Wednesday, October 22, 2008

Yusuf

YusufIn the name of Allah, the Beneficent, the Merciful
Alif. Lam. Ra. These are verse of the Scripture that maketh plain. (1) Lo! We have revealed it, a Lecture in Arabic, that ye may understand. (2) We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless. (3) When Joseph said unto his father: O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselves unto me. (4) He said: O my dear son! Tell not thy brethren of thy vision, lest they plot a plot against thee. Lo! Satan is for man an open foe. (5) Thus thy Lord will prefer thee and will teach thee the interpretation of events, and will perfect His grace upon thee and upon the family of Jacob as He perfected it upon thy forefathers, Abraham and Isaac. Lo! thy Lord is Knower, Wise. (6) Verily in Joseph and his brethren are signs (of Allah's Sovereignty) for the inquiring. (7) When they said: Verily Joseph and his brother are dearer to our father than we are, many though we be. Lo! our father is in plain aberration. (8) (One said): Kill Joseph or cast him to some (other) land, so that your father's favour may be all for you, and (that) ye may afterward be righteous folk. (9) One among them said: Kill not Joseph but, if ye must be doing, fling him into the depth of the pit; some caravan will find him. (10) They said: O our father! Why wilt thou not trust us with Joseph, when lo! we are good friends to him? (11) Send him with us to-morrow that he may enjoy himself and play. And lo! we shall take good care of him. (12) He said: Lo! in truth it saddens me that ye should take him with you, and I fear lest the wolf devour him while ye are heedless of him. (13) They said: If the wolf should devour him when we are (so strong) a band, then surely we should have already perished. (14) Then, when they led him off, and were of one mind that they should place him in the depth of the pit, We inspired in him: Thou wilt tell them of this deed of theirs when they know (thee) not. (15) And they came weeping to their father in the evening. (16) Saying: O our father! We went racing one with another, and left Joseph by our things, and the wolf devoured him, and thou believest not our saying even when we speak the truth. (17) And they came with false blood on his shirt. He said: Nay, but your minds have beguiled you into something. (My course is) comely patience. And Allah it is Whose help is to be sought in that (predicament) which ye describe. (18) And there came a caravan, and they sent their waterdrawer. He let down his pail (into the pit). He said: Good luck! Here is a youth. And they hid him as a treasure, and Allah was Aware of what they did. (19) And they sold him for a low price, a number of silver coins; and they attached no value to him. (20) And he of Egypt who purchased him said unto his wife: Receive him honourably. Perchance he may prove useful to us or we may adopt him as a son. Thus we established Joseph in the land that We might teach him the interpretation of events. And Allah was predominant in His career, but most of mankind know not. (21) And when he reached his prime We gave him wisdom and knowledge. Thus We reward the good. (22) And she, in whose house he was, asked of him an evil act. She bolted the doors and said: Come! He said: I seek refuge in Allah! Lo! he is my lord, who hath treated me honourably. Lo! wrong-doers never prosper. (23) She verily desired him, and he would have desired her if it had not been that he saw the argument of his Lord. Thus it was, that We might ward off from him evil and lewdness. Lo! he was of Our chosen slaves. (24) And they raced with one another to the door, and she tore his shirt from behind, and they met her lord and master at the door. She said: What shall be his reward, who wisheth evil to thy folk, save prison or a painful doom? (25) (Joseph) said: She it was who asked of me an evil act. And a witness of her own folk testified: If his shirt is torn from before, then she speaketh truth and he is of the liars. (26) And if his shirt is torn from behind, then she hath lied and he is of the truthful. (27) So when he saw his shirt torn from behind, he said: Lo! this is of the guile of you women. Lo! the guile of you is very great. (28) O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the sinful. (29) And women in the city said: The ruler's wife is asking of her slave-boy an ill-deed. Indeed he has smitten her to the heart with love. We behold her in plain aberration. (30) And when she heard of their sly talk, she sent to them and prepared for them a cushioned couch (to lie on at the feast) and gave to every one of them a knife and said (to Joseph): Come out unto them! And when they saw him they exalted him and cut their hands, exclaiming: Allah Blameless! This is no a human being. This is not other than some gracious angel. (31) She said: This is he on whose account ye blamed me. I asked of him an evil act, but he proved continent, but if he do not my behest he verily shall be imprisoned, and verily shall be of those brought low. (32) He said: O my Lord! Prison is more dear than that unto which they urge me, and if Thou fend not off their wiles from me I shall incline unto them and become of the foolish. (33) So his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower. (34) And it seemed good to them (the men-folk) after they had seen the signs (of his innocence) to imprison him for a time. (35) And two young men went to prison with him. One of them said: I dreamed that I was pressing wine. The other said: I dreamed that I was carrying upon my head bread whereof the birds were eating. Announce unto us the interpretation, for we see thee of those good (at interpretation). (36) He said: The food which ye are given (daily) shall not come unto you but I shall tell you the interpretation ere it cometh unto you. This is of that which my Lord hath taught me. Lo! I have forsaken the religion of folk who believe not in Allah and are disbelievers in the Hereafter. (37) And I have followed the religion of my fathers, Abraham and Isaac and Jacob. It never was for us to attribute aught as partner to Allah. This is of the bounty of Allah unto us (the seed of Abraham) and unto mankind; but most men give not thanks. (38) O my fellow-prisoners! Are divers lords better, or Allah the One, Almighty? (39) Those whom ye worship beside Him are but names which ye have named, ye and your fathers. Allah hath revealed no sanction for them. The decision rests with Allah only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not. (40) O my two fellow-prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. Thus is the case judged concerning which ye did inquire. (41) And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years. (42) And the king said: Lo! I saw in a dream seven fat kine which seven lean were eating, and seven green ears of corn and other (seven) dry. O notables! Expound for me my vision, if ye can interpret dreams. (43) They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams. (44) And he of the two who was released, and (now) at length remembered, said: I am going to announce unto you the interpretation, therefore send me forth. (45) (And when he came to Joseph in the prison, he exclaimed): Joseph! O thou truthful one! Expound for us the seven fat kine which seven lean were eating and the seven green ears of corn and other (seven) dry, that I may return unto the people, so that they may know. (46) He said: Ye shall sow seven years as usual, but that which ye reap, leave it in the ear, all save a little which ye eat. (47) Then after that will come seven hard years which will devour all that ye have prepared for them, save a little of that which ye have stored. (48) Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil). (49) And the king said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their hands. Lo! my Lord knoweth their guile. (50) He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph? They answered: Allah Blameless! We know no evil of him. Said the wife of the ruler: Now the truth is out. I asked of him an evil act, and he is surely of the truthful. (51) (Then Joseph said: I asked for) this, that he (my lord) may know that I betrayed him not in secret, and that surely Allah guideth not the snare of the betrayers. (52) I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. Lo! my Lord is Forgiving, Merciful. (53) And the king said: Bring him unto me that I may attach him to my person. And when he had talked with him he said: Lo! thou art to-day in our presence established and trusted. (54) He said: Set me over the storehouses of the land. Lo! I am a skilled custodian. (55) Thus gave We power to Joseph in the land. He was the owner of it where he pleased. We reach with Our mercy whom We will. We lose not the reward of the good. (56) And the reward of the Hereafter is better, for those who believe and ward off (evil). (57) And Joseph's brethren came and presented themselves before him, and he knew them but they knew him not. (58) And when he provided them with their provision he said: Bring unto me a brother of yours from your father. See ye not that I fill up the measure and I am the best of hosts? (59) And if ye bring him not unto me, then there shall be no measure for you with me, nor shall ye draw near. (60) They said: We will try to win him from his father: that we will surely do. (61) He said unto his young men: Place their merchandise in their saddlebags, so that they may know it when they go back to their folk, and so will come again. (62) So when they went back to their father they said: O our father! The measure is denied us, so send with us our brother that we may obtain the measure, surely we will guard him well. (63) He said: Can I entrust him to you save as I entrusted his brother to you aforetime? Allah is better at guarding, and He is the Most Merciful of those who show mercy. (64) And when they opened their belongings they discovered that their merchandise had been returned to them. They said: O our father! What (more) can we ask? Here is our merchandise returned to us. We shall get provision for our folk and guard our brother, and we shall have the extra measure of a camel (load). This (that we bring now) is a light measure. (65) He said: I will not send him with you till ye give me an undertaking in the name of Allah that ye will bring him back to me, unless ye are surrounded. And when they gave him their undertaking he said: Allah is the Warden over what we say. (66) And he said: O my sons! Go not in by one gate; go in by different gates. I can naught avail you as against Allah. Lo! the decision rests with Allah only. In Him do I put my trust, and in Him let all the trusting put their trust. (67) And when they entered in the manner which their father had enjoined, it would have naught availed them as against Allah; it was but a need of Jacob's soul which he thus satisfied; and lo! he was a lord of knowledge because We had taught him; but most of mankind know not. (68) And when they went in before Joseph, he took his brother unto him, saying: Lo! I, even I, am thy brother, therefore sorrow not for what they did. (69) And when he provided them with their provision, he put the drinking-cup in his brother's saddlebag, and then a crier cried: O camel-riders! Lo! ye are surely thieves! (70) They cried, coming toward them: What is it ye have lost? (71) They said: We have lost the king's cup, and he who bringeth it shall have a camel-load, and I (said Joseph) am answerable for it. (72) They said: By Allah, well ye know we came not to do evil in the land, and are no thieves. (73) They said: And what shall be the penalty for it, if ye prove liars? (74) They said: The penalty for it! He in whose bag (the cup) is found, he is the penalty for it. Thus we requite wrong-doers. (75) Then he (Joseph) began the search with their bags before his brother's bag, then he produced it from his brother's bag. Thus did We contrive for Joseph. He could not have taken his brother according to the king's law unless Allah willed. We raise by grades (of mercy) whom We will, and over every lord of knowledge there is one more knowing. (76) They said: If he stealeth, a brother of his stole before. But Joseph kept it secret in his soul and revealed it not unto them. He said (within himself): Ye are in worse case, and Allah knoweth best (the truth of) that which ye allege. (77) They said: O ruler of the land! Lo! he hath a very aged father, so take one of us instead of him. Lo! we behold thee of those who do kindness. (78) He said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrong-doers. (79) So, When they despaired of (moving) him, they conferred together apart. The eldest of them said: Know ye not how your father took an undertaking from you in Allah's name and how ye failed in the case of Joseph aforetime? Therefore I shall not go forth from the land until my father giveth leave or Allah judgeth for me. He is the Best of Judges. (80) Return unto your father and say: O our father! Lo! thy son hath stolen. We testify only to that which we know; we are not guardians of the Unseen. (81) Ask the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth. (82) (And when they came unto their father and had spoken thus to him) he said: Nay, but your minds have beguiled you into something. (My course is) comely patience! It may be that Allah will bring them all unto me. Lo! He, only He, is the Knower, the Wise. (83) And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing. (84) They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish! (85) He said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not. (86) Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk. (87) And when they came (again) before him (Joseph) they said: O ruler! Misfortune hath touched us and our folk, and we bring but poor merchandise, so fill for us the measure and be charitable unto us. Lo! Allah will requite the charitable, (88) He said: Know ye what ye did unto Joseph and his brother in your ignorance? (89) They said: Is it indeed thou who art Joseph? He said: I am Joseph and this is my brother. Allah hath shown us favour. Lo! he who wardeth off (evil) and endureth (findeth favour); for verily Allah loseth not the wages of the kindly. (90) They said: By Allah, verily Allah hath preferred thee above us, and we were indeed sinful. (91) He said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy. (92) Go with this shirt of mine and lay it on my father's face, he will become (again) a seer; and come to me with all your folk. (93) When the caravan departed their father had said: Truly I am conscious of the breath of Joseph, though ye call me dotard. (94) (Those around him) said: By Allah, lo! thou art in thine old aberration. (95) Then, when the bearer of glad tidings came, he laid it on his face and he became a seer once more. He said: Said I not unto you that I know from Allah that which ye know not? (96) They said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful. (97) He said: I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful. (98) And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will! (99) And he placed his parents on the dais and they fell down before him prostrate, and he said: O my father! This is the interpretation of my dream of old. My Lord hath made it true, and He hath shown me kindness, since He took me out of the prison and hath brought you from the desert after Satan had made strife between me and my brethren. Lo! my Lord is tender unto whom He will. He is the Knower, the Wise. (100) O my Lord! Thou hast given me (something) of sovereignty and hast taught me (something) of the interpretation of events - Creator of the heavens and the earth! Thou art my Protecting Friend in the world and the Hereafter. Make me to die submissive (unto Thee), and join me to the righteous. (101) This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou wast not present with them when they fixed their plan and they were scheming. (102) And though thou try much, most men will not believe. (103) Thou askest them no fee for it. It is naught else than a reminder unto the peoples. (104) How many a portent is there in the heavens and the earth which they pass by with face averted! (105) And most of them believe not in Allah except that they attribute partners (unto Him). (106) Deem they themselves secure from the coming on them of a pall of Allah's punishment, or the coming of the Hour suddenly while they are unaware? (107) Say: This is my Way: I call on Allah with sure knowledge. I and whosoever followeth me - Glory be to Allah! - and I am not of the idolaters. (108) We sent not before thee (any messengers) save men whom We inspired from among the folk of the townships - Have they not travelled in the land and seen the nature of the consequence for those who were before them? And verily the abode of the Hereafter, for those who ward off (evil), is best. Have ye then no sense? - (109) Till, when the messengers despaired and thought that they were denied, then came unto them Our help, and whom We would was saved. And Our wrath cannot be warded from the guilty. (110) In their history verily there is a lesson for men of understanding. It is no invented story but a confirmation of the existing (Scripture) and a detailed explanation of everything, and a guidance and a mercy for folk who believe. (111)

Sunday, October 19, 2008

Why do we Study the Prophet’s Biography?

The Prophet; Your Best Ideal in Life


The Prophet is the best ideal to follow in your life…
He is the only personality in history to be followed in everything…
-If you are rich so follow the Prophet when he was a merchant traveling with his products between Hijaz and Ash-Sham and when he earned Bahrain's stores
-If you are poor so take him as an example when he was under blockade in the col (mountain pass) of Abu Taleb and when he emigrated to Madinah leaving his country without having anything…

-If you are a king so follow him in his "Sunna" (All his doings and sayings) when he guided the Arabs and was obeyed by all, even great personalities.
-If you are a weak person so take the Prophet as an example when he was accused in Makkah within the atheist system.
-If you are a conqueror, you can share part of his life when he conquered his enemy in the Battle of Badr, Honayn and Makkah
-If you are defeated, take a moral lesson from the Battle of Uhod when he (PBUH)was among his dead and wounded friends…
-If you are a teacher take him an example when he taught his companions in the Masjed.
-If you are a student or seeking for more education, follow him (PBUH) when he was sitting between Gabriel's hands learning and understanding his Message…
-If you are an advisor, faithful consulter so listen to him when he advised the people in his Masjed of Madinah…
-If you are an Orphan, you have to know that the Muhammad's father died before his birth and his mother when he (PBUH) was still a child…
-And as for children he was that cute and polite child living his first years with his child-minder Halima Assa'diyah …

-If you are young so read the biography of the shepherd of Makkah…
-If you are a merchant traveling with some goods, so notice the behaviors of the caravan's leader who went to Busra…
-If you are a judge or evaluator, so look at the Prophet's judgment when he went to Ka'ba and saw the leaders of the tribes about to kill each other because they were struggling about who is the one to put the black stone in its place, and the Prophet –of course- resolved the problem. And also when he was in Madinah judging equally between people no matter if they are rich or poor…
-If you are a husband so read the Prophet's biography about the honest life of Khadijah's and Aisha's husband.

-And if you are a father, so learn how to treat your children as he (PBUH) did with his daughters and grandchildren…

No matter who you are … you have the Prophet's biography; your guide and candle lightning the darkness of your daily life helping you to go through it to gain the hereafter….

He is indeed the greatest personality all over the world.

The Prophet’s Miracles

The Hadith about the Stone’s Greeting the Prophet
Jaber Bin Samra reported that Prophet Muhammad said: "I know a stone in Makkah that was greeting me before legation, I know it now ". It is said that it’s the black stone and some said it is another one. Narrated by Muslim and At Tirmithy

And Abdullah bin Masoud said :” When I was walking in Makkah I used to see a stone I know, every time the Prophet passed over it I heard the stone saying :” Peace be upon you, Messenger of Allah.”
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The Miracles Performed by the Prophet with his Sanctified Palm
On the authority of Abu Zayd ibn Akhtab (may Allah be pleased with him), he said: "Allah's Messenger (peace be upon him) passed his hand on my face then invoked Allah for me."
Azrah said, that (Abu Zayd ibn Akhtab) lived one hundred and twenty years, and had only few grey hairs.' Narrated by Al-Tirmithi, considered as a “Hasan” Hadith by Al-Hakim and Al-Dhahabi agreed with him.
On the authority of Jaber ibn Samurah (may Allah be pleased with him), he said: "When boys passed by the Prophet (peace be upon him), he would pass his hands on one or both of their cheeks. When I passed by him, he passed his hand on one of my cheeks. My cheek which the Prophet (peace be upon him) had passed his hand on, looked better than the other one." Narrated by At-Tabarani and its origin is in Sahih Muslim.
On the authority of Abu Dharr (may Allah be pleased with him): "I attended a session for Allah's Messenger who then was holding a handful of gravel then the gravel said: 'Subhan Allah' i.e., All Praised be to Allah). Abu Bakr, Omar, `Uthman and `Aly were among us. All those who were in the session heard the gravel's Tasbih (saying:'Subhan Allah' i.e., All Praise be to Allah)" Narrated by Al-Tabarani and the “Isnad” (Chain of narrations) of At-Tabarani is “Sahih” right with reliable narrators.
This is well-expressed by Sheikh Jamal Addien Abu Zakariya Yahya ibn Yusuf As-Sarsari who said in a poem:
While mountains praised Allah responding to Dawood (David),
And titanic iron became flexible,
Hard rocks turned flexible, and gravel praised Allah in his palm.
While springs of water gushed forth by Moses' staff,
Water gushed forth from Muhammad's palm.
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The Angles’ Protection over the Prophet (PBUH)
Abu Huraira reported that Abu Jahl asked some of the Polytheists whether Muhammad prays in front of all people. They told him: Yes. So Abu Jahl swore by their idols (Allat and Aluzza) that If he would see him praying, he would trample his neck, or cast dust on his face. He came to Allah's Messenger (may peace be upon him) when he was praying and tried to trample his neck. He came near the Prophet, but turned upon his heels and tried to repulse something with his hands. It was said to him: What is the matter with you? Abu Jahl said: There is between me and him a ditch of fire and terror and wings. Thereupon Allah's Messenger (may peace he upon him) said: If he were to come near me the Angels would have torn him to pieces. Then Allah, the Exalted and Glorious, revealed this verse:
“6 -Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.). 7 -Because he considers himself self-sufficient. 8-Surely! Unto your Lord is the return. 9-Have you (O Muhammad ) seen him (i.e. Abu Jahl) who prevents, 10 -A slave (Muhammad) when he prays? 11-Tell me, if he (Muhammad) is on the guidance (of Allah)? 12-Or enjoins piety? 13-Tell me if he (the disbeliever, Abu Jahl) denies (the truth, i.e. this Qur'an), and turns away? 14-Knows he not that Allah does see (what he does)? 15-Nay! If he (Abu Jahl) ceases not, We will catch him by the forelock, 16-A lying, sinful forelock! 17-Then, let him call upon his council (of helpers), 18-We will call the guards of Hell (to deal with him)! 19-Nay! (O Muhammad)! Do not obey him (Abu Jahl). Fall prostrate and draw near to Allah! “
(Al-Alaq : 6-19)
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Muhammad in their Eyes


Mahatma Gandhi
Speaking on the character of Muhammad (pbuh), Mahatma Gandhi says in (Young India),
"I wanted to know the best of one who holds today's undisputed sway over the hearts of millions of mankind....I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to this friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the 2nd volume (of the Prophet's biography),
I was sorry there was not more for me to read of the great life."
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"His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad."
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W. Montgomery Watt, MOHAMMAD AT MECCA, Oxford, 1953, p. 52.
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"It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved, after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran. . . The Mahometans have uniformly withstood the temptation of reducing the object of their faith an devotion to a level with the senses and imagination of man. 'I believe in One God and Mahomet the Apostle of God' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion."
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Edward Gibbon and Simon Ocklay, HISTORY OF THE SARACEN
EMPIRE, London, 1870, p. 54.
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"Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshipped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty, he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband.
"Like almost every major prophet before him, Muhammad fought shy of serving as the transmitter of God's word, sensing his own inadequacy. But the angel commanded "Read." So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: "There is one God."
"In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumours of God's personal condolence quickly arose. Whereupon Muhammad is said to have announced, "An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being." "At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: "If there are any among you who worshipped Muhammad, he is dead. But if it is God you worshipped, He lives forever."
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James A. Michener, "ISLAM: THE MISUNDERSTOOD RELIGION," in READER'S DIGEST (American edition), May 1955, pp. 68-70. -------------------------------------------------------------------------
"how one man single-handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two
decades."
Thomas Carlyle
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Muhammad is the most successful of all Prophets and religious personalities."
In the Encyclopedia Britannica

Freedom Talk


Freedom TalkAs per the Vision of the Muslim Woman
It is a real message from a Muslim female student to all her counterparts in the various universities of the world, especially in America and Europe represented in her realistic vision in conformity with a rational perspective. The vision is simply centralized in the pioneer ship of the Muslim woman in her field, the tasks attributed her and the guarantee of her religion which seeks her dignity in the various fields: at home, at work and in all her life stations.It is only a simple reminder about Islamic Law and its guarantee to the woman to practice her freedom as the man, but as per controls ruled by morals, with no transgression on others rights. Most importantly observing the public etiquette, as well as her feminity. It awards her the high as the man to benefit from the civil civilization. She is the teacher, the student, and the raising mother. The lord has honored her via this great religion: Islam.
Her prestige is evident from the various Islamic legislations represented in:
a- Equality in rights and duties which is the normal criterion between her and the man as per the Islamic perspective taking into account the different roles to be played by them.b- The Messenger of Allah, May Allah’s peace be upon him was always stressing on honoring the woman and she is entitled to struggle and claim & practice her rights as per the law of Islam which ensures that for her.c- Islam encourages honoring and kindness to both parents and mercifully deals with them especially the mother. Islam urges and focuses on the importance of kindness to both of them in a repeated fashion indicating honoring the woman in her various age stages.d- One of the most important honoring points obtained by the woman as per the Islamic perspective is that she does not incur expenditure on herself & her kids as long as her husband is alive. Thus, Islam has awarded her this distinction for honoring her, as expenditure is a must on the husband.e- According to Islamic law, the woman is considered the raiser of generations, the factory of glories and the basic brick in constituting the child’s character and configuring his/her culture derived from excellent teachings aiming at mercy, respect, unselfishness, life love and creation development. All these important points are some of the major tasks assigned for the woman indicating high trust in her, and the high dependence on her. This is only one aspect of her multiple contributions in the community service as an active member besides the man.The woman is the most important and major inducer in the house. She is the fuel of the ship which rests on a safe shone. Through the woman, stability is achieved as she is the supporter, partner and the spring of love & affection for all. This is Islam’s genuine view to the woman as being the basic brick of the woman as being the basic brick of the woman. This is a source of proud of this religion (Islam) which has awarded the woman this prestige as well as many honoring stations in her life.Muslims do believe that all heavenly religions are from God, the true of faith of a Muslim is the belief in those heavenly religions and the messages they have brought. Religious fanaticism along some evil intentions which have caused enmities and hatred among the followers of the various religions. Those having the wicked intentions want to encourage this hatred through distorting the legislations of Islam and its view towards the woman, yet Islam with its tolerant teachings since its birth stresses on putting aside the hatred culture and replace it by a spirit of tolerance coming out from moral fields supporting agreement and reconciliation under an important title that is human respect. Secondly, the obvious teachings & frank legislations calling for honoring the woman and putting her in her suitable positions as a genuine base for the community and an important tribute towards configurating the family’s culture in particular and the community in general. Those teachings and the legislation methodologies are available for researchers away of the fabricated racial distortment and fogginess. This honoring is a source of proud. There is no wonder that may of the western women converted to Islam due to their admiration with the practices of Islam which stress on honoring the woman within its teachings.This is a freedom method for those looking for reality.
Excuse me!!

Would you stop for a moment?!

O...man...Haven't you thought-one day- about yourself ?

Who has made it?Have you seen a design which hasn't a designer ?!

Have you seen a wonderful,delicate work without a worker ?!It's you and the whole universe!..Who has made them all ?!!You know who ?.. It's "ALLAH",prise be to him.Just think for a moment.How are you going to be after death ?!Can you believe that this exact system of the universe and all of these great creation will end in in nothing...just after death!Have you thought, for a second, How to save your soul from Allah's punishment?!Haven't you thought about what is the right religion?!Read ... and think deeply before you answer..It is religion of Islam.It is the religion that Mohammad-peace upon him- the last prophet, had been sent by.It is the religion that the right Bible- which is not distorted-has preached.Just have a look at The Bible of (Bernaba).Don't be emstional.Be rational and judge..Just look..listen...compare..and then judge and say your word.We advise you visiting :
http://www.islam-guide.com/http://www.thetruereligion.org/http://www.beconvinced.com/http://www.plaintruth.org/http://english.islamway.com/http://www.todayislam.com/http://www.prophetmuhammed.org/http://www.islamtoday.net/english/http://www.islamunveiled.org/http://www.islamic-knowledge.com/
We willingly recive any inquries at the e-mail :
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Are Alcoholic Beverages Pure or Impure?


Are Alcoholic Beverages Pure or Impure?
Sheikh Salman al-Oadah

There is no question that drinking wine and other alcoholic beverages is forbidden in Islam. This is a matter of unanimous agreement among Muslims. Allah says: “O ye who believe! Intoxicants, gambling, idols, and divination by arrows are but filth of Satan's handiwork. Keep away from it in order that you may succeed. Satan's plan is but to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will you not then desist?” [ Sûrah al-Mâ'idah : 90-91] Scholars agree that this verse prohibiting intoxicants is among the last verses of the Qur'ân to be revealed. There is no possibility that this verse has been abrogated. Its ruling, therefore, is in force until the Day of Judgment. However, does that fact that wine is unlawful also mean that it is impure? Some scholars of the Shâfi`î school of law claim that the impurity of alcoholic beverages is a matter of juristic consensus. [al-Nawawî, al-Majmû` (2/563)] This claim is untrue. The question of whether alcoholic beverages are pure or impure is a matter of scholarly dispute. The first opinion: The opinion of the majority of scholars is that alcoholic beverages are impure. This is the opinion of the scholars of the Hanafî, Mâlikî, and Hanbalî schools of law. It is also the position of the majority of Shâfi`î scholars. Many later scholars, like Ibn Taymiyah, Ibn al-Qayyim, al-Shinqîtî, and Ibn Bâz, also hold this view. The evidence for this view is as follows: 1. Allah says: “Intoxicants, gambling, idols, and divination by arrows are but filth of Satan's handiwork. Keep away from it in order that you may succeed.” [ Sûrah al-Mâ'idah : 90] Scholars have understood that wine is impure from this verse in a number of ways. First of all, there is the fact that it has been forbidden. Secondly, it is described as “filth” and looked upon as something vile. Lastly, we are ordered to keep away from it. With respect to deriving a ruling of impurity from this verse, al-Ghazâlî said: “It takes the ruling of being impure to emphasize its unlawfulness and to discourage it, comparable to the dog and to what the dog has lapped up.” [as quoted by al-Nawawî in al-Majmû` (2/565)] Nevertheless, the verse is not giving a clear indication that alcoholic beverages are impure. Allah clearly states the reason why these drinks are unlawful by saying: “Satan's plan is but to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer…” The fact that it has been described as “filth” in the context of this verse is not evidence for its being impure. The Arabic word being used is “ rijs ”, which according to language conveys the meaning of uncleanness in a more general sense. Likewise, the fact that we are ordered to avoid it is no indicator of it being impure. It is clearly an order to stay away from what is unlawful and the places and circumstances where such unlawful practices are carried out. Allah mentions intoxicating beverages along with gambling, idols, and divination with arrows, describing all of these things as “filth”. However, there is no question that gambling accessories, idols, and divining arrows are not impure substances. It is a matter of consensus that they are indeed pure. Only Ibn Hazm went so far as say: “These things are filth and they are unlawful. If a person prays carrying any of these things, his prayer will be invalid.” [ al-Muhallâ (1/255)] No other scholar has ever been known to hold a similar view. And Allah knows best. The only way this verse could possibly be used to indicate the impurity of alcoholic beverages would be to interpret it as stating the impurity of all of the things it mentions, then to say that gambling accessories, idols, and divining arrows are excepted from the ruling of impurity by some other evidence – most probably the juristic consensus that those things are pure.
2. Also cited as evidence for the impurity of alcoholic beverages is the verse: “And there Lord will give them to drink a beverage pure.” [ Sûrah al-Insân : 21] This verse describes the drink of the denizens of Paradise as being pure. This, by indication of contrast, shows that the wine of our worldly existence is impure. This understanding is supported by the fact that Allah, elsewhere in the Qur'ân, attributes to the wine of Paradise characteristics that are nonexistent in the wine of this world, saying: : “It is free from headiness; nor will they suffer intoxication therefrom.” [ Sûrah al-Sâffât : 47] and: “No after-ache will they receive from it, nor will they suffer intoxication” [ Sûrah al-Wâqi`ah : 19] It cannot go unnoticed that this argument is insufficient evidence for the impurity of alcoholic beverages. The purity of the drink of Paradise in no way implies the impurity of everything which the people of this world drink. The word “beverage” is general in meaning, including both alcoholic and nonalcoholic drinks. Therefore, if we were to derive from the verse an indication by contrast, we would have to declare every drink under the Sun to be impure. The second opinion: The opinion that alcoholic beverages are pure has been attributed to Rabî` b. `Abd al-Rahmân – who was the teacher of Mâlik b. Anas – and to Dâwûd al-Zâhirî. They said, as quoted by al-Qâdî Abû al-Tayyib: “It is pure though it is forbidden, in the same way that poisons which are plant substances are unlawful but not impure.” This same opinion has been passed down from al-Layth b. Sa`d, al-Shâfi`î's student al-Muzanî, and some of the later Mâlikî scholars of Qarawiyin and Baghdad such as Sa`îd b. Haddâd al-Qarawî. Among the more contemporary scholars who held this view were al-Sahwkânî, al-San`ânî, Muhammad Rashîd Ridâ, al-Albânî, and al-`Uthaymîn. They cite the following evidence to support their view: 1. When the prohibition of wine was revealed, the Companions poured the alcoholic drinks that they possessed out into the streets. Anas relates the following: I was serving drinks to people in the home of Abû Talhah on the day that wine was prohibited, and they were drinking nothing but date wine. Suddenly someone called out: “Come out and see!” So we did so and someone called out: “Verily, wine has been prohibited!” It was flowing through the streets of Madinah. Abû Talhah said to me: “Take it outside and pour it out.” So I did so. [ Sahîh al-Bukhârî (3/102) and Sahîh Muslim (3/1568-1572)]The Companions poured their wine out into the streets of Madinah until the roadways were actually flowing with it. If it had been impure on account of its prohibition, they would not have done so. Islamic Law strictly prohibits the contamination of public thoroughfares with impurities. It is something that even the most common of people are above committing, not to mention the Companions, who were the best and most of generations. If they had believed that wine had become impure, they would have made sure to dispose of it in the places where impure things were discarded. This was the argument advanced by Sa`îd b. al-Haddâd al-Qarawî to demonstrate the purity of wine. Moreover, he added, the Prophet (peace be upon him) would have made it clear to them that they were not allowed to dispose of it in the manner that they did. 2. A man gave Allah's Messenger (peace be upon him) a waterskin of wine as a gift. Allah's Messenger (peace be upon him) said: “Do you know that Allah has prohibited this?” He said: “No, I did not.” Then he whispered an instruction to someone. Allah's Messenger asked: “What did you whisper to him?” He answered: “I told him to go and sell it.” The Prophet said: “Whatever is forbidden to drink is likewise forbidden to sell.” So the man opened the waterskin and poured out its contents. [ Sahîh Muslim (3/1206), Sunan al-Bayhaqî (6/12), Musnad Ahmad (1/230, 244, 323, and 358), Sunan al-Dârimî (2/171), and Musnad Abû Ya`lâ (2468)] If the contents of the waterskin had been impure, the man would not have poured them out right in front of the Prophet (peace be upon him). Even if he were to have done so, the Prophet (peace be upon him) would have told him to pour the wine out somewhere else. He would also have instructed the man to clean out the waterskin thoroughly to remove the impurities from it. 3. Before wine was prohibited, the Companions used to keep it in their jugs and their waterskins. It would have, without a doubt, come in contact with their skin and their clothing. When the prohibition of wine was revealed, the people poured their wine into the streets, and never once has it been mentioned that anyone washed his body, his clothing, or even his dishes on account of the wine. If wine were impure, they would have most certainly all done so. 4. In Islamic Law, a substance is presumed to be pure by default. To declare that something is other than pure, evidence from the sacred texts is required. There is no clear text stating that wine is impure. Wine and other alcoholic beverages are made from substances that are well-known and commonplace, none of which are impure. Therefore, the only way that wine can be considered impure is if it suffers a change from being a pure substance into an impure one as it ferments into an intoxication drink. Such a claim requires evidence. There can be no doubt that something does not become impure simply because it is prohibited. There are a whole host of poisons that are prohibited for us to take, though they are definitely not impure. It is quite plain that wine was not impure before it was prohibited. If it had been, people would have had to clean up after it. Indeed, they would not have been able to drink it on that account alone, since it is unlawful to imbibe impure substances. Therefore, evidence is needed to demonstrate that after wine became prohibited, it became impure as well. Conclusion: The opinion that seems most correct – and Allah knows best – is the opinion that alcoholic beverages are pure. The evidence supporting this view is strong and free from any serious counterarguments. The evidence supporting the impurity of these beverages, on the other hand, is open to serious criticism. And Allah knows best.

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There is no question that drinking wine and other alcoholic beverages is forbidden in Islam. This is a matter of unanimous agreement among Muslims. Allah says: “O ye who believe! Intoxicants, gambling, idols, and divination by arrows are but filth of Satan's handiwork. Keep away from it in order that you may succeed. Satan's plan is but to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will you not then desist?” [ Sûrah al-Mâ'idah : 90-91] Scholars agree that this verse prohibiting intoxicants is among the last verses of the Qur'ân to be revealed. There is no possibility that this verse has been abrogated. Its ruling, therefore, is in force until the Day of Judgment. However, does that fact that wine is unlawful also mean that it is impure? Some scholars of the Shâfi`î school of law claim that the impurity of alcoholic beverages is a matter of juristic consensus. [al-Nawawî, al-Majmû` (2/563)] This claim is untrue. The question of whether alcoholic beverages are pure or impure is a matter of scholarly dispute. The first opinion: The opinion of the majority of scholars is that alcoholic beverages are impure. This is the opinion of the scholars of the Hanafî, Mâlikî, and Hanbalî schools of law. It is also the position of the majority of Shâfi`î scholars. Many later scholars, like Ibn Taymiyah, Ibn al-Qayyim, al-Shinqîtî, and Ibn Bâz, also hold this view. The evidence for this view is as follows: 1. Allah says: “Intoxicants, gambling, idols, and divination by arrows are but filth of Satan's handiwork. Keep away from it in order that you may succeed.” [ Sûrah al-Mâ'idah : 90] Scholars have understood that wine is impure from this verse in a number of ways. First of all, there is the fact that it has been forbidden. Secondly, it is described as “filth” and looked upon as something vile. Lastly, we are ordered to keep away from it. With respect to deriving a ruling of impurity from this verse, al-Ghazâlî said: “It takes the ruling of being impure to emphasize its unlawfulness and to discourage it, comparable to the dog and to what the dog has lapped up.” [as quoted by al-Nawawî in al-Majmû` (2/565)] Nevertheless, the verse is not giving a clear indication that alcoholic beverages are impure. Allah clearly states the reason why these drinks are unlawful by saying: “Satan's plan is but to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer…” The fact that it has been described as “filth” in the context of this verse is not evidence for its being impure. The Arabic word being used is “ rijs ”, which according to language conveys the meaning of uncleanness in a more general sense. Likewise, the fact that we are ordered to avoid it is no indicator of it being impure. It is clearly an order to stay away from what is unlawful and the places and circumstances where such unlawful practices are carried out. Allah mentions intoxicating beverages along with gambling, idols, and divination with arrows, describing all of these things as “filth”. However, there is no question that gambling accessories, idols, and divining arrows are not impure substances. It is a matter of consensus that they are indeed pure. Only Ibn Hazm went so far as say: “These things are filth and they are unlawful. If a person prays carrying any of these things, his prayer will be invalid.” [ al-Muhallâ (1/255)] No other scholar has ever been known to hold a similar view. And Allah knows best. The only way this verse could possibly be used to indicate the impurity of alcoholic beverages would be to interpret it as stating the impurity of all of the things it mentions, then to say that gambling accessories, idols, and divining arrows are excepted from the ruling of impurity by some other evidence – most probably the juristic consensus that those things are pure.
2. Also cited as evidence for the impurity of alcoholic beverages is the verse: “And there Lord will give them to drink a beverage pure.” [ Sûrah al-Insân : 21] This verse describes the drink of the denizens of Paradise as being pure. This, by indication of contrast, shows that the wine of our worldly existence is impure. This understanding is supported by the fact that Allah, elsewhere in the Qur'ân, attributes to the wine of Paradise characteristics that are nonexistent in the wine of this world, saying: : “It is free from headiness; nor will they suffer intoxication therefrom.” [ Sûrah al-Sâffât : 47] and: “No after-ache will they receive from it, nor will they suffer intoxication” [ Sûrah al-Wâqi`ah : 19] It cannot go unnoticed that this argument is insufficient evidence for the impurity of alcoholic beverages. The purity of the drink of Paradise in no way implies the impurity of everything which the people of this world drink. The word “beverage” is general in meaning, including both alcoholic and nonalcoholic drinks. Therefore, if we were to derive from the verse an indication by contrast, we would have to declare every drink under the Sun to be impure. The second opinion: The opinion that alcoholic beverages are pure has been attributed to Rabî` b. `Abd al-Rahmân – who was the teacher of Mâlik b. Anas – and to Dâwûd al-Zâhirî. They said, as quoted by al-Qâdî Abû al-Tayyib: “It is pure though it is forbidden, in the same way that poisons which are plant substances are unlawful but not impure.” This same opinion has been passed down from al-Layth b. Sa`d, al-Shâfi`î's student al-Muzanî, and some of the later Mâlikî scholars of Qarawiyin and Baghdad such as Sa`îd b. Haddâd al-Qarawî. Among the more contemporary scholars who held this view were al-Sahwkânî, al-San`ânî, Muhammad Rashîd Ridâ, al-Albânî, and al-`Uthaymîn. They cite the following evidence to support their view: 1. When the prohibition of wine was revealed, the Companions poured the alcoholic drinks that they possessed out into the streets. Anas relates the following:
I was serving drinks to people in the home of Abû Talhah on the day that wine was prohibited, and they were drinking nothing but date wine. Suddenly someone called out: “Come out and see!” So we did so and someone called out: “Verily, wine has been prohibited!” It was flowing through the streets of Madinah. Abû Talhah said to me: “Take it outside and pour it out.” So I did so. [ Sahîh al-Bukhârî (3/102) and Sahîh Muslim (3/1568-1572)]
The Companions poured their wine out into the streets of Madinah until the roadways were actually flowing with it. If it had been impure on account of its prohibition, they would not have done so. Islamic Law strictly prohibits the contamination of public thoroughfares with impurities. It is something that even the most common of people are above committing, not to mention the Companions, who were the best and most of generations. If they had believed that wine had become impure, they would have made sure to dispose of it in the places where impure things were discarded. This was the argument advanced by Sa`îd b. al-Haddâd al-Qarawî to demonstrate the purity of wine. Moreover, he added, the Prophet (peace be upon him) would have made it clear to them that they were not allowed to dispose of it in the manner that they did. 2. A man gave Allah's Messenger (peace be upon him) a waterskin of wine as a gift. Allah's Messenger (peace be upon him) said: “Do you know that Allah has prohibited this?” He said: “No, I did not.” Then he whispered an instruction to someone. Allah's Messenger asked: “What did you whisper to him?” He answered: “I told him to go and sell it.” The Prophet said: “Whatever is forbidden to drink is likewise forbidden to sell.” So the man opened the waterskin and poured out its contents. [ Sahîh Muslim (3/1206), Sunan al-Bayhaqî (6/12), Musnad Ahmad (1/230, 244, 323, and 358), Sunan al-Dârimî (2/171), and Musnad Abû Ya`lâ (2468)] If the contents of the waterskin had been impure, the man would not have poured them out right in front of the Prophet (peace be upon him). Even if he were to have done so, the Prophet (peace be upon him) would have told him to pour the wine out somewhere else. He would also have instructed the man to clean out the waterskin thoroughly to remove the impurities from it. 3. Before wine was prohibited, the Companions used to keep it in their jugs and their waterskins. It would have, without a doubt, come in contact with their skin and their clothing. When the prohibition of wine was revealed, the people poured their wine into the streets, and never once has it been mentioned that anyone washed his body, his clothing, or even his dishes on account of the wine. If wine were impure, they would have most certainly all done so. 4. In Islamic Law, a substance is presumed to be pure by default. To declare that something is other than pure, evidence from the sacred texts is required. There is no clear text stating that wine is impure. Wine and other alcoholic beverages are made from substances that are well-known and commonplace, none of which are impure. Therefore, the only way that wine can be considered impure is if it suffers a change from being a pure substance into an impure one as it ferments into an intoxication drink. Such a claim requires evidence. There can be no doubt that something does not become impure simply because it is prohibited. There are a whole host of poisons that are prohibited for us to take, though they are definitely not impure. It is quite plain that wine was not impure before it was prohibited. If it had been, people would have had to clean up after it. Indeed, they would not have been able to drink it on that account alone, since it is unlawful to imbibe impure substances. Therefore, evidence is needed to demonstrate that after wine became prohibited, it became impure as well. Conclusion: The opinion that seems most correct – and Allah knows best – is the opinion that alcoholic beverages are pure. The evidence supporting this view is strong and free from any serious counterarguments. The evidence supporting the impurity of these beverages, on the other hand, is open to serious criticism.
And Allah knows best.