Islam in Africa

During the lifetime of Prophet Muhammad (saw) a group of Muslims escaped Meccan persecution (615) by fleeing to Ethiopia, where the Negus gave them protection. The spread of Islam in Africa began in the 7th and 8th cent. with the Umayyads, who brought the religion to the Middle East and to the littoral of North Africa. Along the coast of Africa Islam spread among the Berbers, who joined the Muslim community and almost immediately drove north across the Mediterranean into Europe. In Morocco, Muslims founded the city of Fès (808), which soon thereafter gave refuge to Andalusian Muslims fleeing an uprising in Córdoba (see Idrisids). On the east coast of Africa, where Arab mariners had for many years journeyed to trade, Arabs founded permanent colonies on the offshore islands, especially on Zanzibar, in the 9th and 10th cent. From there Arab trade routes into the interior of Africa helped the slow acceptance of Islam and led to the development of Swahili culture and language.

Prior to the 19th cent. the greatest gains made by Islam were in the lands immediately south of the Sahara. The Islamization of W Africa began when the ancient kingdom of Ghana (c.990) extended itself into the Sahara and the Islamic center at Sanhajah. Mansa Musa (1307–32) of Mali was among the first to make Islam the state religion. By the 16th cent. the empire of Mali and its successor-state Songhaj included several Saharan centers of trade and Muslim learning, such as Timbuktu. In the region of the E Sudan, Islamic penetration followed the route of the Nile. By about 1366, Makurra, the more northerly of the two Christian kingdoms of the E Sudan, became Islamic. The other kingdom, Aloa, was captured (c.1504) by the Muslims.

In the 16th cent. the Somali conqueror Ahmad Gran unsuccessfully attempted to convert Ethiopia to Islam. In the late 18th and early 19th cent., Africa, like the rest of the Muslim world, was swept by a wave of religious reform. Militant reformers, such as the Fulani and the followers of Hajj Omar, greatly extended the area over which Islam held sway in W Africa. Usumanu dan Fodio (1809) founded the Sokoto caliphate, which was eventually incorporated under British rule into Nigeria.

The famous Arab historian Ibn Khaldun says that the name Ifriqiya was given after Ifriqos bin Qais bin Saifi, one of the Kings of Yemen. To Al-Bakri, the boundries of Ifriqiya were Barga on the East and Tangier on the West, which means that in addition to the Africa proper of the Romans, it included Tripolitania, Numidia and Mauritania. Today, by the use of the word Ifiriqiya or Africa, the Arabs as well as non-Arabs mean the entire continent of Africa which includes North Africa (including the Maghrib), East Africa, West Africa, Central Africa, and South Africa. It was significant that the first shelter of early Muslims was in Africa (Abyssinia, 615 CE). By the time Prophet Muhammad (pbuh) began his mission, the Egyptians and Syrians had partially severed their active
link with the Roman Empire.

The true factor of Islamization lies in the religion of Islam itself. Every Muslim has been asked to carry the message of the Prophet to others. The Prophetic Tradition says: “Preach even if it may be one verse.” Wherever the Muslims went, they took their religion and culture with them. The Arabic language formed almost a part of their religion, as the Qur’an was in Arabic. There were long-distance trade routes, running from North to South. The Arab traders and business men and some quiet missionaries, who had dedicated their lives to the cause of Islam, carried the message of Islam wherever they travelled. It is also true that wherever the Muslim conquests took place a large number of Muslims chose to settle down in newer places. The period between 660-670 C.E., was remarkable for the expansion of Islam further into Africa along the Mediterranean coast. Morocco came under Islamic influence in the 8th century and the Berbers began to join the Muslim armies. Islam spread in North Africa with remarkable speed, and by the year 732 C.E., which marked the first centennial of Muhammed’s death, his followers were the masters of an empire greater than that of Rome at its Zenith, an empire extending from the Bay of Biscay to the Indus and the confines of China and from the Aral Sea to the lower contracts of the Nile. The name of the Prophet, as Messenger of God along with the name of God [Allah] was being called out five times a day from thousands of minarets scattered all over North Africa, South-Western Europe, and Western and Central Asia.

Islam is the largest religion in Africa with about 45 % of the population being Muslims, in contrast to 40 % being Christians and less than 15 % being non-religious or adherents of African traditional religions. Islam is still increasing in Africa as many Africans Bantu speakers embrace Islam especially in the central and eastern part of Africa.

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Guidelines for the Husband in Interacting with his Wife, Part 2

13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).

14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.

15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.

16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.

17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.

18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.

19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allaah, the Mighty and Sublime, when you enter the house.

20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.

21. Constantly maintain the cleaning of your mouth and the freshening of your breath.

22. Guardianship of your wife doesn’t mean that you can exploit what Allaah has bestowed upon you from taking charge of her, such that you harm and oppress her.

23. Showing respect and kindness to your wife’s family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).

24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.

25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.

26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.

27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.

28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.

29. There is nothing in the obligation of a woman’s service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.

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Guidelines for the Husband in Interacting with his Wife, Part 1

The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.

Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.

Etiquettes of the husband:

1. It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.

2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.

3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.

4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.

5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.

6. The husband should specify a time in which he can play around and pass free time with his wife.

7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.

8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.

9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn’t find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.

10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadaan is only sexual intercourse.

11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife’s easy ability to make mistakes, and make her falling into them seem like something small.

12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.

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Preventing future illegal wars

London : Veteran British MP Jeremy Corbyn on Friday called for former prime minister Tony Blair to be put on trial for war crimes as a lesson to prevent illegal invasions of other countries in future.

“Legal action should be taken not because it is going to change what happened in Iraq but because it may stop the same thing happening against Iran or any other country,” said Corbyn, who is also vice-chair of the Campaign for Nuclear Disarmament (CND).

“It is important to establish international law has pre-eminence and there is nothing in international law to allow one country to invade another,” he told IRNA.

The 61-year old Labour MP was speaking, while attending a protest outside the Iraq Inquiry in central London, while Blair was answering questions for a second time about his role in the lead up to the 2003 war.

“I opposed war from the beginning, over half a million lost their lives, billions were made by arms manufacturers and oil companies and we need to know truth,” said Corbyn, who has been an MP since 1983.

He said he wanted to know why Blair thought he could justify the “illegal invasion and if he thinks all the devastation, destruction, deaths and mayhem in Iraq is a price worth paying.”

“The truth needs to come out on the process, so any legal action can follow,” he said, amid hundreds of protesters calling for the former premier to be put on trial for war crimes.

“In my own opinion, the war was based on the vanity the prime minister and (US) president. It was wholly illegal and deeply immoral,” Corbyn said.

Inside the inquiry, Blair denied offering Bush a ‘blank cheque’ to invade Iraq and also argued that he was entitled to ignore the warning by the former attorney general, the government’s chief legal adviser, about war being illegal without a second UN resolution.

Corbyn criticised the British government for preventing the publication of secret notes sent by the former premier to the former US president ahead of the war and suggested that the inquiry was developing into an “establishment cover-up.”

But he also expressed hope that when the inquiry publishes its report later this year that it would open the door for anyone to take legal action to prosecute Blair for war crimes.

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Doctor, heal thy patient!

We are indeed living in hostile times. There is violence not only at the war front, but also in our homes, on the roads and even in hospitals. It seems as if each of these places has become a battlefield. Hospital rage is increasingly becoming a common phenomenon. Every day, we hear about patients’ relatives creating a ruckus in hospital premises, protesting against doctors’ apathy—either treatment is not given timely or it is wrong treatment. Sometimes doctors also retaliate in self defense to show that they are above reproach like Caesar’s wife.

Gone are the days of the family physician who used to be not only a healer of the body but also of the mind—a friend, guide and curer, all rolled into one. But this is the era of modern economic theories where the patient is a customer who buys the services of the doctor. So where is the scope for any love being lost between them?

Dr Rajesh C Shah, a renowned surgeon and medico legal expert of Ahmedabad was recently in Lucknow for the Foundation Day celebrations of CSM Medical University. In an exclusive interview to CNS he spoke about the steady erosion in patient- doctor relationships.

He reminiscenced, “During my student days, we were taught that a doctor should consider the patient as god. He should treat him as a family member. Unfortunately that relationship is no more—chiefly because of the Consumer Protection Act which brought into its purview the medical profession also, way back in 1993. This Act has gone a long way in creating consumerism in the profession, and this has eroded its nobility due to the law of the land.”

He said, “In the past if a patient complained of a headache problem, I would prescribe a simple analgesic, and ask him to report back after 3 or 4 days. Only if the ache persisted, would I go for other tests. But my present duty is to explain to the patient all the possibilities at the first instance only. Obviously, then the patient wants to know all possible lines of treatment/ diagnostic tests available. Suppose I suggest a CT scan to a poor labourer, then what will happen to him? His headache may be cured by a simple tablet, but to save my own skin, I have to mention CT Scans and thus create a bigger headache of doubts in his mind, and also the desire to go for the best treatment, which may be out of his reach. Ultimately the result is a rise in treatment costs, and this has created dissatisfaction in society. The format of the present Consumer Act, as applied to the medical profession, needs some changes. Either the cases should go to civil court only, or there should be some judiciary from the medical profession to help.”

He agreed that there should be accountability on part of the doctors, and they should be punished if found guilty. But in 99% of the Consumer Court cases, the verdict has been in favour of the doctors. Yet, the trial faced by a doctor is no less a punishment as it sullies his reputation and makes him suspect of misconduct, even though he has not been negligent. So winning the case loses its sheen.

Unfortunately, there is a lot of turbulence in patient-doctor relationship these days. The ethical, moral and monetary values of society have changed drastically in recent times. This is reflected in the medical profession also. Consumerism has eroded the nobility of this profession, because of the law of the land. Also, patients have become more informed and knowledgeable these days and this has created a lot of friction. Dr Shah was of the opinion that if doctors spend more time in their consulting room, then they will never have to spend time in the courtroom.

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The Islamic Notion of Mercy

Acquaintances of mine who have participated in recent dialogues between Christian and Muslim theologians, such as those organized by A Common Word, report that one of the biggest misunderstandings shown by Christian theologians is the notion that Islam has little or nothing to say about love.

One of the several reasons for this mistaken view is that the early Orientalists — those who first studied Islamic thought in the modern West — imagined that a school of thought known as “Kalam” played the same role in Islam as “theology” does in Christianity. In fact, Kalam has been one of several approaches to knowledge of God, and certainly not the most influential.

Kalam was closely allied with Islamic jurisprudence and typically depicted God as the supreme law-giver. When it mentioned love, it claimed that God loves human beings by issuing commandments, and human beings love God by obeying him. Those who obey go to heaven, and those who disobey go to hell. God deals with human beings strictly in terms of carrots and sticks — forget about love in any normal meaning of the word.

Despite the fact that more recent scholarship has done a much better job of describing the diverse theological approaches of Islamic thought, this has had relatively little effect on the prejudices that Christian theologians picked up years ago in seminary. Pope John Paul II, with all his remarkable accomplishments, provides a good example. In Crossing the Threshold of Hope, he wrote, “The God of the Koran … is ultimately a God outside of the world, a God who is only Majesty, never Emmanuel, God-with-us.” (his emphasis)

Even a cursory glance at the Quran should lead a reader to wonder why, if God is so majestic, does practically every chapter begin with the formula of consecration: “In the name of God, the All-merciful, the Ever-merciful.” In the text itself, divine names and attributes associated with mercy and kindness are far more common than those associated with magnificence and majesty. Many verses say things like, “He is with you wherever you are” (57:4) — whether before your creation, during your brief stay in this world, or after death. This divine “witness” is tightly bound up with the notion of love and mercy.

The formula of consecration contains the two names “All-merciful” (rahmān) and “Ever-merciful” (rahīm). Both are derived from the word rahma, which is variously translated as mercy, compassion, and benevolence. Rahma is an abstract noun derived from the concrete noun rahim, “womb.” Mercy is the mother’s attitude toward the fruit of her womb. When God says in the Quran, “My mercy embraces everything” (7:156), this means that God has mercy on the entire universe. Basing themselves on this sort of verse and on the very notion of mercy, some theologians referred to the realm of nature — that is, the universe in its entirety — as the divine womb.

The close connection between mercy and motherhood is obvious in many sayings of the Prophet. For example, he said that when God created mercy, he created it in one hundred parts. He kept ninety-nine parts with himself and sent one part into the world. Mothers are devoted to their children and wild animals nurture their young because of this one part. On the day of resurrection, the Prophet added, God will rejoin this one part with the ninety-nine parts — all for the benefit of those who dwell in the posthumous realms, whether paradise or hell. Among the several points embedded in this saying is the typical stress on tawhīd, the assertion of the uniqueness of the divine reality that is the foundation of Islamic thought: What we experience as mercy, compassion, and love can only be a pale reflection of a tiny fraction of the real thing.

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Another account tells us that the Prophet had stopped to rest at a bedouin camp, where a woman with an infant was baking bread over an open fire. The child slipped away and approached the fire, and the mother quickly pulled him back. She turned to the Prophet and said, “Do you not say that God is ‘the most merciful of the merciful’?” He replied that he did. She said, “No mother would throw her child into the fire.” For a moment the Prophet turned away and wept. Then he said that God puts into hellfire only those who refuse to go anywhere else.

As a divine attribute, mercy is not identical with love, because love demands mutuality: “He loves them, and they love Him” (5:54). In contrast, mercy is one-sided, which is to say that God has mercy on creation, but not the other way around. People must certainly try to be merciful and compassionate, but that means they must love their neighbors as themselves. Failure to do so is a sure recipe for bad karma. As the Quran says repeatedly about those who do not act appropriately, “They are wronging only themselves.”

Classical theologians spent a good deal of time explaining the subtle differences between the meanings of “All-merciful” and “Ever-merciful.” Commonly they said that the All-merciful mercy is universal and the Ever-merciful mercy is particular.

Universal mercy begins with the bestowal of existence. Nothing has a claim on its own being or its own positive qualities. All are the gifts from the Creator. Everything other than God derives its reality — however insubstantial that may be — from the only reality that truly is. Life and livelihood do not come to us by chance, but because of the activity of the All-merciful.

Particular mercy is responsive. Some good things come to us because we seek them out. If you want to become a football player or a physicist, the ambition itself is a gift, and any aptitude you may have is also a gift. But achieving the goal has something to do with your own effort. Every mother will tell you that. If you do not strive for the goal, most likely you will not reach it.

God’s particular mercy is his response to human effort. He bestows it on the basis of your engagement, commitment and love. When the Quran says, “God is the friend of those who have faith” (2:257), this means that he has special mercy and love toward those who search him out. Universal mercy reaches people in any case, just as a mother will never stop loving her children. Particular mercy is not guaranteed, because children may refuse to take advantage of their human status.

The goal of love is to overcome separation, to escape from the darkness and pain that define our existential plight, and to enter into the light. Or, it is to take advantage of the universal mercy that embraces everything and to seek out the particular mercy, the path to which is set down in prophetic guidance.

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Court backs expulsion of Muslim pupil over beard


NEW DEHLI // A Supreme Court ruling that dismissed a Muslim boy’s case against his school after he had been expelled for wearing a beard, saying it would not allow the “Talibanisation” of the country, has drawn mixed reactions from Indian Muslims.Justice Markandeya Katju, a member of the Supreme Court bench that delivered the verdict on Monday, said: “We don’t want to have Taliban in the country. Tomorrow a girl student may come and say that she wants to wear a burqa [in the school] – can we allow that?”
While students and teachers supported the verdict, others detected Islamophobia in Mr Katju’s comparisons to the Taliban. Aziz Mubaraki, a Muslim community leader in Kolkata, said the judge’s comments were “unpleasant and painful”.“If growing a beard is akin to being a Taliban then I would like to ask, were Rabindranath Tagore, Karl Marx and Abraham Lincoln, and more recently, our prime minister, Manmohan Singh, and [Hindu extremist leader] Bal Thackeray also terrorists?”
Mohammad Salim, 16, a former Grade 10 student at Nirmala Convent Higher Secondary School in the Bidisha district of Madhya Pradesh, was expelled in December when he refused to obey orders to shave off his beard. Being clean-shaven is mandatory for all students at the school.The boy’s family filed a petition in Madhya Pradesh’s highest court, which ruled in favour of the school. They then brought their case before the Supreme Court in New Delhi this month.
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Mr B A Khan, Salim’s lawyer, contended in his petition to the Supreme Court that the Indian constitution guarantees all citizens the right to pursue their religious practices and the right to keep a beard was a fundamental part of a Muslim’s religion.Any regulation making it mandatory for a Muslim student to shave his beard violated this provision, he said, urging the court to quash the school rule and order the school to take Salim back.
Salim’s petition also said the school allowed Sikh students to have beards and wear turbans but, in his case, had insisted that he either be clean-shaven or leave. This was clearly discriminatory, Mr Khan argued. Mr Katju said an individual’s religious beliefs should be respected but within reason. “I am a secularist to the core. We should strike a balance between rights and personal beliefs. We cannot overstretch secularism either,” he said.
The Supreme Court also said religious minority institutions, like Nirmala Convent school, which is Christian, should have the right to have their own sets of rules as outlined in the constitution.However, Monday’s ruling is not the first time a Muslim has been turned down in moving to be allowed to wear a beard in an institution where doing so is forbidden.Last year, the Punjab and Haryana High Court turned down a plea by a Muslim Indian air force serviceman for the right to grow a beard. In a letter to the court the IAF had said only Sikhs were allowed to grow beards in the air force and Muslims were forbidden since the “practice” is “not universally recognised in Islam” as a religious duty.
“Growing beards can be at the most said to be a personal choice, but the same is not a compulsive requirement of a person professing Islam. Even if it is presumed to be so, it can be regulated, restricted, if public order, morality and health so requires,” the high court ruling said. Several Muslim leaders expressed concern over the way the Supreme Court worded its verdict, equating bearded Muslims with members of the Taliban.
Mumbai-based journalist Hasan Kamaal said few would agree with Mr Katju’s view that every Muslim who keeps a beard supports the Taliban or extremism. “Several non-Muslims also sport beards. The beard is not a sign of orthodoxy, extremism or fanaticism. The remark of Justice Katju, hinting that all bearded men are Talibans, is absolutely unjustified and discriminatory.”Zafarul Islam Khan, president of the All India Muslim Majlis-e Mushawarat, an umbrella body of Indian Muslim organisations, said the sentiment of Mr Katju’s remarks contravened basic human rights.
“This bizarre and uncalled for opinion flies in the face of the religious, civil and human rights of every Indian citizen guaranteed by our constitution. A Muslim’s request to be allowed to grow beard cannot be equated as ‘Talibanisation’ of the country,” Mr Khan said in a statement yesterday.“It is very unfortunate that a Supreme Court judge should nurse such biased and communal ideas and hide behind his claim that he is “a secularist to the core.”

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Islam on Suicide Missions


Islam clearly prohibits both suicide and killing of innocents.

“O ye who believe!… [do not] kill yourselves, for truly Allah has been to you Most Merciful. If any do that in rancour and injustice, soon shall We cast him into the Fire…” (Qur’an 4:29-30).

“And fight in the way of God against those who fight you. But do not transgress the limits. Truly God does not love transgressors.” (Surah 2:190)

“And do not spread discord on the (face of the) earth”(Surah alBaqarah V. 60)

The Quran clearly states that the killing of (even) one innocent person is equivalent to massacre of all humankind because it is like opening the floodgates that creates a situation beyond anyone’s control; while saving one life is equivalent to the rescue of all humankind.

Our Prophet Mohammad (PUBH) has said that Allah takes mercy upon those who take mercy upon fellow human beings. You treat the inhabitants of earth with compassion and the inhabitant of Heaven (Allah) shall show compassion towards you (Tirmizi, Abu Dawood).
Hazrat Abu Bakr, the first leader of Islam after Prophet Muhammad, gave these commandments prior to dispatching army to Syria in battle against Roman Empire. This also established the conduct of war for later Muslim generations:

“Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery, nor depart from the right path. You must not mutilate, neither kill a child or aged man or woman. Do not destroy a palm tree, nor burn it with fire and do not cut any fruitful tree. You must not slay any of the flock or herds or the camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat; but do no forget to mention the name of God.”

A fatwa was issued against suicide attack. It says “suicide bombings and attacks against civilian targets are not only condemned by Islam, but render the perpetrators totally out of the fold of Islam, in other words, to be unbelievers”. ”They can’t claim that their suicide bombings are martyrdom operations and that they become the heroes of the Muslim ummah [nation], no, they become heroes of hellfire, and they are leading towards hellfire,” he said. ”There is no place for any martyrdom and their act is never, ever to be considered jihad [holy war],” he said. ”Terrorism is terrorism, violence is violence and it has no place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts.”

Abdul Rahman Al-Sudais, Imam of Makka’s Grand Mosque in Saudi Arabia, has also denounced terrorism saying No Room for Terrorism in Islam. He also condemned suicide bombing as ‘haram’ and un-Islamic.

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The Meaning of Al-Fatihah and its Various Names

1, In the name of Allah, Most Gracious, Most Merciful.
2, Praise be to Allah, the Cherisher and Sustainer of the worlds;
3, Most Gracious, Most Merciful;
4, Master of the Day of Judgement.
5, Thee do we worship, and Thine aid we seek.
6, Show us the straight way,
7, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.
This Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. It is also called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars. In an authentic Hadith recorded by At-Tirmidhi, who graded it Sahih, Abu Hurayrah said that the Messenger of Allah said,
«قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَإِذَا قَالَ الْعَبْدُ:الْحَمْدُدِلله رَبِّ الْعَالَمِينَ، قَالَ اللهُ: حَمِدَنِي عَبْدِي»
(`The prayer (i.e., Al-Fatihah) is divided into two halves between Me and My servants.’ When the servant says, `All praise is due to Allah, the Lord of existence,’ Allah says, ‘My servant has praised Me.’)
Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah – the prayer. Al-Fatihah was also called Ash-Shifa’ (the Cure).
Virtues of Al-Fatihah
Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said, “I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, ‘O Messenger of Allah ! I was praying.’ He said, (`Didn’t Allah say),
[يأَيُّهَا الَّذِينَ ءَامَنُواْ اسْتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ]
(O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He then said,
«لَأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ فِي الْقُرْآنِ قَبْلَ أَنْ تَخْرُجَ مِنَ الْمَسْجِدِ»
(I will teach you the greatest Surah in the Qur’an before you leave the Masjid.) He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur’an.’ He said, (Yes.)
[الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ]
(Al-Hamdu lillahi Rabbil-`Alamin)”
(It is the seven repeated (verses) and the Glorious Qur’an that I was given.)”
There is a similar Hadith on this subject narrated from Anas bin Malik Further, `Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar wording for the above Hadith. In addition, At-Tirmidhi and An-Nasa’i recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b who said that the Messenger of Allah said,
«مَا أَنْزَل اللهُ فِي التَّورَاةِ وَلَا فِي الْإِنْجِيلِ مِثْلَ أُمِّ الْقُرْآنِ وَهِيَ السَّبْعُ الْمَثَانِي وَهِيَ مَقْسُومَةٌ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ»
(Allah has never revealed in the Tawrah or the Injil anything similar to Umm Al-Qur’an.
It is the seven repeated verses and it is divided into two halves between Allah and His servant.)
Al-Fatihah and the Prayer
Abu Hurayrah was asked, “[When] we stand behind the Imam” He said, “Read it to yourself, for I heard the Messenger of Allah say,
« قَالَ اللَّهُ عَزَّ وَجَلَّ: قَسَمْتُ الصّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ:
[الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ]، قَالَ اللهُ: حَمِدَنِي عَبْدِي وَإِذَا قَالَ:
[الرَّحْمَـنِ الرَّحِيمِ ]، قَالَ اللهُ: أَثْنى عَلَيَّ عَبْدِي، فَإذَا قَالَ:
[مَـلِكِ يَوْمِ الدِّينِ ]، قَالَ اللهُ: مَجَّدَنِي عَبْدِي وَقَالَ مَرَّةً: فَوَّضَ إِلَيَّ عَبْدِي فَإِذَا قَالَ:
[إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ]، قَالَ: هذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ، فَإِذَا قَالَ:
[اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ]، قَالَ اللهُ: هذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ»
(Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.’ If he says,
[الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ]
(All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.’ When the servant says,
[الرَّحْمَـنِ الرَّحِيمِ ]
(The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.’ When he says,
[مَـلِكِ يَوْمِ الدِّينِ ]
(The Owner of the Day of Recompense.) Allah says, `My servant has glorified Me,’ or `My servant has related all matters to Me.’ When he says,
[إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ]
(You (alone) we worship, and You (alone) we ask for help.) Allah says, `This is between Me and My servant, and My servant shall acquire what he sought.’ When he says,
[اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ - صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّآلِّينَ ]
(Guide us to the straight path. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray), Allah says, `This is for My servant, and My servant shall acquire what he asked for.’).”
These are the words of An-Nasa’i, while both Muslim and An-Nasa’i collected the following wording, “A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.”

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Why are most of the Muslims fundamentalists and terrorists?

This question is often hurled at Muslims, either directly or indirectly, during any discussion on religion or world affairs. Muslim stereotypes are perpetuated in every form of the media accompanied by gross misinformation about Islam and Muslims. In fact, such misinformation and false propaganda often leads to discrimination and acts of violence against Muslims. A case in point is the anti-Muslim campaign in the American media following the Oklahoma bomb blast, where the press was quick to declare a ‘Middle Eastern conspiracy’ behind the attack. The culprit was later identified as a soldier from the American Armed Forces.

Let us analyze this allegation of ‘fundamentalism’ and ‘terrorism’:

1. Definition of the word ‘fundamentalist’

A fundamentalist is a person who follows and adheres to the fundamentals of the doctrine or theory he is following. For a person to be a good doctor, he should know, follow, and practise the fundamentals of medicine. In other words, he should be a fundamentalist in the field of medicine. For a person to be a good mathematician, he should know, follow and practise the fundamentals of mathematics. He should be a fundamentalist in the field of mathematics. For a person to be a good scientist, he should know, follow and practise the fundamentals of science. He should be a fundamentalist in the field of science.

2. Not all ‘fundamentalists’ are the same

One cannot paint all fundamentalists with the same brush. One cannot categorize all fundamentalists as either good or bad. Such a categorization of any fundamentalist will depend upon the field or activity in which he is a fundamentalist. A fundamentalist robber or thief causes harm to society and is therefore undesirable. A fundamentalist doctor, on the other hand, benefits society and earns much respect.

3. I am proud to be a Muslim fundamentalist

I am a fundamentalist Muslim who, by the grace of Allah, knows, follows and strives to practise the fundamentals of Islam. A true Muslim does not shy away from being a fundamentalist. I am proud to be a fundamentalist Muslim because, I know that the fundamentals of Islam are beneficial to humanity and the whole world. There is not a single fundamental of Islam that causes harm or is against the interests of the human race as a whole. Many people harbour misconceptions about Islam and consider several teachings of Islam to be unfair or improper. This is due to insufficient and incorrect knowledge of Islam. If one critically analyzes the teachings of Islam with an open mind, one cannot escape the fact that Islam is full of benefits both at the individual and collective levels.

4. Dictionary meaning of the word ‘fundamentalist’

According to Webster’s dictionary ‘fundamentalism’ was a movement in American Protestanism that arose in the earlier part of the 20th century. It was a reaction to modernism, and stressed the infallibility of the Bible, not only in matters of faith and morals but also as a literal historical record. It stressed on belief in the Bible as the literal word of God. Thus fundamentalism was a word initially used for a group of Christians who believed that the Bible was the verbatim word of God without any errors and mistakes.

According to the Oxford dictionary ‘fundamentalism’ means ‘strict maintenance of ancient or fundamental doctrines of any religion, especially Islam’.

Today the moment a person uses the word fundamentalist he thinks of a Muslim who is a terrorist.

5. Every Muslim should be a terrorist

Every Muslim should be a terrorist. A terrorist is a person who causes terror. The moment a robber sees a policeman he is terrified. A policeman is a terrorist for the robber. Similarly every Muslim should be a terrorist for the antisocial elements of society, such as thieves, dacoits and rapists. Whenever such an anti-social element sees a Muslim, he should be terrified. It is true that the word ‘terrorist’ is generally used for a person who causes terror among the common people. But a true Muslim should only be a terrorist to selective people i.e. anti-social elements, and not to the common innocent people. In fact a Muslim should be a source of peace for innocent people.

6. Different labels given to the same individual for the same action, i.e. ‘terrorist’ and ‘patriot’

Before India achieved independence from British rule, some freedom fighters of India who did not subscribe to non-violence were labeled as terrorists by the British government. The same individuals have been lauded by Indians for the same activities and hailed as ‘patriots’. Thus two different labels have been given to the same people for the same set of actions. One is calling him a terrorist while the other is calling him a patriot. Those who believed that Britain had a right to rule over India called these people terrorists, while those who were of the view that Britain had no right to rule India called them patriots and freedom fighters.

It is therefore important that before a person is judged, he is given a fair hearing. Both sides of the argument should be heard, the situation should be analyzed, and the reason and the intention of the person should be taken into account, and then the person can be judged accordingly.

7. Islam means peace

Islam is derived from the word ‘salaam’ which means peace. It is a religion of peace whose fundamentals teach its followers to maintain and promote peace throughout the world.

Thus every Muslim should be a fundamentalist i.e. he should follow the fundamentals of the Religion of Peace: Islam. He should be a terrorist only towards the antisocial elements in order to promote peace and justice in the society.

Source: Zakir Naik

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