when did Islam start?

when did IslamQuranic Verses on Nikah Marriage. Read more ... » start?

when did Islam start?

What is Islam?

I need a very concise definition of IslamMYSTIC LIFE OF BAYAZID BASTAMI. Read more ... » to present to any non-MuslimIslam - the best safeguard of peace and harmony. Read more ... ».

What is Islam?

What Percent of the World is Islam?

What Percent of the World is Islam?

Islamic Concept of the Universe

The Concept of the Universe.   In the foreword, we briefly discussed the position of the MuslimsMuslims never worshipped Muhammad. Read more ... » and the future of  IslamQuranic Verses on Nikah Marriage. Read more ... » in Western Hemisphere. In this part, we shall discuss the position of man in the  contemporary world, the general human situation, and the Islamic conceptAre We Muslims born Sinners?. Read more ... » of the  universe or world view. This will reaffirm the concepts that have already been  discussed, add some new ideas, and tie together the various dimensions of the subject  in a summary recapitulatory fashion.   The present human situation is alarming, to say the least. It demands concern and  active response on the part of all people of good will and AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » – mindedness. But this  does not, and should not, lead to despair or resignation. The spirit of hope is, and has  always been, an integral part of IslamQuranic Verses on Nikah Marriage. Read more ... » (see, e. g., Qur,an 12:87; 65:3)

The problems and crises of modern times are not entirely unique or peculiar. It is true  that they are difficult, complex, and agonizing. Perhaps this is even more so now than  ever before. But the difference, however, between this age and those of yester  centuries is basically a difference of degree rather than of kind. The ever – increasing  complexity of our contemporary predicaments may be largely due to a similar,  proportionate rise in our expectations and capacities.   For many centuries and in numerous regions of the globe, the chief source of the most  difficult crises has essentially been a kind of inflexible, exclusive, and intolerant  attitude toward the unfamiliar, the different, and the foreign. This orientation fostered  racism, elitism, bigotry, prejudiceTHE KNOWLEDGE OF THE NEXT WORLD. Read more ... », and a whole host of other equally distasteful  attitudes.

Few people can really deny that humanity is facing an unusual crisis. This present  human crisis seems to emanate from a serious imbalance between our external,  outward, material explorations and our internal, inward, moral gropings. Nothing is  simpler than calling for the maintenance of an equilibrium, advocating a “ middle  range,”  or crusading for the “ golden means.”  Yet nothing has been harder to attain. In  the past, utterancesConcept of Righteousness (Birr) in Islam. Read more ... » such as man cannot live by bread alone were sometimes so  distorted as to connote disregard for man’ s material welfare. Similarly, trust in AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... »  has been misunderstood; it is often taken to mean helpless fatalism or categorical  denial of human free will and self-realization. An overemphasis on spiritualityHow To establish Faith Iman on sound grounds. Read more ... » and  resignation is bound to give rise to a counter emphasis on materialism, rationalism,  “ free will” , and so on. Stressed beyond certain limits, spiritualityHow To establish Faith Iman on sound grounds. Read more ... » may become  superstition, and confusion. Likewise, a counter stress may turn materialism into  laxity, free will into libertinism, and rationalism into sheer vanity.

The intellectual  history of the last few centuries demonstrates these tendencies only too well.   Over the years of recent decades, the spiritual scale tipped up and down. In the sixties,  and now in the seventies, the news-making events are those of the unsurpassed,  unprecedented, outerspace explorations. Equally sensational are the unprecedented  explorations in the inward, internal realms of being, however faddish, cultic, or  neurotic they may seem to be.   The rise of these two unprecedented and unbalanced types of exploration is  exceptionally alarming. The reason probably lies in the fact that the two types do not  seem to relate to each other, let alone converge. There is no apparent reciprocity,  mutual reinforcement, or cross-fertilization. Besides, their precarious, unbalanced  existenceHow Islam Sees LIfe. Read more ... » is a constant threat to the majority of people. It may very well drive them  into ambivalence and confusion which may, in turn, intensify the problems of society  and harden the lot of modern man. But such a precarious course can be changed if the  outward scientific explorations and the inward moral gropings are somehow  reconciled. Man does not live by bread alone. That is true enough. But neither does he  live by prayersThe Meaning of Al-Fatihah and its Various Names. Read more ... » only. He is both a political or materialistic animal and a religious  explorer of the holy.

As already mentioned, the contemporary world is clearly baffled by numerous  problems. But it is equally baffled by the conflicting diagnoses and prescriptionsWhy Islam?. Read more ... » to  cope with these problems. Some people sing along with the popular lyric, “ what the  world needs now is love . . .etc.”  Some call for a human rebirth. Others turn to  MarxismIslam is not Mohammedanism. Read more ... », Humanism, Satanism, or Scientism as the ultimate solution. Still more are  awaiting the arrival of some future Savior. Yet this long list does not even include the  indifferent, the hopeless, and the apathetic who may in fact outnumber the optimist  clubs combined. But it seems that the greatest need today is the pressing need for  “understanding.” What man needs most of all is to understand himself and his nature,  his potentials and limitations, his place in the universe and relationships with its  elements.

The question now is how can Islam help man to understand himself, unclog his mind,  and clear his blurred vision? To try an answer to this question, it will be necessary to  keep in mind the basic concepts of Islam which have been discussed and to elaborate  further some elements of its value system. This analysis will hopefully show how they  may relate to modern man in his contemporary predicament, and how they may help  him to find his way through.   The principle of “ moderation”  is most characteristic of Islam. It is probably best  expressed in the way Islam views human nature, the meaning of life, and the idea of  Allah – Almighty God. Islam does not subscribe to the one-sided “ humanistic”  philosophy, which  almost deifies man and recognizes nothing beyond. Neither does Islam endorse the  equally one-sided verdict that human nature is inherently vicious, wicked, or sinful,  Islam rejects the idea that life is nasty, brutal, short, and miserable. But it equally  rejects the idea that life is an end in itself, pleasurable, and carefree. Islam does give  life a positive meaning, a purpose. It would devalue life on earth only relative to the  Hereafter. It is not concerned exclusively with the here and now, the instant  hedonism, and the immediate pleasures. Nor does it completely bypass the here and  now in pursuit of a future paradise in a hereafter. It addresses itself to both the human  condition here on earth and the human destiny in the Hereafter. Such concern is, of  course, proportionate; it values each phase of existenceHow Islam Sees LIfe. Read more ... » according to its relative effect  on the general well-being of man (Qur’ an 7:33; 17:18-21; 28:77; 57:20-21).

In the Qur’ an, there is a passage (2: 27-39) which is typical of so many others. This  passage contains some of the fundamental principles of Islam, and represents the  foundations of the world view of Islam. Outstanding among these principles are the  following:

1.  The world is a becoming entity, created by the will of a Designer and sustained by  Him for meaningful purposes. Historical currents take place in accordance with His  will and follow established laws. They are not directed by blind chance, nor are they  random and disorderly incidents

2.  Man also is created by Allah – Almighty God and is commissioned to be Allah – Almighty God’ s viceroy on earth. He  is so chosen to cultivate the land and enrich life with knowledge, virtueAre We Muslims born Sinners?. Read more ... », purpose, and  meaning. And to achieve this goal, everything in the earth and the heavens is created  for him and is made subservient to him. Life on this planet is not a prison for man; his  coming into the world was not an arbitrary punishment for previously committed sins.  Nor was he expelled from another world and cast out into this one. His existence was  no mere chance or undesigned occurrence

3.  Knowledge is the unique faculty of man and is an integral part of his personality  and his being. It is knowledge that qualifies man to be the viceroy of his Creator and  entitles him to command the respect and allegiance even of the angels of Allah – Almighty God

4.  The first phase of life on earth began not in sin or rebellion against the Creator.  The “ Fall”  from the Garden of EdenIslamic Concept of Sin. Read more ... » and what followed thereafter – the remorseIslamic Concept of Sin. Read more ... » of  Adam and EveIslamic Concept of Sin. Read more ... », their repentance, Allah – Almighty God’ s forgivenessAre We Muslims born Sinners?. Read more ... » of and compassion for them, the  enmity between man and SatanIslamic Concept of Sin. Read more ... » – all this was no surprise to the Creator. Nor was it an  accident in the course of events. It was too meaningful to be accidental. Rather, it  seems to have been designed to discipline the first man, to give him actual experience  of fall and rise, moral defeat and triumph, straying from and reconciliation with the  Creator. In this way, man would become better prepared for life and more enlightened  to face its uncertainties and trying moments

5.  Eve was not the weaker party of the first human couple. She neither tempted Adam  to eat of the forbidden tree nor was she alone responsible for the expulsion from the  Garden of EdenIslamic Concept of Sin. Read more ... ». Both Adam and EveIslamic Concept of Sin. Read more ... » were equally tempted and equally responsible;  both were remorseful, repented, and were blessed with the forgivenessAre We Muslims born Sinners?. Read more ... » and  compassion of Allah – Almighty God. This is significant as it liberates Eve from the curse that followed  her and her sex throughout the ages, and acquits her of the charge that she alone bears  all or most of the responsibility for the Fall. Furthermore, it declares in no uncertain  terms that the beliefMuslim believes in the Last Day of Judgement. Read more ... » in the moral inferiority of women is unfounded and the double  standard is totally unjustifiable. Here, as elsewhere, the Qur’ an makes it very clear  that both man and women are equally capable of virtueAre We Muslims born Sinners?. Read more ... » and weakness, equally  sensitive, and equally meritorious

6.  Man is a free agent endowed with a free will. This is the essence of his humanity  and the basis of his responsibility to his Creator. Without man’ s relative free will life  would be meaningless and Allah – Almighty God’ s covenant with man would be in vain. Without  human free will, Allah – Almighty God would be defeating His own purpose and man would be  completely incapable of bearing any responsibility. This, of course, is unthinkable

7.  Life emanates from Allah – Almighty God. It is neither eternal nor an end in itself, but a transitional  phase, after which all shall return to the Creator

8.  Man is responsible agent. But responsibility for sin is borne by the actual offender  alone. Sin is not hereditary, transferable, or communal in nature. Every individual is  responsible for his own deeds. And while man is susceptible to corruption, he is also  capable of redemption and reform. This does not mean that Islam prefers the  individual to the group. Individualism means little or nothing when severed from  social context. What it means is that the individual has different sets of roles to play.  He must play them in such a way as to guard his moral integrity, preserve his identity,  observe the rights of Allah – Almighty God, and fulfill his social obligations

9.  Man is a dignified honorable being. His dignityWhy Islam?. Read more ... » derives from the fact that he is  infused with the spirit of his Creator. What is more important is that such dignityWhy Islam?. Read more ... » is  not confined to any special race, color, or class of people. It is the natural right of  man, every man, the most honorable being on earth   10.   The passage, finally, points to the deep-seated roots of the OnenessConcept of Faith (Iman) in Islam. Read more ... » of Allah – Almighty God and  the unity of mankindConcept of Prophethood. Read more ... ». It shows, further, that man’ s highest virtues are pietyMYSTIC LIFE OF ZU'N NUN OF EGYPT. Read more ... » and  knowledge, that when such knowledge is acquired and invested according to the  divine guidance, man’ s blissful destiny will be assured and his life will be serene.

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of the Universe

Islamic Concept of Morality

The concept of morality in Islam centers around certain basic beliefs and principles.  Among these are the followings: (1) Allah – Almighty God is the Creator and Source of all goodness,  truth and beauty. (2) Man is a responsible, dignified, and honorable agent of his  Creator. (3) Allah – Almighty God has put everything in the heavens and the earth in the service of  mankind. (4) By His Mercy and Wisdom, Allah – Almighty God does not expect the impossible from  man or hold him accountable for anything beyond his power. Nor does Allah – Almighty God forbid  man to enjoy the good things of life. (5) Moderation, practicality, and balance are the  guarantees of high integrity and sound morality. (6) All things are permissible in  principle except what is singled out as forbidden, which must be avoided. (7) Man’ s  ultimate responsibility is to Allah – Almighty God and his highest goal is the pleasure of his Creator.

The dimensions of morality in Islam are numerous, far-reaching and comprehensive.  The Islamic morals deal with the relationship between man and Allah – Almighty God, man and his  fellow men, man and the other elements and creatures of the universe, man and his  innermost self. The Muslim has to guard his external behavior and his manifest deeds,  his words and his thoughts, his feelings and intentions. In a general sense, his role is  to champion what is right and fight what is wrong, seek what is true and abandon  what is false, cherish what is beautiful and wholesome and avoid what is indecent.  Truth and virtue are his goal. Humbleness and simplicity, courtesy and compassion,  are his second nature. To him, arrogance and vanity, harshness and indifference, are  distasteful, offensive and displeasing to Allah – Almighty God.

More specifically, the Muslim’ s relationship with Allah – Almighty God is one of love and obedience,  complete trust and thoughtfulness, peace and appreciation, steadfastness and active  service. This high – level morality will, undoubtedly, nourish and reinforce morality  at the human level. For in his relationship with his fellow men, the Muslim must show  kindness to the kin and concern for the neighbor, respect for the elderly and  compassion for the young, care for the sick and support for the needy, sympathy for  the grieved and cheer for the depressed, joy with the blessed and patience with the  misguided, tolerance toward the ignorant and forgiveness of the helpless, disapproval  of the wrong and rise above the trivial. Moreover, he must respect the legitimate  rights of others as much he does his own. His mind must be occupied with  constructive ideas and serious pursuits; his heart must beat with compassionate  feelings and good will; his soul must radiate with peace and serenity; his counsel must  be sincere and courteous.

The Muslim’ s moral obligation is to be a vivid example of honesty and perfection,  fulfill his commitments and perform his tasks well, seek knowledge and virtue by all  possible means, correct his mistakes and repent his sins, develop a good sense of  social consciousness and nourish a feeling of human response, provide for his  dependents generously without extravagance and meet their legitimate needs. Nature  and the world are the field of exploration and the object of enjoyment for the Muslim.  He must utilize their elements and ponder their marvels, read them as signs of Allah – Almighty God’ s  greatness and preserve their beauty, explore their wonders and discover their secrets.  But whether he uses them for utility or for sheer enjoyment, he must avoid waste and  excess. As a responsible agent of Allah – Almighty God and a conscientious trustee, he must always be  mindful of others who share the world with him and who will succeed him in the  future.

The moral principles of Islam are sometimes stated as positive commitments which  must be fulfilled and sometimes as negative prescriptions which must be avoided.  Whether they are stated positively or negatively, they are designed to build in the  human being a sound mind, a peaceful soul, a strong personality, and a healthy body.  There is no doubt that these are necessary requirements of the general welfare and  prosperity of mankind. And to help man to satisfy these requirements Islam has,  among other things, laid down the following regulations:   1.  To bear witness to the Oneness of Allah – Almighty God and the Messengership of Muhammad in a  meaningful committal way;   2.  To observe the daily prayers regularly;   3.  To pay the religious tax which is known as alms or the poor-due (zakah);   4.  To keep the fast of the Holy Month of Ramadan;   5.  To make a pilgrimage to the Holy City of Mecca at least once in his lifetime.   The moral and social implications of these regulations will be discussed later in detail.   Besides these positive measures, there are others which may be called preventive and  precautionary ones.

To protect man from insanity and degeneration, from weakness  and indulgence, from indecency and temptation, Islam has prohibited certain things  pertaining to food, drinking, recreation and sex. Among these are the following:  1.   All kinds of intoxicating wines, liquors, and spirits (Qur’ an, 2:219; 4:43; 5:93-94);  2.  The meat and products of swine (pork, bacon, ham, lard), of wild animals that use  claws or teeth to kill their victims (tigers, wolves, leopards, etc.), of all birds of prey  (hawks, vultures, crows, etc.), of rodents,        reptiles, worms and the like, of dead  animals and birds that are not slaughtered properly (Qur’ an, 2:172-173; 5:4-6);  3.  All forms of gambling and vain sports (Qur’ an, 2:219; 5:93-94);  4.  All sexual relations out of wedlock and all manners of talking, walking, looking  and dressing in public that may instigate temptation, arouse desire, stir suspicion, or  indicate immodesty and indecency (Qur’ an 23:5-7; 24:30-33; 70:29-31).

This Act of Prohibition is introduced by Allah – Almighty God for the spiritual and mental well-being  of man as well as for the moral and material benefit of humanity. It is not an arbitrary  action or a self-imposed intrusion from Allah – Almighty God. On the contrary, it is a sign of Allah – Almighty God’ s  interest in the welfare of humanity and an indication of His good care for man.   When Allah – Almighty God prohibits certain things, it is not because He wants to deprive man of  anything good or useful. It is because He means to protect man and allow him to  develop a good sense of discrimination, a refined taste for the better things in life, and  a continued interest in higher moral values. To achieve this, good care must be taken  of man’ s spirit and mind, soul and body, conscience and sentiments, health and  wealth, physique and morale. Prohibition, therefore, is not deprivation but  enrichment, not suppression but discipline; not limitation but expansion.

To show that all prohibitions are acts of mercy and wisdom, two Islamic principles  are worth mentioning in this connection. First, extraordinary circumstances,  emergencies, necessities and exigencies allow the Muslim to do what is normally  forbidden. As long as these circumstances exist and to the extent that he cannot help  the situation, he is not to blame if he fails to observe the moral rules of Allah – Almighty God (see  Qur’ an, 2:173; 5:4). Secondly, Allah – Almighty God has inscribed for Himself the rule of mercy: any  who do evil out of ignorance, but thereafter repent and amend their conduct, will be  forgiven; surely Allah – Almighty God is Merciful and Oft-forgiving (Qur’ an, 6:54).   In a remarkable, typical passage, the Qur’ an has laid down the grounds and  philosophy of sound moral conduct. The passage may be rendered as follows:   O Children of Adam! Wear your beautiful apparel at every time and place of prayer;  eat and drink, but waste not by excess, for Allah – Almighty God loves not the wasters. Say: ‘Who has  forbidden the beautiful gifts of Allah – Almighty God, which He has produced for His servants, and the  things, clean and pure (which He has provided) for sustenance?’  Say: ‘They are, in the  life of this world, for those who believe, (and) purely for them on the Day of  Judgement.’  thus do We explain the Signs in detail for those who understand, Say:  ‘The things that my Lord has indeed forbidden are: shameful deeds, whether open or  secret, sins and trespasses against truth or reason; assigning of partners to Allah – Almighty God – and  saying things about Allah – Almighty God of which you have no knowledge’  (Qur’ an 7:31-33).

The range of morality in Islam is so inclusive and integrative that it combines at once  faith in Allah – Almighty God, religious rites, spiritual observances, social conduct, decision making,  intellectual pursuits, habits of consumption, manners of speech, and all other aspects  of human life. Because morality is such an integral part of Islam, the moral tone  underlies all the passage of the Qur’ an and the moral teachings are repeatedly stressed  in various contexts throughout the Holy Book. This makes it difficult to devise any  reasonably brief classification of these moral teachings according to their citations in  the Qur’ an. Every principle is mentioned many times in various contexts.

It appears  either as a single significant principle or as an element of a total system of morality,  which itself is an element of a complete religious supersystem.    In view of this, the following passages must be taken only as representative  selections from the Qur’ an, rendered and interpreted by human endeavors which,  inevitably, fall short of the perfection of the original and complete version of the  Book.    Serve Allah – Almighty God, and join not any partners with Him; and do good; – to parents, kinsfolk,  orphans, the needy ones, neighbors who are near, neighbors who are strangers, the  companion by your side, the wayfarer (you meet), and what your right hands possess  (captives, slaves, animals, birds, etc.): For Allah – Almighty God loves not the arrogant, the  vainglorious; – (Nor) those who are niggardly or enjoin niggardliness on others, or  hide the bounties which Allah – Almighty God has bestowed on them; for We have prepared for those  who resist Faith a punishment that steeps them in contempt; (Nor) those who spend of  their substance, (out of hypocrisy) just to be seen of men, but have no faith in Allah – Almighty God  and the Last Day. If any take the Evil One for their intimate what a dreadful intimate  he is! (4:36-38).

Say (O Muhammad): ‘Come, I will rehearse what Allah – Almighty God has (really) prohibited you  from’ : join not anything as equal with Him; be good to your parents; kill not your  children on a plea of want; for We provide sustenance for you and for them; … . And  come not near to the orphan’ s property, except to improve it, until he attains the age  of full strength; give measure and weight with full justice; no burden do We place on  any soul, but that which it can bear; and whenever you speak, speak justly, even if a  near relative is concerned; and fulfill the Covenant of Allah – Almighty God. Thus does He Command  you, that you may remember. Verily, this is My Way, leading straight; follow it;  follow not (other) paths: They will scatter you about from His Right path. Thus does  He command you, that you may be righteous (6:151-153).

Allah – Almighty God commands justice, the doing of good, and kindness to kith and kin; and He  forbids all shameful deeds, and injustice and rebellion: He instructs you, that you may  receive admonition. Fulfill the Covenant of Allah – Almighty God when you have entered into it, and  break not your oaths after you have confirmed them; indeed you have made Allah – Almighty God your  surety; for Allah – Almighty God knows all that you do . . . . Whoever works righteousness, man or  woman, and has Faith, verily, to him will We give a new Life, a life that is good and  pure, and We will bestow on such (workers) their reward according to the best of their  actions (16: 90-91, 97).   Invite (all) to the way of your Lord with wisdom and beautiful preaching; and argue  with them in ways that are best and most gracious; for your Lord knows best, who  have strayed from His Path, and who are truly guided (16:125).   Who is better in speech than one who calls (others) to Allah – Almighty God, works righteousness, and  says: ‘I am one of those who bow in Islam’ . Nor can Goodness and Evil be equal.  Repel (Evil) with what is best. Then the one between whom and you there was hatred  will become as it were your friend and intimate! (41:33-34).

Whatever is given to you (here) is (only) a convenience of this Life. But that which is  with Allah – Almighty God is better and more lasting. (It is) For those who believe and put their trust in  their Lord; those who avoid the greater crimes and shameful deeds, and when they are  angry even then forgive; those who hearken to their Lord, and establish regular  prayer; who (conduct) their affairs by mutual consultation; who spend out of what We  bestow on them for sustenance; and those who, when an oppressive wrong is inflicted  on them, (are not cowed but) help and defend themselves. The recompense for an  injury is an injury equal to it (in degree), but if a person forgives and makes  reconciliation, his reward is due from Allah – Almighty God, for Allah – Almighty God loves not those who do wrong.  But indeed if any do help and defend themselves after a wrong (done) to them, against  such (persons) there is no cause of blame. The blame is only against those who  oppress men with wrong doing and insolently transgress beyond bounds through the  land, defying right and justice. For such (oppressors and transgressors) there will be a  penalty grievous. But indeed if any show patience and forgive, that would truly be an  exercise of courageous will and resolution in the conduct of affairs (42: 36-43).

If any do wish for the transitory things (of this Life), We readily grant them such  things as We will, to such persons as We will, but in the end We have provided Hell  for them where they will burn, disgraced and rejected. And those who do wish for the  (things of) the Hereafter, and strive therefor with all due striving, and have Faith, -  they are the ones whose striving is appreciable (by Allah – Almighty God.). Of the bounties of your  Lord We bestow freely on all-these as well as those: the bounties of your Lord are not  closed (to anyone). (17:18-20)   Take not with Allah – Almighty God another object of worship: or you (man!) will sit in disgrace and  destitution. Your Lord has decreed that you worship none but Him, and that you be  kind to parents. Whether one or both of them attain old age in your life, say not to  them a word of contempt, nor repel them, but address them in terms of honor. And out  of kindness, lower to them the wing of humility, and say: ‘My Lord! bestow on them  Your mercy even as they cherished me in childhood.’  Your Lord knows best what is  in your hearts. If you do deeds of righteousness, verily He is Most Forgiving to those  who turn to Him again and again (in true penitence). After render to the kindred their  due rights, as (also) to those in want, and to the wayfarer. But squander not (your  wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil  Ones; and the Evil One is to his Lord ungrateful. And even if you have to turn away  from them (the said people), in pursuit of the Mercy from your Lord which you do  expect, yet speak to them words of easy kindness. Make not your hand tied (like a  niggard’ s) to your neck, nor stretch it forth to its utmost reach (like an irresponsible  squanderer, if you choose either way), you will become blameworthy and destitute  (respectively). Verily your Lord does provide sustenance in abundance for whom He  pleases, and He provides in a just measure; for He does know and regard all His  servants. Kill not your children for fear of want. We shall provide sustenance for them  as well as for you, verily the killing of them is a great sin. Nor come near to adultery;  for it is a shameful deed and an evil, opening the road (to other evils). Nor take life –  which Allah – Almighty God has made sacred – except for just cause. And if anyone is slain  wrongfully, We have given his heir authority (to demand equal punishment or to  forgive). But let him not exceed bounds in the matter of taking life; for he is helped  (by the Law). Come not near to the orphan’ s property except to improve it, until he  attains the age of full strength; and fulfill (every) engagement: for (every) engagement  will be enquired into (on the Day of Reckoning). Give full measure when you  measure, and weigh with a balance that is straight. That is the most fitting and the  most advantageous in the final determination. And pursue not that of which you have  no knowledge (idle and useless curiosity); for every act of hearing, or of seeing or of  (feeling in) the heart will be enquired into (on the Day of Reckoning). Nor walk on  the earth with arrogance; for you cannot rend the earth asunder, nor reach the  mountains in height. Of all such things evil is hateful in the sight of your Lord. These  are among the (precepts of) wisdom, which your Lord has revealed to you. Take not,  with Allah – Almighty God, another object of worship, lest you should be thrown into Hell,  blameworthy and rejected (17:22-39).   We bestowed wisdom on Luqman: ‘ Show your gratitude to Allah – Almighty God’ . Any who is  grateful does so to the profit of his own soul. But if any are ungrateful, verily Allah – Almighty God is  free of all needs, worthy of all praise … ..And We have enjoined on man (to be good)  to his parents. In travail upon travail did his mother bear him, and in years twain was  his weaning. (hear the command), show gratitude to Me and to your parents. To Me is  your final Goal. But if they strive to make you join in worship with Me things of  which you have no knowledge (or do any wrong), obey them not; yet bear them  company in this life with justice (and consideration), and follow the way of those who  turn to Me (in love). In the end the return of you all is to Me, and I will tell you the  truth (and meaning) of all that you did … …  O my Son! (said Luqman): Establish  regular prayer, enjoin what is just (and right) and forbid what is wrong; and bear with  patient constancy whatever betide you; for this is firmness (of purpose) in (the  conduct of) affairs. And swell not your cheek (for pride) at men, nor walk in insolence  through the earth; for Allah – Almighty God loves not any arrogant boaster. And be moderate in your  pace, and lower your voice; for the harshest of sounds without doubt is the braying of  the ass (31:12-19)

O you who believe! Intoxicants and gambling    . . . are an abomination, of Satan’ s  handiwork. Avoid such (abomination), so that you may prosper. Satan’ s plan is only  to excite enmity and hatred between you, with intoxicants and gambling, and hinder  you from the rememberance of Allah – Almighty God and from prayer. Will you not then abstain?  (5:90-91).   But seek, with that which Allah – Almighty God has bestowed on you, the Home of the Hereafter. Nor  forget your portion in this world. But you do good, as Allah – Almighty God has been good  to you, and  seek not mischief in the land; for Allah – Almighty God Loves not the mischief makers (28:77).

These selections can be supported by many others from the Qur’ an and the  Traditions of Muhammad. In themselves they are sufficient to portray the  fundamental morals of Islam. These Islamic morals are unique in their nature under  all circumstances. They are introduced by Allah – Almighty God not simply to be admired occasionally  but to be enforced and effective. They are meant to help the individual to develop his  personality and cultivate his character in the most wholesome manner, to strengthen  his bonds and consolidate his association with Allah – Almighty God, the Source of all Goodness.  Never were the Islamic morals designed to intimidate the individual and make him  passive or indifferent. One example will illustrate the point. If a Muslim is wronged or  oppressed, he has the free choice either to resist and retaliate in an equal measure or to  forgive and entrust Allah – Almighty God with the results of his deed. He knows that he is authorized to  take either action, and he equally knows that it is better for him to forgive. So when  he forgives, he does so with his own free choice for the love of Allah – Almighty God. Similarly, when  he retaliates he is not violating the Law or acting unjustly; he is defending his rights,  an attitude which is a sacred duty in itself, and is helping the rightful authorities to  establish order and justice. If Islam were to demand absolute forgiveness as some  other creeds do in theory, many undisciplined people would be tempted to do wrong  and exceed all limits.

Likewise, if Islam were to demand only retaliation, as some  other creeds ruthlessly teach, there would be no room for mercy and patience nor for  spiritual reform and moral maturity, in which case many fine qualities of man would  subside and many moral potentials may never be actualized.    It is common knowledge that the people who are taught to forgive under all  circumstances do not, and       probably cannot, practice their teachings, because it is not  the interest of humanity in the long run, nor is it in the interest of morality itself.  Likewise, the people who are taught to practice stern retaliation have little or no  respect for human virtues and care less for moral values as universal rules. But Islam,  the Divine foster of human nature, has given the right answer to human problems. To  those wrong doers who are looking for a second chance, who may improve or benefit  by granting them pardon, forgiveness is recommended and preferable. But against  those who might misunderstand the motives of forgiveness or be tempted to pursue  the wrong course, equal retaliation is authorized.

Thus, the attitude of the Muslim in  either case is sound and beneficial. When he forgives, he pleases Allah – Almighty God, retains the  upper hand and contributes to the reformation of the delinquent. And when he  retaliates, he defends the right, establishes order and justice, and helps to arrest evil.  Now, which is sound morality? The attitude of the person who is a ruthless avenger  indiscriminately? Or the attitude of a Muslim who makes room for mercy and  forgiveness, and who allows for extraordinary circumstances? And who is normally  sound? The person who forgives because he knows that he is not allowed to retaliate?  Or a Muslim who forgives while he is fully aware that he can lawfully retaliate?  Which is real forgiveness? The one resulting from external compulsion and  prohibition not to act otherwise? Or the one resulting from freedom of choice and  freedom of action? It is no wonder that the moral principles of Islam are sound,  unique, and adaptive. They are the instructions of Allah – Almighty God, the Source of all goodness and  morality.

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Morality

Islamic Concept of Community

The Concept of Community   The word community has acquired certain connotations, some of which are romantic  and nostalgic, some derogatory and reactionist. But since we intend to deal with the  basics, we shall confine our discussion to the most fundamental meanings of the word  community.   In one basic sense, the concept community means “ all forms of relationship that are  characterized by a high degree of personal intimacy, emotional depth, moral is  commitment, social cohesion, and continuity in time ….. It may be found in …..  locality, religion, nation, race, occupation, or (common cause). Its archetype ….. is  the family”  (Robert Nisbet, The Sociological Tradition – New York: Basic Books,  1996, pp. 47-48)

In another basic sense, a community is a comprehensive group with two chief  characteristics: (1) it is a group within which the individual can have most of the  activities and experiences that are important to him. (2) The group is bound together  by a shared sense of belonging and a feeling of identity (L. Broom & P. Selznick,  Sociology: A Text with Adapted Readings New York: Harper & Rowe, 1968, p.31).   The Historical master trend has been a movement from those intimate, deep, moral  relationships of community to those impersonal, formal utilitarian relationships of  mass society. The movement has been designated by different phases and marked by  far-reaching consequences.

From this historical trend, one can infer certain conclusions. First, this historical  evolution has not been totally negative or completely positive and constructive. Both  negative and positive consequences have affected different people in different  degrees. Secondly, modern society is far from perfect, there is a great task yet to be  performed. Thirdly, the human condition is not a lost cause or a hopeless case. True,  there are crises and travail, but the situation is not entirely out of control. Finally,  mankindConcept of Prophethood. Read more ... » has grown more interdependent and human societies more intertwined.  Whatever happens in one segment of society is bound to affect the rest. We should  keep this in mind when we discuss the Islamic conceptIslamic Concept of Sin. Read more ... » of community    It should be generally correct to state that the Islamic conceptIslamic Concept of Sin. Read more ... » of community has  certain unique characteristics. Such unique characteristics relate to the foundation or  basis of the community, its historic mission and purpose, its status among other  communities, its identity, and its continuity.   The community in IslamQuranic Verses on Nikah Marriage. Read more ... » is not founded on race, nationality, locality, occupation,  kinship, or special interests. It does not take its name after the name of a leader or a  founder or an event. It transcends national borders and political boundaries.

The  foundation of the community in IslamQuranic Verses on Nikah Marriage. Read more ... » is the principle which designates submission to  the will of AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... », obedienceTHE LOVE OF GOD. Read more ... » to His law and commitment to His cause. In short, an  Islamic community is present only when it is nourished and fostered by Islam.   The Islamic community has a historic mission far beyond mere survival, sheer power,  breeding, or physiological continuity. Such a mission is described in the Holy QurProphet Isa (Jesus Christ) in the Qur'an. Read more ... »’ an  as follows:   Let there be a community (or ummah) among you, advocating what is good,  demanding what is right, and eradicating what is wrong. Theses are indeed the  successful (3:104). You are the best community ever raised, you enforce what is right,  fight what is wrong, and believe in AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » (3:110).   The historic role of the Islamic Community is to be the true embodiment of the  virtuous, the wholesome, and the noble.

A truly Islamic community is the alert  guardian of virtueAre We Muslims born Sinners?. Read more ... » and the bitter enemy of vice. What is required of the community at  large is likewise required of every individual member. This is because the whole  community is an organic entity and every individual is accountable to Allah. The role  of the individual MuslimIslam - the best safeguard of peace and harmony. Read more ... » is best described by the statement of the prophetThe Meaning of Al-Fatihah and its Various Names. Read more ... »:   Whoever of you sees something wrong must seek to rectify it by action or deed; if he  cannot, let him try to change it by word; if he cannot, let his feelings of disapproval  and condemnation intensify and this is the minimal degree of faithProphet Isa (Jesus Christ) in the Qur'an. Read more ... ».   As we can see, this description is very significant and comprehensive. In this age of  revolutionary media, no one in his right mind can underestimate the power of  concerted actions, or the power of communicable words, or the power of feelings.

The historic role of the Islamic community is further restated in the Qur’anic verse:   We have made you middle nation, a well-integrated community, a balanced ummah,  so that you may be witnesses over other people and the Messenger a witness over you  (2:143).   Such a role of witnessing is both highly significant and extremely demanding. It  means that the community of Islam must be exemplary. It must set the highest  standards of performance and be the reference point for others. It must avoid excesses  and extravagances, static rigidity and instant evaporation. To strike a middle course of  action, to be steadfast and consistent, to know what to accept and what to reject, to  have principles and at the same time remain adaptable is probably the hardest test of  the human character and social viability. But this is the role of the Islamic community  and the historic mission of MuslimsMuslims never worshipped Muhammad. Read more ... ». And it is this very criterion that qualifies the  MuslimIslam - the best safeguard of peace and harmony. Read more ... » as the best human community ever to evolve.   The identity of the community centers upon the principles of consistent balance,  exemplary conduct, unity of purpose, reciprocity of feelings, solidarity, and equity.  Numerous are the statements of the Qur’an and Sunnah to this effect (for example  4:135, 21:92, 23:52).

With regard to the continuity of the Islamic community, certain points are noteworthy.  It is the duty of MuslimsMuslims never worshipped Muhammad. Read more ... » to do everything within their means to insure that continuity.  The rules of marriageQuranic Verses on Nikah Marriage. Read more ... » and inheritance, the duties of ZakahConcept of Faith (Iman) in Islam. Read more ... » and Hajj, the mutual rights  and obligations of kin, the individual conscientiousness and social belonging – all  these are oriented to the healthy continuity of the community of Islam. On the other  hand, Allah has pledged to prophetThe Meaning of Al-Fatihah and its Various Names. Read more ... » this continuity in several ways. First, He has  pledged to preserve the Qur’ an and protect it purity (15:9).   This means that there shall always be a community to follow the Qur’ an; the Qur’ an  shall not be without followers even though there may be followers of other books.  Secondly, Islam itself is a continuity. Whenever a nation deviated from the path of  Allah, He restated His word, reaffirmed His truth, and commissioned new prophetsTHE KNOWLEDGE OF THIS WORLD. Read more ... » or  reformers to carry on. Thirdly, Allah has issued a strong warning to the effect that if  Muslims turned away from the right path, they would be the losers; Allah would  replace them by other people unlike the failing Muslims (47:38).

Again, the believers are warned that if any of them turns back from his FaithProphet Isa (Jesus Christ) in the Qur'an. Read more ... », soon  will Allah – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » produce people whom He will love and they will love Him, – humble toward  the believers and mighty against the disbelievers, fighting in the way of Allah – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » and  never afraid of reproaches (Qur’an, 5:57).

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Community

Islamic Concept of Peace

The Concept of Peace   To appreciate how IslamQuranic Verses on Nikah Marriage. Read more ... » approaches the question of peace, one has only to consider a  few elementary facts about IslamQuranic Verses on Nikah Marriage. Read more ... ». Peace and Islam are derived from the same root and  may be considered synonymous. One of AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... »’s names is Peace. The concluding words  of the daily prayersConcept of Faith (Iman) in Islam. Read more ... » of every MuslimIslam - the best safeguard of peace and harmony. Read more ... » are words of peace. The greeting of the MuslimsMuslims never worshipped Muhammad. Read more ... »  when they return to AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » is peace. The daily salutations among the MuslimsMuslims never worshipped Muhammad. Read more ... » are  expressions of peace. The adjective “ MuslimIslam - the best safeguard of peace and harmony. Read more ... »”  means, in a sense, peaceful. HeavenProphet Isa (Jesus Christ) in the Qur'an. Read more ... » in  Islam is the abode of peace.

This is how fundamental and dominant the theme of peace is in Islam. The individual  who approaches Allah – Almighty God through Islam cannot fail to be at peace with Allah – Almighty God, with himself,  and with his fellow menIslam - the best safeguard of peace and harmony. Read more ... ». Taking all these values together, putting man in his proper  place in the cosmos, and viewing life in the Islamic perspective, men of good regain  human dignityWhy Islam?. Read more ... », to achieve equality, to enjoy universal brotherhoodWhy Islam?. Read more ... », and to build a  lasting peace.

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Peace

Islamic Concept of Brotherhood

The Concept of BrotherhoodWhy Islam?. Read more ... ». Another fundamental element in the value system of IslamMYSTIC LIFE OF BAYAZID BASTAMI. Read more ... » is the value of human  brotherhoodWhy Islam?. Read more ... ». This value also is founded on the same principles which have been  discussed in connection with freedom and equality. Besides those foregoing  principles, human brotherhood in IslamMYSTIC LIFE OF BAYAZID BASTAMI. Read more ... » is based on an unshakable beliefMuslim believes in the Last Day of Judgement. Read more ... » in the  OnenessConcept of Faith (Iman) in Islam. Read more ... » and Universality of AllahThe Meaning of Al-Fatihah and its Various Names. Read more ... » – Almighty GodConcept of Righteousness (Birr) in Islam. Read more ... » the worshippedMuslims never worshipped Muhammad. Read more ... », the unity of mankindConcept of Prophethood. Read more ... » the  worshippersMARRIAGE AS A HELP OR HINDRANCE TO THE RELIGIOUS LIFE. Read more ... », and the unity of religion the medium of worship. For the MuslimIslam - the best safeguard of peace and harmony. Read more ... », AllahThe Meaning of Al-Fatihah and its Various Names. Read more ... » – Almighty GodConcept of Righteousness (Birr) in Islam. Read more ... » is  One, Eternal and Universal. He is the Creator of all men, the Provider for all men, the  Judge of all men, and the Lord over all men. To Him, social status, national  supermanship, and racial origin are insignificant. Before Him, all men are equal and  brothers of one another.   The MuslimIslam - the best safeguard of peace and harmony. Read more ... » believes in the unity of mankindConcept of Prophethood. Read more ... » with regard to the source of creation, the  original parentage, and the final destiny. The source of creation is Allah – Almighty God Himself. The  original common parentage is that of Adam and EveIslamic Concept of Sin. Read more ... ». To this first parentage, every  human being belongs and of it he partakes. As for the final destiny, there is no doubt  in the Muslim’ s mind that it will be to Allah – Almighty God, the Creator, to Whom all men shall  return.   The Muslim believes in the unity of Allah – Almighty God’ s religion. This means that Allah – Almighty God does not  confine His religion or favors to any particular nation, race, or age. It further means  that there can be no contradiction or fundamental differences in the Religion of Allah – Almighty God.  When all this is interpreted properly, it will leave no ground for pretended supremacy  or presumptuous exclusivity. And when it is imparted into the human mind, it will  provide man with a clear concept and a solid basis of human brotherhood. Because  the Muslim believes in the OnenessConcept of Faith (Iman) in Islam. Read more ... » of Allah – Almighty God, the unity of mankind, and the unity of  religion, he believes in all the MessengersConcept of Righteousness (Birr) in Islam. Read more ... » and RevelationsMuslim Believes in All Messengers of Allah. Read more ... » of Allah – Almighty God without  discriminationIslam - the best safeguard of peace and harmony. Read more ... ».

extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Brotherhood

Islamic Concept of Freedom and Equality

Freedom, both as a concept and as a value, has been denied to many individuals,  groups, and nations. It has been often misunderstood and abused. The fact is that in no  human society can man be free in the absolute sense of the word. There must be some  limitations of one sort or another, if the society is to function at all.   Apart from this general idea, IslamMYSTIC LIFE OF BAYAZID BASTAMI. Read more ... » teaches freedom, cherishes it, and guarantees it for  the MuslimIslam - the best safeguard of peace and harmony. Read more ... » as well as for the non-MuslimIslam - the best safeguard of peace and harmony. Read more ... ». The Islamic conceptIslamic Concept of Sin. Read more ... » of freedom applies to  all voluntary activities of man in all walks of life. As already stated, every man is born  free on the fitrah or in a pure state of nature. This means that man is born free from  subjugation, sin, inherited inferiority, and ancestral hindranceMARRIAGE AS A HELP OR HINDRANCE TO THE RELIGIOUS LIFE. Read more ... » His  right of freedom  is sacred as long as he does not deliberately violate the Law of AllahThe Meaning of Al-Fatihah and its Various Names. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » or desecrate the  rights of others.

One of the main objectives of IslamMYSTIC LIFE OF BAYAZID BASTAMI. Read more ... » is to emancipate the mind from superstitionsWhy Islam?. Read more ... »  and uncertainties, the soul from sin and corruption, the conscienceAre We Muslims born Sinners?. Read more ... » from oppression  and fear, and even the body from disorder and degeneration.   The course which Islam has enjoyed on man to realize this goal includes profound  intellectual endeavors, constant spiritual observances, binding moral principles, and  even dietary regulations. When man follows this course, religiously, he cannot fail to  reach his ultimate goal of freedom and emancipation.   The question of freedom with regard to beliefMuslim believes in the Last Day of Judgement. Read more ... », worship, and conscienceAre We Muslims born Sinners?. Read more ... » is also of  paramount importance in Islam. Every man is entitled to exercise his freedom of  beliefMuslim believes in the Last Day of Judgement. Read more ... », conscience, and worship. In the words of the Qur’ an, AllahThe Meaning of Al-Fatihah and its Various Names. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » says: Let there be no  compulsion in religion. Truth stands out clear from Error. Whoever rejects Evil and  believes in Allah – Almighty God has grasped the strongest bond that never breaks. And Allah – Almighty Gods knows all  and hears all things (Qur’ an, 2:256).

Islam takes this attitude because religion depends upon faithProphet Isa (Jesus Christ) in the Qur'an. Read more ... », will, and commitment  These would be meaningless if induced by force. Furthermore, Islam presents the  Truth of Allah – Almighty God in the form of an opportunity and leaves the choice for man to decide  his own course. The Qur’ an says: The Truth is from your Lord. Let him who will,  believe, and let him who will, disbelieve (Qur’ an, 18:29).

The Islamic conceptIslamic Concept of Sin. Read more ... » of freedom is an article of faithProphet Isa (Jesus Christ) in the Qur'an. Read more ... », a solemn command from the  Supreme Creator. It is built on the following fundamental principles. First, man’ s  conscience is subject to Allah – Almighty God only, to Whom every man is directly responsible.  Secondly, every human being is personally responsible for his deeds and he alone is  entitled to reap the fruits of his work. Thirdly, Allah – Almighty God has delegated to man the  responsibility to decide for himself. Fourthly, man is sufficiently provided with  spiritual guidance and endowed with rational qualities that enable him to make  responsible, sound choicesBelief in destiny. Read more ... ». Such is the foundation of the Islamic concept of freedom  and such is the value of freedom in Islam.

It is a natural right of man, a spiritual  privilege, a moral prerogative, and, above all, a religious duty. Within the framework  of this Islamic concept of freedom, there is no room for religious persecutions, class  conflict, or racial prejudiceTHE KNOWLEDGE OF THE NEXT WORLD. Read more ... ». The individual’ s right of freedom is as sacred as his right  of Life; freedom is the equivalent of Life itself   The Concept of Equality   One basic element in the value system of Islam is the principle of equality or, better  yet, equity. This value of equality is not to be mistaken for or confused with  identification or stereotype. Islam teaches that, in the sight of Allah – Almighty God, all men are equal,  but they are not necessarily identical. There are differences of abilities, potentials,  ambitions, wealth and so on. Yet none of these differences can by itself establish a  status of superiority of one man or race to another.

The stock of man, the color of his  skin, the amount of wealth he has, and the degree of prestige he enjoys have no  bearing on the character and personality of the individual as far as Allah – Almighty God is concerned.  The only distinction which Allah – Almighty God recognizes is the distinction in pietyMYSTIC LIFE OF ZU'N NUN OF EGYPT. Read more ... », and the only  criterion which Allah – Almighty God applies is the criterion of goodnessWhy Islam?. Read more ... » and spiritual excellence. In  the Qur’ an, Allah – Almighty God says:   O mankindConcept of Prophethood. Read more ... », verily We have created you from a single (Pair) of a male and a female,  and have made you into nations and tribes, that you may know each other. Verily the  most honored of you in the sight of Allah – Almighty God is the most righteous (49:13).

The difference of race, color, or social status are only accidental. They do not affect  the true stature of man in the sight of Allah – Almighty God. Again, the value of equality is not simply a  matter of constitutional rights or gentlemen’ s agreement or condescending charity. It  is an article of faith which the Muslim takes seriously and to which he must adhere  sincerely. The foundations of this Islamic value of equality are deeply rooted in the  structure of Islam. It stems from basic principles such as the following:
(1) All men  are created by One and the Same Eternal Allah – Almighty God, the Supreme Lord of all.
(2) All  mankindConcept of Prophethood. Read more ... » belong to the human race and share equally in the common parentage of  Adam and EveIslamic Concept of Sin. Read more ... ».
(3) Allah – Almighty God is just and kind to all his creaturesHow Islam Sees LIfe. Read more ... ». He is not partial to any  race, age, or religion. The whole universe is His dominion and all people are His  creaturesHow Islam Sees LIfe. Read more ... ».
(4) All people are born equal in the sense that none brings any possession  with him, and they die equal in the sense that none brings any possession with him,  and they die equal in the sense that they take back nothing of their worldly  belongings.
(5) Allah – Almighty God judges every person on the basis of his own merits and according   to his own deeds.
(6) Allah – Almighty God has conferred on man, man as such, a title of honor and  dignityWhy Islam?. Read more ... ».

Such are some of the principles behind the value of equality in Islam. When this  concept is fully utilized, it will leave no place for prejudiceTHE KNOWLEDGE OF THE NEXT WORLD. Read more ... » or persecutions. And when  this Divine ordinance is fully implemented, there will be no room for oppression or  suppression. Concepts of chosen and gentile peoples, words such as privileged and  condemned races, expressions such as social castes and second – class citizens will all  become meaningless and obsolete

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Freedom and Equality

Islamic Concept of Sin

The Concept of Sin   One of the major troublesome areasIslamic Concept of Sin. Read more ... » of human existenceIslamic Concept of Sin. Read more ... » is the problem of sin or evil  in the world. It is commonly believed that sin started with Adam and EveIslamic Concept of Sin. Read more ... » during their  life in the Garden of EdenIslamic Concept of Sin. Read more ... ». That event led to the Fall and has ever since branded the  human race with guiltIslamic Concept of Sin. Read more ... », stigmaIslamic Concept of Sin. Read more ... », and bewildermentIslamic Concept of Sin. Read more ... ».   IslamQuranic Verses on Nikah Marriage. Read more ... » has taken a unique position on the whole issue, a position which is not shared  by any other religion we know. The Qur’ an states that Adam and EveIslamic Concept of Sin. Read more ... » were directed  by AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty GodConcept of Righteousness (Birr) in Islam. Read more ... » to reside in the Garden of EdenIslamic Concept of Sin. Read more ... » and enjoy its produce as they pleased, assured  of bountiful supplies and comfort. But they were warned not to approach a particular  tree so that they would not run into harm and injusticeIslamic Concept of Sin. Read more ... ». Then SatanIslamic Concept of Sin. Read more ... » intrigued them to  temptation and caused them to lose their joyful state. They were expelled from the  Garden and brought down to earth to live, die, and taken out again at last for the Final  Judgment. Having realized what they had done, they felt shame, guiltIslamic Concept of Sin. Read more ... », and remorseIslamic Concept of Sin. Read more ... ».  They prayed for AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty GodConcept of Righteousness (Birr) in Islam. Read more ... »’ s mercy and were forgiven (Qur’ an, 2:35-38; 7:19-25; 20:117-  123).

This symbolic eventIslamic Concept of Sin. Read more ... » is significantly revealing. It tells that the human being is  imperfect and ever wanting even if he were to live in paradise. But committing a sin  or making a mistake, as Adam and Eve did, does not necessarily deaden the human  heart, prevent spiritual reform or stop moral growthIslamic Concept of Sin. Read more ... ». On the contrary, the human being  has enough sensibility to recognize his sins and shortcomingsIslamic Concept of Sin. Read more ... ». More importantly, he is  capable of knowing where to turn and to whom he should turn for guidance. Much  more important is the fact that Allah – Almighty God is ever prepared to respond to the sincere calls of  those who seek His aid. He is so Gracious and Compassionate that His ForgivenessAre We Muslims born Sinners?. Read more ... » is  Encompassing and His Mercy all – Inclusive (Qur’ an, 7:156). One last revealing  reading of the event is that discriminationIslam - the best safeguard of peace and harmony. Read more ... » on the basis of sex and hereditary guilt or  sin are alien to the spirit of IslamQuranic Verses on Nikah Marriage. Read more ... ».

The idea of Original Sin or hereditary criminality has no room in the teachings of  Islam. Man, according to the Qur’ an (30:30) and to the ProphetThe Meaning of Al-Fatihah and its Various Names. Read more ... », is born in natural  state of purity or fitrah, that is, Islam or submission to the will and law of Allah – Almighty God.  Whatever becomes of man after birth is the result of external influence and intruding  factors. To put the matter in terms of modern thought, human nature is malleable; it is  the socialization process, particularly the home environment, that is crucial. It plays a  decisive role in the formation of human personality and the development of moral  character.

This does not deny to the individual the freedom of choice or exempt him  from responsibility. Rather, it is a relief from that heavy burden of hereditary  criminality or instinctual sin.   Allah – Almighty God, by definition, is Just, Wise, Merciful, Compassionate, and Perfect. He has  created man by breathing into him of His own Spirit (Qur’ an, 15:29; 32:9; 66:12).  Since Allah – Almighty God is the absolute infinite good and His Spirit the absolute perfect one; since  man, through creation, received of the Spirit of Allah – Almighty God, then man was bound to retain at  least some portion of this good Spirit of the Creator. This may account for the good  dispositions of man and his spiritual longings. But, on the other hand, Allah – Almighty God created  man to worship Him, not to be His equal, rival, the perfect incarnation or absolute  embodiment of His goodnessWhy Islam?. Read more ... ». This means that no matter how much good and perfect  man may be, by the grace of creation, he is still far short of the goodnessWhy Islam?. Read more ... » and  perfection of the Creator. Man is not without such qualities, to be sure. But they are  limited and proportionate to man’ s finite natureBelief in destiny. Read more ... », capacity, and responsibility. This  may explain the imperfection and fallibility of man.

However, imperfection and fallibility are not the equivalent of sin or synonymous  with criminality – at least not in Islam. If man is imperfect he is not left helpless or  deserted by Allah – Almighty God to fall victim to his shortcomingsIslamic Concept of Sin. Read more ... ». He is empowered by revelationsMuslim Believes in All Messengers of Allah. Read more ... »,  supported by reason, fortified by the freedom of choice, and guided by various social  and psychological dispositions to seek and achieve relative perfection. The constant  gravitation between the forces of good and evil is the struggle of life. It gives man  something to look forward to, ideals to seek, work to do, and roles to play. It makes  his life interesting and meaningful, not monotonous and stagnant.

On the other hand,  it pleases Allah – Almighty God to see His servantsMYSTIC LIFE OF FUDHAYL BEN AYAZ, THE HIGHWAYMAN . Read more ... » in a state of spiritual and moral victory.   According to the moral scale of Islam, it is not a sin that man is imperfect or fallible.  This is part of his nature as a finite limited creature. But it is a sin if he has the ways  and means of relative perfection and chooses not to seek it. A sin is any act, thought,  or will that (1) is deliberate, (2) defies the unequivocal law of Allah – Almighty God, (3) violates the  right of Allah – Almighty God or the right of man, (4) is harmful to the soul or body, (5) is committed  repeatedly, and (6) is normally avoidable. These are the components of sin which is  not innate or hereditary. It is true, however, that man has the potential capacity of sin  latent in him; but this is not greater than his capacity of pietyMYSTIC LIFE OF BAYAZID BASTAMI. Read more ... » and goodness. If he  chooses to actualize the potential of sin instead of the potential of goodness, he will be  adding a new external element to his pure nature. For this added external element man  alone is responsible.

In Islam, there are major and minor sins as there are sins against Allah – Almighty God and sins against  both Allah – Almighty God and manConcept of Prophethood. Read more ... ». All sins against Allah – Almighty God, except one, are forgivable if the sinner  sincerely seeks forgivenessAre We Muslims born Sinners?. Read more ... ». The Qur’ an has stated that truly Allah – Almighty God does not forgive the  sin of shirk (polytheism, pantheism, trinity, etc.). But He forgives sins other than this  and pardons whom He wills. Yet if the polytheist or atheist comes back to Allah – Almighty God, his  sin will be forgiven. Sins against men are forgivable only if the offended pardon the  offender or if the proper compensations and / or punishments are applied.

In conclusion, sin is acquired not inborn, emergent not built-in, avoidable not  inevitable. It is a deliberate conscious violation of the unequivocal law of Allah – Almighty God. If man  does something that is truly caused by natural instincts or absolutely irresistible drives  and uncontrollable urges, then such an act is not a sin in Islam. Otherwise, Allah – Almighty God’ s  purpose will be pointless and man’ s responsibility will be in vain. Allah – Almighty God demands of  man what lies within the human possibilities and reaches.

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Sin

Islamic Concept of Religion

The Concept of Religion   Throughout history religion has been abused and misunderstood. Some people use it  as a means of exploitation and suppression, as a pretext for prejudiceTHE KNOWLEDGE OF THE NEXT WORLD. Read more ... » and persecution.  Some other people use it as a source of power and domination over the elite and the  masses alike. In the name of religion unjustifiable wars have been launched, freedom  of thought and conscienceAre We Muslims born Sinners?. Read more ... » has been oppressed, science has been persecuted, the right  of the individual to maturity has been denied, and man’ s dignityWhy Islam?. Read more ... » and honor have been  flagrantly debased. And in the name of religion an injustice has been inflicted upon  humanity with the result that religion itself has suffered many losses.

These are historical facts which no one can deny. But is this the proper function of  religion or the right approach to religion? Could this be the purpose of religion? The  indisputable answer is an emphatic no. There are many religions in the world, and  each one claims to be the one and only true religion. Each religion is supposed to have  come from AllahThe Meaning of Al-Fatihah and its Various Names. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... » for the right guidance of man. But these claims contradict each other  and have caused dissensions among people and vehement reactions to religion –  instead of welding mankindConcept of Prophethood. Read more ... » into one universal brotherhoodWhy Islam?. Read more ... » under the One Universal  Benevolent AllahThe Meaning of Al-Fatihah and its Various Names. Read more ... » – Almighty GodMuslim believes in the Last Day of Judgement. Read more ... ». This situation makes any neutral observer confused and perhaps  averse to all kinds of religion.

The Islamic conceptAre We Muslims born Sinners?. Read more ... » of religion is unique in the broadest sense of the word. It is true  that genuine religion must come from Allah – Almighty God for the right guidance of man. And it is  equally true that human nature and major human needs are basically the same at all  times. This conception leads to one conclusion, and that is: There is only one true  religion coming from the One and the Same Allah – Almighty God, to deal with the outstanding human  problems of all times. This religion is ISLAMQuranic Verses on Nikah Marriage. Read more ... ». But it should be borne in mind that  IslamQuranic Verses on Nikah Marriage. Read more ... » was taught by ProphetThe Meaning of Al-Fatihah and its Various Names. Read more ... » MuhammadMuslim believes in the Last Day of Judgement. Read more ... » alone. On the contrary, Islam had been  taught by all the prophetsTHE KNOWLEDGE OF THIS WORLD. Read more ... » before MuhammadMuslim believes in the Last Day of Judgement. Read more ... », and the true followers of AbrahamTHE LOVE OF GOD. Read more ... » and  Moses as well as those of JesusProphet Isa (Jesus Christ) in the Qur'an. Read more ... » and the rest were all called MUSLIMSMuslims never worshipped Muhammad. Read more ... ». So Islam has  been, and will continue to be, the true universal religion of Allah – Almighty God, because Allah – Almighty God is One  and Changeless, and because human nature and major human needs are fundamentally  the same, irrespective of time and place, of race and age, and of any other  considerations.   Bearing this in mind, the Islamic conceptAre We Muslims born Sinners?. Read more ... » maintains that religion is not only a spiritual  and intellectual necessity but also a social and universal need. It is not to bewilder  man but to guide him. It is not to debase him but to elevate his moral nature. It is not  to deprive him of anything useful, or to burden him, or to oppress his qualities but to  open for him inexhaustible treasures of sound thinking and right action. It is not  confine him to narrow limits but to launch him into wide horizons of truth and  goodnessWhy Islam?. Read more ... ». In short, true religion is to acquaint man with Allah – Almighty God as well as with himself  and the rest of the universe.

This is by no means an oversimplificationHow Islam Sees LIfe. Read more ... » of the function  of religion. Here is what it means.   When the purpose of true religion is carefully examined, it will be found that religion  satisfies the spiritual and moderate material needs of man. It unties his psychological  knots and complexes, sublimates his instincts and aspirations, and disciplines his  desires and the whole course of life. It improves his knowledge of Allah – Almighty God – the Highest  Truth in the universe, and of his own self. It teaches him about the secrets of life and  the nature of manTHE KNOWLEDGE OF THE NEXT WORLD. Read more ... » and how to treat them, about good and evil, about right and wrong.  It purifies the soul from evil, clears the mind from doubts, strengthens the character  and corrects the thinking and convictions of man. All this can be achieved only when  man faithfully observes the spiritual duties and physical regulations introduced by  religion.

On the other hand, true religion educates man and trains him in hope and patience, in  truthfulnessConcept of Prophethood. Read more ... » and honesty, in love for the right and good, in courage and endurance, all  of which are required for the mastery of the great art of living. Moreover, true religion  insures man against fears and spiritual losses, and assures him of Allah – Almighty God’ s aid and  unbreakable alliance. It provides man with peace and security and makes his life  meaningful.   That is what true religion can do for humanity, and that is the concept of religion in  Islam.

Any religion which fails to bear these fruits is not Islam or rather, is not  religion at all, and any man who fails to draw these benefits from religion is not  religious or Allah – Almighty God-minded. Allah – Almighty God is absolutely true when He says in the Holy QurProphet Isa (Jesus Christ) in the Qur'an. Read more ... »’ an:  Verily the religion with Allah – Almighty God is Islam. Nor did the People of the Book dissent  therefrom except through envy of each other, after knowledge had come to them. But  if any deny the Signs of Allah – Almighty God, Allah – Almighty God is swift in calling to account (Qur’ an, 3:19). And if  anyone desires a religion other than Islam, never will it be accepted of him; and in the  Hereafter he will be in the ranks of those who have lost (all spiritual good) (Qur’ an,  3:85).

 extract from ISLAM   IN  FOCUS  by HAMMUDAH ABDALATI  www.islamicbulletin.com

Islamic Concept of Religion

Concept of Prophethood

The Concept of ProphethoodMuslim Believes in All Messengers of Allah. Read more ... ».   The Merciful and loving AllahConcept of Prophethood. Read more ... » – Almighty GodConcept of Righteousness (Birr) in Islam. Read more ... » has sent many prophetsTHE KNOWLEDGE OF THIS WORLD. Read more ... » at different timesMuslims never worshipped Muhammad. Read more ... » of history.  Every known nation has had one prophetTHE KNOWLEDGE OF THE NEXT WORLD. Read more ... » or more. All the prophets of AllahConcept of Prophethood. Read more ... » – Almighty GodConcept of Righteousness (Birr) in Islam. Read more ... » were men  of good characterConcept of Prophethood. Read more ... » and high honor. They were prepared and chosen by AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty God to deliver  His Message to mankindConcept of Prophethood. Read more ... ». Their honesty and truthfulnessConcept of Prophethood. Read more ... », their intelligenceHow Islam Sees LIfe. Read more ... » and  integrity are beyond doubt. They were infallible in that they did not commit sins or  violate the Law of AllahProphet Isa (Jesus Christ) in the Qur'an. Read more ... » – Almighty God. But as mortalsMuslim Believes in All Messengers of Allah. Read more ... », they might have made unintentional mistakes  in some human affairsMARRIAGE AS A HELP OR HINDRANCE TO THE RELIGIOUS LIFE. Read more ... » and decisions. Their private judgmentConcept of Prophethood. Read more ... » were not necessarily  always right.

The sending of these prophetsTHE KNOWLEDGE OF THIS WORLD. Read more ... » from Allah – Almighty God is a clear manifestationWhy Islam?. Read more ... » of strong link  between Heaven and EarthConcept of Prophethood. Read more ... », between Allah – Almighty God and manConcept of Prophethood. Read more ... ». It means that man is reformable  and in him there is much good. The purpose of prophethoodMuslim Believes in All Messengers of Allah. Read more ... » is to confirm what man  already knows or can know, and to teach him what he does not or cannot know by his  own means. It is also to help man to find the Straight PathWhy Islam?. Read more ... » of Allah – Almighty God, and to do the right  and shun the wrong. Prophethood is an eloquent expressionConcept of Prophethood. Read more ... » of Allah – Almighty God’ s love for His  creations and His will to guide them to the right way of beliefMuslim believes in the Last Day of Judgement. Read more ... » and behavior. It is an  emphasis of His justice to man, because He shows him true guidanceConcept of Prophethood. Read more ... » first, and then  holds him responsible for his deeds. He gives warnings through His prophets, and if  man fails to see the dangers of his wrong deeds, his behavior becomes punishable.  This is in complete accord with Allah – Almighty God’ s love and justice, and the worth and capability  of man of being responsible to his Lord.

The Source of prophethood and the Sponsor of all the prophets are One and the Same:  it is Allah – Almighty God. Their aim is to serve Allah – Almighty God, to acquaint man with Allah – Almighty God and His Divine  teachings, to establish truth and goodnessWhy Islam?. Read more ... », to help man to realize the true purpose of  his existenceHow Islam Sees LIfe. Read more ... » and help him to conduct his life in a purposeful way. It is on this basis  that the MuslimsMuslims never worshipped Muhammad. Read more ... » make no discriminationIslam - the best safeguard of peace and harmony. Read more ... » among the prophets and accept their  teachings as consistent and complementary. And this is the reason why the MuslimsMuslims never worshipped Muhammad. Read more ... »  believe in all the Divine Books and accept all the prophets of AllahConcept of Prophethood. Read more ... » – Almighty God as already  mentioned.

Concept of Prophethood