Islam from a Muslim’s perspective

- by Saida Nusseibeh

I am a Muslim girl from a family that traces its name and ancestry to the time of the Prophet Mohammad, Peace be upon Him- The ancestry that can be traced to the Prophet was a woman who fought side by side with men defending the Prophet, she went by the name of Nusseibeh al- Mazinieh.

I grew up with the understanding and accepting of all The Messages and Messengers of God. My family is the custodian of the church of the Holy Sepulcher for many generations. It is a Christian worship site, where a member of my family up to this day opens the church in the morning and closes it in the evening. I went to a French catholic convent in the old city of Jerusalem. One of my classmates, sitting next to me in school, was a Muslim girl from the Dajani family.  Her family was the custodian of ‘King David site’ for many generations. It is a Jewish place of worship.

My understanding of Islam comes not only from reading the Holy Qur’an but from my family who taught us the respect of all the Monotheistic Faiths.

The first thing I remember is being taught that a Muslim is a person that has submitted and turned his/her face towards God-believing in Him and believing in the Day of Judgment and the second thing, is that the Muslim is one who does not bring harm either by hand or mouth to anyone.

We were taught that each message came down, when needed according to the time and place that was needed speaking the language of that need, at that time.

Islam came to the Arab peninsula, where God sent his message gradually, through His messenger Gabriel to the Prophet Mohammad- so as to attract as many people in accepting it, since it is believed to be the continuity of all other Messages, i.e. Judaism and Christianity-It is said in the Qur’an that it was sent not as a new Message or religion but rather to affirm the previous Messages/religions.  It was a message- ‘Risala’ of Faith.

The Message was only hard on those Christians and Jews who did not follow what God and His Prophets have decreed. He asked that they should be fought till they repent, because they have strayed, they should pay the Jezya, but it has to be paid willingly- as nowadays people pay taxes, [mostly not willingly so] The money collected would be used for arms and weapons.

In the Holy Qur’an, it is said that when people have strayed, although He created all people equally or the same, yet God cursed them, and wished them to be turned into monkeys.

Many translations of the meanings of the Qur’an have been written according to the personal understanding of its interpretation. A world omitted here, or added there gave a different meaning to the context. Therefore, one should seek a worthy interpretation before judging Islam.  Also, many rulers interpret the Qur’an according to their needs.

In the Qur’an, when addressing for instance people who where used to drinking a great deal, His first message was ‘Do not approach praying while you are drunk’ lest they make mistakes during prayer- then came the Sura that superceded that one by telling them that drinking, like gambling is the work of the devil so you had better avoid it. In that, it did not contradict the first Sura, but it gave people a choice-so as to avoid being tempted by the devil.

Although it pointed out the negative aspect of gambling and drinking as it is the work of the devil, yet people were given a choice, when He mentioned, the word ‘avoid’. Any student who studied law, knows that in the law, that there is always a loophole.

Islam has two dimensions, a spiritual side, that always commands one to pray [five times a day] , to fast [the month of Ramadan], to go to Hajj [pilgrimage] and to pay the zakat [alms for the poor from your earnings, like income tax] and  practical daily commands or the way or system of living your daily life, and since it gave you a choice, there is always at the end that it would be more beneficial for you or kinder, and so on if you follow that rule, but it is always up to you.

The Holy Book is lenient, so you always have a choice. Islam tells one that God is merciful and compassionate and He forgives everything except that one must never add God’s name with another divinity.

I have heard and read many comments on many issues where some individual’s interpretation of Islam is according to that person’s belief.  For instance, the interpretation of Jihad. For me Jihad, has to be taken in its context with its two dimensions, the first dimension is that one has the right to defend his own home and family, like one sees the sign that says ‘no trespassing’ on one’s land, and if someone trespasses on your land, you can exercise any kind of defense. And the second dimension of Jihad is that if a Muslim country has been attacked, then it is only the ruler that has the right to call for Jihad, i.e. the call for defending the country. If any other person does it on their own, it is not called Jihad.

Another comment I heard and read was about Islam’s attitude against befriending Jews and Christians. Now with the example of the Prophet Muhammad marrying a Christian, whose name was Mary the Copt and another one who was a Jew, the daughter of Huyay Ben Al-Akhtab, and Him being the Messenger of Islam, how can one not befriend them? And it is also written in the Qur’an that one can eat from food made by the people of the Book, so how when it is written in the Holy Book people can eat such food,  can one shun being friends with them after eating their food? Since the Holy Book says that there is no difference between an Arab and an Ajami [a foreigner] in the eye of God for it is only the believer that God rates higher.

Another comment I heard was about Dar Al Harb [the dwelling of war] and Dar Al Islam, [The dwelling of Islam]. It is for me personally a new concept, but it reminded me of the cold war, where there was a division between communism and capitalism- and people had on their passport at one time, that one was not allowed to travel and visit people living beyond the ‘iron curtain’ area- the division was an imaginary iron curtain that divided neighbors, brotherhood of the same religion making walls of fear from the ‘other’.

I also read that Islam, for some, is interpreted as a religion of violence. What I grew up with and my understanding, was that Islam was spread in a quite different way.  To spread Islam, the Prophet would first send a message to ask people to join the true faith, the continuation and the culmination of the other messages- and if they did not agree, then he would ask for Jezya, or in modern secular terminology,  taxes, but it has to be paid willingly as it is commanded in the Qur’an, and if they did not agree to all of the above then they would be fought against, not slain - so violence came through war – but war came as a third choice and not a first one.

As I mentioned earlier, rulers changed the interpretation of Islam- as it is a patriarchal society. In the Qur'an God gave women their full right- when the Prophet  sent any message it was addressed to all men and women alike. Women fought in war beside men. For example my ancestresses, who were writers/poetesses like Al Khansak. and they also did run a business like the first wife of the Prophet and so on, for God created the earth and the people inhabiting it as equals, so as to worship Him.

In writing this I did not go to any website or look up any reference, I have my faith, and I wrote what I believed for that I do not need to go to anyone’s articles or look up any references.

A look into Sufism as The Heart of Islam

- By Rakhshanda Jalil (www.IndianMuslims.in)

By the early thirteenth century Delhi had emerged as the beating heart of the Sufi movement that had sprung in Central Asia and swept across much of north India. Sultan Shamsuddin Iltutmish (1210-35) had set himself up as the ruler of Hindustan and established his capital at Delhi. Central Asia and Iran had fallen to the Mongol hordes and a virtual exodus had begun — of scholars, holy men and wandering mendicants. While Ajmer and Nagaur remained important centers of the Chistiya silsila, Delhi was fast gaining popularity as the axis of the Islamic east. And it was to Delhi that they came – to set up hospices, to gather the faithful around them, and to spread the word about a new kind of Islam. In the years to come, the Islam of the Sufis spread faster than the Islam of the sword in India. Soon it became the popular religion of the masses as opposed to the orthodox, often puritanical Islam of the theologian. So much so that medieval scholars referred to Delhi as Qubbatul Islam (the Cupola of Islam).

It is entirely appropriate, therefore, that a woman from Delhi, especially one who revels in her appropriation of the city in every conceivable way, should write a book on Sufism. For over 25 years Sadia Dehlvi (her family name means ‘one belonging to Delhi’) has been writing about different aspects of this city: its food, culture, language, manners and mores. Her latest offering, a book on Sufism: The Heart of Islam, traces the history of Sufism, the major Sufi silsilas or Master-Pupil chains, the early Sufis, the essence of the Sufi ‘experience’ and the foundation of Sufism in faith or deen. And the repository of deen, she repeats, is the Revealed Book. Scornful of those seeking spirituality without faith, she writes: ‘New Age spiritual gurus sell package deals offering Zen without Buddhism, Vedanta without Hinduism – and now we have Sufism without Islam.’ Citing historical reasons that have perpetuated the myth of Sufism being beyond the fold of Islam, she makes an impassioned plea to both Muslims and non-Muslims: to view Sufism through the prism of Islam to truly appreciate its many-splendoured hues.

Given the increasing interest in Sufism across the world, there has been the need for a book that provides a historiography of Sufism for the general reader. For far too long, the study of Sufism has been the study of the esoteric and the other-worldly with some writers making it pedantic and polemic, others reducing it to the exotic or (worse) quaint! For equally long, writers on Sufism have done one of two things: either talked down to readers from the high pedestal of academia, or reduced Sufism to coffee-table kitsch. There has been, to my mind, a long-felt need to detach the word ‘sufism’ from the binaries of the intellectual and the unlearned, the savant and the dilettante, and place it where it belongs – among the ordinary people.

Dehlvi’s book does all this and more. While claiming few pretensions to writing a scholarly book, Dehlvi speaks with passion and clarity. She leavens her narrative with personal observations, insights and experiences. The history of Sufism becomes intertwined with Dehlvi’s personal journey; the weft of history knots with the woof of the individual to make a wonderful tapestry that is bold and honest but also warm and inviting. The book, then, becomes a rite of passage of a convent-educated cosmopolitan woman’s arrival at a full-blooded consciousness of being a Sufi. In fact, this seamless inter-weaving of the personal and the pedagogic makes Sufism an absorbing book.

Dehlvi also takes great pains to prove the imaginary separation of Islam and Sufism to be wrong and, in a sense, alien to the spirit of Islam. While Islam is the current that runs through Sufism, love for the Prophet its bedrock. In the Preface entitled ‘Tryst with Sufism’ Dehlvi states her position, a position she clarifies, reiterates and builds upon all through the book:

“The most common response on hearing the title of my book has been: ‘But what has Sufism got to do with Islam?’ I realize that Islam is perceived as a faith with harsh laws, whereas Sufism represents wonderful poetry, dance, art and an appealing form of universal love. It is difficult for some Muslims and most non-Muslims to accept that Sufism is the spiritual current that flows through Islam. Sufi Masters are called ahl e dil, ‘people of the heart’. They teach that religion has no meaning unless warmed by emotions of love, and interpret Sufism as being the heart of Islam.”

The book’s sub-title – The Heart of Islam — runs as a sub-text all through, refuting the belief among some sections of Muslims that Sufism is bid’at or innovation, a sinful practice picked up from idol-worshipping cultures. The significance of such an assertion in an age of rising Wahabism with its call for a stern Unitarian Islam shorn of even the merest hint of ritualism is noteworthy. Dehlvi makes her strongest and most cogent case against the opponents of Sufism (the ‘literalists’ as they are called) in the chapter entitled ‘Disharmony within Islam’. She writes:

“In the rejection of classical scholarship and jurisprudence, radical modern ideologues have turned spiritual Islam into pragmatic political activism. Such stringent behaviour has created confrontational attitudes towards both non-Muslims and Muslim communities. Contrary to popular perception, the majority of Muslims worldwide practice a version of Islam which is moderate, deeply personal and spiritual. Sufi orders, veneration of Prophet Muhammad and seeking Sufi intercession are major themes from Muslim pockets ranging from China to Morocco, representing over 80 per cent of the Muslim population in the world.”

Dehlvi’s own understanding of Islam, Islamic history and events that have shaped the Islamic world is deeply influenced by the traditional Sufi interpretation of the world, that is, by wahdat ul wujood, the oneness of all existence. In a world torn by sectarian strife, the voice that speaks of harmony deserves to some attention and the pen that writes of moderation must not be ignored.

By the early thirteenth century Delhi had emerged as the beating heart of the Sufi movement that had sprung in Central Asia and swept across much of north India. Sultan Shamsuddin Iltutmish (1210-35) had set himself up as the ruler of Hindustan and established his capital at Delhi. Central Asia and Iran had fallen to the Mongol hordes and a virtual exodus had begun – of scholars, holy men and wandering mendicants. While Ajmer and Nagaur remained important centers of the Chistiya silsila, Delhi was fast gaining popularity as the axis of the Islamic east. And it was to Delhi that they came – to set up hospices, to gather the faithful around them, and to spread the word about a new kind of Islam. In the years to come, the Islam of the Sufis spread faster than the Islam of the sword in India. Soon it became the popular religion of the masses as opposed to the orthodox, often puritanical Islam of the theologian. So much so that medieval scholars referred to Delhi as Qubbatul Islam (the Cupola of Islam).

It is entirely appropriate, therefore, that a woman from Delhi, especially one who revels in her appropriation of the city in every conceivable way, should write a book on Sufism. For over 25 years Sadia Dehlvi (her family name means ‘one belonging to Delhi’) has been writing about different aspects of this city: its food, culture, language, manners and mores. Her latest offering, a book on Sufism: The Heart of Islam, traces the history of Sufism, the major Sufi silsilas or Master-Pupil chains, the early Sufis, the essence of the Sufi ‘experience’ and the foundation of Sufism in faith or deen. And the repository of deen, she repeats, is the Revealed Book. Scornful of those seeking spirituality without faith, she writes: ‘New Age spiritual gurus sell package deals offering Zen without Buddhism, Vedanta without Hinduism – and now we have Sufism without Islam.’ Citing historical reasons that have perpetuated the myth of Sufism being beyond the fold of Islam, she makes an impassioned plea to both Muslims and non-Muslims: to view Sufism through the prism of Islam to truly appreciate its many-splendoured hues.

Given the increasing interest in Sufism across the world, there has been the need for a book that provides a historiography of Sufism for the general reader. For far too long, the study of Sufism has been the study of the esoteric and the other-worldly with some writers making it pedantic and polemic, others reducing it to the exotic or (worse) quaint! For equally long, writers on Sufism have done one of two things: either talked down to readers from the high pedestal of academia, or reduced Sufism to coffee-table kitsch. There has been, to my mind, a long-felt need to detach the word ‘sufism’ from the binaries of the intellectual and the unlearned, the savant and the dilettante, and place it where it belongs – among the ordinary people.

Dehlvi’s book does all this and more. While claiming few pretensions to writing a scholarly book, Dehlvi speaks with passion and clarity. She leavens her narrative with personal observations, insights and experiences. The history of Sufism becomes intertwined with Dehlvi’s personal journey; the weft of history knots with the woof of the individual to make a wonderful tapestry that is bold and honest but also warm and inviting. The book, then, becomes a rite of passage of a convent-educated cosmopolitan woman’s arrival at a full-blooded consciousness of being a Sufi. In fact, this seamless inter-weaving of the personal and the pedagogic makes Sufism an absorbing book.

Dehlvi also takes great pains to prove the imaginary separation of Islam and Sufism to be wrong and, in a sense, alien to the spirit of Islam. While Islam is the current that runs through Sufism, love for the Prophet its bedrock. In the Preface entitled ‘Tryst with Sufism’ Dehlvi states her position, a position she clarifies, reiterates and builds upon all through the book:

“The most common response on hearing the title of my book has been: ‘But what has Sufism got to do with Islam?’ I realize that Islam is perceived as a faith with harsh laws, whereas Sufism represents wonderful poetry, dance, art and an appealing form of universal love. It is difficult for some Muslims and most non-Muslims to accept that Sufism is the spiritual current that flows through Islam. Sufi Masters are called ahl e dil, ‘people of the heart’. They teach that religion has no meaning unless warmed by emotions of love, and interpret Sufism as being the heart of Islam.”

The book’s sub-title – The Heart of Islam — runs as a sub-text all through, refuting the belief among some sections of Muslims that Sufism is bid’at or innovation, a sinful practice picked up from idol-worshipping cultures. The significance of such an assertion in an age of rising Wahabism with its call for a stern Unitarian Islam shorn of even the merest hint of ritualism is noteworthy. Dehlvi makes her strongest and most cogent case against the opponents of Sufism (the ‘literalists’ as they are called) in the chapter entitled ‘Disharmony within Islam’. She writes:

“In the rejection of classical scholarship and jurisprudence, radical modern ideologues have turned spiritual Islam into pragmatic political activism. Such stringent behaviour has created confrontational attitudes towards both non-Muslims and Muslim communities. Contrary to popular perception, the majority of Muslims worldwide practice a version of Islam which is moderate, deeply personal and spiritual. Sufi orders, veneration of Prophet Muhammad and seeking Sufi intercession are major themes from Muslim pockets ranging from China to Morocco, representing over 80 per cent of the Muslim population in the world.”

Dehlvi’s own understanding of Islam, Islamic history and events that have shaped the Islamic world is deeply influenced by the traditional Sufi interpretation of the world, that is, by wahdat ul wujood, the oneness of all existence. In a world torn by sectarian strife, the voice that speaks of harmony deserves to some attention and the pen that writes of moderation must not be ignored.

Science, West And Islamic Origin Of Science

- by Asghar Ali Engineer (Source: IndianMuslims.in)

Recently I came across an excellent monograph in the form of a small book Is Science Westernin Origin? By Pof. C K. Raju, professor of philosophy who has written earlier a book on Time – a thick volume on philosophy of time. The later work is also of high academic standard. This monologue on origin of science is a significant contribution which tries to shatter the myth that science is western in origin.

We would throw more light on it little later but to begin with it would be quite relevant to discuss whether Islam and science go together or, as many believe Islam is against science. Of course one can say this debate about Islam and science was more relevant to 19^th century when the Muslim theologians (Ulama) opposed science as against Islam. What is its relevance today? Ulama no longer oppose science and its discoveries. This is largely true but still there are several problems in this debate which need to be discussed. Also, still some western scholars believe that Islam happens to be inherently opposed to scientific progress.

Recently I came across a book Lost in the Sacred – Why the Muslim World Stood Still by Dan Diner published by Princeton and Oxford and the main theme of the book is how Islam and Muslims oppose progress. That is why it is necessary to throw light on Islam and modern science and the monograph by Prof. Raju tries to prove that science originated from India and the Arab world and the west simply imitated it and then cleverly manipulated and interpolated to show that modern science is of Greek origin.

I

Does Islam oppose science? Qur’an is the main source of Islam and hence we would like to first see what Qur’an has to say about this. In fact pre-Islamic Arabs both settled in urban areas like Mecca or Madnia or Bedouins who were basically nomads were not interested in knowledge. In fact according to Tabari, the noted historian, there were only 17 persons in Mecca before Islam who could read and write. What they were proud of was their pedigree which they knew by heart for several generations. Learning and knowledge was for them hardly of any use .and hence pre-Islamic period was rightly referred to as period ofjahiliyyah(ignorance).

Qur’an, therefore, laid great emphasis on ‘ilm (knowledge) precisely because Arabs were not only ignorant but also looked at learning with contempt. What mattered to them was their distinctive origin, not learning. As it has been repeatedly pointed out the revelation to the Prophet (PBUH) began by the word iqra’ (recite or read). Thus the Qur’an says, “Read in the name of thy Lord who creates. Creates human being from a clot.” (96:1-2)

Now this statement itself that read “in the name of the Lord who creates and creates from a clot” is an important scientific statement also as modern studies have developed how fertilization of man’s semen and woman’s eggs result in creation of human being. This science has developed now tremendously through modern technology. Of course the Qur’an is a book of moral guidance and basic knowledge. It is certainly not the book of science. However, it does invite the believers to reflect and think about the creation and about our universe.

Knowledge, according to the Qur’an, is very basic if one wants to know ones God (Rabb, Allah) one has to have knowledge of this Universe as he is the creator of this universe. Thus the Qur’an says, “Those of His servants only who are possessed of knowledge fear Allah.” Lest one should think this knowledge Qur’an is talking about is knowledge of theology ordeen the preceding verse makes it clear it is knowledge about the creation. It says, “See you not that Allah sends down water from the clouds, then We bring forth therewith fruits of various hues? And in the mountains are streaks, white and red, of various hues and (others) intensely black” (35:27).

Also, in the second chapter it is stated that the believers believe in the unseen ghayb. Generally the theologians say that this unseen ghayb is all about the other world the world which begins after death. Well, that may be one of the interpretations and in those days when knowledge had not developed much it was perhaps the best available interpretation. But then divine scriptures use metaphorical and symbolic language which admits of multiple interpretations.

Ghayb can also mean potential knowledge which is hidden from those who live in a particular period. But continuously developing knowledge keeps on bringing forth what was not known to those who lived in previous times. It was ghayb (hidden) for them. And what is known to us today, may be is quite advanced compared to what was known to our predecessors, may appear to be quite primitive to coming generations. Thus that is all ghayb to us. But Allah is described in the Qur’an as ‘Alim al-Ghayb as He has knowledge of all that is to come but to us – His servants – it is just ghayb.

Thus what was known to the world when Qur’an was revealed to the Arabs, was quite primitive than what developed with few centuries during the Abbasid period and subsequently during the Fatimid period in Egypt. Great philosopher, mathematicians, chemists, geographers, astronomers and others discovered many things which was nothing more thanghayb just before two centuries.

Thus requiring believers (mu’minin) to believe in knowledge of ghayb Qur’an inspired Muslims to continuously develop knowledge. Allah’s knowledge is without limits and so the believers should constantly pursue knowledge to infinity. No knowledge is final and more knowledge develops more one is bewildered about limitlessness of knowledge. The Prophet rightly said that a moment’s reflection by an ‘Alim is more meritorious than praying whole night.

The Qur’an invites all believers to reflect about this universe and an ignorant person cannot be true believer. An ignorant person knows nothing about this universe created by Allah. If one tries to know this universe she/he realizes how wonderful this universe is and only she/he then realizes the greatness of the Creator of this universe. Today scientists, physicists and astronomers tell us how bewilderingly large are the dimensions of this universe.

There is no single solar system as earlier believed. There are hundreds of solar systems each billions of light years away from each other. The age of our universe was fixed by some Christian theologians in sixteenth century as about 4,000 years. It was all ghayb for them then. Today the scientists fix the age of our universe as at least 20 billion light years. Every now and then new stars are discovered billions of light years.

The Greek knowledge was basically deductive in nature and hence its limitation in understanding of the universe. The science develops with inductive knowledge i.e. through observations over a large period of time. Thus Iqbal points out in his lectures Reconstruction of Religious Thought in Islam that Qur’an lays emphasis on inductive knowledge and he quotes Francis Beacon to the effect that modern science developed through inductive logic.

The Qur’an repeatedly invites believers to reflect over the creation of Allah and this itself could inspire believers to develop knowledge about this universe and for a period of time they did and contributed richly to the knowledge about this world. The first impulse came when the Abbasids started Darul Hikmah (House of Wisdom). By the way Qur’an lays great emphasis on Hikmah (wisdom). It is Allah’s name (Hakim) and Qur’an describes hikmah askhayran kathira (i.e. goodness in abundance).

Thus the Qur’an says, “He grants wisdom to which He pleases. And whoever is granted wisdom, he indeed is given a goodness in abundance.” (2:269). Thus hikmah has great importance in the Qur’an because hikmah is not possible without knowledge and the Abbasids rightly called the place where books of knowledge from various countries as House of Wisdom. According to Prof. Raju this house of wisdom became epicenter of science and what we call western science today could not have developed without this house of wisdom.

Thus it is not true that Islam ever came in the way of development of modern knowledge or science. In fact it was the springboard, if we believe Prof. Raju, of development of modern science. Prof. H.G. Wells, in his The Short History of the World calls the Arabs as foster fathers of modern knowledge. But it is only partly true. The Arabs were much more than foster fathers. Their own contribution was quite rich as we will discuss shortly.

It is true after 13^th century there was stagnation in the Muslims world and for reasons not to be discussed here, the Muslim world was taken over by superstitious beliefs until the western colonization again awoke them from their slumber. The Muslim theologians also contributed to this stagnation a great deal. In order to maintain their hegemony they opposed great philosophers and scientists like Farabi, Ibn Sina (Avicena) or (Averos) (Ibn Rushd) and others and even condemned them as heretics.

Also, persons like Ghazzali, had very different approach to knowledge which was based on certainty rather than uncertainties of philosophy and constant quest for knowledge of science and hence he also opposed philosophers like Averros and there was great debate between the two. But after the attack of Helagu in 1258 the Abbasid Empire which was already on decline, collapsed and Baghdad ceased to be the centre of learning and development of science. Though other empires like that of Fatimid in Egypt survived a bit longer but it did not help much. Ghazzli’s approach of inner certainty found now much greater resonance and Muslims now began concentrating on ‘ulum al-Din (i.e. religious sciences) which goes on until today. Ghazzali’s Ihya al-‘Ulum al-Din (i.e. Revivification of Religious Sciences) indeed became symbolic of this revival.

II

In this background we would like to discuss here briefly the monograph of Prof. C.K.Raju Is Science Western in Origin? In this learned monograph Raju tries to show the science is certainly not western in origin but it owes much more to India on one hand, and Islamic centres in Baghdad and Spain. This monograph is part of the dissenting knowledges pamphlet series.

According to Prof. Raju it is a sheer myth to say that science is of Hellenic origin. He says that “The story of the Greek origin of science postdates the Crusades. Before the Crusades, Christendom was in ‘Dark Age’” Prof. Raju also says that it was Roman Christian Emperor ordered burning down of the Great Library of Alexandria and he also says it was Justinian who ordered closure of all philosophical schools in 529 CE.  In the footnote Raju refers to Edward Gibbon who discusses in his The Decline and Fall of the Roman Empire and dismisses the canard that burning down the Great Library might have been the work of Caliph Omar, or that it might have happened during a fire started at the time of Julius Caesar’s attack.

Dr. Raju also makes an interesting observation that “Ironically, this Christian Dark Age coincided with the Islamic Golden Age.” Then he goes on to say that in sharp contrast to the book-burning tradition of Christendom, the Abbasid Caliphate had established in Baghdad House of Wisdom by the early 9^thc. This led to such an explosion in the demands for books that, along the lines of the hadith to seek knowledge even from China, paper-making techniques were imported from China to set up a paper factory in Baghdad, which had a flourishing book bazaar.

It is not true, according to him that books were brought only from Byzantine but also from Persia and India. Baghdad had scholars from all these countries and it became an important centre of intellectual debates and House of Wisdom, centre for transferring knowledge from these sources into Arabic. He also points out that apart from the contrast in knowledge, there was also striking contrast in wealth between Christendom and Islamic Arabs, Charlemagne’s emissaries were dazzled by the splendor of Haroun al-Rashid’s court, and the gifts they brought back were avidly imitated, and became models of Carolingian art.

It was only post-Crusades that the Church realized the importance of non-Biblical knowledge. In sharp contrast to earlier behavior Church preserved the magnificent library at Toledo in the Muslim Spain when it was conquered during the proto-Crusades in 1085. Now the non-Biblical knowledge was accepted at the highest levels of the Church.

Prof. Raju also points out that India had very advanced knowledge of arithmetic’s and astronomy. He says that while the Arabs valued the ‘theology of Aristotle’ for arithmetic, they turned to India, not to Greece. Arabs imported various Indian arithmetic texts, notably those of Aryabhata, Brahmagupta and Mahavira. These were digested   and transcreated in the Bayt al-Hikma, by al-Khwarizmi, and became famous as Algorismus after his Latinized name. These ‘Arabic numerals’ use the place-value system which makes it very easy to represent large numerals. It also makes arithmetic very easy through ‘algorithmus’. In fact the legendry Barmakids (derived from barmak- pramukh), the viziers of Abbasides were instrumental in importing knowledge from Persia and India.

Initially many texts in Baghdad came from Persia where the same practice of collecting world-knowledge was followed. But, even in Persia, knowledge of astronomy (translated as Zij-i- Shahryar) was imported from India. Raju then dwells on how of the secular knowledge nothing was available from Rome as otherwise Khusrau to him Justinian was paying him a hefty tribute for non-aggression would have imported it from there, not from India.

Prof. Raju also exposes the myth of Euclides as the writer of Geometry Elements he points out nothing is known about Euclids as to who he was. He quotes to this effect the leading authority on Elements. Interestingly he also points out that the word Euclides is derived from Arabic iklid or klid which means key or here ‘key to geometry’. It could be because in Toledo translations were done either by those who knew Arabic but not the subject or those who knew Latin but not the subject and hence such howlers were common.

Raju also throws light on Copernicus who is considered as having revolutionized the knowledge of astronomy. Thus Raju points out that Copernicus’s mathematical model is a carbon copy of an earlier astronomical model by Ibn as-Shatir of Damuscus (d.1375). Ibn Shatir used a technique due to Nasiruddin Tusi (whose advice to Melagu led to the downfall of Baghdad, and who was rewarded with the Maraghah observatory). The Maraghah school raised new questions, and offered novel solutions. Copernicus mimics both the questions and answers. Copernicus’s lunar model is identical to Ibn as-Shatir’s. The question therefore is not whether, but when, where, and in what form he learned of Maragha theory.”

Prof. Raju of course provides answers to these questions though it is too technical for us to throw light on that. But suffice it to say that Copernicus is hailed as father of modern astronomy and in turn on it depends our knowledge of universe today. All further developments in the knowledge of universe, of stars, of solar system and so on, depends on Copernicus’s revolution.

Prof. Raju raises one more important question and says, “The key questions, however, have never been asked: Could Copernicus have openly acknowledged his Islamic sources? Had he done that wouldn’t someone have denounced him as a heretic? Would that have helped his case for theological correctness? So, Copernicus followed the tradition: he used Islamic sources, but refused to acknowledge them.”

However, according to Dr. Raju the western scholars have manipulated evidence in such a way as to hide this fact that Copernicus imitated the model of Ibn as-Shatir and maintain that it was original work by Copernicus. After quoting the sources that Ibn as-Shatir’s manuscript was present in the library of the Church, he observes, “Note a further subtle way in which the rules of evidence are being juggled. The appropriate standard of evidence for history is balance of probabilities, and there is ample circumstantial evidence that Copernicus’ model was entirely derived. So, the onus of proof is on Western historians to supply solid evidence that Copernicus did not see that text! Instead, they shift the onus of proof, and demand further evidence! So the great Copernican revolution is better called the great Copernican Quibble!”

The pamphlet discussed here by Prof. Raju though, small in length, is much larger in significance. And more scholars would work on these lines. It is highly learned in its contents and unfortunately our universities do not have departments of history of science to carry on study on these lines. In the west history of science is an important area of study and it is high time we also carry on work in this important field.

In conclusion I would like to say though what has been discussed here is historical truth Muslims should not only celebrate this but use it an occasion for serious reflection that though west  borrowed much from the Muslim world, why Muslim world is in such pathetic condition today. For them Islam is nothing more than a set of rituals and only an instrument for najat(emancipation) for the other world and not for achievements in this world?

Today Muslims are far behind western countries and depend entirely on the west for scientific knowledge. As the Christendom was passing through dark age when Islamic world was at its height of glory and achievements in the fields of science, mathematics and astronomy. Now it is just the reverse. Now the west (or Christendom) is at its height and the Muslim world is passing through dark age. The Muslim world now at best excels in religious knowledge (‘ulum al-Din).

Ilm (knowledge) must be taken in its most comprehensive sense as this word has been used in the Qur’an and it should not be confined only to religious knowledge. The ‘Ulama should not mean only those who specialize in diniyat but all those who have expertise in modern secular sciences (all its branches). The ‘Ulama who have no knowledge of modern sciences have no right to lead us. Only those who have knowledge of modern world along with that of Islam have right to show us the way. Otherwise the ‘ulama would be nothing more than what Iqbal alled them do rak’at ka imam (leader of prayer).

Institute of Islamic Studies, Mumbai.

E-mail: csss@mtnl.net.in

Amazed By Muslim Women's Dress

- By Latasha (Source: ReadingIslam.com)

I am an American who grew up in a strict religious Christian family. By the time I was 16 I became very devout and religious myself. The church was like a home away from home. I enjoyed it thoroughly.

I had read and studied the Bible on a regular basis. All the while I was noticing many errors in the Bible. Many conflicting stories. So I would ask my grandmother or the pastor of the church about it, but would never get a solid answer.

I was told to just brush it off and not worry about these little details that weren't adding up. So for a time I did.

Later on in my early 20s I was appointed as Youth Pastor at my local church. It was during this time that my biblical studies had become intense. The more I studied, the more questions I had.

Due to the lack of answers I was not getting from the church, I decided to enroll into Bible College. "For sure I would find my answers there," I often thought to myself. Again, no such luck.

Nothing could ease my mind and so I decided to step down from "Youth Pastor". I felt I could no longer lead the youth since I was confused and doubting things myself. I was the one in need of a leader. My heart was crying out to find some peace in all this confusion.

One night I turned on the TV and happened to flip straight to CNN. They were reporting straight from Iraq. Then, there in the background I saw the most beautiful woman I had ever seen.

These hijabis and niqabis were my newly-found role models, though it had not occurred to me to investigate the beliefs of Islam yet.

She was adorned only in black from head to toe. She was so modest, and to me that made her so beautiful. I knew that she was a Muslim but I didn't know what the religious beliefs of Muslims were.

I was more caught up in her clothing attire. It sparked my interest more than anything. My heart immediately desired to be like her. Pious and modest. So this is where my search began.

I immediately got online and searched "Muslim Woman Dress" & "Muslim Woman Face Veil". This is when I came across the words "Hijab" and "Niqab". Wikipedia also referred to the women who wore it as Hijabis or Niqabis.

These hijabis and niqabis were my newly-found role models. So I immediately changed all my online nicknames to "hijabi" or "niqabi". It had not occurred to me to investigate the beliefs of Islam yet. But it was soon to come….

One afternoon my neighborhood was having a community cookout. I was setting next to my closest neighbor and we somehow got on the subject of religion.

He said "You know us Christians will probably be in trouble when we stand before God?"

I just nodded in agreement but not really sure where he was going with this.

He said, "Yeah, you know those Muslims pray 5 times a day faithfully and we Christians can barely make time to pray once a day."

More curiosity sparked!

I immediately excused myself and ran back to my home. I opened the Computer and began searching the Internet about Muslim beliefs. I was amazed at their beliefs as it seemed to fit in line with mine.

But I wanted to be sure there were no surprises hidden in their beliefs; you know nothing that was going to throw me for a loop if I choose to convert.

The following weeks I drove to the closest mosque, which happened to be 50 miles away, requesting information. I searched the Internet into the wee hours of the morning reading all about Islam.

After a couple of months of researching and reading, I decided that I want to convert. I drove back to the mosque and took the Shahadah! A peace entered my heart and soul like never before. Subhanallah!

Ramadan Message – Precautions to make this Ramadan better!

Source: IqraSense.com

The month of Ramadan is almost here and like every year before the start of the month, our E-mail inboxes flood with inspiring E-mails reminding us about the countless blessings of this noble month. Ramadan – as most of these reminders emphasize – is the Month of Quran, the Month of Taqwa, the Month of Prayers, the Month of Charity and the Month of Remembrance of Allah. This month provides a system to help us organize, struggle and liberate ourselves from the addictions, temptations and unbridled desires that sometimes drive our lives more than our thought out plans and good intentions. Ramadan is therefore a month for the spiritual and physical rejuvenation of oneself and the wise and fortunate amongst us are those that reap the most of what this month has to offer.

In preparing ourselves for this year’s Ramadan, it may be beneficial to recall last year’s Ramadan to assess how successful were we in aligning our behaviors with the spirit of Ramadan. If we reflect and ponder, we can most likely recognize the many ways where we may have fallen short in fulfilling the spirit of Ramadan and how we can refocus to potentially make this year’s Ramadan better than last. \

Getting the Food Mania Under Control

First, let’s discuss what’s hard to ignore in Ramadan – FOOD. Food, as we all know, becomes the center of attention in this month. Walk in any store frequented by Muslims a day or two before Ramadan and Muslims’ food frenzy becomes quite clear. The sight of a Muslim’s shopping cart – packed to the brim with a variety and volume of food offers an amazing as well as an amusing scene. Such a view is common only when people are restocking to get ready for an emergency like an impending hurricane. It just can’t be that everyone’s kitchen shelves become empty immediately at the start of the month. More likely, this can be attributed to a defense mechanism that the subconscious triggers against an impending trauma – a defense to cope with the hunger and thirst while fasting during the day. However, stocking for food isn’t that problematic usually – until that shopping frenzy translates in overeating and other eating disorders and habits.

Barring any health and medical challenges, fasting otherwise is known to provide numerous health benefits. However, overeating during iftar and suhoor, eating fatty, fried and other unhealthy foods, and stuffing our bellies too quickly are some of the major health hazards that potentially can nullify the health benefits gained during fasting. In addition to controlling the size of our portions, we do not have to eat or taste everything that crosses our tables, though our temptations may tell us otherwise. In this Ramadan, let’s strive to substitute unhealthy items with healthy foods. Keeping our food and drink intake to moderate and light levels also provides the added benefit of helping us to stay focused in prayers that follow Iftar and Suhoor rather than feeling physically uncomfortable and guilty of unhealthy eating. Remember, the prophet’s food intake was very light and he (saws) said: “The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (1381), Ibn Maajah (3349); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (2265).”

Use Time to your advantage

“Time” in Ramadan, as we all know, passes quickly. The prayers at their prescribed times, Taraweeh prayers, Iftar and Suhoor meals leave little time for other activities. To top it all off, by packing social activities in the remaining pockets, the time goes even faster. The amount of time spent on “food” related activities in Ramadan can become excessive. Add up the time for shopping for food, waiting to eat, preparing food, planning for all social activities related to food (e.g. Iftar) and the time spent socializing during the Ramadan feasts can compromise the spirit of Ramadan.

The theme of Ramadan – we should tell ourselves and others – is not supposed to be food, socializations, lavish iftar parties, and fashion shows. By not dedicating time to Quran, extra prayers, reflection and repentance, Dua to Allah, and so much more, we lose opportunities for personal atonement and heavenly rewards. Good deeds in this month get multiplied manifold. So, why not be careful with our time during Ramdan?

For this Ramadan, we should strive therefore to make a few deliberate and focused changes to collect more blessings and rewards. Rather than merely going with the flow of the family and the community members around us, we can plan to take charge of our time. By substituting self centered and social activities with Ramadan specific activities such as Quran recitations, extra prayers, dhikr, helping the needy, etc. we can hope and pray to get closer to Allah this time. Perhaps, that can help in washing away those sins that we accumulate courtesy of our temptations and unbridled desires.

Atonement for Sins

Ramadan is the month of seeking forgiveness from sins. It helps to ponder on how we accumulate sins, the way sins impact our lives, and how cleansing from them can make our life in this world and in the hereafter better. Sins are those roadblocks that we personally put on our own paths to worldly happiness and in the hereafter. We engage in those sins by the hour – daily, weekly and yearly. Yet, do we repent for those sins? Do we commit ourselves to not commit those sins again? Unfortunately, in many cases we are not even aware of committing those sins. Ramadan provides us the opportunity to ask for heartfelt forgiveness from those sins. The Prophet (may Allah send His blessing and peace upon him) said, “Every son of Adam sins and the best of the sinners are those who repent.” (Ibn Maajah). In this Ramadan, let’s strive not to be amongst those unfortunate ones who barely spend anytime reflecting on their sins and transgressions.

Training ourselves for prayer and masjid etiquettes

Ramadan is the month of prayers and Taraweeh. Through longer prayers and Quran recitation, Taraweeh provides us more time to be closer to Allah and listen to and ponder on Quran. By staying focused in a state of Khushu or piety for that long can be challenging, but longer prayers also provide the opportunity to correct and calibrate those Khushu levels every time our minds lose focus. Taraweeh prayers are not about merely taking credit to stand behind the Imam while he finishes the Quran in melodious recitations. Rather, Taraweeh is about understanding what is being recited and to become closer to the One for whom you made all that effort in the first place. By perfecting khushu levels during Taraweeh prayers we can extend this benefit to other prayers as well. After all, the reward for each prayer is proportional to the quality of our prayers.

According to Ibn Rajab (may Allaah have mercy on him) “The basic meaning of khushoo’ is softness of heart, tranquility, submission and humility. If the heart is properly focused in this manner, then the rest of the body will follow it in focus, because they follow it as the Prophet (peace and blessings of Allah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, but if it is corrupt, the entire body will be corrupt. Verily it is the heart.” Narrated by al-Bukhaari (25) and Muslim (1599).” Jaami’ al-‘Uloom al-Hukam (1/35). (Ref: islam-qa.com)

A side note to review some misconceptions about Taraweeh prayers. Although the larger number of people at Taraweeh prayers may make it appear as if these prayers are more important than the obligatory prayers, they are not. Many of us still would rather exert extra efforts to pray Taraweeh than attend obligatory prayers. That behavior needs to be corrected.

As attending mosques is one of the highlights of Ramadan, we should also ensure that our physical presence in the masjid should not in any way be displeasing to other Muslims. Every Muslim should ensure that others in the masjid are protected from the displeasing appearance or smell of his or her clothes, mouth or body in general. Any offensive smells from smoking, garlic, onions, etc. are not permitted according to hadith and many scholars. For example, the prophet (saws) said, “Whoever eats garlic or onions, let him not approach our mosque and let him pray at home.” And it was reported that he (peace and blessings of Allah be upon him) said: “The angels are offended by the same things that offend the sons of Adam.” Therefore, it is very important that every person is careful not to offend the person standing next to him or her in prayers and at other times.

Remembering not to forget the “Remembrance of Allah”

Ramadan is about remembering Allah. Remembrance of Allah (also known as Zikr or dhikr) extends beyond the obligatory prayers to remembering Him at other times (when walking, driving, sitting, laying down, etc.). The benefits for reciting azkars are numerous but are not part of the scope of this post. Suffice it to remind ourselves, the Prophet (peace and blessings of Allah be upon him) said: “Shall I not tell you of the best of your deeds, the most pleasing to your Sovereign, those that raise you most in status, and that are better than your giving gold and silver, …………..” They said: “Yes,” He said: “Remembrance of Allah (dhikr), may He be exalted.” Narrated by al-Tirmidhi (3373) and Ibn Maajah (3790); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

While attaining the discipline to attend 5 obligatory prayers may be more common, many of us need to strive further to remember Allah outside those prescribed prayer times. It may be difficult at first to put that discipline in action. The prophet (SAWS) through his Ahadith has prescribed numerous prayers (about thanking Him, praising Him, seeking forgiveness, etc.) that we should recite during the day – outside the prescribed prayer times. But the point is to adopt a discipline to remember Allah through saying of those salutations in the various pockets that we find during the day. (See for a link on the side of this page where you can download a book of Azkar and Dua’s).

So, with a little effort, we can change the theme of this month for ourselves and for our families. Let’s strive to not make this the month of food or month of socializations and to instead substitute that time with activities, which are more in line with the spirit of Ramadan. Let’s make use of this month to achieve taqawa, the ultimate objective of Ramadan.

Allah says in the Quran (interpretation of the meaning):

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)” – Quran [al-Baqarah 2:183]

Everything else that we do in Ramadan is just a means to that end. Let’s constantly gauge our hearts and if our actions, deeds, and heart and soul are not attuned to Allah and to the spirit of Ramadan, we may have adopted a theme for this month not sanctioned by our prophet (saws).

May you have a happy Ramadan and that all our good deeds are accepted!

Share with everyone any ideas that you have to make this Ramadan better than before!

Did they forget the next verse?

Source: SaqibSaab

Written by Ayesha Siddique of www.anightingale.com

Imagine a group of Muslim boys sitting together on a Friday night at a friend’s place. They’re making plans to go to the local Blockbuster and rent a movie to watch later that evening. The following conversation ensues:

BOne: What do you guys want to watch?

BTwo: Nothing in particular

BThree: Dude, I’ve haven’t seen Transformers yet, do you want to get that?

BOne: Yea, dude! I heard they made Optimus Prime look sick!

BTwo: Who cares about the robot, the girl in that movie has a slamming body. I would watch just for her.

BOne: Haha, so wrong, yet so right!

BThree: But foreal, let’s rent it.

Disgusting, right? How could Muslim boys have no shame and talk about women in such a way? Why aren’t they embarrassed admitting in front of their friends that they don’t lower their gaze, and that they want to watch something solely for the purposes of checking out girls?

Fortunately, I’m under the impression that conversations like this don’t usually happen with practicing Muslim boys. Even if the reality is that they watch movies and don’t mind seeing girls in them, they’re still likely to be embarrassed to openly discuss the “eye-candy” on screen with one another. Because it’s an unspoken understanding that it just isn’t Islamically correct and one should be embarrassed about not having any modest.

Unfortunately, however, I’m under the impression that conversations like this DO happen with practicing Muslim girls. In fact, I’ve heard a conversation similar to this, except in this case it was a debate to watch Troy. One girl made a point that although it was another typically lame action movie, it would be acceptable to just watch it on mute because of Eric Bana, Orlando Bloom, Brad Pitt, and small leather outfits.

So why do girls think it’s okay to talk this way? Why don’t they have any modesty, or feel any embarrassment about discussing “eye-candy” on screen?

Is it because girls often forget that modesty is not only in dress, or in manners, but it’s also in speech, which includes their voices and what they’re saying?

Or is it because they forget that verse 30 in Surat an’Nur, “Tell the believing men to reduce [some] of their vision…,” is followed by verse 31 that states, “And tell the believing women to reduce [some] of their vision…” ?

Or is it just because there’s a double standard? Most people, Muslim or not, admit that talking about women like they are pieces of meat is generally unacceptable and very “sexist” or “pig-headed.” But hardly ever do you hear anyone complain about the reverse conversations that happen almost everyday between girls. Whether they’re talking about a new co-worker, classmate, lab partner, professor, cashier, actor, etc, girls talk about boys all the time with their friends, and without any modesty at all.

I think it’s time for girls to be more critical of themselves and their friends. If practicing Muslim boys can refrain from this type of talk, then so should practicing girls. After all, the commandments from Allah were sent for both, so they should be followed by both.

May Allah increase us all in our modesty.

Muslims Need To Calm Down About Boycotts

Source: SaqibSaab

A sister who works at an Islamic school once received a Starbucks gift card from one of her co-workers. Unaware of the issue of boycotting Starbucks, she unknowingly walked into the teachers lounge one morning with a small Mocha in hand. She was then met with an uproar from her fellow Muslim staff. Without kindly explaining anything to her, they yelled at her, told her she wasn’t allowed in the room, that her drink was killing Palestinian babies, and that she didn’t care about Muslims in Palestine.

The sister apologized repeatedly, trying to explain that she didn’t know about the boycott and that she purchased her drink using a gift card. When the angry Muslim staff refused to listen and one of them began to cry, she then threw her nearly full drink away.

We Muslims need to calm down a bit when it comes to this boycott issue. For years we’ve been blindly sending out Emails and messages with collections of links and information on possible connections between certain corporations and the Israeli government and military. However, in the middle of this attempt to support our Palestinian brothers and sisters, we’ve lost our heads over some key important issues.

A Lack of Corporate Understanding

It also seems as if we need a better understanding of the nature of public entities. In the midst of the heightened Israeli oppression in Gaza, corporations under the spotlight of have received increased pressure from boycotters. Here are some responses as recent as a few weeks ago.

Facts about Starbucks in the Middle East

January 16, 2009

Myths

Is it true that Starbucks provides financial support to Israel?

No. This is absolutely untrue. Rumors that Starbucks Coffee Company provides financial support to the Israeli government and/or the Israeli Army are unequivocally false. Starbucks is a publicly held company and as such, is required to disclose any corporate giving each year through a proxy statement. In addition, articles in the London Telegraph (U.K.), New Straits Times (Malaysia), and Spiked (online) provide an outside perspective on these false rumors.

Has Starbucks ever sent any of its profits to the Israeli government and/or Israeli army?

No. This is absolutely untrue.

Is it true that Starbucks is teaming with other American corporations to send their last several weeks of profits to the Israeli government and/or the Israeli Army?

No. This is absolutely untrue.

McDonald’s Dispels War Effort Internet Rumors

There are new rumors circulating on the internet regarding “McDonald’s donating profits to the war in Israel.” These rumors are absolutely false. McDonald’s never has and never will support war efforts in any area of the world through sales and profits in our restaurants.

Rumor: Coca-Cola contributes profits to Israel

In an effort to rally Arab boycotts against The Coca-Cola Company and other American companies, many variations of a rumor exist claiming that our company provides financial support to Israel. One widely circulated rumor claims NBC reported that Coca-Cola had announced it would donate four days’ profits to Israel.

Our Response: This information is not true, but has been circulated by ill-informed or ill-intentioned third parties. The Coca-Cola Company is not political, and does not support individual countries, governments or political or religious causes.

The Coca-Cola Company and its bottling partners operate worldwide in more than 200 countries. While The Coca-Cola Company is a global company, the Coca-Cola business in each country is a local business. Coca-Cola beverages are produced, sold and distributed by authorized local bottling partners, who own and operate bottling plants and sales/distribution centers, employing many local citizens.

While websites like Innovative Minds do the most extensive job of documenting a case for boycotting those companies, I feel they stretch the corporate responsibility a bit too much. Any business operation by a corporation in Israel is deemed as “promoting Israel.” The site also links the private activities like those of Starbucks CEO Howard Schulz way too closely with the corporation as a public entity.

A simple study of the nature of financial reporting, and how the SEC has extremely strict regulations in the name of corporate transparency, would raise one’s brow quite high as to this claim. This could be one reason why we believe exaggerated Emails and text messages.

I’ll Take a Tall Mocha, Light Whip, No Manners

In an age where there is a wide array of information with little means of verification, this boycott issue has become complicated. Maybe the person didn’t know about the issue and was truly unaware, or they are just unsure about the facts.

If you see someone buying products and you feel they shouldn’t be, instead of chastising them, inform them politely and with respect. Losing your cool and having bad akhlāq (manners) will not get you anywhere in your position. The lack of akhlāq in the response of the Muslim teaching staff to the sister showed how we’ve allowed Shaytān to use this issue to his advantage.

The Self-Victimization Tendency of Muslims

Aside from bad manners, we Muslims also have a tendency to practice self-victimization. We’re way too quick to show that we’re being attacked and blame others for our problems, resulting in our tendency to overshoot things at times.

For example, many Muslims sent out and believed Email and text messages claiming that Starbucks and McDonald’s would be donating a week’s worth of revenue to the Israeli government. Not only is that far from impossible, it was embarrassing to know that Muslims believed such a ludicrous notion. Multi-million dollar corporations don’t give up days’ worth of sales revenue towards religious or political causes. They’d get owned by the SEC in a split second, let alone their stockholders. Are we Muslims so insecure about ourselves that we’ll believe anything we hear, or are we just that uneducated?

Refocus Our Emotion

Based on how we’ve reacted to these boycotts and other secondary efforts to support our oppressed Palestinian brethren, it’s clear that we need to calm down and have more of a straight head about the issue altogether. I am not against the boycotts in any way, and am in fact for boycotting those companies and organizations that directly support the likes of Israel or Denmark. What I am saying, however, is we can do a better job of channeling our energy in supporting the Palestinian cause.

Gaza has been destroyed by the Israeli military machine. There are now hundreds of new needs to rebuild the strip, from building libraries, to purchasing and sending hospital and medical equipment, to all kinds of different needs for the area. We should channel our emotion over something as small as boycotting coffee, coke, and french fries to assembling a massive effort in working to rebuild Gaza for the future.

Until we do, we need to calm down when it comes to the boycotts.

The Top 5 Misconceptions of Backbiting and How To Respond To Them

Source: SaqibSaab

Backbiting is one of those Islamic topics that often gets sidelined. Appearing as one of the frequent tarbīyyah topics in common circles and gatherings, the issue may be forgotten or ignored. This is severely problematic, as backbiting is one of the most devastating sins a person can ever commit, and not keeping ourselves reminded about it can lead to grave consequences.

To make it fresh in our minds again, let’s tackle the issue in a practical way. Here are 5 common misconceptions that we ourselves or others you encounter may have about backbiting, what is misunderstood, and how to respond to them.

Misconception #5: I’m not backbiting, I’m just saying.

When people respond with, “I’m just saying,” they’re telling themselves that what they’re mentioning is not something so bad as backbiting, it’s just “saying” things as they are. In other words, they’re trivializing the act, and telling themselves that backbiting isn’t really all that bad.

But backbiting is no walk in the park. It’s one of the most disgusting acts one could ever commit. That’s why Allah subḥāna wa ta’āla asks those who backbite, “Would one of you love to eat the flesh of his dead brother (or sister)?”¹ God Himself is comparing backbiting to something vilely rancid, so no one is fooled to think it’s not an inhuman act like that of murder or rape. The imagery of you eating the dead carcass of the person you’re talking about really paints a clear picture.

Not only that, Allah is asking us if we would love eating that flesh. It’s as if He is saying not only is backbiting as disgusting as eating that person’s dead flesh, when we backbite, it’s as if we enjoy eating it, too.

Response: Describe to them how disgusting an act backbiting really is.

“You’re not, just saying. You’re going to that person’s body after their janāzah, ripping off their thigh, chewing it up, and enjoying it, too.”

Misconception #4: I’m not backbiting, everyone already knows about this person, anyway.

If a person is mentioning things about someone already known, not only are they still backbiting, they’re following the footsteps of hypocrites. The hypocrites of Medinah spread rumors about ‘Ā’isha, may Allah be pleased with her, and as a result were cursed by Allah to the depths of Hellfire.²

Hellfire, which was intensified by Allah for thousands of years, turning its flame from orange to red to yellow to black³, and burns 70 times worse than Earth’s fire (minimum 210th degree burns?)⁴. The same Hellfire where those who spread lies about others get hooks pierced into their cheeks and slammed back to rip off their faces, and are given scalding hot puss to drink as relief.

If everyone already knows about it, why spread it and potentially go to the horror that is Hell? And if not the Hellfire, then being punished in the grave with copper nails repeatedly scratching your face and chest off?⁵ The risk simply isn’t worth it.

Response: Remind them about the punishment of backbiting and how it makes spreading rumors not worth the risk.

“Mentioning what everyone already knows about somebody is a dangerous path to Hellfire. Is spreading the news so important that it’s worth living with black fire that’s 70 times hotter, boiling puss drinks and having your cheeks ripped off your face?”

Misconception #3: I’m not backbiting, I’m warning others about a person’s mistakes.

Human beings have a natural desire to warn others about harm. That’s why when they see something wrong with someone else, they’ll personally identify those characteristics as a problem, make a decision to be careful about it for themselves, and naturally want to notify others about it as well.

But that’s where the problem comes in. We want to naturally talk about someone else’s faults, but if we do, it’s backbiting. How can we get past this natural desire that’s so troublesome?

Simple. First we need to realize which of these natural tendencies is okay and which isn’t. It’s completely okay to be adverse to the faults of others. However, telling others about those mistakes, while naturally easy, is the major sin of the two.

The Prophet sal Allahu ‘alayhi wa sallam said backbiting is “talking about your brother in a manner which he does not like.”⁶ That means saying anything about the person that they wouldn’t want you to counts as backbiting. If you know the person you’re talking about wouldn’t like what you’re saying about them, don’t say it.

If we feel the desire to go out and warn someone about it, do so on the person with the faults in the first place in a kind and sincere manner. Our problem as Muslims is that we talk a lot about people behind their backs but never confront them in person.

Seconldy, on an encouraging note, remember that by not backbiting, we get closer to guaranteed Paradise. The Prophet sal Allahu ‘alayhi wa sallam said whoever guarantees control over what is in between their thighs and their jaws, he will guarantee them Paradise.⁷

This guarantee is awesome in two ways. Not only makes not backbiting easier because of the amazing goal attached to it, it comforts us in the fact that our religion understands. Notice how the Prophet sal Allahu ‘alayhi wa sallam asked for whoever guarantees control, showing that he knows it’s natural to lose control. But at the same time, he’s encouraging us to take that control and work towards Paradise.

Response: Explain to them what backbiting is and the reward of abstaining from it.

“Talking about others negative traits in anyway shape or form is backbiting and none of your business, and if you stay away from it you’re working towards guaranteed admission to Paradise.”

Misconception #2: I’m not backbiting, I’ll tell them later or I don’t care, I can say it to their face.

Some people justify backbiting by thinking if they inform the person later they were talking about them behind their back, it makes the act okay. But telling someone you backbit about them after the fact is a part of the process of repenting and making up for the sin. It has to be done sincerely, with regret and shame for the act, driven by a balanced fear of Allah’s punishment and a hope in His Mercy.

Trying to justify backbiting by telling someone you backbit about them is like trying to justify believing Prophet Jesus, peace be upon him, as the son of Allah by saying you will just repent later. Not only is it an imbalance between fearing Allah and having hope He will forgive you, it doesn’t make the act okay to commit in the first place.

What’s worse is when some people claim they, “don’t care” about backbiting and they supposedly can or will say what they backbit about someone to their. Not only is that even more of a misunderstanding than planning to tell them later, it just shows two things. One, they’re just a jerk. It isn’t bad enough that they’re backbiting, but they have to go and act “brave” by claiming they can tell the person the insult to their face.

In addition to being a jerk, they also need to be careful when they say, “I don’t care.” Do they really not care? And what do they not care about? They don’t care about incinerating in that 70 times hotter black fire we mentioned before? And having their cheeks ripped off your face and having to drink searing hot puss afterward? Are they really sure they don’t care? Chances are no.

Response: Backbiting about someone with the intention to tell them later doesn’t make it okay. It’s still backbiting. And claiming you, “don’t care” and can say it to their face shows that you’re a jerk and don’t care about the Hellfire.

Misconception #1: I’m not backbiting, it’s true.

This, by far, is the most common misconception and response we find Muslims making when we warn them about backbiting. They think that backbiting is only when you mention bad things about people that aren’t true. Is that really the case?

Going back to the definition of backbiting, the Prophet sal Allahu ‘alayhi wa sallam said backbiting is to mention things about your brother (or sister) which they don’t like. After the Companions heard this definition, one of them asked, “what do you think about if what I say about that person is true?”

“If (that) is actually found (in that person) what you claimed, you, in fact, backbit him. And if that’s not in that person, it’s slander,” the Prophet sal Allahu ‘alayhi wa sallam answered.

This shows that we’ve got it all wrong. Just because what we’re saying is true, doesn’t mean it’s not backbiting. In fact, it proves that we are indeed backbiting, because backbiting is true information. If it wasn’t true, we’d be doing something worse than backbiting, slander.

That makes a whole lot of things count as backbiting. That’s why when ‘Ā’isha said about Ṣafīyya, the wife of the Prophet sal Allahu ‘alayhi wa sallam who was the daughter of a Jewish leader, that, “she’s short,” he got upset and said, “you have said a word that if were to be dropped into the sea it would contaminate it.”⁸

‘Ā’isha and the Prophet sal Allahu ‘alayhi wa sallam knew about Ṣafīyya’s height. So did everyone else who saw her in Medinah, and all the people from her tribe before she married the Prophet. In other words, what ‘Ā’isha said was as true as it gets. But the fact that it was true made it backbiting. And if something as small as what she said was poison to the entire sea, what about when we talk about how people may be gaining weight, undergoing a divorce, losing their hair, struggling to control their anger, failing to give up a public sin, or anything else they wouldn’t like said about them?

Response: Inform them about truth being backbiting and falsehood being slander.

“Yeah, you’re backbiting, because the Prophet sal Allahu ‘alayhi wa sallam if it’s true, which you’re saying it is, then it’s backbiting.”

Conclusion

Backbiting is no misdemeanor. It’s a federal offense. In fact, it’s more than that. It’s a universal act of ethical treason, the likes of which transcend this world and has severe consequences in the next.

We need to remember that when we signed up to become Muslim, we agreed to follow all of the rules, and one of the rules is that for anyone else who signed up for the contract of Lā ilāh ha illa Allāh, Muḥammmad al-rasūlullāh you can’t ever talk behind their back. Doing so is not only a horrible sin and a disgusting act, it’s one of the worst things you could ever do to your Muslim brother or sister.

While you may be fired up to use the responses to these misconceptions and are trying to think of people you could use them on, ask yourself if the person to respond to is none other than you. Do you have these misconceptions about backbiting? Have you ever made any of these five justifications or something similar to them? If so, give yourself the responses and work on yourself first, and eventually, you can work on correcting others, as well.

1. Qur’ān: Surah Ḥujurāt, chapter 49, verse 12, Sahih International translation

2. Qur’ān: Surah Nūr, chapter 24, verse 11

3. Ḥadīth: Sunan al-Tirmidhī

4. Ḥadīth: Bukharī 3265; Muslim, 2843

5. Ḥadīth: Sunan Abī Dāwūd 4875, Book 41, Number 4860

6. Ḥadīth: Muslim, Book 032, Chapter 18, Number 6265, narrated Abū Hurairah

7. Ḥadīth: Bukharī, Volume 8, Book 82, Number 799, narrated Sahl bin Sā‘d

8. Ḥadīth: Sunan al-Tirmidhī 2502, Sunan Abī Dāwūd 4875

How could I not be Muslim? I ask you.....

- By Shaniqua

Let me start this adventure off by saying for many years I have been looking for some spiritual direction. I looked into many religions but none quite felt right, until now. Funny, cause I never would have given this one a second thought.

My introduction to Islam was through my boyfriend. I found out a couple of months into our relationship he was Muslim. “Muslim, what is that?”

At this point in my life my knowledge in regards to Islam was that of most Canadians, all full of misconceptions. Even more so after 9/11, just the mention of the word 'Muslim” congers up images of terrorists and many more negative images and feelings. So with an open mind I began my journey. How could my idea of Muslim be so far off from what I was reading and the Muslims I was meeting? It was becoming more obvious to me I had been living in ignorance where Islam was concerned. I remembered at that moment there was one point in our relationship my boyfriend had called me ignorant, and I took great offense to it. Now I was seeing it in a whole different light, I was truly ignorant. So I began reading, talking, asking and searching out everything I could about Islam. The more I found out, the more I began to see the truth behind Islam and what it was to be Muslim. For to be Muslim encompasses so much, it is a faith based on beauty and mercy in every aspect of life including actions. I have always embraced actions speaking louder than words in my life....and here was this religion that embraced that philosophy being shown to me at a time I needed something concrete. WOW, how lucky am I?

So from this moment I decided to convert and on June 17, 2008 I took my Shahada. The rest of this blog will be about my experiences along the way....

So here goes my first entry into my blog.......

I am often asked why I have chosen to follow the religion of Islam. As a Canadian woman, my choice of dress – long, loose and including a headscarf – visibly identifies me as being different from most Canadians. Even complete strangers stop me on the street or in the store to ask me why I dress the way I do (when I am out in my abaya and hijab). I could answer that I am Muslim and Islam dictates modesty in dress as it dictates modesty in all spheres of life, but I know that does not answer the real question they are asking, which is: "Why are you Muslim?"

To answer all of these questions really takes some explaining. I did not become Muslim overnight. In fact, at first, learning about Islam came quite unexpectedly into my life. I had simply started dating a Muslim man not knowing of his religious beliefs. Once out in the open I then began questioning him and wanting to understand something of them.  Then I was given the ultimatum to choose to convert or walk away from him and our relationship. So totally thrown into learning about it. But from there it has taken me to a whole new level of wanting to know and learn.

I was surprised to discover many similarities between the teachings of Islam and other religions. I started to understand that I could not judge Islam merely from the actions of some "Muslims" I had seen and heard about. To learn something of the real teachings of Islam, I was going to have to throw away my prejudices and listen and read with an open-mind.  I have always believed that it is essential for us to have some understanding of other's beliefs so that relationships between communities can improve and flourish. After all, we are all brothers and sisters together in the family of mankind. Unfortunately, today there is actually a great deal of misunderstanding between other religions and Muslim communities partly due to biased media coverage (on all sides). As well as individuals from these religions who are not living by the standards of good conduct taught in these faiths. I realized that to understand Islam I was going to have to look beyond the actions of some Muslim individuals to get to the truth. I went in search of some good books about Islam(pro and con) and on the Internet (the good ole Internet).

What ended up surprising me most, initially, was that the Muslims already had some knowledge of the teachings of Christianity because Muslims, too, love and believe in Jesus Christ, peace be upon him (p.b.u.h). I learned that the word "Islam" literally means peace through submission to God by belief in His oneness and by obedience to Him. Thus, Islam claimed to be the same religion preached by all the earlier prophets, in whom Muslims also believe. These prophets, among others, include Noah, Abraham, Isaac, Jacob, Moses, David, John the Baptist, and Jesus (peace be upon them all). The Qur'an says, "And We (Allah) did not send any Messenger before you but we inspired him (saying): There is no God but Allah. None has the right to be worshiped but I (Allah). So worship me" (21:25). In Islam, the ultimate purpose of this life is to recognize and worship Allah as our Creator, as One, All-Knowing and All-Powerful believing that success or failure in the life after death depends on it. Among the effects of this is that the Muslims should see everything on earth as Allah's, including himself. This can motivate the Muslim to take responsibility for himself and the other trusts in his care, namely his children, his family, his community, and the whole earth.

Islam teaches that every child enters the world pure and free from sin and that his innate nature and his capacity to reason will guide him to the knowledge of right and wrong. As well as anyone who convert into Islam is born again with a clean slate, wiped clean of all previous sins. It also teaches of relations with non-Muslims, he Holy Qur'an instructs the Muslim "to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allah loves those who deal with equity" (60:8).

Islam teaches that although the Muslim will repeatedly make mistakes during his lifetime, he should never lose hope of Allah's mercy. As Allah says: "O my servants (slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the mercy of Allah. Truly, He is the Oft-Forgiving, Most Merciful" (39:53). In Islam, repentance is a key to salvation. Islam teaches that as long as man recognizes his failings, hates them, seeks the forgiveness of Allah and tries to improve himself, that he can await this promise of Allah's mercy. "And those who, when they have wronged themselves with evil, remember Allah and ask for forgiveness for their sins and do not persist in what (wrong) they have done, while they know; For such, the reward is forgiveness from their Lord" (3:135-136). Islam unites mankind as one humanity. Islam teaches that all men will be held equally accountable before Allah, with no distinctions based on race or heritage, and that the best among men are only the most righteous. "Mankind were one community and Allah sent prophets with glad tidings and warnings and with them He sent down the scripture in truth to judge between people in matters wherein they differed" (2:213).

Islam dictates justice, equal rights, freedom of movement, the sacredness of one's property, the right to self-defense, honesty in business dealings, avoidance of deception and usury, and encourages hard work and honest competition.  Islam preaches the highest moral conduct on its followers, including the purity of intentions, care and love of one's parents, and modesty in dress. Islam encourages marriage as a means of sexual chastity and a means of comfort and happiness in life. A marriage is considered a contract between a man and a woman with each of the parties having rights and responsibilities. Upon marriage, a Muslim woman loses neither her family name nor control of her own property, they remain hers. In fact, I discovered that Islam is not oppressive to women, as I had previously thought. I learned that for centuries Muslim women have had rights that most Western women have only obtained in recent years.

The followers of Islam worship Allah in ways strikingly similar to the worship described in the Bible. The Muslim prays daily reciting these words from the Holy Qur'an: "In the name of Allah, Most Gracious, Most Merciful; Praise be to Allah, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment; Thee (alone) do we worship and Thine aid we seek; show us the straight way, the way of those on whom thou has bestowed Thy Grace, those whose portion is not wrath and who go not astray" (1:1-7). The Muslim orally calls his brothers to come to prayer. Similarly, Moses was instructed by God to "make trumpets…and use them for summoning the congregation" (Numbers 10:2).

Before beginning the prayer, the Muslim performs ablutions (Wudu), washing his face, hands and feet just as "Moses and Aaron and his sons washed their hands and their feet" before formal worship (Exodus 40:31). Then the Muslim extols Allah's greatness and bows down before Him, kneeling and prostrating just as "Moses and Aaron fell on their faces" (Numbers 20:6).

Muslims worship Allah by fasting and by giving charity, which can be tangible like money or food or intangible like the kind word or smile one gives to his brother. They also worship Allah through pilgrimage to the city of Mecca which is the site of the first house of worship built by the prophet Abraham and his son Ishmael (peace be upon them). Islam preaches belief in angels, divine destiny, and the divine scriptures given to the earlier prophets including the Torah, the Psalms, and the Gospel of Jesus (p.b.u.h.). Islam defines goodness as constantly proceeding through life and worshiping Allah as if you actually see Him, knowing that although you do not see Him, He sees and knows everything about you.

So how can we judge Islam when it is so similar to Christianity and other religions, as a religion based on terrorism and oppression? How can people not understand why I would chose Islam? People should open their hearts and their minds and try to see from a different point of view, not judge or condemn a person for their beliefs.

In short, Islam can be summed up by the Muslim "shahadah" (or statement of faith by which one enters Islam): "I bear witness that there is no god (or anyone worthy of worship) except Allah, and I bear witness that Mohammed is the Messenger of Allah."

There is such beauty and peace in Islam, how could I not be Muslim? I ask you.....

Paradise is at the feet of Mothers

- From Joshua Brockwell, CAIR(www.cair-net.org), for About.com

A man once consulted the Prophet Muhammad about taking part in a military campaign. The Prophet asked the man if his mother was still living. When told that she was alive, the Prophet said: "(Then) stay with her, for Paradise is at her feet." (Al-Tirmidhi)

On another occasion, the Prophet said: "ALLAH has forbidden for you to be undutiful to your mothers." (Sahih Al-Bukhari)

One of the things I have always appreciated about my adopted faith is not only its emphasis on maintaining the bonds of kinship, but also the high regard in which women, particularly mothers, are held. The Holy Qur’an, Islam's revealed text, states: "And revere the wombs that bore you, for ALLAH is ever watchful over you." (4:1)

It should be obvious that our parents deserve our utmost respect and devotion - second only to ALLAH. Speaking in the Holy Qur’an, ALLAH says: "Show gratitude to Me and to thy parents; to Me is thy final Goal." (31:14)

The fact that ALLAH has mentioned parents in the same verse as Himself shows the extent to which we should strive in our efforts to serve the mothers and fathers who sacrificed so much for us. Doing so will help us to become better people.

In that same verse, ALLAH says: "We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him."

In other words, the debt we owe to our mothers is magnified due to the difficult nature of pregnancy - not to mention the nurturing and attention paid to us in infancy.

Another narration, or "Hadith," from the life of the Prophet Muhammad again shows us just how much we owe to our mothers.

A man once asked the Prophet to whom he should show the most kindness. The Prophet replied: "Your mother, next your mother, next your mother, and then your father." (Sunan of Abu-Dawood) In other words, we must treat our mothers in a manner befitting their exalted position - and, again, revere the wombs that bore us.

The Arabic word for womb is "rahem." Rahem is derived from the word for mercy. In Islamic tradition, one of ALLAH's 99 names is "Al-Raheem," or "the Most Merciful."

There exists, therefore, a unique connection between ALLAH and the womb. Through the womb, we get a glimpse of the Almighty's qualities and attributes. It nurtures, feeds and shelters us in the early stages of life. The womb can be viewed as one manifestation of divinity in the world.

One cannot help but make the parallel between a Loving ALLAH and a compassionate Mother. Interestingly, the Holy Qur’an does not portray ALLAH as exclusively male or female. As a matter of fact, by revering our mothers, we are paying respect to ALLAH.

Each of us should appreciate what we have in our mothers. They are our teachers and our role models. Every day with them is an opportunity to grow as a person. Every day away from them is a missed opportunity.

I lost my own mother to breast cancer on April 19, 2003. Though the pain of losing her is still with me and her memory lives on in my siblings and me, I sometimes worry that I might forget what a blessing she was for me.

For me, Islam is the best reminder of my mother's presence. With daily encouragement from the Holy Qur’an and the living example of the Prophet Muhammad, I know I will always keep her memory close to my heart. She is my rahem, my connection to the divine. On this Mother's Day, I am grateful for the occasion to reflect on that.