Wednesday, March 29, 2006

The Background of Ali, The Fourth Caliph (656-661 A.C.).



"You [Ali] are my brother in this world and the next." [Hadith]

Ali's Election.

After Uthman's martyrdom, the office of the caliphate remained unfilled for two or three days. Many people insisted that Ali should take up the office, but he was embarrassed by the fact that the people who pressed him hardest were the rebels, and he therefore declined at first. When the notable Companions of the Prophet (peace be on him) urged him, however, he finally agreed to accept it.

Ali's Life.

Ali bin Abi Talib was the first cousin of the Prophet (peace be on him). More than that, he had grown up in the Prophet's own household, later married his youngest daughter, Fatima, and remained in closest association with him for nearly thirty years.

Ali was ten years old when the Divine Message came to Muhammad (peace be on him). One night he saw the Prophet and his wife Khadijah bowing and prostrating. He asked the Prophet about the meaning of their actions. The Prophet told him that they were praying to God Most High and that Ali too should accept Islam. Ali said that he would first like to ask his father about it. He spent a sleepless night, and in the morning he went to the Prophet and said, "When God created me He did not consult my father, so why should I consult my father in order to serve God?" and he accepted the truth of Muhammad's message.

When the Divine command came, "And warn thy nearest relatives" [26:214], Muhammad (peace be on him) invited his relatives for a meal. After it was finished, he addressed them and asked, "Who will join me in the cause of God?"

There was utter silence for a while, and then Ali stood up. "I am the youngest of all present here," he said, "My eyes trouble me because they are sore and my legs are thin and weak, but I shall join you and help you in whatever way I can." The assembly broke up in derisive laughter. But during the difficult wars in Mecca, Ali stood by these words and faced all the hardships to which the Muslims were subjected.

He slept in the bed of the Prophet when the Quraish planned to murder Muhammad. It was him to whom the Prophet entrusted, when he left Mecca, the valuables that had been given to him for safekeeping, to be returned to their owners.

Apart from the expedition of Tabuk, Ali fought in all the early battles of Islam with great distinction, particularly in the expedition of Khaybar. It is said that in the Battle of Uhud he received more than sixteen wounds.

The Prophet (peace be on him) loved Ali dearly and called him by many fond names. Once the Prophet found him sleeping in the dust. He brushed off Ali's clothes and said fondly, "Wake up, Abu Turab (Father of Dust)." The Prophet also gave him the title of 'Asadullah' ('Lion of God').

Ali's humility, austerity, piety, deep knowledge of the Qur'an and his sagacity gave him great distinction among the Prophet's Companions. Abu Bakr, 'Umar and Uthman consulted him frequently during their caliphates. Many times 'Umar had made him his vice-regent at Medina when he was away. Ali was also a great scholar of Arabic literature and pioneered in the field of grammar and rhetoric.

His speeches, sermons and letters served for generations afterward as models of literary expression. Many of his wise and epigrammatic sayings have been preserved. Ali thus had a rich and versatile personality. In spite of these attainments he remained a modest and humble man.

Once during his caliphate when he was going about the marketplace, a man stood up in respect and followed him. "Do not do it," said Ali. "Such manners are a temptation for a ruler and a disgrace for the ruled."

Ali and his household lived extremely simple and austere lives. Sometimes they even went hungry themselves because of Ali's great generosity, and none who asked for help was ever turned away from his door. His plain, austere style of living did not change even when he was ruler over a vast domain.

Ali's Caliphate

As mentioned previously, Ali accepted the caliphate very reluctantly. Uthman's murder and the events surrounding it were a symptom, and became a cause, of civil strife on a large scale. Ali felt that the tragic situation was mainly due to inept governors. He therefore dismissed all the governors who had been appointed by Uthman and appointed new ones.

All the governors except Muawiya, the governor of Syria, submitted to his orders. Muawiya declined to obey until Uthman's blood was avenged.

The Prophet's widow Aisha also took the position that Ali should first bring the murderers to trial. Due to the chaotic conditions during the last days of Uthman, it was very difficult to establish the identity of the murderers, and Ali refused to punish anyone whose guilt was not lawfully proved. Thus, a battle between the army of Ali and the supporters of Aisha took place. Aisha later realized her error of judgment and never forgave herself for it.

The situation in Hijaz (the part of Arabia in which Mecca and Medina are located) became so troubled that Ali moved his capital to Iraq. Muawiya now openly rebelled against Ali and a fierce battle was fought between their armies. This battle was inconclusive, and Ali had to accept the de facto government of Muawiya in Syria.

However, even though the era of Ali's caliphate was marred by civil strife, he nevertheless introduced a number of reforms, particularly in the levying and collecting of revenues.

It was the fortieth year of Hijra. A fanatical group called Kharijites, consisting of people who had broken away from Ali due to his compromise with Muawiya, claimed that neither Ali, the Caliph, nor Muawiya, the ruler of Syria, nor Amr bin al-Aas, the ruler of Egypt, were worthy of rule. In fact, they went so far as to say that the true caliphate came to an end with 'Umar and that Muslims should live without any ruler over them except God. They vowed to kill all three rulers, and assassins were dispatched in three directions.

The assassins who were deputed to kill Muawiyah and Amr did not succeed and were captured and executed, but Ibn-e-Muljim, the assassin who was commissioned to kill Ali, accomplished his task. One morning when Ali was absorbed in prayer in a mosque, Ibn-e-Muljim stabbed him with a poisoned sword. On the 20th of Ramadan, 40 A.H., died the last of the Rightly Guided Caliphs of Islam. May God Most High be pleased with them and grant to them His eternal reward.

With the death of Ali, the first and most notable phase in the history of Muslim peoples came to an end. All through this period it had been the Book of God and the practices of His Messenger - that is, thc Qur'an and the Sunnah - which had guided the leaders and the led, set the standards of their moral conduct and inspired their actions. It was the time when the ruler and the ruled, the rich and the poor, the powerful and the weak, were uniformly subject to the Divine Law. It was an epoch of freedom and equality, of God-consciousness and humility, of social justice which recognized no privileges, and of an impartial law which accepted no pressure groups or vested interests.

After Ali, Muawiyah assumed the caliphate and thereafter the caliphate became hereditary, passing from one king to another.

End

Tuesday, March 28, 2006

Introductions to Surah An-Nisaa.


A commentary by Syed Abu-Ala' Maududi

Period of Revelation

Surah An-Nisaa [The Women] is the fourth Surah. It comprises several discourses, which were revealed on different occasions during the period ranging probably between the end of A. H. 3 and the end of A. H. 4 or the beginning of A. H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them.

A few instances are given below by way of illustration.

(a) We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhud in which 70 Muslims were killed. Then naturally, the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this, we conclude that vv. 1 -28 were revealed on that occasion.

(b) We learn from the Traditions that the Commandment about solat during wartime was given on Zat-ur-Riqa'a an expedition that took place in A. H. 4. From this, we conclude that the discourse containing v. 102 was revealed on that occasion.

(c) The last warning (v. 47) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal A. H. 4. From this, it may safely be concluded that the discourse containing v. 47 must have been revealed some time before that date.

(d) The permission about tayammum (the performance of ablutions with pure dust in case no water be available) was given during the Bani-al-Mustaliq expedition which took place in A. H. 5... Therefore, the probable period of the revelation of the discourse containing v. 43 was A. H. 5.

Topics and Their Background.

Let us now consider the social and historical considerations of the period in order to understand the Sura. All the discourses in this Sura deal with three main problems, which confronted the Holy Prophet at the time.

First, he was engaged in bringing about an all round development of the Islamic Community that had been formed at the time of his migration to Al-Madinah. For this purpose, he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-Islamic period.

The second thing that occupied his attention and efforts was the bitter struggle that was going on with the mushrik Arabs the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah.

Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably.

The status of women in the society has been determined, the declaration of the rights of orphans has been made laws, regulations have been laid down for the division of inheritance, and instructions have been given to reform economic affairs.

The foundation of the penal code has been laid down drinking has been prohibited and instructions have been given for cleanliness and purity.

The Muslims have been taught the kind of relations good men should have with their Allah and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps.

The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two.

In order to cope with the aftermath of the Battle of Uhud Inspiring discourses were sent down to urge the Muslims to face the enemy bravely for the defeat in the Battle had so emboldened the mushrik Arab clans and the neighboring Jews and the hypocrites at home that they were threatening the Muslims on all sides.

At this critical juncture, Allah filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds.

In order to counteract the fearful rumors that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them.

Then they were experiencing some difficulties in offering their salat during the expeditions to some places where no water was available for performing their ablutions etc. In such cases, they were allowed to cleanse themselves with pure earth and to shorten the salat or to offer the "Salat of Fear" when they were faced with danger.

Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Al-Madinah the abode of Islam.

This Surah also deals with the case of Bani Nadir who was showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Holy Prophet and the Muslim Community even at AI-Madinah itself. They were taken to task for their inimical behavior and given a final warning to change their attitude and were at last exiled from Al-Madinah because of their misconduct.

The main object of this Surah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community, have been given. Then they have been urged to prepare themselves for defence. Side by side with these, they have been taught the importance of the propagation of Islam. Above all the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.

End.

Sunday, March 26, 2006

Confusion Over The Issue Of Apostasy.


Shahul Hameed.

Actually, there is a lot of confusion about this issue of apostasy. The Noble Qur'an does not prescribe death penalty for deserters of Islam, but rather states that they would be in Hell in the hereafter (Al- Baqarah 2:217).

Here is a verse that directly refers to people who abandon their faith after accepting it. It says what means:

But those who reject faith after they accepted it, and then go on adding to their defiance of faith never will their repentance be accepted; for they are those who have [of set purpose] gone astray. (Aal-'Imran 3:90)

It should be noted that there is no mention here of the death penalty for the deserters.

However, there are Muslim scholars of respected opinions who believe in the death penalty for apostates because of hadiths that mention it. If we study the context of these hadiths, we can see that the ruling was with reference to certain specific cases of miscreants who wished to undermine Islam, by joining Islam first and then deserting it. This is mentioned in the following verse that says what means:

A section of the People of the Book [Jews and Christians] say: "Believe in the morning what is revealed to the believers [Muslims], but reject it at the end of the day; perchance they may [themselves] turn back [from Islam]." (Aal `Imran 3:72)

In order to protect Islam from such malicious attempts to subvert it, the Prophet ordered the death penalty for such people. This indeed was a drastic step adopted by the Prophet to ensure the solidarity of the nascent Muslim community in those days. If it had been a general ruling applicable for all occasions, this would have been stated in the Qur'an because it is a life-and-death question that affects the very fabric of Islam most seriously. On the other hand, read the verse that says what means:

Again and again will those who disbelieve, wish that they had bowed [to God's will] in Islam. Leave them alone to enjoy [the good things of this life] and to please themselves: let [false] hope amuse them: soon will knowledge [undeceive them]. (Al-Hijr 15:2-3)

This verse clearly indicates that the disbelievers should be left alone. Moreover, the killing of apostates would undermine the freedom of will Allah has bestowed on each human, as is made clear in the verses that say what means:

If it had been thy Lord's will, they would all have believed, all who are on earth! Wilt thou then compel mankind, against their will, to believe! No soul can believe, except by the will of God, and He will place doubt (or obscurity) on those who will not understand. (Yunus 10:99-100)

Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject [it]: for the wrong doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a dwelling (resting place)!"(Al-Kahf 18:29)

Let there be no compulsion in religion: truth stands out clear from error: whoever rejects evil and believes in Allah hath grasped the most trustworthy handhold that never breaks. And Allah heareth and knoweth all things. (Al-Baqarah 2:256)

The verses quoted above are categorical that complete freedom of will is a condition for sincere and wholehearted submission to Allah Almighty, and no force should be used in this regard. This is because coercion does not go along with freedom of choice.

In addition, we may consider another verse, too, which says what means:

Those who believe, then reject faith, then believe [again] and [again] reject faith, and go on increasing in unbelief, — Allah will not forgive them nor guide them on the way. (An-Nisaa' 4:137)

The example of a person who vacillates between Islam and disbelief is cited here. Note the expression: believe, then reject faith, then believe [again] and [again] reject faith.

How can we imagine a person becoming a Muslim a second time, after rejecting faith once, IF he is to be killed after his rejection? The significance of this verse is one of free choice; though one is expected to be responsible in the use of that choice.

Thus, we see that the general teaching of the Qur'an is one of freedom of choice and mercy. In addition, if we are to adopt the death penalty for apostates today, with the exception of one or two there is the absence of a true Islamic system (even in the so-called Islamic countries) to judge apostasy and to enforce the punishment where it is due. Second, there are scholars of respected opinions who doubt whether death is the due punishment now. Third, we need to question the emphasis on punishments rather than on peaceful and diplomatic means of promoting the Islamic ideal. Which is prior to what, in which case, should be judged only by true correct and wise Muslim scholars.

End.

Saturday, March 25, 2006

Surah Ali-Imran.


Syed Abu-Ala' Maududi’s Introductions to the Surah.

Name.

The third Surah takes its name from v. 33. Ali-Imran like the names of many other surahs is merely a name to distinguish it from other surahs and does not imply that the family of Imran has been discussed in it.

The Period of Revelation.

This Surah consists of four discourses. The first discourse (vv. 1-32) was probably revealed soon after the Battle of Badr.

The second discourse (vv. 33-63) was revealed in 9 A. H. on the occasion of the visit of the deputation from the Christians of Najran.

The third discourse (vv. 64-120) appears to have been revealed immediately after the first one.

The fourth discourse (vv. 121-200) was revealed after the Battle of Uhud.

Subject.

Though these discourses were revealed at different periods and on different occasions they are so inter-linked and so inter-connected iii regard to their aim object and central theme that they make together one continuous whole.
This Surah has been especially addressed to two groups-the people of the Book (the Jews and the Christians) and the followers of Muhammad (Allah's peace be upon him). The message has been extended to the Jews and the Christians in continuation of the invitation in Al-Baqarah in which they have been admonished for their erroneous beliefs and evil morals and advised to accept as a remedy the Truth of the Quran. They have been told here that Muhammad (Allah's peace be upon him) taught the same right way of life that had been preached by their own Prophets; that it alone was the Right Way the way of Allah; hence any deviation from it will be wrong even according to their own Scriptures.

The second group the Muslims who had been declared the best Community in Al-Baqarah, appointed torchbearers of the Truth, and entrusted with the responsibility of reforming the world have been given additional instructions in continuation of those given in the preceding Sura.

The Muslims have been warned to learn a lesson from the religious and moral degeneration of the former communities and to refrain from treading in their footsteps. Instructions have also been given about the reformative work they had to perform. Besides this, they have been taught how to deal with the people of the Book and the hypocrites who were putting different kinds of hindrances in the way of Allah. Above all, they have been warned to guard against those weaknesses, which had come to the surface in the Battle Uhud.

Background.

The following is the background of the Surah:

(1) The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al- Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia, which were opposed to the Islamic Movement.

Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Al- Madinah that was no more than a village state at that time-was bent upon blotting out its very existence.

This state of war was also adversely affecting its economy, which had already been badly disturbed by the influx of the Muslim refugees from Makkah.

(2) Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Al-Madinah. They were discarding the treaties of alliance they had made with the Holy Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of the Faith-Oneness of Allah Prophethood Life-after- death-were the same as those of the Muslims.

After the Battle of Badr, they openly began to incite the Quraish and other Arab clans to wreak their vengeance on the Muslims. Thus, those Jewish clans set aside their centuries-old friendly and neighborly relations with the people of Al-Madinah.

At last when their mischievous actions and breaches of treaties became unbearable the Holy Prophet attacked the Bani- Qainu-qa'a the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Al-Madinah and the idolatrous Arab clans to encircle the Believers on all sides.

The magnitude of the peril might be judged from the fact that even the life of the Holy Prophet himself was always in danger. Therefore, his Companions slept in their armors during that period and kept watch at night to guard against any sudden attack and whenever the Holy Prophet happened to be out of sight even for a short while they would at once set out in search of him.

(3) This incitement by the Jews added fuel to the fire, which was burning in the hearts of the Quraish, and they began to make preparations to avenge the defeat they had suffered at Bad. A year after this an army of 3 000 strong marched out of Makkah to invade Al-Madinah and a battle took place at the foot of Mount Uhd.

The Holy Prophet came out of Al-Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Al- Madinah but there remained a small band of hypocrites among the seven hundred who accompanied the Holy Prophet.

They played their part and did their worst to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.

(4) Though the devices of the hypocrites had played a great part in the setback at Uhud the weaknesses of the Muslims themselves contributed no less to it. In addition, it was but natural that the Muslims should show signs of moral weakness for they were a new community, which had only recently been formed on a new ideology and not yet had a thorough moral training.

Naturally, in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.

Subject: Guidance

This Sura is the sequel to Al-Baqarah and the invitation therein is continued to the people of the Book. In Al- Baqarah, the Jews were pointedly invited to accept the Guidance and in this Surah, the Christians have particularly been admonished to give up their erroneous beliefs and accept the Guidance of the Quran. At the same time, the Muslims have been instructed to nourish the virtues that may enable them to carry out their obligations and spread the Divine Guidance.

End

Tuesday, March 21, 2006

The Essence of Surah Al-Baqarah.

 The Essence of Surah Al-Baqarah.
Syed Abu Al-Ala Al-Maududi



In the Name of Allāh, Most Gracious, Most Merciful;
All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.
 

Perhaps for our benefit it is indeed timely to revisit the Surah.

The Name

Al-Baqarah [the Cow] has been so named from the story of the Cow occurring in this Surah [vv. 67-73]. It has not, however, been used as a title to indicate the subject of the Surah. It will, therefore, be as wrong to translate the name Al-Baqarah into "The Cow" or "The Heifer" as to translate any English name, say Baker, Rice, Wolf etc., into their equivalents in other languages or vice versa, because this would imply that the Surah dealt with the subject of "The Cow".

Many more Surahs of the Quran have been named in the same way because no comprehensive words exist in Arabic [in spite of its richness] to denote the wide scope of the subject discussed in them. In fact, all human languages suffer from the same limitation.

Sequence

Though it is a Madani Surah, it follows naturally a Makki Surah Al- Fatihah, which ended with the prayer:"Show us the straight way". It begins with the answer to that prayer, "This is the Book [that] . . . is guidance. . ." The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah.

The smaller part, which was revealed at a later period, has been included in this Surah because its contents are closely related to those dealt with in this Surah. For instance, the verses prohibiting interest were revealed during the last period of the Holy prophet's life but have been inserted in this Surah. For the same reason, the last verses [284-286] of this Surah, which were revealed at Makkah before the migration of the Holy Prophet to AI-Madinah, have also been included in it.

Historical Background

In order to understand the meaning of this Surah, we should know its historical background:

1. At Makkah, the Quran generally addressed the mushrik Quraish who were ignorant of Islam, but at Al- Madinah, it was also concerned with the Jews who were acquainted with the creed of the Unity of Allah, Prophethood, Revelation, the Hereafter and angels. They also professed to believe in the law which was revealed by Allah to their Prophet Moses [Allah's peace be upon him], and in principle, their way was the same [Islam] that was being taught by Prophet Muhammad [Allah's peace be upon him]. However, they had strayed away from it during the centuries of degeneration and had adopted many un- Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God, which had remained intact in their Scriptures, and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals.

Consequently, their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but also loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. Therefore, they became bitter enemies of those who came to teach them the Right Way and did their worst to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken Allah and begun to serve mammon. So much so that they had even given, up their original name "Muslim" and adopted the name "Jew" instead, and made religion the sole monopoly of the children of Israel.

This was their religious condition when the Holy Prophet went to Al-Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made; side by side with this the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.

2. At Makkah Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Holy Prophet to Al-Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the Ansar [local supporters], naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the surahs revealed at Makkah and those at Al- Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.

3. After the migration to Al-Madinah, the struggle between Islam and un-Islam had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. However, the conditions had changed at Al- Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city-state. Here it became a struggle for the' survival of the Community itself, for the whole of non- Muslim Arabia was bent upon and united in crushing it totally.

Hence, the following instructions, upon which depended not only its success but also its very survival, were revealed in this Surah:-

1. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.

2. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.

3. It should infuse in its members [the majority of whom were homeless and indigent and surrounded on all sides by enemies] that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.

4. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies

5. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead.

That is why Allah has revealed in this Surah such instructions as may help achieve all the above-mentioned objects.

4. During this period, a new type of "Muslims," munafiqin [hypocrites], had begun to appear. Though signs of duplicity had been noticed during the last days at Makkah, they took a different shape at Al-Madinah. At Makkah, there were some people who professed Islam to be true but were not prepared to abide by the consequences of this profession and to sacrifice their worldly interests and relations and bear the afflictions, which inevitably follow the acceptance of this creed. But at Al-Madinah, different kinds of munafiqin [hypocrites] began to appear. There were some who had entered the Islamic fold merely to harm it from within. There were others who were surrounded by Muslims and, therefore, had become "Muslims" to safeguard their worldly interests. They, therefore, continued to have relations with the enemies so that if the latter became successful, their interests should remain secure. There were still others who had no strong conviction of the truth of Islam but had embraced it along with their clans. Lastly, there were those who were intellectually convinced of the truth of Islam but did not have enough moral courage to give up their former traditions, superstitions and personal ambitions and live up to the Islamic moral standards and make sacrifice in its way.

At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. Allah has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, Allah sent detailed instructions about them.

Theme: Guidance.

This Surah is an invitation to the Divine Guidance and all the stories, incidents etc., revolve round this central theme. As this Surah has particularly been addressed to the Jews, many historical events have been cited from their own traditions to admonish and advise them that their own good lies in accepting the Guidance revealed to the Holy Prophet. They should, therefore, be the first to accept it because it was basically the same that was revealed to Prophet Moses [Allah's peace be upon him].


Topics and their Interconnection

These introductory verses declare the Quran to be the Book of Guidance: enunciate the articles of the Faith -- belief in Allah, Prophethood and Life-after-death; divide mankind into three main groups with regard to its acceptance or rejection -- Believers, disbelievers and hypocrites. [1 – 20]

Allah invites humankind to accept the Guidance voluntarily, to submit to Him, the Lord and the Creator of the Universe, and to believe in the Quran, His Guidance, and in the Life-after-death. [21 - 29]

The story of the appointment of Adam as Allah's Vicegerent on Earth, of his life in the Garden, of his falling a prey to the temptations of Satan, of his repentance and its acceptance, has been related to show to mankind [Adam's offspring], that the only right thing for them is to accept and follow the Guidance. This story also shows that the Guidance of Islam is the same that was given to Adam and that it is the original religion of humankind. [30 – 39]

In this portion, invitation to the Guidance has particularly been extended to the children of Israel and their past and present attitude has been criticized to show that the cause of their degradation was their deviation from the Guidance. [40 - 120]

The Jews have been exhorted to follow Prophet Muhammad [Allah's peace be upon him] who had come with the same Guidance and who was a descendant and follower of Prophet Abraham whom they highly honored as their ancestor, and professed to follow as a prophet. The story of the building of the Ka`abah by him has been mentioned because it was going to be made the qiblah of the Muslim Community. [121 – 141]

In this portion, the declaration of the change of qiblah from the Temple [Jerusalem] to the Ka`abah [Makkah] has been made as a symbol of the change of leadership from the children of Israel to the Muslim Community, which has also been fore-warned to guard against those transgressions against the Guidance that had led to the deposition of the Jews.
[142 – 152]

In this portion, practical measures have been prescribed to enable the Muslims to discharge the heavy responsibilities of the leadership that had been entrusted to them for the promulgation of Guidance. Salat, Fast, Zakat, Haj and Jihad have been prescribed for the moral training of the Ummat. The Believers have been exhorted to obey authority, to be just, to fulfill pledges, to observe treaties, to spend wealth etc., in the way of Allah. Laws, rules and regulations have been laid down for their organisation, cohesion and conduct of day-to-day life and for the solution of social, economic, political and international problems; on the other hand, drinking, gambling, lending money on interest etc., have been prohibited to keep the Ummat safe from disintegration. In between these, the basic articles of the Faith have been reiterated at suitable places, for these alone can enable and support one to stick to the Guidance. [153 – 251]

These verses serve as an introduction to the prohibition of lending money on interest. The true conception of Allah, Revelation and Life-after-death has been emphasized to keep alive the sense of accountability. The stories of Prophet Abraham (Allah's peace be upon him) and of the one who woke up after a sleep of hundred years have been related to show that Allah is All-Powerful and is able to raise the dead and call them to account. The Believers, therefore, should keep this fact in view and refrain from taking interest on money. [252 - 260]

The theme of 153 - 251 has been resumed and the Believers have been exhorted to spend in the way of Allah in order to please Him alone. In contrast to this, they have been warned against the evils of lending money on interest. Instructions have also been given for the honest conduct of day-to-day business transactions. [261 – 283]

The basic articles of the Faith have been recapitulated here at the end of the Surah, just as they were enunciated at its beginning. Then the Surah ends with a prayer, which the Muslim Community needed very much at that time when they were encountering untold hardships in the propagation of the Guidance. [284 - 286]


The Translation of 20 verses of Surah Baqarah [The Cow].

In the Name of Allah, the Most Gracious, the Most Merciful.

[1.] Alif. Lam. Mim.

[2.] This is the Scripture where of there is no doubt, a guidance unto those who fear Allah;

[3.] Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them;

[4.] And who believe in that which is revealed unto thee [Muhammad] and that which was revealed before thee, and are certain of the Hereafter.

[5.] These depend on guidance from their Lord. These are the successful.

[6.] As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe.

[7.] Allah hath sealed their hearing and their hearts, and on their eyes, there is a covering. Theirs will be an awful doom.

[8.] And of humankind are some who say: We believe in Allah and the Last Day, when they believe not.

[9.] They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive;

[10.] In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie.

[11.] When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!"

[12.] Of a surety, they are the ones who make mischief, but they perceive not;

[13.] And when it is said unto them: believe as the people believe, they say: shall we believe as the foolish believe? are not they indeed the foolish? However, they know not;

[14.] When they meet those who believe, they say: "We believe;" but when they are alone with their evil ones, they say: "We are really with you: We [were] only jesting."

[15.] Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones [Back And Forth]

[16.] These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction.

[17.] Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see;

[18.] Deaf, dumb, and blind, they will not return [to the path]

[19.] Or [another similitude] is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning:

[20.] The lightning all but snatches away their sight; every time the light [Helps] them, they walk therein, and when the darkness grows on them, they stand still. Moreover, if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.

[ Via MSA]

Monday, March 20, 2006

Iraq War Enters 4th Year With Bleak Future.


An Iraqi, Ali Zeidan said, "Since U.S.-led troops came into Iraq, we get nothing," "Three years have passed by for the Iraqi people and they are still suffering psychologically ... and economically."

"This is really about a war plan that went wrong based on a series of bad decisions that reflected really abysmal intelligence," said Loren Thompson, head of the Lexington Institute, a military think tank outside Washington.

Jon Alterman, who worked on Iraq policy at the State Department before the war and is now an analyst with the Center for Strategic and International Studies in Washington, said his many American and Iraqi contacts in the embattled country are at more and more of a loss. "Everybody I know who works in Iraq and the Iraqis themselves say it's becoming increasingly difficult to figure out what's going on," he said.

On the political front, Iraqi leaders still had not formed a government more than three months after elections for the country's first permanent post-invasion parliament, but they did announce an agreement on establishing a Security Council to deal with key matters while negotiations proceed.

However, Adnan al-Dulaimi, a Sunni Arab political leader said, “It was a successful meeting, and we have agreed on forming a National Security Council whose powers will not contradict the constitution." The council, to be headed by President Jalal Talabani, was established as an interim measure as politicians struggle to agree on the makeup of a new government following the Dec. 15 parliamentary elections.

Al-Dulaimi said nine council seats would go to Iraq's Shiite Muslim majority, while Kurds and Sunni Arabs each would control four seats and the secular bloc two. Talabani, a Kurd, would head the group.

The exact powers of the council, if any, were not explained. But it appeared to have been formed to ensure that politicians from minority blocs would at least be consulted in advance on important government and security decisions.

The political discussions on forming a government began last week under pressure from U.S.

President Bush offered an upbeat assessment. "We are implementing a strategy that will lead to victory in Iraq. And a victory in Iraq will make this country more secure and will help lay the foundation of peace for generations to come," he said.

U.S. and Iraqi soldiers on Sunday sought to root out insurgents from farming villages an hour's drive north of the capital. They have captured dozens of suspects in the air-assault operation.

The 133,000 American troops on the ground inside Iraq was nearly a third more than took part in the campaign to oust Saddam Hussein that began in the early hours of March 20, 2003. At least 2,314 U.S. military personnel have died in the war, which is estimated to have cost $200 billion to $250 billion so far. Bush says about 30,000 Iraqis have been killed, while others put the toll far higher.

Sajak untuk Pak Lah.

Oleh Mohamed Fudzail

O Pak Lah
kami tak marah
kerana kami faham
kerajaan tidak kejam
dulu kini dan selamanya
minyak tetap naik harga
dan masih saja termurah
berbanding tukaran matawang asing

O Pak Lah
sumpah kami tak marah
kami akan buat tahlil kesyukuran
meraikan 30 sen kenaikan
sambil mengubah gaya hidup
yang belum terlingkup
selagi petronas sekadar milik
ameno dan adik beradik

O Pak lah
memang kami tak marah
walau semuanya akan naik
selain gaji yang statik
tetap kami bersama-sama rebah
dengan kepimpinan bedebah
demi sebuah lagi projek gemilang
barisan nasional cemerlang

O Pak Lah
jangan pula marah-marah
kalau kami berdemonstrasi
hantar water cannon, fru dan sb
kerana periuk nasi kami
semakin dipenuhi janji-janji
yang hangit setiap hari
di canang mesra rakyat dan hadhari!


Dubai 14 Mac 2006
[Via Harakah Daily]

Proton To Announce Alliance With China.


Proton, Malaysia's national carmaker, is expected to announce an alliance with a foreign firm this week, in the first of a series of deals with prospective partners following a strategic review.

The first deal is expected to be with a Chinese carmaker.

Azlan Hashim, Proton chairman, said that during the past few months the company had been talking to several potential Chinese partners about collaboration.

'We have been rethinking our future and have concluded that we need several strategic partners,' he said.

'At one point we had thought of forming an alliance with just one. But now we are looking for partners in multiple areas, whether for new products, components, market access or other activities,' he said.

Proton's move follows the collapse of negotiations in January with Volkswagen as a potential single strategic partner.[AFX]

Thai Political Impasse.

Thitinan Pongsudhirak, a Professor of political science at Chulalongkorn University in Bangkok made an observation on Thai political crisis. Among other things, he said:

“One year after he was re-elected in a landslide, Thai Prime Minister Thaksin Shinawatra has been forced to dissolve the National Assembly and call a snap election. Although his Thai Rak Thai party commands a 75 percent majority in the assembly, Thaksin is embattled. He remains immensely popular with rural voters and the urban poor, who comprise more than 60 percent of Thailand's electorate, but he has been battling a fervent Bangkok-based insurrection against his rule by the intelligentsia and middle classes…

….Thaksin's days appear numbered, for Thailand seems poised to eject a popularly elected prime minister. The number of street protesters has since swelled from five digits to six. His predicament illustrates the common dictum in the politics of developing countries where rural electorates elect governments but urban elites get to throw them out.

Indeed, the anti-Thaksin coalition will settle for no less than his ouster from office, permanent banishment from Thai politics and possibly exile. But the opposition has decided to boycott the snap election, which his Thai Rak Thai party would likely win again by a large margin, because Thaksin has captured and manipulated the institutions established by the Constitution to safeguard against graft and uphold separation of powers within the state.

Thai politics has thus reached an impasse. Only intervention by King Bhumibol Adulyadej, who is widely revered, seems capable of saving the day. In a fiercely contested battle between Thaksin and his opponents, King Bhumibol is the fundamental difference between Thailand and the Philippines, where "people power" revolts regularly undermine and sometimes overthrow presidents. The king's intervention would put an unconditional stop to the street confrontations.

But the Thai people cannot afford to look to their aging and ailing king every time they have a problem. Moreover, a royal intervention would risk returning Thailand to square one, seeking to rewrite its Constitution to remedy the shortfalls of its democratic culture.

What Thai democracy needs in order to mature is not a political safety net, but a vigilant citizenry to ensure disciplined enforcement of the Constitution's provisions and institutions, so that they can no longer be hijacked by the likes of a Thaksin. ”

Gale Creates Havoc In My Hometown.

Recently the gale swept Shah Alam and Subang Jaya.
Now, we are witnessing another hit and indeed a sign from the Almighty God. Believed it or not, but I do. These are the areas in my hometown where the people dogmaticly subscribe to politics rather than fear God [Allah s.w.t]. They are Muslims yet they distance from each other. Those kampong not supporting UMNO were not given a tar road.Their condition like pre-independece. And now let see how people in power read this sign.

A gale swept through five villages near here on Saturday, destroying or damaging up to 50 houses and uprooting several trees in its path.

The affected houses in Hutan Kampung, Kampung Bohor, Kampung Hutan Kandeh, Lepai and Pulau Binjal had their roofs blown off and walls torn off or damaged during the five-minute gale, which began at 6.10 pm.

A PAS centre in Hutang Kampung was also destroyed in the incident.

Bukit Lada State Assemblyman Ariffin Man visited Hutan Kampung last night to assess the damage and destruction, and said many houses and trees along the road from Hutan Kampung to Kampung Bohor and from Kampung Bohor to Kampung Hutan Kandeh were affected.

Ariffin said preliminary aid would be channeled to the victims before a census was undertaken by the village development and security committees for the welfare department to provide assistance. He advised the victims to lodge police reports and appealed to philanthropists and corporate figures to provide financial aid.

Kedah Health, Welfare and Unity Committee Chairman Datuk V. Saravanan said he had instructed the welfare department to conduct a census to facilitate provision of aid. [Via Bernama]

Sunday, March 19, 2006

The Misguided Policies Toward Thai Muslims.


Nophakhun Limsamnphun, sometimes ago, wrote this in Thailand’s, The Nation.

If you ask Professor Niran Pantharakit of Mahidol University, an expert on Muslim affairs in Thailand, what went so wrong with the Thaksin government's policy on southern Thailand, where daily violence seems relentless, he would probably say something like: "Too much materialism, politics and economics, but very little spirituality."

Niran, also director of the Sheikhul Islam Office, which groups together the highest Muslim bodies here, told me the other day that the government probably missed the mark because of its inability to perceive subtle issues that fundamentally affect the mindset of most Muslim compatriots.

He was referring to subtleties in differences of history, culture, language and religion between the estimated 6 million Thai Muslims and the kingdom's Buddhist population of more than 50 million. By failing to comprehend the depths of Muslims' historical background, their unique culture, language and religious belief, Bangkok has effectively ignored the "spiritual" elements that bond Muslims all over the world with each other, resulting in misguided policies imposed by the central government at the provincial and local levels in the three southernmost provinces of Yala, Narathiwat and Pattani.

Niran also reminded me that about 80 percent of all Muslims in Thailand can trace their origins back to Malayu, present-day Malaysia, regardless of where they live now in Thailand. While the majority of these people currently reside in the 14 southern provinces, there are also significant numbers of Muslims around the country, such as in Bangkok and the nearby Central region, in Rayong [the East] and Chiang Mai [the North].

Hence, it is wrong in his opinion to suggest that there are Siamese Muslims [who are more loyal to the kingdom] and Malay Muslims [who feel closer to Malaysia], even though Muslims in southern Thailand used to have a grudge about the centralization of governance during the reign of King Rama V, in which their former royals were removed from the seat of power.

Afterwards, the difference in religious belief between Muslims and those of other faiths has periodically been used to spur hatred and violent struggles in the South. These struggles seem to have been revived in the wake of the World Trade Center attacks in New York three years ago, especially after Thailand adopted several tough measures along the lines of the U.S.-led global movement against terrorism.

In short, Bangkok has become overloaded with global geopolitical considerations while ignoring the subtle elements and sensitivity of its own people in the South. It has also turned to a security and economic-development agenda, hoping that increased military power and billions of baht in fresh cash pouring into the South will pacify the people and solve their problems.

However, it has become increasingly obvious that it doesn't work that way in the Muslim world, in which materialistic development and economic well-being are considered far less important than spiritual well-being and understanding.

And when it comes to spirituality in Islam, Niran suggests that only well-informed and well-intentioned specialists should be employed to manage the situation in the South, where he believes genuine efforts in re-creating a good understanding between Muslims and non-Muslims are urgently needed to restore peace and order.

Niran's analysis seems to be supported by the Interior Ministry's survey of more than 17,000 residents of Yala, Narathiwat and Pattani, in which 91 percent of respondents said that the single biggest factor contributing to the ongoing violence in the South, was the difference in ethnicity, religious belief, culture and historical background.

In addition, 81 percent of respondents suggested that many government officials working in the three provinces were inefficient and unresponsive to local citizen's needs.

Bank Muamalat In Black Again.


Bank Muamalat Bhd has returned to the black in a big way, with net profit soaring to its highest level since the bank started operations in 1999. Malaysia's second Islamic bank posted a net profit of RM32.3mil for the year ended Dec 31, 2005, against a loss of RM28.7mil in 2004.

Chairman Datuk Ismail Shahudin said the achievement was characterized by the enhanced focus and streamlined banking operations of consumer enterprise and investment as well as treasury and capital market services. “Significantly, the improved showing was also realized after absorbing the RM34mil payment for our voluntary separation scheme, concluded in June last year,” he said.

Ismail said the bank's revenue grew 33% to RM417.9mil, mainly due to income from financing portfolio and capital market activities. In the past, revenue grew by a mere 8.1%. Consumer activities accounted for 45% of revenue, up 5% from last year, while investment and treasury operations contributed 32.6% to turnover. The enterprise segment mainly generated the balance.

The non-performing loans (NPL) level improved to 6.8% in 2005 from 9.4% previously, while on a net basis, the ratio strengthened to 4.2% from 4.9% in 2004. The bank’s NPL stood at RM281mil compared with RM272mil the previous year.

At the operating profit level, the combination of sturdy contribution from investment and treasury activities underscored last year's gains. Contribution from investment banking was underpinned by the underwriting of some RM6bil of private debt securities in 2005.

The bank’s assets grew 27.2% to more than RM10bil last year from RM8.1bil in 2004.

Moving forward, the bank, owned 70% by Bukhary Capital Sdn Bhd, would leverage on its new ventures – Muamalat Venture Sdn Bhd and Muamalat Avenue Sdn Bhd – to tap the small and medium-scale enterprise financing market. [via The Star]

MUIS Rampas Masjid Mujahidin Tidak Sah – Hakim.

[Via Harakahdaily]

Mahkamah Tinggi Shah Alam memutuskan langkah Majlis Agama Islam Selangor (Mais) merampas Masjid Mujahidin, Damansara dan melantik ahli jawatankuasa yang baru sebagai tidak sah.

Hakim Dato' Alizatul Khair membuat keputusan itu di Mahkamah Tinggi Shah Alam hari ini.

Dalam keputusannya itu, Alizatul berkata, tindakan Mais merampas masjid itu dan melantik Majlis Penasihat Masjid pada tahun 2001 sebagai tidak sah kerana bertentangan dengan Enakmen Pentadbiran Undang-undang dan Kaedah Pegawai Masjid 2001.

Pihak defendan iaitu Mais diarahkan membayar segala kos kes itu.

Pada tahun 2001, Jabatan Agama Islam Selangor telah merampas Masjid Mujahidin di Damansara, Selangor dari pentadbiran Jawatankuasa yang dipilih oleh anak kariah masjid tersebut. Masjid itu juga bukan dibina oleh kerajaan tetapi melalui usaha dan kutipan derma penduduk tempatan.

Nazir Masjid ketika itu, Yusof Ludin dan Imamnya, Dr Mahfuz telah dan dua yang lain telah menyaman Mais kerana tindakan tersebut.

Mereka diwakili oleh Mohamed Hanipa Maidin dan Mohamad Fadli manakala Mais diwakili oleh Puan Jamilah.

Lima lagi kes menunggu

Ekoran keputusan kes Masjid Mujahidin ini, lima lagi kes yang hampir serupa bakal menghantui Mais selepas kelima-limanya juga telah memfailkan saman terhadap Mais.

Masjid itu adalah Masjid Jubli Perak, Bangi yang dirobohkan, Masjid Hidayah Kelana Jaya, Masjid Fatimah Az Zahra Ampang serta surau Ar Rashidin Gombak dan Masjid Proton di Shah Alam

Pressure Mounts On Thaksin With Call For King To Intervene.

Pressure on Thai premier Thaksin Shinawatra is mounting as two influential organizations called on the nation's revered King Bhumibol Adulyadej to intervene and break a political deadlock.

The Press Council of Thailand and the Lawyers Council of Thailand joined growing calls for a resolution to the months of wrangling and mass rallies calling for Thaksin's resignation.

"We ask people from all sectors to present the facts in order to create a mass consensus that will allow the king to exercise his rights under (the constitution) for the sake of country," they said in a joint statement

"This crisis has created unprecedented confrontation and division," they said.

Thaksin has been at the center of a political storm since late January, when his family sold the telecoms conglomerate he founded to Singaporean investors in a tax-free 1.9 billion dollar deal.

The two independent councils accused Thaksin of jeopardizing national security by selling off sensitive telecoms assets, describing it as a crime, which carried a punishment of 10 years imprisonment under the criminal code.[Via AFP]

Saturday, March 18, 2006

Good Relations: An Islamic Requirement.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Islam is a religion that encompasses all aspects of life and secures guidance and light for all humanity. Islam asks Muslims to be good with all. A Muslim should be good with his Lord, Allah, with his parents, with his neighbors, with his relatives, with all people, and with all creatures.

In elaborating this point, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

Allah says in the Qur’an:

Serve Allah, and join not any partners with Him; and do good to parents, kinsfolk, orphans, those in need, neighbors who are near neighbors who are strangers, the companion by your side, the way-farer (you meet) and those under your authority; indeed Allah loves not the arrogant, the vainglorious) (An-Nisa’ 4: 36).

So fear Allah, and keep straight the relations between yourselves: obey Allah and His Messenger, if you do believe. (Al-Anfal 8: 1).

Good relations are as much part of Islam as are the Five Pillars: the declaration of faith, five daily Prayers, zakat, fasting during Ramadan, and Hajj for those who can afford it. Actually, none of the five main duties of Islam can be properly done without good relations. A Muslim is a person who tries to have good relations with everyone as much as possible. A Muslim is a person who must do his or her best to avoid bad relations with any person whosoever he or she may be.

Islam teaches good relations with Allah, with parents, with spouses, with other relatives, with neighbors, with coworkers, with employees and employers, with travelers, with the poor and needy, with Muslims and non-Muslims, with all people, even with enemies. Yes, even with enemies, because Islam teaches that one should never give up hope. Those who are enemies today may become friends tomorrow. A Muslim should try to turn into friends those who are his enemies or the enemies of Islam, not the other way round. Allah says in the Qur’an: (It may be that Allah will grant love (and friendship) between you and those whom you (now) hold as enemies. For Allah has power (over all things); and Allah is Oft Forgiving, Most Merciful) (Al-Mumtahinah 60: 7).

Among the merits and virtue of good relations are the following:

1- Good relations increase piety (taqwa). The pious person is not only one who prays and fasts, but also he or she is a person who deals nicely with others and keeps his or her relations very good.

2- Good relations establish trust and confidence among people, who then gain self-confidence.

3- Good relations are based on ease, forgiveness, overlooking the mistakes of others, kindness, courtesy, happy and smiling attitude, truth, trustworthiness, and many other good characteristics.

4- Good relations make a person or group successful and prosperous.

5- Good relations make a family loving, caring and happy.

6- Good relations bring unity and strength among Muslims.

7- Good relations remove hate and mistrust from the minds of non-Muslims.

8- Good relations take away many difficulties, pain, mental and physical suffering.

9- Good relations bring the blessings of Allah in this life.

10- Good relations please Allah and bring the reward of eternal happiness and bliss in the Hereafter.

We cannot over emphasize good relations. They are always needed, and we should remind ourselves to make our relations good with everyone. The Prophet (peace and blessings be upon him) always had good relations with people. He never mistreated any person. Even when his worst enemies came to him or he had power over them, he forgave them and treated them with kindness. There is no leader in history who forgave his enemies as much as the Prophet Muhammad (peace and blessings be upon him) did. He had a beautiful way to win the hearts of his enemies. Sometimes people came to him hating and disliking Islam and then went back as Muslims.

He used to remind his people always to have good relations with others. There are hundreds of hadiths on this subject. He used to remind spouses that they must treat each other with love and kindness. He used to remind children about parents and parents about their children. All family members must have good relations with one another. Ibn `Abbas reported that the Prophet (peace and blessings be upon him) said, “The best of you are those who are best to their families and I am the best of you to my family” (Reported by Ibn Majah).

The Prophet (peace and blessings be upon him) used to remind people that they must be good to their neighbors. He even used the world ikram al-jar, which means, “honoring the neighbor.” Abu Hurayrah reported that the Prophet (peace and blessings be upon him) said, “Whosoever believes in Allah and the Last Day, let him speak good words or keep silent. Whosoever believes in Allah and the Last Day, let him honor his neighbor; and whosoever believes in Allah and the Last Day, let him honor his guest” (Reported by Muslim).

The Prophet (peace and blessings be upon him) used to urge Muslims to care for each other and never harm each other. `Abdullah ibn `Umar reported that the Prophet (peace and blessings be upon him) said, “A Muslim is a brother of another Muslim. He should not do wrong to him, not abandon him. Whosoever will be taking care of the need of a Muslim, Allah will take care of his needs; and whosoever will remove the difficulty of a Muslim, Allah will remove his difficulties on the Day of Judgment. Whosoever will protect a Muslim, Allah will protect him on the Day of Judgment” (Reported by Al-Bukhari).

The Prophet (peace and blessings be upon him) used to remind people to be good to their employees and those who work for them. `Abdullah ibn `Umar reported that the Prophet (peace and blessings be upon him) said, “Give to the workers their wages before their sweat dries (meaning as soon as their work is finished)” (Reported by Ibn Majah).

Mandela: The Teenage Pig Stealer.


Mr Mandela told how he as a teenager in South Africa's rural Transkei region, and friends would use the dregs of traditional beer to lure pigs.

"We'd go to the direction of the wind, so that the wind would blow from us to the village where the pigs are.”And then we leave a little bit of the remains of the beer, and then the pigs come out... then we go further and put the stuff further away." The future president and his friends would then stab the pig to death. "The owners will not hear its shouts, and then we roast it and eat it."

"Some of the leaders of this country and elsewhere in the world started with misdemeanours of all kinds, but as they grew up, they became responsible people who have served our country very well," Mr Mandela said during his meeting with director Gavin Hood, and actors Presley Chweneyagae and Terry Pheto.

"And don't dismiss any youngsters who are not behaving according to your wishes. It is better to talk to them, to say 'no', you have made a mistake here. The correct procedure, you should have done so and so," he said.
[ via BBC ]

Friday, March 17, 2006

The Infallible Sayings of Prophet Muhammad s.a.w.

1. The most honored among people who is pious, and the strongest among people who depends on Allah.

2. A man giving in alms one piece of silver in his lifetime is better for him than giving one hundred when about to die.

3. To meet friends cheerfully and invite them to a feast are charitable acts.

4. To extend consideration towards neighbors and send them presents are charitable acts.

5. To acquire knowledge is binding upon all Muslims, whether male or female.

6. The ink of the scholar is more holy than the blood of the martyr.

7. He who travels in the search of knowledge, to him God shows the way of Paradise.

8. Acquire knowledge, because he who acquires it, in the way of the Lord, performs an act of piety; who speaks of it praises the Lord; who seeks it, adores God, who dispenses instruction in it, bestows alms; and who imparts it to its fitting objects, performs an act of devotion to God. Knowledge enables its possessor to distinguish what is forbidden from what is not; lights the way to Heaven; it is our friend in the desert, our companion in solitude, our companion, when benefit of friends; it guides us to happiness; it sustains us in misery; it is our ornament in the company of friends; it serves as an armor against our enemies. With knowledge the creatures of Allah rises to the heights of goodness and to noble position, associates with the sovereigns in this world and attains the perfection of happiness in the next.

9. Keep yourselves far from envy, because it eats up and takes away good actions, like the fire that eats up and burns wood.

10. Whoever suppresses his anger, when he has in his power to show it, God will give him a great reward.

11. He is not strong and powerful, who throws people down, but he is strong who withholds himself from anger.

12. Deal gently with a people, and be not harsh; cheer them and condemn not.

13. Much silence and a good disposition; there are no two works better than these are.

14. The best of friends is he who is best in behavior and character.

15. One who does not practice modesty and does not refrain from shameless deeds is not a Muslim.

16. Paradise lies at the feet of thy mother.

17. He who wishes to enter Paradise must please his father and mother.

18. No one who keeps his mind focused entirely upon himself can grow large, strong and beautiful in character.

19. Whoever loves to meet God, God loves to meet him.

20. The five stated prayers erase the sins, which have been committed during the intervals between them if they have not been mortal sins.

21. God is not merciful to him who is not so to humankind. He who is not kind to God's creation and to his own children, God will not be kind to him.

22. Whosoever visits a sick person, an angel calls from Heaven: "Be happy in the world and happy be your walking; and take your habitation in Paradise."

23. The love of the world is the root of all evils.

24. Wealth properly employed is a blessing; and a man may lawfully endeavor to increase it by honest means.

25. One who listens to the call of a Muslim, and does not respond to it, is NOT a Muslim.

26. One, who gets up in the morning and is not concerned about the affairs of other Muslims, is NOT a Muslim.

27. Being in need of Allah is a source of pride for me and I take pride in it.

28. Honesty brings subsistence. Dishonesty brings poverty.

29. I will certainly hear him who greets me near my tomb, and I will surely respond the salaams of him who greets me from any place.