ummtaalib

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We want to remind you to the fact that there is no compulsion for man to accept the TRUTH. But it is certainly a shame upon the human intellect when man is not even interested in finding out as to what is the TRUTH!. Islam teaches that God has given man the faculty of reason and therefore expects man to reason things out objectively and systematically for himself. To reflect and to question and to reflect Nobody should press you to make a hasty decision to accept any of the teachings of Islam, for Islam teaches that man should be given the freedom to choose. Even when man is faced with the TRUTH, there is no compulsion upon man to embrace it. But before you begin to form an opinion about Islam, ask yourself whether your existing knowledge of Islam is thorough enough. Ask yourself whether that knowledge has been obtained through non-Muslim third party sources who themselves have probably been exposed to only random glimpses of Islamic writings and have yet to reason on Islam objectively and systematically themselves. Is it fair that one should form an opinion about the taste of a particular dish just by heresay from others who may themselves not necessarily have tasted the dish yet?. Similarly you should find out for yourself about Islam from reliable sources and not only taste it, but digest it well before you form an opinion. That would be an intellectual approach to islam. It is up to you to make the next move In making your move, Islam continuously reassures you that your rights to freedom of choice and freedom to use that God-given faculty of thought and reason will be respected. Every man has that individual will. No one else can take that away that will and force you to surrender to the will of God. You have to find out and make that decision yourself. May your intellectual journey towards the TRUTH be a pleasant one. The Quran says: " Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Taghut (evil) and believes in Allah hath grasped the most trust worthy hand-hold, that never breaks. And Allah heareth and knoweth all things. " (Qur'an 2:256) 'When you have understood what is Right and what is Wrong (Evil), it is Forbidden for you to do Wrong.' 'Right and Wrong is defined by Allah swt the Creator the Sustainer. Right is to follow the Qur'an and Sunnah (Purpose of life) in all walks of life. Wrong ((bad) evil) is to do the opposite. The Punishment for Not following the Qur'an and Sunnah (working against Islam) is Clearly Stated and Warned by Allah swt. Please find more information below. [say: "Truly am I A warner: no God Is there but Allah, The One, Supreme and Irresistible,- "The Lord of the heavens And the earth, and all Between, -Exalted in Might, Ever-forgiving." (TMQ38:65-66.)] ["Praise be to Allah, who has sent to his servant the Book, and has allowed therein no crookedness: (He has made it) Straight (and Clear) in order that He may warn (the godless) of a Terrible punishment from Him, and that He may give glad Tidings to the Believers who work Righteous deeds, that they shall have a goodly Reward, Wherein they shall remain for ever, Further, that He may warn those (also) who say, "God hath begotten a son". (TMQ18:1-4.)] ["Say: "O my Servants who have excessively wronged their own souls, despair not of God's Mercy: for God forgives all sins for He is Most Forgiving, Most Merciful. Turn to your Lord (for forgiveness) and bow to His (Will), before the Penalty comes on you: after that you shall not be helped." (TMQ39:53-54.)] ["It is He who has created for you (the faculties of) Hearing, sight, feeling And understanding: Little thanks It is ye give!. And He Has multiplied you Through the earth, and to Him Shall ye be gathered back. it is He who gives life and death, and to Him (Is due) the alternation of Night and Day: Will ye not then understand?." (TMQ23:78-80.)] ["How can ye reject the faith in Allah? Seeing that ye were without life and He gave you life; then will He cause you to die and will again bring you to life; and again to Him will ye return." (Qur'an 2:28)] Be a muslim with true understanding of Islam and save yourself from the Fire of Hell whose fuel is men and stone. Be our witness for reminding. The Truth has come to you now and it is up to you .... dear reader... The Truth has come to you now and it is up to you .... dear reader... ["Whoever goes right, then, he goes right only for his own soul's benefit. And whoever goes astray, then he goes astray only to his own loss. No laden soul can bear another's load. And We never punish until We have sent an apostle (to give Warnings)" TMQ17:15] ["Have We not made for him (mankind) a pair of eyes? And a tongue and a pair of lips? And shown him the two ways (good and evil)?" TMQ90:8-10] ["And I Created not the Jinns and Mankind except they should Worship Me (alone)."TMQ50:56] ["Verily! We have made that which is on earth as an adoration for it (the earth) in order that We may test them (mankind) as to which of them is better in deeds."TMQ18:7] ["This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion (way of life)". TMQ Al-Ma'idah:3] ["If anyone desires a religion other then Islam (Allah's way of life), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost all spiritual good". TMQ Al-Imran:86] ["Those who reject Our (Allah's) Signs (Verses of the Qur'an) We shall cast into the fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty; for Allah (God Almighty) is Exalted in Power and Wise." TMQ An-Nisa 4:56] ["But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall soon admit them to Gardens, under which rivers flow (Paradise), abiding therein forever (eternal home). Therein they shall have companions pure and holy: We shall admit them to shades, cool and ever deepening (Paradise)."(Qur'an 4:57)] ["And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)" (Qur'an 2:45] ["(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return."(Qur'an 2:46)] ["Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception."(Quran3:185)] ["O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper."(Quran3:200)] ["O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam."(Quran3:102)] ["..Our Lord! You have not Created (all) this without purpose, Glory to You!...".TMQ3:191] http://www.geocities.com/Athens/Agora/4229/ctinote.html

Assalaamu 'alaykum! Welcome to IslamicTeachings.org Your gateway to increasing knowledge. We aim to provide only authentic information inshaAllah and therefore the source of all content is of utmost importance. Please mention the name of the author and the source of every article otherwise it will be removed.

By Shaykh Muhammad Saleem Dhorat hafizahullah Du'ã is asking Allah for help or for the fulfilment of a particular need. It expresses a slave's helplessness and dependence on Allah, the All-Powerful and Merciful. It is the channel through which one gets directly in touch with one's Creator. The purpose of man's creation is worship and according to a Hadeeth, 'Du'ã is the essence of worship'. (Tirmizi) And according to another Hadeeth, 'Du'ã is the worship'. (Tirmizi) Just as Salãh, Sawm, Zakãh, Hajj etc. are acts of worship, du'ã too is an act of worship. Therefore just as one takes out time to pray Salãh or to recite the Qur'ãn or make zikr, similarly, according equal importance to du'ã, one should also take out sufficient time for the sake of du'ã. The objective behind every act of worship is the Recognition of Allah as the Creator and the All-Powerful, and that one acts according to His Will and not as one likes. A Servant of Allah accepts his weaknesses and recognises his need for Allah. Out of all devotions, this humbleness and total submission is best expressed in du'ã. Furthermore, other acts of worship can become a source of pride whilst du'ã is an act which is usually free from any trace of pride. Nowadays, du'ã has become a mere ritual. It has become a routine practice which one is accustomed to perform at certain times of the day. People raise their hands for a few moments at the time of du'ã, uttering a few words, some consciously, and some without even realising what they are asking for. Today hardly anybody resorts to du'ã for solutions to their problems. For most people du'ã is a devotion which is the most difficult to practise. Even at the blessed places and in the blessed moments, a short while occupied by du'ãs will seem like hours. By and large, we find that the engagement in Salãh or the recitation of the Qur'ãn is relatively easier than making du'ã. This only reflects our distance from the Being of Allah, as du'ã is the only act of worship which provides us with the opportunity to communicate with Allah in the manner we wish. Lack of concentration in this act of worship shows that the performance of other acts of worship are also customary and superficial, and lacking the true essence. If we truly enjoyed the Proximity of Allah, we would inevitably have found enjoyment in confiding in Him and beseeching Him. We would have always felt an eagerness to turn to Him, in open and in solitude. Many of us make du'ã half-heartedly, not convinced whether our demands will be answered or not. We should know that Allah always answers the du'ãs of people. However, it may not always seem so and many people, failing to experience the effects immediately, begin to feel dejected and put off. This, however, should not be the case, as Allah, the All-Hearing, undoubtedly hears and accepts the supplications of people, only that the du'ãs of some are answered immediately, whilst those of others are deferred for their own benefit. One should keep in mind that the acceptance of du'ãs also depends on the expectations of a person. Allah deals with people in accordance with what they expect of Him. In one Hadeeth, the Prophet sallalahu alayhi wasallam has related the following Statement of Allah: 'I treat my servant as he expects of me…' (Bukhãri, Muslim) The Ahãdeeth also tell us that du'ãs (provided that their requisites have been fulfilled) are accepted invariably, but their acceptance is manifested in either of the three below-mentioned ways: Sometimes, Allah immediately answers them and blesses the seekers with what they have asked for; sometimes He substitutes what they have asked for with something that in His Knowledge was better for them; or alternatively, through the blessings of the du'ã, He removes an impending calamity that was to befall them. At times, neither of the above may transpire, but on such occasions, the du'ã is treasured for the Hereafter. These unanswered du'ãs will bear so much reward that a person, on the Day of Qiyãmah, will wish that none of his du'ãs were accepted in the world. (Kanzul 'Ummãl) Abstaining from harãm (clothing, food, income, etc.) is another essential requisite for the acceptance of du'ã. The Prophet sallalahu alayhi wasallam once made mention of a person who travels widely, his hair dishevelled and covered with dust. He lifts his hands towards the sky (and thus makes the supplication): "O Lord, O Lord," then the Prophet sallalahu alayhi wasallam said, "But his diet is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful. How then can his supplication be accepted?" (Muslim) By keeping the following few points in mind concerning du'ã, inshã'allah, one will benefit greatly. Firstly one should remember that du'ã is an act of worship and should be given an independent status of its own. It should not remain a mere ritual. Secondly, one should make du'ã after performing all good deeds such as Salãh, recitation of Qur'ãn, zikr etc., and also fix a specific time especially for du'ã. In du'ã, one should adopt humility and ensure that one understands what is being asked. The time spent in du'ã should be gradually lengthened. In the initial stages, the same du'ãs can be repeated over and over, and in the meantime more and more du'ãs should be memorised. An effort should be made to learn those du'ãs in particular which encompass the general need of all the Muslims. Thirdly, when making du'ã, a person should have a firm faith that he is asking from Allah the All-Powerful, and He is able to fulfil every need of ours. The chances of being cured from a fatal illness, for instance, may seem remote but it should be believed from the depths of the heart that Allah is able to cure any illness if He so wished. Dr. 'Abdul Hay 'Ãrifi rahmatullahi alayh (a renowned saint) used to say, 'Does there exist any problem that cannot be solved through du'ã?', and then he would say 'How can there, when du'ã is a request made to Allah for the removal of problems and there is no problem on earth whose removal is beyond His ability.' One should ask Allah for both worldly needs and those of the Hereafter. Rasoolullah sallalahu alayhi wasallam has instructed us to ask Allah for all our needs, however petty they may seem to be. He sallalahu alayhi wasallam mentioned that even if a person's shoelaces break, he should ask Allah before embarking to obtain new ones. Finally, one should not ask for anything unlawful. Many young people do not realise this and by asking for impermissible things incur the displeasure of Allah. May Allah give us all the tawfeeq to turn to Him for all our needs and may He fulfil all our lawful needs of this world and the Hereafter. Ãmeen Islamic Da'wah Academy

Q. If a dog touches me, do I have to take a bath and change my clothes before I read namaz? (Query published as received) A. A dog itself is not impure but its saliva is impure. So if a dog has to brush against you without its saliva getting onto your clothing, you do not have to change your clothing or bath. You may perform Salaah in that state if you are with Wudhu. If the dogs saliva gets on to you, then too, it is not necessary to bath but it is necessary to wash the soiled area of the clothing before performing Salaah. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN)

"Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Tirmidhi 7/443) I would like to add what i have heard from my murshid, Shaykh Muhammad Saleem Dhorat (hafizahullah) "Our love for the sunnah should be such that we should yearn to perform even those sunnats which we are unable to perform, like remaining hungry for days and having to tie a stone around the stomach. This yearning can be compared with the yearning a diabetic person feels when he sees a tray of delicious cakes and sweet dishes in front of him and he cannot eat them due to his diabetes" Please add......

Muslim narrated in his Sahih that Jabir bin Abdullah said, "The Messenger of Allah (Sallallaho Alaihe Wasallam) asked his wife for food and she said that I have vinegar. He asked for some of it and started eating from it while saying: "What an excellent food is Khall (vinegar), what an excellent food is Khall (vinegar)". (He ate it with bread.). Ibn-e-Majah narrated from Umm Sa'ad Radi Allaho Anha that Prophet Muhamamd Sallallaho Alaihe Wasallam said : "What an excellent food Khall (vinegar) is, O Allah ! Put Your Blessings in Khall (vinegar) because it was the food of Prophets before me & any house having the Khall (vinegar) will never face poverty". (House having the Khall means that vinegar is the food of its residents).

By Khalid Baig In the hadith literature there is a category called musalsal (continuous). A musalsal hadith is such that all its narrations over the centuries shared a common attribute. Some of these ahadith include gestures. For example Anas, may Allah be pleased with him, reported a hadith about the hand-shake of the Prophet, Sall-Allahu alayhi wa sallam,, Allah's blessings and peace on him. "Prophet, Sall-Allahu alayhi wa sallam's hand was softer than silk," he reported. But the report was accompanied by an actual hand-shake, just like the original. There are people living today who have received this hadith, along with the hand-shake, through an unbroken chain that goes back to the Prophet, Sall-Allahu alayhi wa sallam. This is hadith musalsal bil masafaha (continuous with hand shake). It is a fascinating subject. There is no other human being whose words and even gestures have been transmitted through the centuries with such love, devotion, and care. There are so many musalsalat that Shah Waliullah has compiled them in a book. Leading the group of musalsalat is the hadith known as musalsal bil Awwaliat, (continuously first). It is because for centuries, whenever a teacher of ahadith started a new class anywhere in the Muslim world, he always began with this hadith. The practice continues to date in many Islamic universities. It is always the first hadith in a new hadith class. We know that unlike the Qur'an, the order in which ahadith are presented or read, is dependent only on the choice of the compiler, teacher, or reader. There is no command that they must be studied in a particular order. So the first hadith, became first not because of an explicit injunction, but purely by the choice of those involved in the study. Here is that hadith: "Abdullah bin Umro bin Aas, may Allah be pleased with him, reports that the Prophet, Sall-Allahu alayhi wa sallam, said: Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you." (Tirmidhi ). This is the message from the Prophet, Sall-Allahu alayhi wa sallam, who was declared by Allah to be "Mercy to the entire world." It is just appropriate that his ummah chose that hadith to be the first for its study. There is no other call for mercy that is more universal or more inspiring. Have mercy on all the people. And do it because you yourself need the mercy of Allah. Be merciful to the other creations so the Creator will have mercy on you. Your mercy should see no bounds. It should reach all human beings. Another hadith in Bukhari and Muslim states: "Those who have no mercy on other human beings, will not receive the mercy of Allah." It is important to note that in this second hadith the word used is nas, that is people, not just believers. And not just human beings. But also animals. For "those on earth" include all living things. Once the Prophet, Sall-Allahu alayhi wa sallam, told the story of a person who had fed water to a thirsty dog by climbing down a well and bringing water in his shoe, and attained salvation for that act. When asked if there is any reward for nice treatment to the animals, he answered that there is reward in being kind to all vertebrates, a classification that practically only leaves out insects. Sometimes people say that Islam taught kindness to animals 1400 years ago while the modern civilization has learnt the lesson only now. Only the first part of this statement is true, since the modern civilization has not yet learnt the lesson. Its penchant for show biz has resulted in many displays of kindness to animals but they only camouflage the unprecedented cruelty to them. Consider the practice of vivisection, in which live animals are put through torture in the name of medical research. Live and conscious animals are burnt or cut up or tortured in all ways imaginable to see what will happen. The practice was invented by this civilization. It continues today. When it comes to human beings, the modern civilization decidedly values them less than the animals. That is why there are more people concerned about saving the whales and exotic animals than have been concerned about the Muslims in Bosnia. That is why seemingly educated people can painlessly present arguments that the dropping of nuclear bombs on civilians was a good thing. That is why the starving to death of nearly half a million people in Iraq, through economic sanctions, does not raise any serious objections in the "civilized" world. Of course the modern civilization's ruthlessness to other human beings, of different color, or religion, exceeds its cruelty to animals. It kills, maims, tortures, and starves to death, other human beings because they are "others." Can this civilization even imagine the outlook and mental make up of a nation that for centuries has begun the study of the traditions of its Prophet, Sall-Allahu alayhi wa sallam, by recalling this message of universal mercy. Kindness, love, mercy. These are among the most important defining words for the collective personality of this ummah. Our ummah. We begin every act in the name of Allah who is Most Beneficent and Merciful. We invite the entire world to the mercy of their Creator. We show mercy to all the creation. And by doing all that we seek mercy of Allah. We also show our love for the Creator by being kind to His creations. That is the foundation of real mercy. Our mercy is not a public relationing ploy or a propaganda tool. It is not driven by a love of headlines. Such motivations can only create a show of mercy. But the real mercy requires sincerely and a more solid foundation. In a way mercy is an attribute of power. A helpless, powerless person cannot have mercy on others; he can only ask for mercy. When Muslims had power, the world benefited from their mercy. When they lost it, the world became full of ruthlessness and injustice. That is the world we live in today. It is calling for the return of those who can bring kindness and mercy back. Are we those people? Are we the people who have been informed and inspired by the hadith musalsal bil Awwaliya?

By Khalid Baig It happened at an international inter-faith conference. The organizers decided to end the conference with readings from the scriptures of major religions, done by followers of other religions. As it happened, an Arab Christian read a passage from the Qur'an. He was a good reciter. Every one seemed to be moved by his heart-rending reading, including the reciter himself. Immediately afterward, prominent Muslim thinker and writer, Maulana Waheeduddin Khan, who narrated this story, asked him: "Do you think Qur'an is the Word of God?" In a moment of truth he said: "Yes." But, then, he had second thoughts so he added: "But only for the Arabs." Actually not only the Qur'anic message keeps attracting people all over the world, its words also move people who may not know a word of Arabic language. Famous Egyptian reciter Qari Abdul Basit reportedly once accompanied then President Gamal Abdul Nasir to a meeting with the Soviet leaders. During a break in the meeting, Nasir asked him to recite the Qur'an before the top Soviet leaders. When he finished the recitation, Qari Abdul Basit saw four of them shedding tears. "We don't know what it was," they later explained. But there was some thing touching in those Words! Ironically at that time Qur'an was the forbidden tree for the Muslims in the Soviet Union. Reading, teaching, or even possessing a copy of the Qur'an resulted in the most severe punishments. The KGB was always on the lookout. Its agents could enter any house, any time, if they suspected anyone inside of reading Qur'an or offering prayers. Religious leaders were drafted for compulsory labor. Mosques and Islamic schools were closed down and turned into cinema houses, factories and offices. One could not find a copy of the Qur'an anywhere. The ruthless state machinery did everything within its power to extinguish the flame of Qur'an from the empire. Yet during those seventy dark years Muslims kept the flame burning. They developed elaborate camouflage mechanisms, at tremendous risks, to teach Qur'an to their children. Little children had to stay away from their parents for months at a time as they retired to secret hujras (rooms) where they memorized Qur'an and received religious instructions without ever having looked at a printed page. Their stories remain a neglected but extremely bright part of our recent history. What kind of Book can command such devotion and sacrifices? Only the Book that begins by asserting: "This is the Book; in it is guidance sure, without doubt, to those who fear Allah." (Al-Baqarah 2:2). And then each and every line of it attests to that assertion. It declares: "The Most Gracious! It is He Who has taught the Qur'an." (Al- Rahman 55:1-2). It challenges: "Say If the whole of mankind and Jinn were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support." (Bani Israel 17:88). It claims: "Verily it is We Who revealed the Remembrance and verily We are its guardians." (Al-Hijr, 15:9). Qur'an is the first document in the Arabic language. There is no other language of the world that has withstood the passage of fourteen centuries. Over the centuries, rivers change courses, civilizations rise and fall, and languages become extinct and new ones develop. Consider the expression "faeder ure on heofonum" from Lord's Prayer in Matthew 6 from a Bible of 900 C.E. We are told it means: "Our father in heaven." It also means that any writing from that time cannot be read by an English speaker today. But any Arabic speaker can open the Qur'an today and understand its message. As did all the people in the intervening centuries! Prominent scholar Dr. Hamidullah tells of an effort in Germany by the Christian scholars to gather all the Greek manuscripts of Bible as the original Bible in Aramaic is extinct. They gathered all manuscripts in the world and after examining them reported: "Some two hundred thousand contradictory narrations have been found... of these one-eighth are of an important nature." When the report was published, some people established an Institute for Qur'anic Research in Munich with the goal of examining Qur'an the same way. A gigantic research project was started that continued for three generations. By 1933, 43000 photocopies of Qur'anic manuscripts had been collected. A report published shortly before World War II showed the results of the examination of these manuscripts. While some minor mistakes of calligraphy were found, not a single discrepancy in the text had been discovered! Of course the love, devotion and care that Muslim showed toward the Qur'an, and that became the immediate cause of its miraculous preservation, was inspired by the Prophet Muhammad, Salla-Allahu alayhi wa sallam. On one occasion he asked the companions in Suffa: Which of you would like to go out every morning to Buthan or Al- Aqiq (two markets near Medina) and bring two large she-camels without being guilty of sin or without severing the ties of kinship? Camels were the valuable commodity of the time, she-camels even more so. Its equivalent today may be a brand new automobile. As they showed their interest, Prophet Muhammad, Salla-Allahu alayhi wa sallam, explained: To teach or recite two verses of the Qur'an is better than getting two she-camels. And three verses are better than three she-camels. (Muslim). And so, for centuries this ummah displayed an unprecedented love and devotion for the Book of Allah. It began the education of its children by teaching them how to read Qur'an. It began its day by reciting from the Qur'an. Qur'an was divided into seven parts, each called a manzil, so it could be read completely every week. It was divided into thirty parts, each called a juz, so it could be read completely every month. Qur'an is the most read and memorized book in the world! Today, though, we see a change. Thanks to the twin scourges of a colonial education system and the television, today we find millions of Muslim children for whom learning to read the Qur'an is not part of their education. We find millions of Muslim homes where Qur'an is read only on special occasions. When someone dies, for example. This despite the fact that in most parts of the world today, unlike the Soviet Union of yesterday, reading the Qur'an is no longer a high risk proposition. How unfortunate is the person who should die of thirst while holding the refreshing glass of water in his hands! How unfortunate the person who should die of disease while holding the perfect medicine in his hands! Of course we must read it, understand it, and put it into practice. But we must also remember that reading with full deference and proper etiquettes is a pre-requisite for understanding the Qur'an, just as understanding its message is a pre-requisite for practicing it. Our goal must be to live by the Qur'an. For only then we truly live. Otherwise we only pretend to live.

قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِىْ يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ “Say if you love Allah, follow me – Allah will love you and forgive your sins” (3:31) The sunnat (way) of our beloved Prophet sallallaahu ‘alayhi wasallam is the second fundamental source of Islam. It embodies the entire pattern of the life of the Prophet sallallaahu ‘alayhi wasallam and includes every detail containing his actions, words, conduct etc. which has been reported to us in the vast collection of Ahaadeeth. In the sunnat of our Prophet sallallaahu ‘alayhi wasallam lies a fountain of divinely guided wisdom and a perfect way of life. In all its aspects including such personal habits as eating, drinking and sleeping, lies the key to success and everlasting bliss. Much reward has been promised for a courageous Muslim who, in a time of mischief and trial, when sunnat is being mocked at and when practices of non Muslims are held in high esteem, revives a sunnat of our beloved Prophet sallallaahu ‘alayhi wasallam. Confirming this our Prophet sallallaahu ‘alayhi wasallam said: “That person who loves my sunnat loves me, and he will be with me in Jannah” (Tirmithi) The Prophet sallallaahu ‘alayhi wasallam stands exalted amongst all of Allah’s creation as he was endowed with perfection in all his qualities as confirmed by His Lord: وانك لعلى خلق عظيم “And thou (standest) on an exalted standard of character" (68:4) By following his way, one not only reaches a higher level of humanity and servitude to Allah but proves his/her love for our Prophet sallallaahu ‘alayhi wasallam as it is the sign of a lover to imitate the beloved. With a little effort one can enrich one’s life with the divinely guided sunnats. A little thought applied to one’s daily necessary actions can change these mundane acts of eating, drinking, and even relieving one’s self into acts of worship which will become a means of attaining the garden of Allah’s mercy and His everlasting pleasure!

Meeting an Adversary or Powerful Ruler or Fearing a People Allahumma inna naj'aluka fee nuhoorihim wa na'udhu bika min shuroorihim. Oh Allah, we ask you to restrain them by their necks and we seek refuge in you from their evil. [Dawud 2/89, Al-Hakim 2/142] Allahumma Anta adudi, wa Anta naseeri, bika ajoolu, wa bika asoolu, wa bika oqaatilu. Oh Allah, You are my strength and You are my victory. For Your sake I go forth and for Your sake I stand firm and for Your sake I fight. [Dawud 3/42, At-Tirmidhi 5/572]

Foreword and approval on the research by Shaykh (Mufti) Ebrahim Desai (HA) Moulana Ismail Moosa (Sallamahu) has completed his first year Mufti course at the Darul ifta. There is still much confusion on the issue of masah on socks, especially in America, Canada, UK, and the Middle East countries where masah is made on regular cotton or nylon socks This is of particular concern to people performing Salah behind Imams who make masah on regular cotton or nylon socks. The Darul Iftaa regularly receives queries i n this regard. Amongst other queries are the follow ing: Is the Imams wudhu valid? Is the follower’s wudhu valid? Should we perform our own Salah etc.? Recently, a new sock, SealSkinz has come into the market and the position of wiping on that is being queried. Alhamdulillah, Moulana Ismail Moosa (Sallamahu) in this document has discussed the issue in much detail. Healso proves the impermissibility of masah on regular cotton socks. He concludes that masah on SealSkinz is permissible. This treatise should be presented to Imams and trustees of the Masaajid. The issue of masah on regularsocks MUST be considered before appointing a person as an Imam of the Masjid. (Mufti) Ebrahim Desai Saheb An extensive Research on Wiping on Socks by Shaykh (Mufti) Ismail Moosa (HA)

Islamic Viewpoint on Voting By Shaykh Mufti Zubair Dudha Islãmic Tarbiyah Academy A Muslim is that person whose every action is for Allah. Every single deed, every movement such as walking, sitting, worshipping, working, marrying, and dealing in business or politics, is done solely for the pleasure of Allah. Since voting during an election is also an action it is necessary for us to understand and learn about the correct Deeni position of the vote. Unfortunately very few people, if any, find time to think, ponder, enquire and learn about Islãmic rulings concerning our daily activities because most people indulge in innumerable actions which are useless and base, and can spare no time for anything else. THE POSITION OF VOTING IN ISLÃM In the 9th Verse of Surah Mã’idah Allah Ta’ãla says: “O You who believe, stand out firmly for Allah as witnesses to fair dealing and let not hatred of others make you swerve and depart from justice.” In Islãm, voting comprises of six elements viz. 1) That of giving evidence, 2) That of intercession, 3) The element of appointing some representative, 4) Mashwarah (consultation), 5) Wakala (Agency of proxy), 6) Bai’ah (pledging of allegiance). 1) Giving evidence encompasses a very wide field of definition and is not restricted merely to the Court House before a Magistrate or Judge as is the general assumption to-day. The terminology of the Qur’ãn and Hadith with respect to giving evidence covers a considerably broader meaning. Mufti Muhammad Shafi ® in his Ma’ãriful Qur’ãn, whilst commenting on the above verse, has written that the giving of evidence may be found in many other circumstances. For instance, a doctor who issues a medical certificate confirming that some patient is so sick that he should not attend to his duties, is in reality giving a form of evidence. So too is the case of an adjudicator or lecturer assessing the answer papers of students. Allotting of marks is Shahãdah, and if he intentionally or carelessly either reduces or increases a student’ marks, he is actually giving false evidence, which as we know is Harãm and a major sin. In a similar manner voting for any Candidate to enter Parliament or other such Assembly is also a form of giving evidence. In this case the Voter is testifying that the Candidate for whom the Vote is being cast is trustworthy, Allahfearing, very capable and most suitable to represent the masses. (Ma’ãriful Qur’ãn Vol. 3 P. 70/71). 2) The next aspect of the Shar’iah to be found in elections is the element of intercession. The role played by the voter in an election is one of interceding, for in actual fact he is intervening on behalf of some candidate who wants to be made a representative of the people. In this way the voter has a share in the good and evil actions of the elected person. Thus if the elected person carries out good work during his stay in office then whatever rewards he will benefit from this, a share will also be due to the voter. Similarly, if the elected candidate does wrong by indulging in un-Islãmic and non-permissible actions then the evil and sin from this shall reach the Voter. 3) Representation – The Voter appoints some person as his representative. If such a representation is only there for the benefit of an individual then the responsibility is limited; but where an entire community is implicated as is the case for elections and an ill-equipped or wrong person is appointed by means of this vote then the rights of the whole community have been usurped. This would mean that the sin of usurping the rights of the whole community falls upon the neck of the Voter, as mentioned in Ma’ãriful Qur’ãn Vol. 1 P. 73. 4) Mashwarah – Voting as a form of consultation. Thus a prospective voter is offering suggestion as to who, in his opinion is the most entitled to receive the vote. 5) Wakala – Agency of proxy. Where the candidate is made an agent/representative on behalf of the person that has appointed him by vote. 6) It is the form of political Bai’ah (pledging of allegiance) to the candidate, regarding him as most suitable for the post. These elements of an election which govern voting in Islãm make it compulsory upon every Muslim to exercise meticulous care in ones choice of a representative in P a r l i a m e n t , Ma s j i d , Madrassah, Waqf etc. One must make a careful study of his candidate and ask the questions; What type of person is he? Is he trustworthy? Does he possess the ability to represent the community? Does he practise righteousness and piety? VOTING IN NON MUSLIM COUNTRIES It will be permissible to vote under such circumstances where we fear that our religious rights will not be fully preserved and upheld unless we align ourselves with a movement all be it a non Muslim movement that will strive to protect and secure our religious rights. In reply to a query regarding participation in non Muslim politics, Shaykh Mufti Kifayatullah ® wrote; “The ideal situation would be that the political leader of Muslims should be a Muslim who strictly adheres to the injunctions of the Shar’iah and diligently follows the Commands of Allah. However, if a person with such qualities is unfortunately not available to fill the post, or the Muslim community, due to the misfortune of its inadequacies, is unable to recognise and nominate a person of such calibre to the post, then it would become permissible to align oneself with any political thinker, whether it be Jinnah or Ghandi provided that there is assurance of the legality and benefit of this political leadership.” (Kifãyatul Mufti Vol. 9). Shaykh Mufti Mahmood Hasan Gangohi ®, writes in reply to a query regarding the issue of voting; “If by voting there is some benefit to the Deen, nation and country and it is strongly hoped that the party or candidate voted into power will render correct service, then it will be permissible to vote.” (Fatãwa Mahmoodiyah Vol. 5 P.341). In conclusion, one should be very cautious before giving their vote to any political party. If one finds all parties non beneficial to Deen and our rights then it will be better not to vote.

By Shaykh Mufti Zubair Dudha Islãmic Tarbiyah Academy 45 Boothroyd Lane, West Town, Dewsbury. W. Yorkshire. WF13 2RB. Tel/Fax: (01924) 450422 www. islamictarbiyah.com email: [email protected] Islãm is a religion which provides and guarantees freedom of ideas, thought and life. It has issued commands to prevent and forbid tension, disputes, slander and even negative thinking among people. In the same way Islãm is determinedly opposed to terrorism and all acts of violence. One should note that recent ‘Muslim’ activities which are categorised as terrorism are but a part of the overall terrorist activities which take place around the globe. As is known, for centuries, various acts of terrorism have been carried out in different parts of the world by different groups for a variety of purposes. Sometimes a communist organisation, sometimes a fascist group, and sometimes radical separatist factions assume responsibility for these acts. The terrorist activities of the IRA and the Loyalist had been going on for more than three decades, Kurdish Workers Party, RAF (Red Army Faction) and Neo-Nazis in Germany, ETA in Spain, Red Brigades in Italy, Tamil Tigers in Sri Lanka and many other organisations seek to make their voices heard through terror and violence by killing innocent and defenceless people. Demonising Islãm The media say, so consequently do the politicians, that this violence and terrorism actually goes back into the roots of Islãm, into its religious roots with the dream of world domination, are deemed to be the roots of Islãm. This is why the terminology is carefully tailored to fit this pattern. If Pakistan makes a bomb, a nuclear bomb, it is christened as an ‘Islãmic bomb’. The Bomb which was dropped on Hiroshima was not a Christian bomb; the bomb made by India is not a Hindu bomb. Similarly Israel possesses nuclear armaments yet it is not labelled the Jewish bomb. There is little doubt that the IRA has very deep Catholic roots and the Protestant groups allied against it also have deep religious roots. But no one deduces their terrorist activities to Christianity, to Catholicism or to Protestantism. Similarly the Buddhists were responsible for the genocide in Cambodia and bloodshed in Sri Lanka. This wasn’t attributed to Buddhism, nor was Stalin described as an atheist extremist. Muslim activities, however, are attributed immediately to Islãm. As far as Islãm is concerned sanctity of human life, is supreme. Allah Ta’ãla clearly tells us in the Qur’ãn; “….if someone kills another person, unless it is in retaliation for someone else or for causing corruption on earth- it is as if he had murdered all mankind. And if anyone gives life to another r person, it is as if he had given life to all mankind..” (Surah Mã’ida V .32). “Allah does not love corruption” (Surah Baqarah V.205). “Eat and drink of Allah’s provision and do not go about the earth corrupting it.” (Surah Baqarah V.60). “Allah does not uphold the works of those who cause mischief.” (Surah Yunus V. 81). With regards committing suicide Allah Ta’ãla says; “Do not kill yourselves.” (Nisã V. 29). Thus Allah Ta’ãla has declared suicide to be a sin. In Islãm it is forbidden for anyone to kill himself or herself for no matter what reason. Committing suicide and carrying out suicide attacks, and causing the deaths of innocent people while doing so, is a total violation of Islãmic morality. Allah Ta’ãla tells us; “…do not go beyond the limits. Allah does not love those who go beyond the limits”. (Surah Baqarah V.190). This verse clearly mentions that one should never transgress the limits and boundaries of Islãm, no matter what the circumstances and degree of anger a Muslim is still bound to the laws of Allah. Taking matters into one’s own hands and committing acts that are contrary to Islãm is transgression which is greatly disliked by Allah. Even at the time of war the Prophet of Allah (Sallallahu Alaihi Wasallam) reminded the believers numerous times about this subject and by his own practice became a role model for others to follow. He addressed the believers who were about to go to war in the following terms; “Go to war in adherence to the religion of Allah. Never touch the elderly, women or children. Always improve their situation and be kind to them. Allah loves those who are sincere”. (Ahmad). The Prophet of Allah (Sallallahu Alaihi asallam) clarified the attitude Muslims must adopt even when they are in the middle of ragging battle; “Do not kill children. Avoid touching people who devote themselves to worship in churches! Never murder women and the elderly. Do not set trees on fire or cut them down. Never destroy houses”. (Bukhãri). The Islãmic principles Allah proclaims in the Qur’ãn account for this peaceful and temperate policy of the Prophet Muhammad (Sallallahu Alaihi Wasallam). In the Qur’ãn, Allah Ta’ãla commands Muslims to treat the non- Muslims kindly and justly; “Allah does not forbid you from being good to those who have not fought you over religion or driven you from your homes, or from being just towards them. Allah loves those who are just. Allah merely forbids you from taking friends those who have fought you over religion and driven you from your homes and who supported your expulsion…” (Surah Mumtahinah V.8-9). Misconception of Jihãd The narrow vision of the media has portrayed Islãm as a bloodthirsty, trigger happy, militant ideology bent on killing every non Muslim. The word ‘Jihãd’ conjures up images of bearded men with fiery eyes marching down a street armed with guns and swords shouting “Allahu Akbar”. Muslims are branded as terrorists, extremists and fundamentalist. Islãm has become synonymous with the sword and every skirmish or uprising is hallowed as Jihãd. Both Muslims and non Muslims remain appallingly ignorant of the true spirit and implications of Jihãd. The word Jihãd is generally misconstrued as holy war. It is often confused with “Qitãl” which means fighting. In Islãmic terminology Jihãd means; striving in the path of Allah. It is the unceasing effort of an individual towards self purification and the collective struggle of a community against all forms of corruption, injustice and tyranny. Fighting for the cause of Islãm (Qitãl) is but one aspect of Jihãd. It is a historical fact that from early dawn of history until now, humanity has suffered from local, civil and global wars. War is a necessity of existence, a fact of life. Even today humanity lives under the constant fear of war in many hot spots of the world. The realistic approach of Islãm recognises war as lawful and justifiable course for the restoration of justice, freedom and peace. War is not an objective in Islãm, i t is resorted to under extraordinary circumstances when all other measures fail. Islãm is a religion of peace, the daily greeting of a Muslim is ‘peace’, the word Muslim means ‘peace’. Paradise is the abode of ‘peace’. However when peace is undermined Islãm permits Jihãd as the ultimate arbiter of men’s disputes under three circumstances; 1) As a defensive strategy. 2) As a punitive strategy. 3) As a preventive strategy. The Humane laws of Jihãd The first Caliph Abu Bakr (R.A.) while dispatching the army to Palestine said: “O People! Stop. I enjoin upon your ten commandments. Remember them; do not embezzle do not cheat do not mutilate do not break trust do not kill a minor child or an old man or woman of advanced age do not hew down a date palm nor burn it do not cut down a fruit tree do not slaughter a goat, cow or a camel except for food, maybe you will pass near people who have secluded themselves in convents, leave them in their seclusion. People will present to you meals of many kinds, you may eat; but do not forget to mention the name of Allah”. (Tabari). Islãm makes a distinction between ordinary civilians and combatants. It does not permit the killing of minors, women, the aged, sick and the monks. The British historian Karen Armstrong, a former nun and expert on middle East history, in her book Holy War, which examines the history of the three divine religions makes the following remarks acknowledging peace in Islãm; “….The word Islãm comes from the same Arabic root as the word ‘peace’ and the Qur’ãn condemns war as an abnormal state of affairs opposed to God’s will. Islãm does not justify a total aggressive war of extermination. Islãm recognises that war is inevitable and sometimes a positive duty in order to end oppression and suffering. The Qur’ãn teaches that war must be limited and be conducted in as humane way as possible. Mohammad had to fight not only the Meccans but also the Jewish tribes in the area and Christian tribes in Syria who planned on offensive against him in alliance with the Jews. Yet this did not make Mohammed denounce the People of the Book. His Muslims were forced to defend themselves but they were not fighting a ‘holy war’ against religion of their enemies. When Mohammed sent his freeman Zaid against the Christians at the head of a Muslim army, he told them to fight in the cause of God bravely but humanely. They must not molest priests, monks and nuns nor the weak and helpless people who were unable to fight. There must be nomassacre of civilians nor should they cut down a single tree nor pull down any building”. (Holy War-Karen Armstrong). Conclusion Muslims throughout the world are facing a defining moment. Muslims must recapture the true spirit of Islãm, and reclaim it from those who have harmed its integrity and honour by attaching terrorism with Islãm. True Islãm cannot in any way, shape or form be associated with terrorism. It is in complete contradistinction to it, for without a doubt, Islãm itself denounces Terrorism.

Assalaamu 'alaykum! The following changes have been made to the Furum. Please read all the rules. 1. Please maintain modesty when addressing the opposite gender on the Forum. No light banter, no exchange of email addresses or personal information. Make posts to the point and platonic. Any comments contrary to modesty will be deleted 2. Please follow the general Islamic guidelines of Aadaab (Proper conduct relating to each other) 3. Private Messaging between members has been disabled to avoid any form of fitnah 4. Emoticons have been disabled. 5. No pictures of animated objects are allowed on the forum and this includes avatars. If your avatar displays a picture please ensure it is changed. Being an Islamic Forum we adhere to the laws of Allah subhaanhanu wata'ala. We aim to keep the forum free of any form of intermingling between genders. Please maintain the laws of Allah subhaanhau wata'ala. Jazaakumullaah.

Question: When the menses period of a woman terminates – how does she establish when to perform ghusl? For example: does she wait for the appearance of white discharge, wait for 24 hours after the bleeding stops, or perform ghusl when the bleeding stops? Note sometimes bleeding may stop but may re-occur again. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh A woman may perform ghusl and pray Salah immediately upon the termination of her menses. She is not required to wait for 24 hours or the appearance of white discharge. If she knows her regular cycle such as 7 days, then immediately upon the completion of the 7th day, the menses will terminate and she will perform ghusl and pray her Salah. If she witnesses bleeding after the 7th day, it will be considered Haidh (menses) until the 10th day. Any bleeding which occurs after the 10th day will be considered Istihadah (irregular bleeding). [2] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [2] يشترط استمرار الدم في كامل مدة الحيض حتي يكون حيضا، ولكن العبرة لاوله وآخره. (منهل الواردين، ص311، دار الفكر) اذا انقطع الدم قبل الثلاثة، او جاوز العشرة- حقيقة او حكما- في المعتادة، تومر بقضاء الصلاة. (منهل الواردين، ص312، دار الفكر)

Q. Who are Imam Abu Mansoor al Maaturidi and Imam Abul Hasan al Ash’ari? This is an often asked question and the reply is as follows: To believe in the set of beliefs (Aqeedah) as expounded in the Qur’an and Sunnah and as understood by the Companions, is a prerequisite for a person to be a Muslim. This is a set of quite clear and simple beliefs. However, as Islam spread, Muslims were exposed to other cultures and heritages, Greek philosophy being one of them and Muslims were exposed for the first time to the rational theology of the Greeks. It gave rise to a discipline called ‘Ilmul Qalaam which had not existed during the time of the Prophet s or his illustrious Companions. This branch of knowledge therefore arose out of the need of the time as a climate was created where arguments for and against Islamic beliefs were examined in the light of Greek rational thought. Many delicate and intricate questions arose for which there were no clear texts of the Qur’an and Sunnah and discussions on these issues led to the formation of many groups. In this regard it was Imam al Maaturidi and Imam al Ash’ari who represented the Ahlus Sunnah wal Jamaa’ah and they clarified the position held by the Ahlus Sunnah wal Jamaa’ah in their discourses. It is in regard to the issues of ‘Ilmul Qalaam that the Ahlus Sunnah wal Jama’ah follow these two Imams. A point often mentioned is the fact that they differed from each other. They did differ on minor issues of interpretation, however the subject of ‘Ilmul Qalaam is rational thought which in itself allows for differences of opinion.

Imam Abu Hanifa ra Out of the four Imams, Imam Abu Hanifah ra has the greatest following. He is known as the “Lamp of the Ummah” and “The leader of the Jurists”. He was a pious, kind and generous person. He was born in the era of the Sahaaba RA in Kufa, Iraq in 80 AH. Kufa was the centre of learning in those times. He was a Tabi’ee (one who has met the Companions) and closest to the era of the Prophet s. Great Scholars and Jurists have acknowledged his eloquence in judicial matters and in understanding complex issues. Imam Shafi’ee said about him, “Mankind is dependant on Imam Abu Hanifa in the field of jurisprudence”. Imam Maalik stated, “Imam Abu Hanifa has been granted such a deep insight in jurisprudence that he experiences no perplexity in Fiqh”. A distinctive feature of the Hanafi Madhab is it’s liberality. Imam Abu Hanifa interpreted most laws in favour of man and Schiolars agree that he erected a very tolerant system of law. The Deen was made very moderate, sensible and easy to follow. The Prophet s said, “The best religion is the easiest religion” We of the Asian subcontinent inhabited a land where the Hanafi Madhab was predominant and this predominance was not the result of our effort or choice. Scholars and books of Hanafi Fiqh was established in these lands and it would have been difficult to acquire knowledge of the Shari’at through another Madhab. Imam Abu Hanifah ra was jailed and tortured for not accepting the post of Chief Justice. He was forcefully made to drink poison in prison and he died at the age of 70 in the posture of sujood. 50,000 people attended his funeral. Imam Maalik ra Was born in 93 AH in Madinah. He was a Tabi-Taabe’ee and he acquired his knowledge from great teachers within Madinah. Here he spent his life acquiring and imparting knowledge and here he died in 179 AH. Imam Shafi’ee ra Was born in a town in Syria in 150 AH. He was a very learned scholar. At the age of 2 he was taken to Makkah where he started acquiring knowledge, after which he gained education in Madinah. At the age of 7 he knew the whole Qur’an with knowledge of it’s meaning and he learnt Imam Malik’s “Muatta” at the age of 10. He was very intelligent and eloquent and people came from far and wide to attend his teachings. He was very generous, broad-minded and understanding. He died at the age of 58 on a Friday in Egypt. Imam Ahmad Ibne Hambal ra Was born in Baghdad in 164 AH. His pious and scholastic ways were recognised at a very early age. He acquired knowledge from the great scholars of Baghdad and then he travelled to Kufa, Basra, Makkah, Madinah, Syria etc. He died at the age of 77 in 241 AH in Baghdad and 600 000 people attended his funeral with rows formed throughout the city. Even non-muslims mourned his death as they had expressed their admiration for him during his life.

Although he loved peace, Salahuddin Ayyubi became one of the world's greatest warriors. He was born in Tekrit in 1138 CE when his father Ameer Najmudin was the ruler of Tekrit. He was brought up by his noble father and talented uncle, Asad-ud-din Shirkhu. Salahuddin was a very intelligent and noble person. He loved peace and never enjoyed fighting battles. But all changed when Salahuddin was ordered to go to Egypt with his uncle. He went to Egypt many times with his uncle to fight two enemies, the Franks and the Batnids. After his uncle's death, he became the commander and Vizier of Egypt. Salahuddin Ayyubi never lived in the palace. Instead, he lived in a small house near the mosque. Salahuddin had a great love for Islam and as the vizier and general of Egypt, he tried hard to root out the Crusaders. For this purpose, he maintained a strong army. He established peace and prosperity throughout the country. From the beginning, many prejudiced Egyptian ministers disliked him. When they saw he was winning the hearts of the Egyptian people they did many conspiracies against him but due to Salahuddin's wisdom, they were defeated. When the Fatmid caliph Al Aziz died, Salahuddin became the ruler of Egypt. When Salahuddin took over Damascus the people opened the gates of the city to him and greeted him warmly. The Crusaders were not happy by Salahuddin's increasing power and success. Uniting their forces, they planned a decisive attack on Muslim area. Battle of Hittin took place. Muslims won under the leadership of Salahuddin. Thousands of Crusaders were arrested. Salahuddin treated the prisoners with tolerance. In 1187 CE, Salahuddin conquered Jerusalem. Thousands of Crusaders were arrested. However, when their mothers, sisters, and wives appealed to Salahuddin, he released them. Many crusaders were ransomed. However, he paid for many of them. In addition, he provided them transport, etc. He allowed neither massacre nor looting. He gave free pardon to all citizens. He even arranged for their traveling. He granted freedom to Christians to leave the city if they paid a small tribute. Salahuddin paid it, himself, for about ten thousand poor people. His brother paid it for seven thousand people. Salahuddin also allocated one of the gates of the city for people who were too poor to pay anything that they leave from there. On Friday 27th Rajab 583 AH, Salahuddin entered Jerusalem. After entering the city they went straight to the Mosque and cleaned it. Then for the first time in more then 80 years, the people of Jerusalem heard the Azan (call of prayer) from Al Aqsa Mosque. Further Reading: Great Muslims: Salahuddin Ayyubi http://www.albalagh.net/kids/history/salahudin.shtml

The Holy Land saw peace and justice during 1300 years of Muslim rule and persecution of Jews, Christians, and Muslims at other times. Posted: 28 Safar 1423, 11 May 2002 Palestine is the land of prophets. Many prophets were born or died in Palestine, including Prophets Ibrahim (Abraham), Lut (Lot), Dawood (David), Suleiman (Solomon), Musa (Moses), and Isa (Jesus), alayhimu-salam. Baitul-Maqdis in Palestine was the first Qibla (direction in which Muslims face when praying) too, and Muslims prayed facing Baitul-Maqdis for around 14 years, after which Allah ordered the Qibla to be changed towards the Kaabah in Makkah. Early History The Canaanites are the earliest known inhabitants of Palestine. They were thought to have lived in Palestine in the third millennium BC. Then Pharaonic Egypt controlled the area for much of the second millennium BC. Prophet Musa, alayhi-salam, was born in Palestine during this time. When Egyptian power began to weaken, new invaders appeared: the Hebrews, a group of Semitic tribes from Mesopotamia; and the Philistines, after whom the country (Philistia) was later named, an Aegean people of Indo-European stock. The Israelites, a confederation of Hebrew tribes, defeated the Canaanites, but the struggle with the Philistines was more difficult. The Philistines had established an independent state on the southern coast of Palestine and controlled the Canaanite town of Jerusalem. The Philistines were superior in military organization and severely defeated the Israelites in about 1050 BC. Then, in around 995 BC, Prophet Dawood, alayhi-salam, Israel's king, united the Hebrew tribes and eventually defeated the Philistines. The three groups (Canaanites, Philistines, and Israelites) assimilated with each other over the years. The unity of Israelite tribes enabled Prophet Dawood, alayhi-salam, to establish a large independent state, with its capital at Jerusalem. After the death of Prophet Dawood, alayhi-salam, in around 961 BC Prophet Sulayman, alayhi-salam, his son, became the new king of Israel Construction and Destruction of the First Temple Prophet Sulayman, alayhi-salam, built a magnificent place of worship, the First Temple, which housed the Ark of the Covenant, a sacred chest holding the tablets inscribed with the Ten Commandments. Soon after his death, the kingdom was divided into two parts: northern Israel and southern Judah. Pagan Assyrians overran Israel in 721 BC. They destroyed the First Temple. In 538 BC Persian emperor Cyrus defeated the Babylonians and Jews were allowed to return to Jerusalem. Construction and Destruction of the Second Temple In 515 BC the Jews built the Second Temple at the same site of the First Temple. Alexander conquered Palestine in 332 BC. Three centuries later, the Romans entered Jerusalem. Herod, the client king for the Roman Empire expanded the Second Temple but destroyed the religion. Then Prophet Isa, alayhi-salam, was born, around 4 BC. Jews joined with Roman paganism to persecute Prophet Jesus and his followers. In 70 CE, Titus of Rome laid siege to Jerusalem. The Herodian Temple eventually fell, and with it the whole city. Seeking a complete and enduring victory, Titus ordered the total destruction of the city. A new city named Aelia was built on the ruins of Jerusalem, and a temple dedicated to Jupitor was raised. Christian Rule of Palestine In 313 CE the Roman emperor Constantine I legalized Christianity. Palestine, as the Holy Land, became a focus of Christian pilgrimage. Most of the population became Hellenized and Christianized. In 324 CE Constantine of Byzantium marched on Aelia. He rebuilt the city walls and commissioned the Church of the Holy Sepulchre, and opened the city for Christian pilgrimage. In the year 620 CE, Isra' wal Mi'raj took place. On this night, in a miraculous way, the Prophet http://www.albalagh.net/kids/_images/saws.gif was taken on a momentous journey from Makkah to Jerusalem and from there to heaven. The Night Journey was a great miracle that Muslims believe was given to Prophet Muhammad http://www.albalagh.net/kids/_images/saws.gif as an honor and also to impress upon the Muslims the importance of Jerusalem to them. The Night Journey from Makkah to Jerusalem is called al-Isra' and the ascension from Jerusalem to the heaven is called al-Mi'raj. Both of these events took place on the same night. Angel Gabriel took Prophet Muhammad http://www.albalagh.net/kids/_images/saws.gif from Makkah to Jerusalem. There he met all the Prophets and Messengers and led them in prayers. Then it is reported that the Prophet http://www.albalagh.net/kids/_images/saws.gif stood at the Sacred Rock (al-Sakhrah al-Musharrafah), went to the heavens. He arrived back in Makkah the same night. Muslim Rule of Palestine The Byzantines who ruled Jerusalem at this time were very harsh. They not only barred Jews from entering Jerusalem, but also persecuted Christians who did not follow the same sect as them. On the other hand, Muslims had the reputation for mercy and compassion in victory. So when the Muslims marched into Palestine in 638 CE, the people of Jerusalem gave up the city only after a brief siege. They made just one condition, that the terms of their surrender be negotiated directly with the Khalifah Umar, Radi-Allahu anhu, in person. Sayyidna Umar, Radi-Allahu anhu, agreed to come and entered Jerusalem on foot. There was no bloodshed or massacres. Those who wanted to leave were allowed to leave, with all their goods. Those who wanted to stay were guaranteed protection for their lives, property and places of worship. The conquest of Palestine by the Muslims put an end to centuries of instability, religious persecution, and colonial rule. After the advent of Islam, people enjoyed security, safety and peace. Schools, mosques and hospitals were founded. Palestine was a center of learning from which a large number of scholars graduated. The conquest of Palestine by the Muslims began the 1300 years of Muslim rule, with the exception of the period of the Crusades (1099-1187) in what then became known as Filastin. The Christian occupation of Palestine began after the sermon which pope Urban the second delivered in 1095 CE, when he incited the Christians to rescue the Holy Sepulcher from the hands of the Muslims. The Holy Land fell after a month of siege. The Crusades entered it in 1099 CE and massacred its residents not sparing the infants or elderly, and the number killed went over seventy thousand. Then the Crusaders established a Latin kingdom. During the occupation, massacres and great injustices were committed against the Muslim, Jewish and native Christian residents of the area. Finally, in 1187 CE, Palestine was liberated by the Muslims under the leadership of Salatuddin Ayyubi, who brought back Islamic law to the area. Peace and justice once again ruled Palestine, and everyone, regardless of their religion, was allowed to live there peacefully The Founding of Israel and Palestine Today The first serious plan for the establishment of the country of Israel was in the Bale conference in Switzerland in 1897 CE. The conference succeeded and was attended by 204 of those invited, where they decreed the establishment of a nation for the Jews in Palestine. After the Bale conference, the Jewish movement became active which led Sultan Abdul Hameed (the then Khalifah) to deliver his famous decree in 1900 to stop the Jewish pilgrims from residing in Palestine for longer than three months. Sultan Abdul Hameed knew very well the designs and plans of the Jews. Contact with the Sultan was commenced by the Jews in 1882 when the Friends of Zion society put up a request to the Ottoman council in Russia for residence in Palestine. The Sultan responded: "The Ottoman government hereby decrees to all the Jews who desire to migrate to Turkey that they will not be permitted to reside in Palestine." The Jews were angered and began to send delegation after delegation each of which returned with a response more severe than the one preceding it. Then in 1901, Sultan Abdul Hameed passed a law forbidding the sale of any land in Palestine to the Jews. In 1902, Herzl formed another delegation to meet with the Sultan a second time after he attempted to convince him in 1896. The Sultan refused to meet with him, so they went to the Prime Minister Tahsin Basha with their suggestions. They offered the repayment of the entire debt of the Ottoman government which were to the extent of twenty three million gold English pounds, and to build a fleet for he protection of the empire costing two hundred and thirty million gold franc, and to offer an interest free loan to the value of thirty five million gold lira to revive the treasury. All these offers were in return for permission by the Sultan to the Jews to establish a Jewish nation in Palestine; that is to sell the lives and livelihood of the Palestinian people and the holy land for these offers. Sultan Abdul Hameed rejected all these offers After the defeat of the Ottoman Empire in the First World War, Britain and France signed the Sykes-Picot Agreement, which divided the Arab region into zones of influence. Palestine submitted to the British occupation and at the same time the ratios of Jewish migration began to increase with support from the non-Muslim countries. Balfour Declaration. In 1917 CE the British government made promises to Arab leaders for an independent Arab state that would include Palestine (the Hussain-McMahon correspondence). Simultaneously, and secretly, it issued the Balfour Declaration, which declared Palestine to be a homeland for Jews. At that time Jews made up approximately 8% of the population of Palestine and owned approximately 2.5% of the land. Hundreds of thousands of Muslims were forced out of Palestine by the Jewish terrorist groups such as the Irgun, Levi, and Haganot, In 1918 the British and their Arab nationalist allies defeated the Ottomans. The British dismembered the Ottoman Empire and occupied Palestine. The British immediately began a campaign of immigrating European Jews to Palestine. By 1947, the number of Jews in Palestine had reached approximately six hundred and fifty thousand (31% of the total population). They began to establish organizations, which were trained in organized terrorism. From these a large number were trained in and participated in the Second World War in order to gain experience and skills to go to battle in Palestine in the next stage. So when the United Nations decreed the division of Palestine, the Jews had seventy five thousand armed and trained members. Jewish Terrorism In 1948 the Jews claimed the establishment of a state for themselves over the land of Palestine and called it Israel. Hundreds of thousands of Muslims were forced out of Palestine under the military pressure of Jewish terrorist groups such as the Irgun, Levi, and Haganot, which were financed and armed by the British army as well as US Jewry. In 1967 Israel attacked Egypt, Jordan and Syria and occupied more land including for the first time Al-Masjid Al-Aqsa. Since that time Al-Masjid Al-Aqsa has been the target of several attempts by the Jews to destroy or burn it, including attempts to collapse it through underground excavations In December 1987, the Palestinians began an uprising (Intifada) in the West Bank and Gaza Strip against the continued Jewish occupation. On September 28, 2000, Ariel Sharon broke into Masjid Al-Aqsa with 3000 Zionist soldiers profaning the Masjid Al-Aqsa to provoke the Palestinians. Palestinians protested and the second intifada began. Since then thousands of Palestinian civilians have been killed by the Israeli army, and there is no end in sight. http://www.albalagh.net/kids/history/palestine.shtml

615 CE Muslims migrate to Abyssinia to escape persecution from the Makkans. The king of Abyssinia, Negus, treats them well and later accepts Islam, himself. 670 CE,50 A.H Qairowan (in present-day Tunisia) founded by Uqbah bin Nafi, Radi-Allahu anhu. 680 CE, 60 A.H Uqbah bin Nafi, Radi-Allahu anhu, marches west and claims Africa for Islam. 698 CE, 78 A.H Byzantines flee from Carthage and Muslims get full power on the Berber Country. 750 CE, 132 A.H Muslim Arabs have created a huge Islamic Empire in Middle East. 900 CE, 287 A.H Arab Merchants come to live in Ghana. And as Arabs gain more influence, they teach the people of Ghana about Islam. Many government officials and merchants convert to Islam. Some merchants spend large funds to builds mosques. Among the first converts were the Mandinke people from the Southern Sahara. They served as middlemen between Arab traders and Wangara. The Mandinke build small trading companies that made contact with many different people. They spread Islam throughout West Africa. Many people converted to Islam because they were impressed by its teachings and the conduct of the early Muslims. Islam stressed brotherhood of all believers. This also encouraged peaceful trade between people of different nations. 1000CE, 390 A.H The city of Timbuktu is founded. As traders settle there, they bring Islamic scholars with them. Islamic scholars spoke and wrote Arabic. West African tribes spoke many different languages and so Islam gave them one language to speak. Nearly every Muslim in Timbuktu learned to read and write. Learning Qur'an was important for West African Muslims. 1087 CE, 480 A.H Soninke gain control from Al Moravids. 1100CE, 493 A.H Berbers, who had long been Muslims, battle for power. 1203 CE, 599 A.H King Sumanguru over throws Soninke king. 1235 CE, 632 A.H King of Mali defeats King Sumanguru and Mali replaces Ghana. This year marked the fall of Ghana. 1307 CE, 706 A.H Mansa Musa, a devout Muslim, becomes king of Mali. Under his rule, conversions to Islam greatly increased. 1324 CE, 724 A.H Mansa Musa makes pilgrimage to Makkah and after this pilgrimage, European merchant get interested in Mali's wealth. Mansa Musa had brought Muslim scholars from Makkah to teach in Mali's learning centers. Mali's border also expanded under Mansa Musa's rule. 1332 CE, 732 A.H Mansa Musa dies. Mali is ruled by a series of kings who are unable to protect it's vast territories. Songhai begins to revolt. People from south raid Mali's southern border. 1400 CE, 802 A.H Mali slowly weakens. Berber's take over the trade and learning centers of Timbuktu and Walata. 1435 CE, 838 A.H Songhai's prince declares Gao's independence from Mali. 1464 CE, 868 A.H Songhai begins conquering neighbors under leadership of Sunni Ali, a Muslim. Gao becomes Songhai's capital. After Sunni Ali died, his son, a non-Muslim, takes over. 1490 CE, 895 A.H Askia Muhammad over throws Sunni Ali's son and becomes king of Songhai declaring Islam as the state religion. Askia Muhammad encourages non-Muslims to convert and invites scholars to his country and his country becomes a city of learning. 1500 CE, 905 A.H As the number of Muslims increase, Songhai becomes the greatest empire of Africa. 1585 CE, 993 A.H Morocco ruler captures Songhai's salt mines. 1590 CE, 998 A.H Morroco's ruler sends soldiers to conquer Songhai. They wanted to control Songhai's source of gold and in the end, Goa fell, then Timbuktu, and finally Songhai . http://www.albalagh.net/kids/history/africa.shtml

"Read! In the Name of your Lord Who Created. He Created man out of a leech- like clot. Read! And your Lord is the Most Benevolent -- He Who taught by the pen, taught man that which he knew not." [Al-'Alaq: 1-5] These were the first five verses of the Quran revealed to Prophet Muhammad, Sall-Allahu alayhi wa sallam, through Angel Jibreel, starting Prophet Muhammad, Sall-Allahu alayhi wa sallam's, Prophethood. For the first three years of his Prophethood, Prophet Muhammad, Sall-Allahu alayhi wa sallam, preached secretly within his family and relatives. Then Allah commanded him to preach Islam publicly. The majority of the Makkans (who were pagan idolaters) were very angry and started persecuting the Muslims very much. Only a few became Muslims, but those Muslims were very strong in their belief, so the number of Muslims continued to grow. When persecution became unbearable, some Muslims migrated to Abysinnia (now Ethiopia), where a Christian king provided protection for the Muslims and later became a Muslim. Madinah Life in Makkah became so unbearable, that Allah commanded the Muslims to migrate to Madinah, where the majority of people had become Muslims. Prophet Muhammad, Sall-Allahu alayhi wa sallam, migrated to Madinah in his 13th year of Prophethood (622 CE). In Madinah, the Muslim State was established under the leadership of Prophet Muhammad, Sall-Allahu alayhi wa sallam. The Muslims were free to pray on their own, etc. The Makkan idolaters did not like that and they attacked the Muslims in Madinah several times to crush Islam. But the Muslims resisted attack after attack. Finally a peace treaty was drawn up that was in the favor of the unbelievers. Though the peace treaty was in their favor, the unbelievers broke the treaty by helping their ally in attacking one of the Muslims' allies. But, the Muslims had grown very strong by now, and since the treaty was now null, Prophet Muhammad, Sall-Allahu alayhi wa sallam, decided that it was time to conquer Makkah and cleanse the Kaaba from all the idols put in it. All the preparations were done secretly and no news about that reached Makkah. Conquest of Makkah During the 8th year after the migration from Makkah, Prophet Muhammad, Sall-Allahu alayhi wa sallam, left for Makkah. Upon arriving at Makkah, the army numbered ten thousand. Many of the unbelievers had become Muslims and the tables had turned. The Muslims had become very strong by now. The Makkans were very afraid of the Muslims. Prophet Muhammad, Sall-Allahu alayhi wa sallam, could have easily killed every single person in Makkah who had tortured and oppressed the Muslims for so long, but he was a man of peace and mercy. He ordered the Muslims not to fight unless they were attacked. He told the Makkans that whoever closed their doors, laid down their arms, took refuge by the Kaaba, or entered Abu Sufyan's house (who was one of their leaders) would be safe. The whole entry into Makkah was peaceful. Prophet Muhammad, Sall-Allahu alayhi wa sallam, destroyed all the idols in the Ka'aba. He then turned to the Makkans and asked them what treatment they would expect from him. They replied: You are a noble brother and a noble cousin. Then Prophet Muhammad, Sall-Allahu alayhi wa sallam, said, "Go for you are free." Most of the Makkans became Muslims that day. Last Pilgrimage After that, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went back to Madinah. Many deputations kept on coming to Madinah from various tribes to become Muslims. In the 10th year after migration from Makkah, Prophet Muhammad, Sall-Allahu alayhi wa sallam, left for Makkah with one hundred and fourteen thousand of his followers for his farewell pilgrimage. There on the plain of Arafat near the Mount of Mercy he delivered his last sermon. After the pilgrimage, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went back to Madinah. The whole of Arabia had now become Muslim and was under his rule. In the 11th year after the migration from Makkah, Prophet Muhammad, Sall-Allahu alayhi wa sallam, became ill. After an illness that lasted 13 days, Prophet Muhammad, Sall-Allahu alayhi wa sallam, breathed his last on 12 Rabi-ul-Awwal (Rabi-ul-Awwal is an Islamic lunar month). He was 63 years old. Abu Bakr, Radi-Allahu anhu After Prophet Muhammad, Sall-Allahu alayhi wa sallam's, death Abu Bakr, Radi-Allahu anhu became the Caliph, or successor to Prophet Muhammad, Sall-Allahu alayhi wa sallam. The first challenge he faced was from the people who had refused to pay Zakat and some false claimants of prophethood. He dealt with them strongly and all of those people were defeated. Abu Bakr, Radi-Allahu anhu, also took steps against the Persian Empire that was a constant danger to the Muslims. It had helped the people who had rebelled against Islam. In the first battle against the Persians, the Battle of Chains, the Muslims emerged victorious while the Persians suffered a humiliating defeat. Thousands of Persians were killed and taken captive. Next, the Muslims fought the Battle of Mazar against the Persians. Again the Muslims won. In the battles of Walaja and Ulleis, too, the Muslims won the battles against the Persians. They also conquered the kingdom of Hira. The Muslims also conquered a fort named Ein-at-Tamr. The Muslims also fought against the Byzantines. In the battle of Basra, the Muslims emerged victorious against the Byzantines. So were they victorious against the Byzantines in the Battle of Ajnadein. The Muslims also laid siege to Damascus, which was lifted because of the death of Abu Bakr, Radi-Allahu anhu. Umar, Radi-Allahu anhu Umar, Radi-Allahu anhu, became the next Caliph after Abu Bakr, Radi-Allahu anhu's, death. Umar, Radi-Allahu anhu, continued the war against the Persians because of the continuous troubles they were causing for the Muslim State. The Muslims fought the Battle of Namarraq against the Persians. The Muslims won this battle. After that the Battle of Jasr took place. In that battle, the Muslims were defeated. Then the Muslims fought the battles of Buwaib, Qadisiya, and Jalula. The Muslims won in all of these battles. The Muslims also conquered Madain, Shustar, and Jande Sabur. Then came the Battle of Nihawand. This was one of the most decisive battles in history and it sealed the fate of the Persian Empire. It also proved to be the gateway for Muslims to Persia. Umar, Radi-Allahu anhu, also fought against the Byzantine Empire. The Muslims conquered Syria after the Battle of Yarmuk. The Muslims then conquered Jerusalem and Egypt. In Russia, the Muslims conquered Azerbaijan and Tabaristan. Uthman, Radi-Allahu anhu During Uthman, Radi-Allahu anhu's rule, there were uprisings in Persia and in Byzantine. Uthman, Radi-Allahu anhu, crushed these revolts and made his grip on the territories firmer. During his rule, the Muslims conquered the whole of North Africa. It included countries now known as Libya, Tunisia, Algeria, and Morocco. The island of Cyprus was also conquered during his time. Campaigns were also sent against Khurasan (in present-day Iran), Armeain, and Asia Minor (now Turkey). Muawiyah, Radi-Allahu anhu During Muawiyah, Radi-Allahu anhu's rule, the Muslims founded the city of Qairowan in Tunisia. They conquered Kabul, captured the island of Rhodes, and occupied Samarkand (in present-day Uzbekistan) and Tirmiz. Campaigns were sent in Khurasan (in present-day Iran). Bukhara (in present-day Uzbekistan) became a vassal state. Factors That Led to This Rise The Muslims spread their empire at lightning speed. Within half a century after Prophet Muhammad Sall-Allahu alayhi wa sallam's death, three continents had come under the Muslim rule and both super powers of the time, the Persian and the Roman, had been defeated. It was their faith, character, and courage that was responsible for this phenomenal achievement. Prophet Muhammad, Sall-Allahu alayhi wa sallam, had left a great number of trained companions. The Muslims knew they were fighting for the sake of Allah and so they did not plunder the lands that they acquired nor did they treat the citizens of the conquered lands harshly. They were brave, courageous, and not afraid of dying. They were not greedy people or people seeking worldly pleasures. Rather they were very generous people often leaving themselves with hardly anything while fulfilling the needs of others. The commanders of great armies that conquered the Persian Empire, etc. were not the least bit different from the soldiers in their army regarding their lifestyle. Their lifestyle was simple. Their clothes were just enough to fit them and their foods were scanty. Often they went hungry for many days. If they got food, it would be no more than a piece of bread or dates and some water. Their clothes would have so many patches in them. In stark contrast to the pomp and show of both the Persian and the Roman empires, the Caliphs' lifestyles were no different from the citizens. Often when a dignitary from a different empire would come to meet the Caliph, he would have a hard time recognizing the Caliph because he was the same as a normal citizen. The Caliphs kept no guards and did not feel a bit insulted in washing their own clothes and mending their own shoes or doing work for others such as milking the neighbor's goats, etc. They were very kind to the people of the lands they conquered. They never destroyed any temple or church after conquering the place where the temple or church was. They were very just. They only resorted to war if it was inevitable. Often they would sign treaties assuring the subjects of total safety. Only the subjects would have to pay a small amount of tax called Jizyah for the protection they were getting from the Muslims. At the same time, they were exempted from paying Zakat and participating in military campaigns. The Muslims' character impressed many and many became Muslims after observing their character. No person became a Muslim under compulsion. The people became Muslims totally because they wanted to. http://www.albalagh.net/kids/history/rise.shtml

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