they trembled because he (God) was angry. Smoke rose from his (God) nostrils; consuming fire came from his (God) mouth, burning coals blazed out of it. (2 Samuel 22:8,9)
[God rides an angel (cherub)]
And he (God) rode upon a cherub, and did fly: and he was seen upon the wings of the wind. (2Samuel 22:11)(KJV)
What the Qur'an Says
And who can be more unjust than he who invents a lie against Allah. (Qur'an, 6:93)
There is nothing like Him; and He is the All-Hearer, the All-Seer. (Qur'an 42:11)
So invent not similitudes for Allah (as there is nothing similar to Him, nor He resembles anything). Truly, Allah knows and you know not. (Qur'an, 16:74)

Is God Unjust?

What the Bible Says
... Awake, my God; decree justice. (Psalm 7:6)
Why does the Almighty not set times for judgment? ... (Job 24:1)
Let God weigh me in honest scales and he will know that I am blameless. (Job 31:6)
then know that God has wronged me and drawn his net around me. Though I cry, 'I've been wronged!' I get no response; though ! call for help, there is no justice. (Job 19:67)
What the Qur'an Says
Truly, Allah wrongs not mankind in aught, but mankind wrong themselves.(Qur'an, 10:44)
Surely, Allah wrongs not even of the weight of an atom, but if there is any good deed. He doubles it and gives from Him a great reward. (Qur'an, 4:40)
Think not that Allah is unaware of what the wicked do, but He gives them a respite till a Day when eyes will stare in terror. (Qur'an, 14:42)

Does God Sleep

What the Bible Says
Then the Lord awoke as from sleep, as a man wakes from the stupor of wine. (Psalm 78:65)
Awake, O Lord! Why do you sleep? Rouse yourself!... (Psalm 44:23)
What the Qur'an Says
Allah, none has the right to be worshiped but He, the Ever Living, the One who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs
whatever is in the heavens and whatever is on the earth. (Qur'an, 2:255)

Is God Unhelpful?

What the Bible Says
Hear my prayer, O Lord, listen to my cry for help; be not deaf to my weeping... (Psalm 39:12)
Why do you hide your face and forget our misery and oppression? (Psalm 44:24)
What the Qur'an Says
And when My slaves ask you (O Muhammad) concerning Me, then I am indeed close (to them). I respond to the prayer of the supplicant when he calls on Me. So, let them obey Me and believe in Me, so that they may be led aright. (Qur'an, 2:186)
Is not He best Who responds to the soul distressed when it calls on Him, and Who removes the evil, and makes you inheritors of the earth? Is there any god with Allah? Little is that you heed! (Qur'an,27:62)

Does God have a Family?

What the Bible Says
... This is what the Lord says: Israel is my firstborn son... (Exodus 4:22)
The Lord saw this and rejected them because he was angered by his sons and daughters. (Deuteronomy 32:19)
(God married Jerusalem and his wife became a prostitute!)
This is what the sovereign Lord says to Jerusalem:... I passed by and saw you kicking about in your blood ... I made you grow like a plant of the field... Your breasts were formed and your hair grew, you who were naked and bare. Later I passed by, and when I looked at you and saw that you were old enough for love, I spread the corner of my garment over you and covered your nakedness... and you became mine.
But you trusted in your beauty and used your fame to become a prostitute... At the head of every street you built your lofty shrines and degraded your beauty, offering your body with increasing promiscuity to anyone who passed by ... You engaged in prostitution with the Assyrians too, because you were insatiable ... Then you increased your promiscuity... You adulterous wife' You prefer strangers to your own husband! (Ezekiel 16:3-32)
What the Qur'an Says
And to warn those (Jews, Christians, and pagans) who say: "Allah has begotten a son." No knowledge have they of such a thing, nor had their fathers. Grievous is the word that comes out of their mouths. They utter nothing but a lie. Perhaps, you would kill yourself (0 Muhammad) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Qur'an). (Qur'an, 18:4-6)
And the Jews and the Christians say: "We are the children of Allah and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings of those He has created, He forgives whom He wills and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and all that is between them; and to Him is the return. (Qur'an, 5:18)
And they (Jews, Christians and pagans) say: "Allah has begotten a son." Glory is to Him. Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him. The Originator of the heavens and the earth. When He decrees a matter, He only says to it: "Be" and it is. (Qur'an, 2:116-117)
Say (O Muhammad): He is Allah, the One and Only; Allah, to whom the creatures turn for their needs; He begets not, nor was He begotten; and there is none like Him. (Qur'an, 112:1-4)

PROPHETHOOD IN ISLAM

From: http://www.muslimbridges.org/

The concept of prophethood is found in the three great monotheistic religions of Christianity, Judaism, and Islam. In Islam, however, it has a special status and significance.
According to Islam, Allah created man to worship Him and to lead a virtuous life based on His teachings and guidance. But how can man know and fulfill his role and the purpose of his existence if he does not receive clear and practical instructions of what Allah wants him to do? The existence of prophethood, by which Allah sent a prophet to every nation to reveal His message in terms that the people could understand, has answered this question most effectively
One might ask: How were the prophets chosen and which individuals were so honored?
Prophethood is Allah's blessing and a favor that is bestowed on an individual chosen by Him to convey His message. From studying the lives of the prophets that have appeared, we notice several characteristics:
1 He is the best person in his community as regards morality and intellectual ability This is necessary, for a prophets life serves as a model for his followers. His personality should not drive people away from his message, but rather inspire them to accept it and to transform their own lives. After receiving the message, he is infallible on all matters dealing with the revelation. Although he might commit some small mistakes, but not in any matter that concerns the revelation, he cannot commit a sin.
2 He is supported by miracles, which derive from the power and permission of Allah and not of the prophet himself, to prove that he is not an impostor. Such miracles are direct challenges to the powers that be, for they do not follow the rules laid down by the experts in the affected field or activity By way of illustration, let us review some of the miracles recorded in the Old Testament, the New testament, and the Qur'an.
Moses' Egyptian contemporaries excelled in magic. Thus his major miracle was to defeat the best magicians that the society could offer.
Jesus' contemporaries were skilled physicians, and so he raised the dead and cured those suffering from incurable diseases. Muhammad's contemporaries were known for their eloquence and magnificent poetry. Therefore Muhammad's major miracle was the
Qur'an, which no poet could imitate or surpass, despite their repeated and vigorous efforts to do so.
All previous miracles were limited to a specific people living at a specific time. This is not the case with the Qur'an, however, for this miracle is universal and everlasting. Although previous generations actually witnessed it, all future generations will continue to witness its miraculous nature in term of its style, content, and spiritual impact and message. This ability of the Qur'an to rise above the limits imposed by time and space on all other miracles proves its divine origin.
3. Every prophet states clearly that what he receives comes from Allah and that it is for the well-being of humanity. He confirms what was revealed previously and what may be revealed by a future prophet, for his task is to convey the message entrusted to him by Allah. Thus the revealed message is always the same in essence and purpose-it cannot deviate from prior or future revelations.
Prophets are necessary for conveying God's instructions and guidance to mankind. Without this knowledge, we would be unable to answer the fundamental questions of our existence: Why were we created? What happens after death? Is there an afterlife? Are we accountable for our actions? Is there any future reward or punishment for what we do? What about Allah, His angels, heaven, and hell? Each of these questions, and all others, are answered in the revelation brought by the prophet. But in order for his community to believe and accept them, the prophet must be brought by individuals who have attained a position of trust and respect among their people. This is why he must be morally and intellectual superior to his contemporaries.
Based on this understanding, Muslims reject some of the stories found in the Old Testament concerning the prophets. For example: the prophet Lot engaging in fornication-with his own daughters-when drunk, or the prophet David sending one of his military leaders to his death so that he could marry his wife. it is inconceivable to Muslims that a prophet of Allah could do such things.
Prophets are also miraculously supported by God and instructed by Him to affirm the continuity of His message. In brief, the divine revelation consists of the following information:
A clear concept of God, His attributes and creation, and what should and should not be ascribed to Him.
A clear idea about the unseen world, angels and jinn (spirits), paradise and hell.
Why has God created us? What does He want from us? Will we be rewarded (or punished) for obeying (or disobeying) Him?
A clear explanation of how to order our societies according to His will. This involves the implementation of a law that, when applied correctly and honestly, will bring about a happy and ideal society.
As we have seen in the above discussion, there is no substitute for prophets. Despite the tremendous and impressive advancements of modern science, even it cannot provide authentic information about the supernatural world or provide guidance. Its very nature, which is too materialistic and limited, precludes it from serving this purpose. Mystic experience is also unsuitable, for it is too subjective and, frequently, too misleading.
Now one might ask: How many prophets has Allah sent to humanity? Although we cannot answer this question definitively, some Muslim scholars place the number at two hundred forty thousand. We are only sure of what is clearly mentioned in the Qur'an: God has sent one or more messengers to each nation, for He would not be just if he were to hold a nation to account for its actions w shout first informing its people of what is allowed and what is not. The Qur'an mentions twenty-five prophets by name (i.e., Noah, Abraham, Moses, Jesus, and Muhammad, who are considered the greatest of all the prophets) and indicates that there were others not known to Muhammad.
Muslims are required to believe in and to respect all of the messengers of Allah without exception. Since all the prophets come from the same God and for the same purpose-to lead humanity to Allah-belief in them all is essential and logical. If some are accepted and others are rejected, it is due to the individual's misunderstanding of the prophet's role or of racial (or other) bias.
The Muslims are unique in considering belief in all of the prophets of God to be an article of faith. The Jews reject Jesus Christ and Muhammad; the Christians reject Muhammad and, in reality, reject Moses because they do not abide by his laws. The Muslims accept them all as messengers of God who brought guidance to mankind. However, this acceptance is characterized with a degree of caution, for the Qur'an and the Prophet states the revelation conveyed by those prophets has been distorted and corrupted by those who received it. We read in the Qur'an:
Say (O Muslims), we believe in Allah and that which is revealed to us and that which was revealed to Abraham and Ishmael, and Isaac and Jacob, and their children, and that which Moses and Jesus received and that the prophets received from their Lord. We maize no distinction between any of them and unto Him we have surrendered. (2:136)
The Qur'an tells the Muslims that this is the true and impartial belief. If other nations share this belief, it means that they are on the right track. If they do not share this belief, it means that they are following their own whims and biases. The Qur'an says:
And if they believe in what you believe, then are they rightly guided. But if they turn away, then they are in disunity, and Allah will suffice you against them. He is the Hearer; the Knower: This is Gods religion and Who is better than God in religion? (2:137-38)
There are two important points that need to be clarified about the roles of Jesus and Muhammad, as they are usually misunderstood and distorted. In the case of Jesus, the Qur'an rejects completely the Christian assertion of his divinity and his status of the "son" of God. It also states that the unusual circumstances of his birth-without a father-does not make him a "son" of God, for if this logic were followed to its logical conclusion, Adam, who had no father and no mother, would be greater than Jesus, for: Truly the likeness of Jesus, in God's sight, is as Adam's likeness; He created him of dust, then said unto him, "Be," and he was (3:59).
Like other prophets, Jesus performed miracles: he raised the dead and cured the blind and the lepers. He also made it perfectly clear that these miracles were done by God, not by him. But his message was distorted, because;it was not recorded in his presence and under his direction, but only about one hundred years after his death.
According to the Qur'an, Jesus was sent to the children of Israel to confirm the Torah of Moses and to bring glad tidings of a final messenger who would come after him:
And when Jesus son of Mary said, Children of Israel, I am indeed the Messenger to you, confirming the Torah that is before me, and giving good tidings of a Messenger who shall come after me, whose name shall be the praised one. (61:6)
(the underlined portion is the translation of Ahmad, which is also a name of the Prophet Muhammad).
However, the majority of the Jews rejected his ministry and plotted against his life. The Qur'anic account of his death differs from the one found in the New Testament: he was not killed or crucified, but rather was raised to heaven by God. It is also implied that Jesus will return one day and that all of the Christians and Jews will believe in him before he dies. This is also supported by authentic sayings of the Prophet Muhammad.
Muhammad, the last prophet of God, was born in Makkah in the sixth century CE. Until the age of forty, he was known as a man of excellent character and cultured manners. These characteristics earned for him the nickname of al-Amin (The Trustworthy). There were no prior indications that Allah had chosen him to be His last messenger. Once he was entrusted with this task, however, he began calling his idol-worshipping people to Islam. The revelation was recorded during his lifetime in writing and in the memory of his followers. The care taken to preserve each revelation as it was transmitted by the Prophet ensured that it would reach future generations in an uncorrupted form. As Allah has stated that the Qur'an would be preserved accurately, it is the source of divine guidance for all time, and the Prophet Muhammad is His final prophet.

Blogger comment:

1- There is no prophet after Muhammad (PBUH) but Jesus second coming.
2- Al Mahdi will be a man not a prophet or Imam. God choose whoever he likes to be a guidance to the people.
3- He is not coming with a new message or book. His mission is to ask people to go back to the simple guidance of Islam with no deviation or overzealous.
4- The most important function he would have is to establish a just government. If you have a just government everything else goes right.
5- Jesus (PBUH) will come down in earth in the middle of people who love him Muslims and Christians. Most Jews will believe in him before his second coming.
6- The Anti-Christ will be the last attempt of Satan to preclude his mission.
7- Jesus mission will be accomplished and his kingdom will fill the earth.

The Story of Adam & Creation

from: http://www.muslimbridges.org/


Behold thy Lord said to the angels: I will create a vicegerent on earth. They said Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)? He said: I know what ye know not.
And He taught Adam the nature of all things; then He placed them before the angels and said: Tell Me the nature of these if ye are right.
They said: Glory to Thee of knowledge we have none save that Thou hast taught us: in truth it is Thou who art perfect in knowledge and wisdom.
He said: O Adam! tell them their natures. When he had told them Allah said: Did I not tell you that I know the secrets of heaven and earth and I know what ye reveal and what ye conceal?
And behold We said to the angels: Bow down to Adam; and they bowed down not so Iblis (satan). He refused and was haughty he was of those who reject Faith.
We said: O Adam! dwell thou and thy wife in the garden and eat of the bountiful things therein as (where and when) ye will but approach not this tree or ye run into harm and transgression. (Qur'an: Translation of the meaning, 2:30-35)
Satan Disobedience to Allah Almighty
It is We Who created you and gave you shape; then We bade the angels bow down to Adam and they bowed down; not so Iblis (Satan); he refused to be of those who bow down.
(Allah) said: What prevented thee from bowing down when I commanded thee? He said: I am better than he: thou didst create me from fire and him from clay.
(Allah) said: Get thee down from this: it is not for thee to be arrogant here: get out for thou art of the meanest (of creatures).
He said: Give me respite till the day they are raised up.
(Allah) said: Be thou among those who have respite.
He said: Because Thou hast thrown me out of the way lo! I will lie in wait for them on Thy straight way.
Then will I assault them from before them and behind them from their right and their left: nor wilt Thou find in most of them gratitude (for Thy mercies).
(Allah) said: Get out from this disgraced and expelled. If any of them follow thee, Hell will I fill with you all. (Qur'an: Translation of the meaning, 7:11-18)
Allah's Warning to Adam and Eve
Then We said: O Adam! verily this is an enemy to thee and thy wife: so let him not get you both out of the Garden so that thou art landed in misery.
There is therein (enough provision) for thee not to go hungry nor to go naked, Nor to suffer from thirst nor from the sun's heat. (Qur'an: Translation of the meaning, 20:117-119)
Satan's Jealousy of Adam and Eve
But Satan whispered evil to him: he said O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?
In the result they both ate of the tree and so their nakedness appeared to them: they began to sew together for their covering leaves from the Garden: thus did Adam disobey His Lord and allow himself to be seduced. (Qur'an: Translation of the meaning, 20:120-121)
Adam Repented
But his Lord chose him (for His Grace): He turned to him and gave him guidance.
He said: Get ye down, both of you, all together from the Garden with enmity one to another; but if as is sure there comes to you guidance from Me whosoever follows My guidance will not lose his way nor fall into. (Qur'an: Translation of the meaning, 20:122-123)
Then learnt Adam from his Lord words of inspiration and his Lord turned toward him (accepted his repentance); for He is Oft-Returning Most Merciful.
We said: Get ye down all from here; and if as is sure there comes to you guidance from Me whosoever: follows My guidance, on them shall be no fear nor shall they grieve. (Qur'an: Translation of the meaning, 2:37-39)

An Evangelical Statement on Israel/Palestine

From: www.christianitytoday.com

As evangelical Christians committed to the full authority of the Scriptures, we feel compelled to make a statement together at this historic moment in the life of the Holy Land.
The Israeli-Palestinian conflict is near a momentous turning point. The strife has continued—sometimes simmering, sometimes exploding in terrible conflict—for decades.
In the context of our ongoing support for the security of Israel, we believe that unless the situation between Israel and Palestine improves quickly, the consequences will be devastating. Palestinians—especially the youth who have no economic opportunity—are increasingly sympathetic to radical solutions and terrorism. As a result, the threat to Israel's security is now greater.
Likewise, the threat to America's national security is greater. Because so many of the world's 1.3 billion Muslims see America through the prism of Israel-Palestine, the longer the current situation continues, the more likely it is that anti-American attitudes, policies, and terrorist activities will increase dramatically among Muslims worldwide.
As evangelical Christians, we believe our faith compels us to speak a word together at this crucial moment.
The Bible clearly teaches that God longs for justice and peace for all people. We believe that the principles about justice taught so powerfully by the Hebrew prophets apply to all nations, including the United States, Israel, and the Palestinians. Therefore we are compelled to work for a fair, negotiated solution for both Israelis and Palestinians. We resolve to work diligently for a secure, enduring peace and a flourishing economy for the democratic State of Israel. We also resolve to work for a viable permanent, democratic Palestinian State with a flourishing economy that offers economic opportunity to all its people. We believe that the way forward is for the Israelis and Palestinians to negotiate a fair, two-state solution.
We are encouraged that the Israeli and Palestinian governments have officially endorsed a two-state solution and that polls demonstrate that solid majorities in both Israel and Palestine embrace this path.
We call on all evangelicals, all Christians, and everyone of good will to join us to work and pray faithfully in the coming months for a just, lasting two-state solution in the Holy Land. We call on all involved governments to work diligently toward this goal. And we covenant to pray for the leaders of all the nations engaged in this effort, hoping for them the blessing of our Lord, who said, "Blessed are the peacemakers."
As we work and pray, we are strengthened by the truth that Christ will return some day to complete his victory over sin and injustice, and we are empowered by the knowledge that until He comes again, He summons us to support the things that promote peace and justice for everyone in the Holy Land.
Signatories of An Evangelical Statement on Israel/Palestine
Thomas Armiger, General SuperintendentThe Wesleyan Church
Gayle D. Beebe, PresidentWestmont College
David Black, PresidentEastern University
Marilyn Borst, Director of Global MinistryPeachtree Presbyterian Church
Ed Boschman, Executive DirectorU.S. Conference of Mennonite Brethren Churches
David C. Brown, ChairEvangelical Child & Family Agency
George K. Brushaber, PresidentBethel University
Gary M. Burge, Professor of New TestamentWheaton College
Tony Campolo, President/FounderEvangelical Association for the Promotion of Education
R. Judson Carlberg, PresidentGordon College
Joseph Castleberry, PresidentNorthwest University
Paul A. Cedar, ChairmanMission America Coalition
Thomas A. Curry, Senior MinisterRound Lake Community Church
Craig C. Darling, U.S. DirectorIndia Rural Evangelical Fellowship
Murray Dempster, PresidentVanguard University
G. Blair Dowden, PresidentHuntington University
Robert P. Dugan, Jr., RetiredNational Association of Evangelicals
Merrill Ewert, PresidentFresno Pacific University
Leighton Ford, PresidentLeighton Ford Ministries
Arthur Evans Gay, Minister-at-LargeEvangelical Initiatives International
Jules Glanzer, President ElectTabor College
Vernon Grounds, ChancellorDenver Seminary
Ronald Habegger, PresidentFellowship of Evangelical Churches
Jack Haberer, EditorThe Presbyterian Outlook
Mike Hagan, PresidentSioux Falls Seminary
Stephen A. Hayner, ProfessorColumbia Theological Seminary
Dennis Hollinger, PresidentEvangelical Theological Seminary
Jim Holm, PresidentMennonite Brethren Biblical Seminary
John Hubers, Former Director of Reformed Church Mission Program, Middle East and South AsiaReformed Church in America
John A. Huffman, Jr., PastorSt. Andrew's Presbyterian Church, Newport BeachBoard Chair, Christianity Today International
Ken Hunn, Executive DirectorThe Brethren Church
Joel Hunter, Senior PastorNorthland Church
John K. Jenkins, Senior PastorFirst Baptist Church of Glenarden
Bruce W. JonesNational Association of Evangelicals
J. Ellsworth Kalas, PresidentAsbury Theological Seminary
John F. Kim, Interim PresidentNorthern Seminary
Peter Kuzmic, PresidentEvangelical Theological Seminary (Osijek, Croatia)
Duane Litfin, PresidentWheaton College
Jo Anne Lyon, CEOWorld Hope International
V. James Mannoia, PresidentGreensville College
Molly T. Marshall, PresidentCentral Baptist Theological Seminary
Kevin T. McBride, Senior PastorRaymond Baptist Church
Larry J. McKinney, PresidentSimpson University
Gregory A. Monaco, Associate Field Director, Youth for Christ/USA
Royce L. Money, PresidentAbilene Christian University
Richard Mouw, PresidentFuller Theological Seminary
Shirley A. Mullen, PresidentHoughton College
Mike O'Neal, PresidentOklahoma Christian University
David Neff, Editor-in-ChiefChristianity Today
Glenn R. Palmberg, PresidentEvangelical Covenant Church
Earl F. Palmer, MinisterUniversity Presbyterian Church
Linda Pampeyan, ConsultantLeadership Renewal Center
Ted W. Pampeyan, DirectorLeadership Renewal Center
David L. Parkyn, PresidentNorth Park University
Roger Parrot, PresidentBelhaven College
Jerry Pence, General Superintendent The Wesleyan Church
Rita Rihani, Professor of ArabicNorth Park University
Bob Roberts, PastorNorthwood Church
Bill Robinson, PresidentWhitworth University
Haddon W. Robinson, PresidentGordon-Conwell Theological Seminary
Leonard Rodgers, Executive DirectorEvangelicals for Middle East Understanding
Andrew Ryskamp, DirectorChristian Reformed World Relief Committee
Michael G. Scales, PresidentNyack College/ATS
Chris Seiple, PresidentInstitute for Global Engagement
Robert Seiple, Former Ambassador-at-Large for International Religious Freedom
Ronald J. Sider, PresidentEvangelicals for Social Action
James Skillen, PresidentCenter for Public Justice
Wallace Smith, PresidentPalmer Theological Seminary
Glen H. Stassen, Lewis Smedes Professor of Christian EthicsFuller Theological Seminary
Gary W. Streit, PresidentMalone College
Joseph Tkach, PresidentWorldwide Church of God
Paul Vicalvi, Chaplains Commission Executive DirectorNational Association of Evangelicals
Harold Vogelaar, Professor EmeritusLutheran School of Theology, Chicago
Berten Waggoner, National DirectorVineyard USA
Don Wagner, ProfessorNorth Park University
John Wagner, PastorAndover Congregational Church
Jon R. Wallace, PresidentAzusa Pacific University
Jim Wallis, EditorSojourners
Bob WenzRenewing Total Worship Ministries
Luder G. Whitlock, Executive DirectorThe Trinity Forum
John P. Williams, Jr., Regional DirectorEvangelical Friends International - North America
Craig Williford, PresidentDenver Seminary
Earl L. Wilson, General SuperintendentThe Wesleyan Church
Larry E. Yonker, Vice-PresidentThe Elevation Group

Can Muslims Use the Bible in Dawah?

From: http://www.readingislam.com/

The hadith of Umar is often given as a reason against the use of the Bible in Dawah. However, this use of Umar’s hadith is based on a failure to distinguish between using the Bible for guidance and using the Bible for Dawah. Umar’s hadith teaches that we cannot use the Bible for guidance. That hadith does not prevent us from using the Bible for Dawah.
In brief, the hadith says that Umar, may Allah be pleased with him, came to the prophet, sallallahu alayhi was sallam, with a copy of the Torah saying here is a copy of the book that was revealed to the prophet Moses, peace be upon him. As he began to read it the prophet’s face showed displeasure until Abu Bakr, may Allah be pleased with him, alerted Umar to notice this. Umar, may Allah be pleased with him, then promptly closed the scroll and reaffirmed his satisfaction with Allah as Lord, with Islam as religion, and with Muhammad, sallallahu alayhi was sallam, as prophet and messenger. The prophet then remarked that if the prophet Musa were alive today he would have to follow the prophet Muhammad, sallalalhu alayhi was sallam.
That in a nutshell is the gist of the hadith. Obviously, the hadith deals with the question of where to find guidance today. The Bible therefore cannot be used for our guidance. The hadith does not prevent us from making reference to the Bible in the limited manner which I will now describe.
The easiest way to prove a point to a person who believes in the Bible is to make reference to the Bible. This does not mean you believe in the Bible or consider it true in even that portion. It makes no difference whether or not you the caller to Islam believes in the Bible passage you are citing. It is important to believe what you preach, but remember that you are not preaching the Bible. You are simply reminding Christians and Jews that if they had read their Bibles carefully they would have to accept Islam.
To illustrate this point, consider that you quote the saying of Jesus in the Gospel of John where Jesus says: "The Father is greater than I." This verse will refute anyone who says he believes the Bible and yet he says that Jesus is equal to the Father. Now you do not call God "Father." But the Christian cannot turn around and demand that on the strength of the same verse you should now dare to call God "Father." You will have to remind him that the Bible is a proof against him, not against you. You were just asking him why his statement about Jesus is opposite to his Bible’s statement about Jesus. He cannot now ask you why your statement about God is different from the Bible because you never claimed to believe in the entire bible.
The Christian can only have a point if he shows that what the Muslim says is contrary to what the Qur’an says. But he will not have a point because Islam is built on the Qur’an. Islam cannot possibly be opposite to the Qur’an. On the other hand, Christianity was not built on the Bible. Christianity began long before the Bible was written and developed independently of the Bible. Some of Christianity’s central doctrines are contrary to the Bible; herein lies the problem.
The best way to deal with this problem is to show Christians where the Bible teaches that Jesus is not equal to God, that he could not have died for the sins of the world, and that Jesus directed his followers to believe in the prophet who was to come after him.



Blogger Comment:



1- Quran is the last book of God. It is a very reasonable reaction of the prophet for people to consult the Bible in his time when the words of God the Quranic verses come to them from God every few days. Verses that are true and had no manipulation. They get the verses and they are red by Muhammad (PBUH) in prayers and Muslims rehearse it and memorize it on time. Besides they are getting new Sharia and what is important from the Bible God already told them in Quran.



2- However when we to call the people of the book to Islam we have many times to use the Bible for sake of Da'wah. We also use it for dialogues and comparative religious conferences and scholarship.



3- True there are some of the Bible verse are false or fabricated however in most part it is well preserved. However no doubt inferior to Quran and Hadith Bukhari and Muslim.



4- As we are close to end of time it appears that we are obligated to study the Bible as Muslim scholars since it will help us to convince people of Islam and convert them prior to the return of Jesus (PBUH). They are already trying in the west to present Islam as the beast of the revelation to scare people of Islam.

ABC's of Da'wah (Calling to Islam)

From: http://www.readingislam.com/

By: Idris Tawfik

It is a wonderful sign that so many Muslims love Islam so much that they want to tell others about it. So many, though, are full of good intentions, but are not quite sure just where to begin.
What Is Da`wah?
Da`wah is one of those religious words we use which often takes on something of a mysterious meaning. Its meaning is really very simple. It means calling others to Islam.Now what does that "calling others" really mean? Does it mean going out into the streets and persuading people to become Muslim? Does it mean standing on a box in the middle of the High Street and shouting about Islam to those who are passing by?In my opinion, certainly not!
Calling others to Islam simply means telling them what Islam is really like, and then leaving them to make up their own minds.
In Cairo, where I live, you can walk along a busy street in the center of the city and you will find young boys selling socks. "Three pairs for ten Egyptian pounds," they will shout, in Arabic. Passers by then have the chance to look at the socks.
If they are going to make a sale, the boys do not just dump the socks in a heap by the side of the road. They arrange them very carefully, perhaps in order of color. The dark ones at one end and the light ones at the other.
Because the roads are very dusty, the boys selling the socks will dust them down and rearrange them from time to time. Similarly, they do not just hope that the passers-by will take a look, but they actively call out to attract their attention.
Telling people about Islam is something like this. We make what we have to say very attractive and we call people by our cheerful words and attractive countenance. A translation of what we read in the Qur'an says:
*{Invite all to the Way of your God with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious.}* (An-Nahl 16:125)
A Book By Its Cover
First of all, then, if we are to talk to others about Islam, we must be presentable ourselves. This might sound obvious, but not everyone observes such a rule. By being presentable, I mean we should be clean and well dressed.
The ambassador of any country speaks on behalf of his country, so he should present a good image of his country. Muslims who talk about Islam to others are ambassadors of Islam and they should present themselves in such a way to others.There is no excuse for being in untidy clothes or with an untidy appearance. You might be the only Muslim someone has ever met, so show them that Islam is very beautiful.
We also need to recognize that as Muslims we have different gifts and talents. Some people are good at Maths, others are good at sports and others can speak well in public. Just because we want to talk to others about Islam, it does not mean that we will be good at speaking in public.
Be honest, and work from your own strengths. If you are good at speaking, then speak in a clear, confident voice. If you are not a good public speaker, use other methods to tell others about Islam, and leave others to be the public face. The Internet, for example, is one way you can talk to others.
What to Say
What should you say when people ask about Islam? Well, first of all, if they ask you a question and you do not know the answer, apologize to them and admit as much. Do not make up an answer, to make yourself look clever. Explain that you will get back to them with a full answer to their question.
Islam is perfect and it has the answer to every question in the minds and hearts of men and women. The problem is that, because we do not read and study enough, we do not always know what that answer is, so we make Islam seem inadequate, when we are really the ones who do not know.
Never imagine that you have to persuade anyone to become Muslim. This is not da`wah. Our duty is simply to proclaim the message, and we then leave others to make up their own minds.
What a terrible thing if we were to persuade someone to become Muslim, in the heat of the moment, and then leave them without any support so that they quickly gave up their good intentions.Millions of pounds, in fact, are spent in calling others to Islam, but hardly a penny is spent in looking after the new Muslims once they have declared Shahadah. If anything, we should actually make people hesitate, take their time, before embracing Islam. Make sure they know what they are accepting.
One very useful way of talking to others about Islam, especially if they have misconceptions about different aspects of it, is to talk about things from our own experience.For example, if someone brings up the whole thorny issue of Muslims being terrorists, you can tell them that you are not a terrorist and that you do not know any. No one can argue with your personal experience without calling you a liar.
It is important, too, to speak to people in a language they understand. There is no need to go into special religious jargon just because you talk about Islam. Chances are that the one you are talking to will not know what you are talking about. No, use the language and the things people are familiar with.
Similarly, do not expect to prove a point by quoting them chunks from the Qur'an. The Qur'an will not have a value for non-Muslims until it has been proved to have a value. Do not expect them to be bowled over with your quotes.
Finally, always be very courteous and very cheerful. Show people that being Muslim does not mean you have to stop being human. A cheerful expression and a very polite manner will go a long way to give a very image of Islam.
And if, in the end, the ones you are talking to choose not to accept your words, then just as cheerfully and courteously wish them goodbye. You certainly do not need to lose any sleep on their account and, who knows, your words might have an effect at a later date.
I hope that these ideas are helpful.

Useful Links:
The Concept of Da`wah and the Spread of Islam
Challenges Facing Da`wah to Islam
Methods of Da`wah with Friends
Being Good at Da`wah
How to Perform Da`wah
Inviting People of the Book
Was Islam Spread by the Sword?
The Spread of IslamHow Did Islam Spread?

The Bible Denies the Divinity of Jesus (part 1 of 4): Bible’s writers

From: www.islamreligion.com

By Shabir Ally

Christians and Muslims both believe in Jesus, love him, and honor him. They are, however, divided over the question of his divinity.
Fortunately, this difference can be resolved if we refer the question to both the Bible and the Quran, because, both the Bible and the Quran teach that Jesus is not God.
It is clear enough to everyone that the Quran denies the divinity of Jesus, so we do not need to spend much time explaining that.
On the other hand, many people misunderstand the Bible; they feel that the belief in Jesus as God is so widespread that it must have come from the Bible. This article shows quite conclusively that the Bible does not teach that.
The Bible clearly teaches that Jesus is not God. In the Bible God is always someone else other than Jesus.
Some will say that something Jesus said or something he did while on the earth proves that he is God. We will show that the disciples never came to the conclusion that Jesus is God. And those are people who lived and walked with Jesus and thus knew first hand what he said and did. Furthermore, we are told in the Acts of the Apostles in the Bible that the disciples were being guided by the Holy Spirit. If Jesus is God, surely they should know it. But they did not. They kept worshipping the one true God who was worshipped by Abraham, Moses, and Jesus (see Acts 3:13).
All of the writers of the Bible believed that God was not Jesus. The idea that Jesus is God did not become part of Christian belief until after the Bible was written, and took many centuries to become part of the faith of Christians.
Matthew, Mark, and Luke, authors of the first three Gospels, believed that Jesus was not God (see Mark 10:18 and Matthew 19:17). They believed that he was the son of God in the sense of a righteous person. Many others too, are similarly called sons of God (see Matthew 23:1-9).
Paul, believed to be the author of some thirteen or fourteen letters in the Bible, also believed that Jesus is not God. For Paul, God first created Jesus, then used Jesus as the agent by which to create the rest of creation (see Colossians 1:15 and 1 Corinthians 8:6). Similar ideas are found in the letter to the Hebrews, and also in the Gospel and Letters of John composed some seventy years after Jesus. In all of these writings, however, Jesus is still a creature of God and is therefore forever subservient to God (see 1 Corinthians 15:28).
Now, because Paul, John, and the author of Hebrews believed that Jesus was God’s first creature, some of what they wrote clearly show that Jesus was a pre-existent powerful being. This is often misunderstood to mean that he must have been God. But to say that Jesus was God is to go against what these very authors wrote. Although these authors had this later belief that Jesus is greater than all creatures, they also believed that he was still lesser than God. In fact, John quotes Jesus as saying: “...the Father is greater than I.” (John 14:28). And Paul declares that the head of every woman is her husband, the head of every man is Christ, and the head of Christ is God (see 1 Corinthians 11:3).
Therefore, to find something in these writings and claim that these teach that Jesus is God is to misuse and misquote what those authors are saying. What they wrote must be understood in the context of their belief that Jesus is a creature of God as they have already clearly said.
So we see then, that some of the later writers had a higher view of Jesus, but none of the writers of the Bible believed that Jesus is God. The Bible clearly teaches that there is only one true God, the one whom Jesus worshipped (see John 17: 3).
In the rest of this article we will explore the Bible in more depth, and deal with the passages which are most often misquoted as proofs of Jesus’ divinity. We will show, with God’s help, that these do not mean what they are so often used to prove.

Next: The Bible Denies the Divinity of Jesus (part 2 of 4): Acts of the Apostles

Hussein Abdulwaheed Amin, Ex-Catholic, Ireland (part 3 of 4): From Trinitarianism to Unitarianism

From: www.isalmreligion.com

By Hussein Abdulwaheed Amin

The Quran - perfectly preserved and unaltered

I would like to mention in passing that in contrast to the compilation of the New Testament and specifically the Gospels of Matthew, Mark, Luke and John, the Quran, which is one book, was revealed in its entirety to one prophet, Mohammed. It was memorized by many of his followers as it was received over a period of 23 years and was also written down during Mohammed’s lifetime. It was definitively transcribed within two decades of Mohammed’s death and verified by his closest surviving companions. Two of the four copies of the original Quran made at that time are still in existence - one in Istanbul in Turkey, the other in Tashkent in Uzbekistan in former Soviet central Asia. Every Arabic Qur’an in the world today is, letter for letter, identical to this ancient script.
Indeed, in the 19th century, an institute of Munich University in Germany collected a staggering forty-two thousand different copies of the Quran including manuscripts and printed texts produced in various parts of the Islamic world over a period spanning thirteen hundred years. Research work was carried out on these texts for half a century, at the end of which the researchers concluded that apart from copying mistakes, there was no discrepancy in the text of these forty-two thousand copies, even though they were produced at different times between the first and fourteenth Islamic centuries and had been procured from all parts of the world. Unfortunately this institute and its priceless treasure of Quranic manuscripts were destroyed in an Allied bombing attack on Germany during World War II, but the findings of its research project survived.
In short, the Quran stands or falls as one. The integrity of the text itself is above reproach. There remains only a personal decision whether to accept it or not as the word of God.
In addition to the Quran, the ahadeeth, or sayings of Prophet Mohammed, which form the secondary strand of Islamic scripture, were meticulously collected and authenticated by the second Islamic century by Muslim scholars who only accepted a given saying as genuine if it had a proven chain of trustworthy transmitters stretching back to one or more original companion of the Prophet. Many thousands of plausible sayings were rejected if they did not meet these strict criteria.

Doubts about Jesus’s divinity even within the Gospels

Even within the four canonical Gospels there are numerous passages which cast doubt on the divinity of Jesus and therefore on the concept of Trinity which presupposes it. There are at least twenty instances where Jesus prays. See Matthew 14:23, 19:13, 26:39, 27:46, 26:42-44; Mark 1:35, 6:46, 14:35-36; Luke 3:21, 5:16, 6:12, 9:18, 9:28, 11:1-4, 22:41; John 14:16, 17:1, 17:9, 17:11, 17:15. If Jesus were himself divine, i.e. God, to whom is he praying and why?
Consider also these passages:
Matthew 26:39
Jesus and God had different wills.
Matthew 19:16-17, Mark 10:17-18 and Luke 18:18-19.
Jesus denied divinity by distinguishing between himself and God.
Luke 7:16, 13:33, 24:19; John 4:19
Jesus was regarded by his disciples and other contemporaries as a prophet. They do not acclaim him as an incarnation of God or the Son of God.
My Journey from Catholic Christian to Arian Unitarian to Muslim
As a result of my studies and after much soul-searching, I came to reject Pauline church doctrinal innovations such as the Trinity, a concept unknown to Jesus’ disciples and not definitively established as official church doctrine until as late as 381A.D. I found myself in sympathy with the more purely monotheist beliefs of the late third and early fourth century priest Arius of Alexandria and others such as Bishop Eusebius of Nicomedia (later Patriarch of Constantinople), their teacher, the respected priest and martyr Lucian of Antioch and, in later decades, Roman Emperor Constantius II. The Catholic Encyclopaedia[1] defines Arianism as:
“a heresy which arose in the fourth century, and denied the divinity of Jesus Christ,... not a modern form of unbelief, and [it] therefore will appear strange in modern eyes.”
What the encyclopaedia fails to mention is that what they are describing as heresy was, in fact, official church doctrine in the middle of the fourth century. For example, after the Council of Ariminum (present-day Rimini in Italy) in 359A.D. St. Jerome wrote, “the whole world groaned and marvelled to find itself Arian”. This prevailed until after the death of Constantius II and his fellow Arian successors when a changing political climate within the Roman Empire resulted in the persecution of Arian Christians and the conclusive imposition of Trinitarianism as official church doctrine at the Second General Council in 381A.D.
When I too came to the conclusion that Jesus was not divine, I had crossed an essential hurdle in terms of mindset and beliefs. Whether or not Jesus is divine is the absolute crux of the matter as far as any believing, theologically aware Christian is concerned. Once I had come to this new understanding of Jesus, it was but a small step for me to be able to accept a later prophet and embrace Islam, just as the North African and Iberian Arian Christians, denounced by the Church but physically safe outside the shrinking borders of the Roman Empire, had done en masse when Islam was introduced to them in the decades after the death of Mohammed. Because of my Christian upbringing, I was used to the concept of God sending prophets periodically throughout history at times when mankind had fallen away from His teachings. Islam recognizes the Old Testament prophets I was familiar with plus John the Baptist and Jesus. Given that, by the seventh century, Arabia had lapsed into polytheism and much of the Christian world was Trinitarian, it made sense to me that God should send a new prophet, Mohammed, to call mankind back to the correct worship of Himself, the one true god.
There are 25 prophets recognized by name in the Quran. All but three of them are also mentioned in Jewish or Christian scripture:
1) Adam
2) Idrís (Idrees)
3) Núh (Noah)
4) Húd
5) Sálih
6) Ibráhím (Abraham)
7) Ismá’íl (Ishmael)
8) Isháq (Isaac)
9) Lút (Lot)
10) Ya’qúb (Jacob)
11) Yúsuf (Joseph)
12) Shu’aib
13) Ayúb (Job)
14) Músa (Moses)
15) Hárún (Aaron)
16) Dhu l-kifl (Ezzekiel)
17) Dawúd (David)
18) Sulaimán
19) Ilyás (Elijah)
20) al-Yasa’ (Elisha)
21) Yúnus (Jonas)
22) Zakaríya (Zakariyah)
23) Yahyá (John the Baptist)
24) ‘Ísa (Jesus)
25) Muhammad
I had now reached the point where I genuinely wanted to be a Muslim in my own right, whether my interest in the Muslim lady mentioned previously led to marriage or not. (In fact the relationship in question eventually did not work out.) For I see my conversion to Islam not as a rejection of what I regard as true Christianity, simply as a rejection of the tangent or erroneous path along which Paul and his followers led astray the new, gentile, former polytheistic Christians of the Greco-Roman world. Sadly, all major forms of modern Christianity - Roman Catholicism, Eastern Orthodoxy and Protestantism - stem from Paul.
The Catholic Encyclopaedia states that Arianism has never been revived (although it concedes that such eminent figures as Sir Isaac Newton and Milton displayed Arian sympathies). What it fails to acknowledge is that Arianism has, for the last fourteen hundred years, been incorporated within Islam. There is no one left within Catholicism, Protestantism or Orthodoxy to espouse the oneness of God. The reason why Trinitarianism now rules unfettered within the greatly reduced geographical boundaries of old world Christendom is that the peoples of all the southern Mediterranean formerly Arian Christian strongholds are now overwhelmingly Muslim!
Footnotes:
[1] Catholic Encyclopaedia(http://www.newadvent.org/cathen/01707c.htm)
Previous: Hussein Abdulwaheed Amin, Ex-Catholic, Ireland (part 2 of 4): Investigating the Christian Resources

A Literary Challenge: “Bring Something Like It”

From: http://www.islamreligion.com/

By http://www.islamtoday.com/

Many people misunderstand the Quran’s literary challenge to produce something like it. Many people assume it simply means writing something as “good” as the Quran.
Because of this, many skeptics point out – and rightly so – that literary value judgments are highly subjective. If someone says that he thinks a certain selection of prose or poetry is better than the Quran, who can argue with him? Isn’t it really a matter of personal judgment and taste? Who is to be the arbiter?
The Quran’s challenge, however, is not simply to write something of equal literary merit, but rather to produce something like the Quran.
We can see this in all the verses of challenge. God says:
“Say (O Muhammad) if mankind and jinn were to come together to produce something like this Quran, they would not be able to do so, even if they were to help one another.” (Quran 17:88)
God says:
“Or they say: ‘He has forged it.’ Say: ‘Then bring ten forged chapters like it and If then they do not answer you, know that it is sent down with the Knowledge of God, besides Whom there is no other God. Will you then be Muslims?” (Quran 11:13)
God says:
“Or do they say ‘He has forged it.’ Say: ‘Then bring a chapter like it and call and call whoever you can besides God if you are truthful’.” (Quran 10:38)
God says:
“And if you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call your witnesses besides God if you be truthful. If you do not do so – and you will never do so – then fear a fire whose fuel is men and stones prepared for the disbelievers.” (Quran 2:23-24)
Therefore, it is not simply a matter of quality – it does not even have to be of equal merit! Similarity is all that matters. What is required by the challenge is to achieve at least a comparable degree of the literary beauty, nobility, and sublimity of the Quran while at the same time emulating the Quran’s particular style.
It is possible to superficially mimic the style of the Quran, and many people have been successful in doing so – but all such attempts from the days of Musailimah to the present have proven to be silly and absurd, and have often invoked laughter and derision. This is the unanimous consensus of everyone who has ever heard or read those attempts.
It is, likewise, possible for a person writing in Arabic to reach a great level of literary excellence and, in the most moving of poetry and prose, convey the noblest thoughts and sentiments – but nobody has ever done so using the Quran’s particular style.
And what an elusive style it has proven to be! The Quran is neither in Arabic prose nor in what is acknowledged as Arabic verse. It is not written in a combination of both prose and poetry, but in neither of those modes. It is unique. At the same time, the Quran is internally consistent in maintaining its unique style.
Only the Quran achieves the highest level of literary excellence – so much so that it brings people to ecstasy and tears – while maintaining this style.
This, then, is the acid test: Write something in the exact same style as the Quran and in doing so produce something of arguably similar quality and sublimity.
Still, one could argue that the evaluation of the results is still grounded in subjective literary tastes. This is agreed. However, the second part of the challenge is to bring witnesses to attest to the quality of that evaluation, not just to stand there and make the claim.
Throughout history, people have attempted to write in the style of the Quran. The results have always been so laughable that no one would venture to say that he believes the effort equals the Quran in literary merit. The reason why no one would dare do so is not the fear of reprisal – as some skeptics have suggested – but rather the fear of looking like a complete idiot. One early example was:
Al-Feel
Mal-Feel
Wa maa adraaka mal-feel
Lahu dhanabun radheel, wa khurtoomun taweel
…which translates as:
The Elephant –
What is the elephant?
And what would have you know what the elephant is?
It has a scraggly tail and a very long trunk.
We can grant that this is a successful attempt at imitating the superficial style of the Quran. It is clearly modeled after the opening verses of Surah al-Qaari`ah or Surah al-Haaqqah. However, with such fare on offer, it is no surprise that people are unwilling to stake their reputation on attesting to its literary excellence.
We should pause to consider: What other literary style can we think of which has produced an indisputably great work of literature but is at the same time guaranteed to bring the most wretched failure to anyone else who tries his hand at it?
Generally, it is not a bad idea for a writer to emulate a successful style. However, a challenge to produce a single chapter like the Quran – the shortest chapter being merely three verses of modest length – has proven impossible to meet.
We should remember that not all Arabic speakers are Muslim. Many are Christians and Jews. Some are atheists. They live all over the world. Among all of these non-Muslim Arabs, there are leading poets and prose writers and important literary critics. None of them claim that they or anyone else has produced a literary work that resembles the Quran in both style and quality.
For an Arabic speaker, this is an obvious thing. Any Arab who looks at people’s attempts to write in the Quran’s style usually breaks out in laughter at its awkwardness or banality.
For non-Arabic speakers, though they cannot experience this directly, they can ascertain that no serious literary claim has been made.
Granted, there is subjectivity in any literary evaluation. This would pose a problem in a challenge with a single judge or a panel of judges, or if there is a biased criterion like “only Muslims scholars can be judges”.
However, there is no such restriction in the challenge.
The general consensus of the international Arabic literary community – and the Arab masses – is that nothing exists to meet the challenge. This is an objective yardstick.

Blogger Comment:

1- I believe that the author of the Quran is God. Few verses red to Arabs at the time of prophet made them believers.
2- I believe people were afraid to try to produce like the Quran because of knowing that it is his book so most did not take the challenge to produce what may look like it.
3- Those who challenged God to write a similar to Quran he was able to influence their thinking process to have the imitation ridiculous and even hilarious.
4- This reminds me of my Taman health plan that I believe deeply from my heart that God gave it to me. I am sure God blocked the thoughts of many brilliant people so it will end by me finding this plan. Call the Newsweek and ask them about the draft for the plan that I sent them in late 2003. At that time I asked them to have many experts to work it out with me. It was like a prophecy few months later God inspired me by the plan that I did it with no help from anyone but God.
5- A big thing in God challenge is not to make only what is looks like the Quran but to ask people to follow you as it is a book from God. Over the years people have failed to do both.

Muslim helps Jews attacked on New York subway

From: http://www.cnn.com/

Story Highlights

Incident began when man said "Happy Hanukkah"
Members of a group of young people allegedly responded with anti-Semitic language
One of the Jews was punched during the altercation
A Muslim student from Bangladesh jumped to his aid
NEW YORK (CNN) -- A Muslim man jumped to the aid of three Jewish subway riders after they were attacked by a group of young people who objected to one of the Jews saying "Happy Hanukkah," a spokeswoman for the three said Wednesday.
The New York Police Department's Hate Crimes Task Force is investigating Friday's incident on the Q train.
Friday's altercation on the Q train began when somebody yelled out "Merry Christmas," to which rider Walter Adler responded, "Happy Hanukkah," said Toba Hellerstein.
"Almost immediately, you see the look in this guy's face like I've called his mother something," Adler told CNN affiliate WABC.
Two women who were with a group of 10 rowdy people then began to verbally assault Adler's companions with anti-Semitic language, Hellerstein said.
One member of the group allegedly yelled, "Oh, Hanukkah. That's the day that the Jews killed Jesus," she said.
When Adler tried to intercede, a male member of the group punched him, she said.
Another passenger, Hassan Askari -- a Muslim student from Bangladesh -- came to Adler's aid, and the group began physically and verbally assaulting him, Hellerstein said.
"A Muslim-American saved us when our own people were on the train and didn't do anything," Adler said. Watch Adler describe the altercation »
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Adler pulled the emergency brake and the train stopped at DeKalb Avenue station, where police came on board.
The 10 suspects, ages 19 to 20, were taken into custody, said Brooklyn district attorney spokesman Sandy Silverstein.
Askari was first handcuffed alongside them, but he was released when Adler told police he was not an attacker, Hellerstein said.
Alder was treated at Long Island College Hospital for injuries that included a fractured nose and a cut lip that required several stitches, while Askari suffered a black eye, Hellerstein said.
The suspects are to appear in Brooklyn District Court on February 7 on charges that include assault, attempted assault, menacing, harassment, unlawful assembly, riot and disorderly conduct, Silverstein said.
The New York Police Department's Hate Crimes Task Force is investigating the incident, and will determine whether the suspects will be charged with hate crimes, Officer Philip Hauser told

Blogger Comment:

1- Jews and Muslims have in common more than people appreciate.
2- Jews and Muslims both learned to live together over hundreds of years peacefully since both are committed to the moral and justice of their religions.
3- As the end of time comes and as people would turn to one religion and one nation the little Satan in the head of each of us will work hard to see this not happening.
4- The kingdom of God is coming and the king Jesus (PBUH) will descend in the earth with glory.
5- The reconciliation of Jews and Muslims is important for our redemption and seeing the kingdom of God in the earth.
6- Christians should love to see Muslims and Jews reconcile it is after all Jesus is the one who will be awaited, seeing them both fight is misunderstanding of prophecies and against the perception of a just God.

Stop getting mad, America. Get smart

From: http://www.atimes.com/

By Richard Armitage and Joseph Nye

The world is dissatisfied with American leadership. Shocked and frightened after September 11, 2001, we put forward an angry face to the globe, not one that reflected the more traditional American values of hope and optimism, tolerance and opportunity. This fearful approach has hurt the United States' ability to bring allies to its cause, but it is not too late to change. The nation should embrace a smarter strategy that blends our "hard" and "soft" power - our ability to attract and persuade, as well as our ability to use economic and military might. Whether it is ending
the crisis in Pakistan, winning the wars in Iraq and Afghanistan, deterring Iran's and North Korea's nuclear ambitions, managing China's rise or improving the lives of those left behind by globalization, the US needs a broader, more balanced approach. Lest anyone think that this approach is weak or naive, remember that Defense Secretary Robert Gates used a major speech on November 26 "to make the case for strengthening our capacity to use 'soft' power and for better integrating it with 'hard' power". We - one Republican, one Democrat - have devoted our lives to promoting American pre-eminence as a force for good in the world. But the US cannot stay on top without strong and willing allies and partners. Over the past six years, too many people have confused sharing the burden with relinquishing power. In fact, when we let others help, we are extending US influence, not diminishing it. Since September 11, the war on terrorism has shaped this isolating outlook, becoming the central focus of US engagement with the world. The threat from terrorists with global reach is likely to be with us for decades. But unless they have weapons of mass destruction, groups such as al-Qaeda pose no existential threat to the US - unlike our old foes Nazi Germany and the Soviet Union. In fact, al-Qaeda and its ilk hope to defeat us by using our own strength against us. They hope that we will blunder, overreact and turn world opinion against us. This is a deliberately set trap, and one whose grave strategic consequences extend far beyond the costs this nation would suffer from any small-scale terrorist attack, no matter how individually tragic and collectively painful. We cannot return to a nearsighted pre-September 11 mindset that underestimated the al-Qaeda threat, but neither can we remain stuck in a narrow post-September 11 mindset that alienates much of the world. More broadly, when our words do not match our actions, we demean our character and moral standing. We cannot lecture others about democracy while we back dictators. We cannot denounce torture and waterboarding in other countries and condone it at home. We cannot allow Cuba's Guantanamo Bay or Iraq's Abu Ghraib to become the symbols of American power. The United States has long been the big kid on the block, and it will probably remain so for years to come. But its staying power has a great deal to do with whether it is perceived as a bully or a friend. States and non-state actors can better address today's challenges when they can draw in allies; those who alienate potential friends stand at greater risk. The past six years have demonstrated that hard power alone cannot secure the nation's long-term goals. The US military remains the best in the world, even after having been worn down from years of war. We will have to invest in people and materiel to maintain current levels of readiness; as a percentage of gross domestic product, US defense spending is actually well below Cold War levels. But an extra dollar spent on hard power will not necessarily bring an extra dollar's worth of security. After all, security threats are no longer simply military threats. China is building two coal-fired power plants each week. US hard power will do little to curb this trend, but US-developed technology can make Chinese coal cleaner, which helps the environment and opens new markets for American industry. In a changing world, the US should become a smarter power by once again investing in the global good - by providing things that people and governments want but cannot attain without US leadership. By complementing US military and economic strength with greater investments in soft power, Washington can build the framework to tackle tough global challenges. We call this smart power. Smart power is not about getting the world to like us. It is about developing a strategy that balances our hard (coercive) power with our soft (attractive) power. During the Cold War, the US deterred Soviet aggression through investments in hard power. But as Gates noted late last month, US leaders also realized that "the nature of the conflict required us to develop key capabilities and institutions - many of them non-military". So the US used its soft power to rebuild Europe and Japan and to establish the norms and institutions that became the core of the international order for the past half-century. The Cold War ended under a barrage of hammers on the Berlin Wall rather than a barrage of artillery across the Fulda Gap precisely because of this integrated approach. Specifically, the United States should renew its focus on five critical areas:
We should reinvigorate the alliances, partnerships and institutions that allow us to address numerous hazards at once without having to build a consensus from scratch to respond to every new challenge.
We should create a Cabinet-level voice for global development to help Washington develop a more unified and integrated aid program that aligns US interests with the aspirations of people worldwide, starting with global health.
We should reinvest in public diplomacy within the government and establish a nonprofit institution outside of it to build people-to-people ties, including doubling the annual appropriation to the Fulbright program.
We should sustain our engagement with the global economy by negotiating a "free trade core" of countries in the World Trade Organization willing to move directly to free trade on a global basis, and expand the benefits of free trade to include those left behind at home and abroad.
We should take the lead in addressing climate change and energy insecurity by investing more in technology and innovation. Leadership requires more than vision. It requires execution and accountability, two features in short supply in government today. Throughout the Cold War, the US projected an image of vast technical competence: We sent humans to the moon and helped eradicate smallpox. Later, the nation's military victories in Kuwait in 1991 and Kosovo in 1999 demonstrated its towering technical proficiency. But today, the US projects a very different image. The country's tragically inadequate response to Hurricane Katrina, difficulty in restoring basic services in Iraq and inability to address looming domestic issues such as health care, immigration and the cost of entitlements have made it appear that the US can no longer solve tough problems. Some people abroad have always questioned US policy. Today, many are questioning our basic competence. Smart power could start to change that, but it will not solve all of the nation's problems. Its lasting value is that it may help persuade others to join the US cause. Do not underestimate the importance of having Iran finally hear in stereophonic sound that it must desist from pursuing a nuclear weapons program; given the latest National Intelligence Estimate, it might have actually worked. And do not underestimate the goodwill that a sustained effort to eradicate disease could bring. Consider the current crisis in Pakistan. The US might be in a better position today had it not walked away from Pakistan in the 1990s and if, as the 9-11 Commission suggested, it had broadened its engagement beyond military cooperation with and support of President Pervez Musharraf over the past six years. Instead, US favorability ratings are below 20% in Pakistan. The US-led war on terrorism is widely seen by Pakistanis as a war on Islam, and American support now tarnishes Pakistani leaders who share US objectives. And yet, for a brief period in late 2005 and early 2006, US favorability ratings approached 50% in Pakistan. Why? Because of the US military's effective and principled response to the October 2005 earthquake there, the largest and longest relief effort in US military history. It showed Pakistanis US commitment and friendship and provided an important source of smart power. It demonstrated, however briefly, that America's standing in the world can indeed be restored. Now, a year before the US presidential elections, candidates from both parties can present a more optimistic vision that balances Americans' desire for protection at home with wiser policies abroad. It would simply be the smart thing to do. Richard L Armitage was deputy secretary of state from 2001 to 2005. Joseph S Nye Jr, a former assistant secretary of defense, teaches political science at Harvard. They co-chaired the Center for Strategic and International Studies' Commission on Smart Power.

(Used by permission of Pacific Forum CSIS)

Blogger Comment:

1- Two very smart politicians and diplomats.

2- For politicians to think and execute as a team they have to be a team. In basketball you do not have half the team democrats and the other half are republics.

3- America for me is not a country but a contract: most of us or our ancestors were immigrants and we agreed to be in this country to share the same common dream of free market, free speech, human rights.....

4- As contractors as well we felt that the common good and being the force of good works well for us. Even if we do not share the same religion most of us has agreed on the presence of a supreme being or God that watches over us. The founders of this country when built its political system felt that they are answering him.

5- The world struggle is war of hearts and minds. No doubt terror produces counter terrors in both sides. To win the struggle we have to invade their hearts and minds not to invade and occupy their countries. War between good and evil is unfounded. When America invaded Afghanistan it was evil act against an evil act. The cycle of evil has to end in all sides. We can do that by many acts of good (soft powers) to divert their intentions and get them off the media.

6- Building allies with tyrants will produce angry young man who despise American hypocrisy.

7- Overreacting, stimulating and invoking extremists will give them the reason and will to fight back. Killing innocent civilians during the process will turn bystanders to extremists. It is form the start the unjust and tyrannical control of America of the middle east is what created the like of Ben Ladin.

8- It is not about a person or a leader. It is about an ideology that we had created: support the tyrants forever and they will control their masses, the poverty of the third world has nothing to do with us, many times we are the contributors, is a wrong thinking.

9- Most religious people believe that life is a test from to God to see what we will do with the poor even if they are not in our country or belong to our religion.

10- A major change has to happen in the political thinking and practicing in this country or we will end even less than a third world country.

Prayer

From Basic Concepts of The Quran.

By Harun Yahya. www.harunyahya.com

Prayer shows a deep sense of appreciating one’s weak and helpless state before one’s Creator. It is a clear indication of the fact that the human being is a frail creature who can never satisfy his needs or attain his goals alone, unless they have Allah's blessing. Prayer is the purest, most explicit and most honest way of expressing one’s status as a servant before one’s Creator. In the Qur’an it is stated that a basic attribute of the believer is his “calling on Allah morning and evening”:
And keep your soul content with those who call on their Lord morning and evening, seeking His pleasure; and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds. (Al-Kahf, 28)
The true meaning and content of prayer should be well grasped, since what most people understand by prayer considerably differs from what the Qur’an actually tells us about it. This is solely because information about prayer is mostly gathered from sources outside the Qur’an, such as tradition, parents, ancestors, etc. That is why the Qur’anic standpoint and the morale it inculcates should be well comprehended.
The Qur’an explains the kind of prayer which is made “with humility” While praying, man should deeply recognize his weaknesses and frailty in the presence of His Creator and feel that he is desperately in need of His guidance. His prayer will thus surely meet the criteria set by Allah, as stated in the following verse:
Call on your Lord with humility and in private: for Allah does not love those who trespass beyond bounds. (Al-Araf, 55)
The prayers of the believers in the Qur’an set an example for all believers. That of Zakariya is one of them:
Behold! he cried to his Lord in secret, praying: “O my Lord! infirm indeed are my bones, and the hair of my head glistens with grey: but never am I unblest, O my Lord, in my prayer to you! Now I fear what my relatives and colleagues will do after me: but my wife is barren: so give me an heir as from yourself.” (Maryam, 3-5)
Another attribute of a believer’s prayer is being in a mood of mingled “fear and hope”.
They forsake their beds, while they call on their Lord, in fear and hope: and they spend in charity out of the sustenance which We have bestowed on them. (As-Sajda, 16)
The believers fear Allah with sincere and true respect, while hoping for His grace and mercy. Allah accepts the sincere prayer intended to seek His good pleasure.
When My servants ask you about Me, I am indeed close to them: I answer to the prayer of every suppliant when he calls on Me: let them also, listen with a will, to My call, and believe in Me so that they may walk in the right way. (Al-Baqara, 186)
And your Lord says: “Call on Me; I will answer your prayer: but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!” (Al-Ghafir, 60)
While praying, man should certainly know that Allah will respond to his call. He should be aware that Allah is the Master of all, Omnipotent and Omniscient; that He is All-Knowing and All-Seeing. In an ardent expectation, a believer never becomes despondent and patiently awaits for the response of Allah. Having a firm belief in His justice, he avoids taking an anxious and desperate attitude. The mind of a believer adhering to the guidance of the Qur’an never harbours doubts about the answer Allah would give to his call. Anyone who is beset by doubts would from the very beginning display a contradictory attitude to the reasoning of the Qur’an. Beneath the very essence of prayer, there lies a sincere approach and deep faith in Allah, as the prophet Salih said, “...my Lord is always near, and ready to answer.” (Hud, 61) The believer fully trusts in Allah.
However the fact that Allah answers his servants’ calls does not necessarily mean that the suppliant will get whatever he wishes. This is because sometimes an individual may ask for something which is harmful for him. Such a call will certainly not be answered, and Allah will grant something better to his servant.
An example given by a famous Islamic scholar Said-i Nursi, illustrates this subject very well. A physician is called to see a sick child. The child asks the physician for a particular medicine he likes. However, the physician knows from experience that that particular medicine is no cure. So, he provides a totally different treatment and heals his young patient.
Allah totally encompasses man and knows exactly he his needs. He always responds to a sincere call, yet His answer might not be in accord with the desires of the devotee. As the Qur’an puts it: “You may dislike a thing which is good for you, and love a thing which is bad for you. But Allah knows, and you do not know.” (Al-Baqara, 216)
Like the child in the aforementioned example, a man may not distinguish good from evil. Hence it is quite possible that he may be asking his Creator for something detrimental: “The prayer that man should make for good, he makes for evil; for man is given to hasty (deeds).” (Al-Isra, 11)
Accordingly, man should primarily seek the Will and Mercy of Allah. He should ask Him for an honourable and mature soul. Allah knows what is best for man. The prayer of Solomon sets a good example for all believers: “...O my Lord! so order me that I may be grateful for Your favours, which You have bestowed on me and on my parents, and that I may do good works that will please You...” (Al-Naml, 19)
Furthermore, believers are welcome to ask for anything praised in the Qur’an. In a sincere and honest spirit, man should not restrain himself from asking for anything he would like to have. Allah knows exactly what His servants wants. As a matter of fact, He is the One placing all the desires and wishes in his soul.
Allah answers the sincere prayers of the believers. The past communities destroyed by the prophet's prayer's are examples to this;
They (prophets) sought victory and decision (there and then), and frustration was the lot of every powerful obstinate transgressor.(Abraham, 15)
In the Qur’an many examples are cited. Allah has rewarded the messengers and the believers with many graces :
And remember Job, when He cried to his Lord, “Truly distress has seized me, but You are the Most Merciful of those that are merciful.” So We listened to him: We removed the distress afflicting him, and We restored his people to him, and doubled their number, as a grace from Oursef, and an admonition to all who serve Us. And remember Isma’il, Idris, and Zul-kifl, all men of constancy and patience; We admitted them to Our mercy, for they were of the righteous ones. And remember Yunus, when he departed in wrath. He imagined that We had no power over him! But he cried in the darkness, “There is no god but you: glory be to you: I was indeed wrong!” So We listened to him: and delivered him from distress: and thus do We deliver those who have faith. And remember Zakariya, when he cried to his Lord: “O my Lord! do not leave me without offspring, though you are the best of inheritors.” So We listened to him: and We granted him Yahya: We cured his wife’s barrenness for him. These three vied with each other in good works and called on Us with love and reverence, and humbled themselves before Us. (Al-Anbiya, 83-90)
The worshipper who prays realizes that Allah is All-Knowing and All-Seeing and expresses his respect for and fear of Him. He never hesitates to admit his status as a servant before Him.
Since prayer is an important worship, it is not only done to make a wish. Every need or wish signals the time of this worship. Since man constantly needs and demands things, he should also pray consistently. There of course, are particular times for prayer: regular night and morning prayer times are mentioned in the Qur’an as the proper moments for prayer in the Qur’an.
Nevertheless, man should consistently pray all day long since every course of action proceeds under the control of Allah. Man should turn to Him for guidance and help in all his deeds. Moreover, he should pray for Allah’s acceptance of his services. The prayer of Abraham is an example:
And remember Abraham and Isma’il raised the foundations of the House with this prayer:
Our Lord! Accept this service from us: For you are the All-Hearing, the All-Knowing.(Al-Baqara, 127)
The believers who pray to Allah, and turn to Him under all circumstances are described in Surat’Al-Imran, as “men who celebrate the praises of Allah, standing, sitting, and lying down on their sides...” (Al-Imran, 191). The believers are naturally praised in the Qur’an for this attitude.
For Abraham was, without doubt, forbearing of faults, compassionate, and devout. (Hud, 75)
Abraham was indeed a paragon, a devoutly obedient to Allah, and true in Faith, and he associated no other gods with Allah. (Al-Nahl, 120)
Have patience at what they say, and remember our servant David, the man of strength: for he always turned to Allah. (Sad, 17)
“ Truly We found him (Ayyub) full of patience and constancy. How excellent he was in Our service! He always turned to Us! (Sad, 44)
The verses below are a key to understanding the significance of prayer:
Say (to the Rejecters): “My Lord would not care for you were not for your prayer. But you have indeed rejected Him, and soon will come the inevitable (punishment)!” (Al-Furqan, 77)
In the Qur’an, one point is repeatedly stressed: now and then pagans also pray to Allah. However a great difference exists between the prayer of pagans and that of the believers.
The believers turn to Allah under all circumstances. Whether in times of ease or difficulty, their attitude never changes; they keep praying being conscious of their frailty before Allah.
Pagans, on the other hand, keep themselves constantly distant from Allah. Only hardship makes them feel their weakness before Allah and leads them to turn to Him. Their prayer said in times of trouble, is indeed a sincere one. Yet, sooner do things take a turn for the better than they forget that they prayed for the mercy of Allah and remain ungrateful:
We find several references in the Qur’an to this pagan attitude . Here are some examples:
When misfortune befell man, He cried to Us in all postures- lying down on his side, or sitting, or standing. But when We relieved his affliction, he went on his way, as if he had never cried to Us for our help. Thus the deeds of transgressors seem fair in their eyes!(Jonah, 12)
When We bestow favours on man, he turns away, and holds himself aloof; but when evil seizes him, he comes to us and is loud in prayer! (Fussilat, 51)
When evil befalls man, he prays to his Lord, turning to Him in repentance: but when He bestows His favour upon him, he forgets what he has cried and prayed for, and he sets up rivals to Allah, thus leading others away from Allah’s Path. Say, “Enjoy your blasphemy for a little while: truly, you are one of the Companions of the Fire!” (Az-Zumar, 8)
Now, when evil befalls man, he cries out to Us: but when We bestow a favour upon him from Ourself he says, “This has been given to me because of a certain knowledge I have!” By no means! This is but a trial, but most of them do not understand! (Az-Zumar, 49)
When evil befalls men, they cry out to their Lord, turning back to Him in repentance: but when He gives them a taste of His Mercy, behold, some of them pay part-worship to other gods besides their Lord. (Al-Room, 33)
In some of the verses, the example of a ship is given. In a sinking ship, man understands the emergency of his situation and sincerely prays, expressing his repentance and asking for salvation. This is surely a time of desperation when a person comprehends that no other soul can save him. It is then that he turns to Allah. However, when Allah rescues him, he again assumes his former attitude. This is certainly a great distortion of true piety:
It is He Who enables them to travel over land and sea. They board their ships; they set sail, rejoicing in a favourable wind. Then comes a raging tempest and the waves surge upon them from all sides, and they think they are being overwhelmed. They cry out to Allah, sincerely offering their allegiance to Him saying, “If you deliver us from this, peril, we shall truly show our gratitude!”
But when He delivers them, behold! they transgress insolently in the land in defiance of right! O mankind! your insolence is against your own souls. Take your enjoyment in this life: in the end, to Us you shall return, and We shall show you the truth of all that you have done. (Jonah, 22-23)
When a wave covers them like the canopy of clouds, they call to Allah, offering Him sincere devotion. But when He has delivered them safely to land, some of them falter between right and wrong. But none reject Our Signs except the perfidious and ungrateful! (Luqman, 32)
Say: “Who delivers you from the perils of land and sea, when you call out to Him in humility and in silent terror saying: ‘If only He delivers us from these dangers, we vow we shall truly show our gratitude’?” Say: “It is Allah who delivers you from these and all other afflictions, and yet you worship false gods!” (Al-Anaam, 63-64)
Believers should constantly pray to Allah and put their trust in Him, knowing that there is no one else to help or guard them.
Call then upon Allah with sincere devotion to Him, even though the Unbelievers may detest it. (Al-Ghafir, 14)
Say: “I do no more than invoke my Lord, and I do not associate any false god with Him.” (Al-Jinn, 20)
The believer attains true gratification only when he asks for the help of Allah. He feels the security of being cared for and guarded by his Creator. This is the highest degree of happiness that one can ever attain both in this world and the hereafter. Thus, prayer is a source of great satisfaction which will also continue in the hereafter. The Qur’an states that believers will keep praying also in the hereafter:
Those who believe, and do good works will be guided by their Lord because of their faith: beneath them will flow rivers in gardens of bliss. (This will be) their cry therein: “Glory be to You, O Allah!” And “Peace” will be their greeting therein! and the close of their invocation will be: “Praise be to Allah, the Cherisher and Sustainer of the worlds!” (Jonah, 9-10)

The Prayers From the Qur’an
In the name of Allah, Most Gracious, Most Merciful. Praise be to Allah, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. We worship, you and we seek your aid. Show us the straight way, the way of those on whom Your have bestowed your Grace, not of those who have incurred your wrath and who have gone astray. (Al-Fatiha, 1-7)
And remember Abraham said: “My Lord, make this a land of peace, and feed its people with fruits, such of them as believe in Allah and the last day.” He said: “Yes, and such as reject faith, for a while I will grant them their pleasure, but will soon drive them to the torment of the Fire—an evil destination indeed!” (Al-Baqara, 126)
And remember Abraham and Isma’il raised the foundations of the House with this prayer: “Our Lord! Accept (this service) from us: for You are the All-Hearing, the All-knowing. Our Lord! make of us Muslims, bowing to Your Will, and of our progeny a Muslim people, bowing to your will; and show us our place for the celebration of our rites; and turn to us in Mercy; for you are forgiving and Most Merciful. Our Lord! send amongst them a messenger of their own, who shall declare your signs to them and instruct them in the scriptures and in wisdom, and purify them of sin: for you are the Exalted in Might and Wise.” (Al-Baqara, 127-129)
There are some who say: “Our Lord! Give us good in this world and good in the hereafter, and defend us from the torment of the Fire!” To these will be allotted what they have earned; Allah is swift in His reckoning. (Al-Baqara, 201-202)
When they advanced to meet Goliath and his forces, they prayed: “Our Lord! Fill our hearts with constancy and make our steps firm: help us against those that reject faith.” (Al-Baqara, 250)
On no soul does Allah place a burden greater than it can bear. It shall be requitted for whatever good and whatever evil it has done. (Pray:) “Our Lord! Do not condemn us if we forget or fall into error; our Lord! Do not lay on us a burden like that which you laid on those before us; Our Lord! Do not lay on us a burden greater than we have strength to bear. Forgive us our sins, and grant us forgiveness. Have mercy on us. You alone are our Protector. Help us against those who stand out against faith.” (Al-Baqara, 286)
“Our Lord!” (they say), “Let not our hearts deviate now after you have guided us, but grant us your own mercy for you are the Giver of bounties without measure. Our Lord! You will surely gather mankind together upon a day about which there is no doubt; for Allah never fails in His promise.” (Al-Imran, 8-9)
Those who say “Our Lord! we have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire.” (Al-Imran, 16)
Behold! a woman of ‘Imran said: “O my Lord! I dedicate to you what is in my womb for your special service. So accept this from me. You alone hear and know all things.” (Al-Imran, 35)
There Zakariya prayed to his Lord, saying: “O my Lord! Grant me progeny that is pure: you hear all prayers! (Al-Imran, 38)
“Our Lord! we believe in what you have revealed, and we follow the Messenger; then write us down among those who bear witness.” (Al-Imran, 53)
All that they said was: “Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: make us firm of foot and help us against those that resist faith.” (Al-Imran, 147)
In the creation of the heavens and the earth, and in the alteration of night and day, there are signs for men of sense; those who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the wonders of creation in the heavens and the earth, saying: “Our Lord! not for nothing have you created all this! Glory be to You! Give us salvation from the penalty of the Fire. Our Lord! any whom you cast into the Fire, you will cover with shame, and never will wrong-doers find any helpers! Our Lord! We have heard the call of one calling Us to the true faith saying: ‘Believe you in your Lord,’ and we have believed. Our Lord! Forgive us our sins, remove from us our iniquities, and take to yourself our souls in the company of the righteous. Our Lord! Grant us what you promised us through your messengers, and save us from shame on the day of judgment: For you never break your promise.” (Al-Imran, 191-194)
And when they listen to the revelation received by the Messenger, you will see their eyes overflowing with tears, for they recognise the truth. They pray: “Our Lord! we believe; write us down among the witnesses. (Al-Maeda, 83)
They said: “Our Lord! We have wronged our own souls. If you do not forgive us and do not bestow upon us Your Mercy, we shall certainly be lost.” (Al-Araf, 23)
“...Our Lord! decide between us and our people in truth, for you are the best of judges.” (Al-Araf, 89)
Moses prayed: “O my Lord! forgive me and my brother! Admit us to your mercy! for You are the Most Merciful of those who show mercy!” (Al-Araf, 151)
“...Our Lord! give us patience and constancy, and take our souls to You as Muslims who bow to your will!” (Al-Araf, 126)
(Moses said ): “You are our Protector: so forgive us and give us Your mercy; for You are the best of those who forgive. And ordain for us that which is good, in this life and in the hereafter: for we have turned to you.” He said: “With My punishment I visit whom I will; but My mercy extends to all things. That mercy I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs. (Al-Araf, 155-156)
They said: “In Allah we have put our trust. Our Lord! Do not make us a trial for those who practise oppression; deliver us by Your Mercy from those who reject You.” (Jonah, 85-86)
Moses prayed: “Our Lord! you have indeed bestowed on Pharaoh and his chiefs splendour and wealth in this life, and so, Our Lord, they mislead men from Your Path.destroy their wealth, and harden their hearts, so that they will not believe until they face the grievous penalty.” (Jonah, 88)
“O my Lord! you have indeed bestowed on me some power, and taught me something of the interpretation of dreams and events. Creator of the heavens and the earth! you are my Protector in this world and in the hereafter. Take my soul at death as one submitting to your will as a Muslim, and unite me with the righteous.” (Joseph, 101)
Abraham said “O our Lord! I have settled some of my offspring in a valley without cultivation, near your Sacred House, so that our Lord, they may observe regular worship. So fill the hearts of men with love towards them, and feed them with the earth’s fruits, so that they may give thanks. O our Lord! truly, you know what we conceal and what we reveal: for nothing whatever is hidden from Allah, whether on earth or in heaven. (Ibrahim, 37-38)
And, out of kindness, treat them (your parents) with humility and tenderness, and say: “My Lord! bestow on them Your Mercy. They cherished me in childhood.” (Al-Isra, 24)
Say: “O my Lord! Let my entry be by the gate of truth and honour, and likewise my exit by the gate of truth and honour; and grant me your authority to aid me.” (Al-Isra, 80)
When the youths sought refuge in the cave, they said: “Our Lord! bestow on us Your Mercy and dispose of our affair for us in the right way!” (Al-Kahf, 10)
This is a recital of the Mercy of your Lord to His servant Zakariya. Behold! he cried to his Lord in secret, praying: “O my Lord! infirm indeed are my bones, and the hair of my head glistens with grey: but never am I unblest, O my Lord, in my prayer to You! Now I fear what my relatives and colleagues will do after me: but my wife is barren: so give me an heir as from yourself,- one that will truly represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom you are well-pleased!” (His prayer was answered):
“O Zakariya! We give you good news of a son: his name shall be Yahya: on none by that name have we conferred distinction before.”
He said:
“O my Lord! How shall I have a son, when my wife is barren and I have grown quite decrepit in my old age?”
He replied:
“Such is the will of your Lord. It shall be no difficult task for Me, for I brought you into being when you were nothing before.” (Mary, 2-8)
O my Lord! make me and my offspring steadfast in prayers. O our Lord! accept my prayer. O our Lord! grant us your Forgiveness - me, my parents, and all believers, on the Day of Reckoning! (Ibrahim, 40-41)
(Moses) said:
“O my Lord! Put courage into my heart; ease my task for me; and remove the impediment from my speech, so they may understand what I say: and give me a counsellor from my family, Aaron, my brother; add to my strength through him, and make him share my task, so that we may celebrate your praise without stint, and remember You always. For you are surely watching over us.” (Ta-Ha, 25-35)
And remember Yunus, when he departed in wrath: he imagined that We had no power over him! But he cried in the darkness, “There is no god but You. Glory be to You: I was indeed wrong!” So We listened to him, and delivered him from distress Thus do We deliver those who have faith. (Al-Anbiya, 87-88)
And (remember) Zakariya, when he cried to his Lord: “O my Lord! do not leave me without offspring, though you are the best of inheritors.” (Al-Anbiya, 89)
Say:
“O my Lord! if you will show me in my lifetime that which they are warned against, then, O my Lord! Do not put me amongst the people who do wrong!” (Al-Mumenoon, 93-94)
(Noah) said: “O my Lord! help me, for they accuse me of falsehood!” (Mumenoon, 26)
And when you have embarked on the Ark - you and those with you, say:
“Praise be to Allah, Who has saved us from the people who do wrong.” And say: “O my Lord! enable me to disembark with your blessing: for you are the Best to enable us to disembark.” (Al-Mumenoon, 28-29)
(The Prophet) said: “O my Lord! help me: for they accuse me of falsehood.” (Al-Mumenoon, 39)
And say: “O my Lord! I seek refuge in you from the promptings of the Evil Ones. And I seek refuge in you, O my Lord! lest they should come near me.” (Al-Mumenoon, 97-98)
So say: “O my Lord! grant us forgiveness and mercy, for you are the Best of those who show mercy!” (Al-Mumenoon, 118)
And those who pray, “Our Lord! Give us joy in our wives and offspring and give us the grace to lead the righteous. (Al-Furqan, 74)
Abraham said : “O my Lord! bestow wisdom on me, and join me with the righteous; grant me honourable mention on the tongue of truth among the latest generations; make me one of the inheritors of the Garden of Bliss; forgive my father, for that he is among those who have gone astray; and let me not be in disgrace on the Day of Resurrection.” (Al-Shuara, 83-87)
He (Noah) said: “O my Lord! truly, my people have rejected me. Judge rightly between us, and deliver me and those of the believers who are with me.” (Al-Shuara, 117-118)
So he (Solomon ) smiled,amused at her speech and said: “O my Lord! so order me that I may be grateful for your favours, which you have bestowed on me and on my parents, and so that I may do the good works that will please you: and admit me, by your Grace, to the ranks of your righteous servants.” (Al-Naml, 19)
He (Moses) prayed: “O my Lord! I have indeed wronged my soul! Forgive me!” So Allah forgave him: for He is the Oft-Forgiving, and Most Merciful. He said: “O my Lord! Because you have bestowed your Grace on me, never shall I be a help to those who sin!” (Al-Qasas, 16-17)
He (Moses) went away, looking about, in a state of fear. He prayed
“O my Lord! save me from people given to wrong-doing.” (Al-Qasas, 21)
So he (Moses) watered their flocks for them; then he turned back to the shade, and said:
”O my Lord! truly I am in desperate need of any good that you send me!” (Al-Qasas, 24)
He (Lot) said: “O my Lord! help me against people who do mischief!” (Al-Ankaboot, 30)
Abraham said: “O my Lord! Grant me a righteous (son)!” (As-Saaffat, 100)
He (Solomon ) said:“O my Lord! Forgive me, and grant me a kingdom such as will belong to no other after me: for you are the Bountiful Giver.” (Sad, 35)
Those who sustain the Throne of Allah and those aroundit sing Glory and Praise to their Lord; and believe in Him.They implore forgiveness for those who believe saying :
“Our Lord! Your Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in repentance, and follow your Path; and preserve them from the penalty of the Blazing Fire! And grant, our Lord! that they enter the Gardens of Eternity, which you have promised to them, and to the righteous among their fathers, their wives, and their descendants! For you are Exalted in Might, and Full of Wisdom. And preserve them from all ills; and any whom you preserve from ills that day, on them yoiu will have bestowed Mercy indeed: and that for them will truly be the highest achievement.” (Al-Ghafir, 7-9)
We have enjoined on man kindness to his parents. In pain his mother bore him, and in pain she give birth to him. The carrying of the child to his weaning is a period of thirty months. At length, when he reaches the age of full strength and attains forty years, he says:
“O my Lord! Grant that I may be grateful for your favour which you have bestowed upon me, and upon both my parents, so that I may do good works of which you will approve; and be gracious to me in my descendants. Truly, I have turned to you and truly I bow to you in surrender.” Such are they from whom We shall accept the best of their deeds and truly overlook their ill deeds: (They shall be) among the Companions of the Garden: a promise truly made to them in this life. (Al-Ahqaf, 15-16)
And those who came after them say: “Our Lord! Forgive us, and our brethren who came before us into the Faith, and do not leave in our hearts, rancour or a sense of injury against those who have believed. Our Lord! you are indeed Full of Kindness and Most Merciful.” (Al-Hashr, 10)
...”Our Lord! in you we trust, and to you we turn in repentance: you are our Final Goal. Our Lord! Do not expose us to the designs of the Unbelievers. Forgive us, our Lord! for you are the Exalted in Might and Wise.” (Al-Mumtahina, 4-5)
To those who believe Allah sets forth as an example to the wife of Pharaoh. Behold, she said:
“O my Lord! Build for me, in nearness to You, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong.” (At-Tahrim, 11)
And Noah, said: “O my Lord! Do not leave a single one of the Unbelievers, on earth! For if you leave any of them, they will only mislead your devotees, and they will breed none but wicked, ungrateful ones.” (Nooh, 26-27)
Noah Said: “O my Lord! Forgive me, my parents, all who enter my house in faith, and all believing men and believing women: and hasten the destruction of the wrong-doer.” (Nooh, 28)
You shall admonish such a one as follows the Message and fears the (Lord) Most Gracious, though he cannot see Him. Give such a one, therefore, good tidings, of forgiveness and a reward most generous. (Ya-Seen, 11)