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Jummah Khutba: Following Unbelievers Threatens Faith

Osmanli Naksibendi — Tue, 05 Jan 2010 02:13:50 +0000

Bismillahir Rahmanir Rahim

Friday, Muharrem 15, 1431 (January 1, 2010)

Sheykh Efendi is saying that Muslims and Muslim countries are celebrating the fake new year, instead of the Islamic new year that began with Muharram. This is not a faith that will save you. Holy Prophet (saws) challenged unbelievers to curse the insincere ones. They refused, knowing it was themselves. But some Muslim leaders are preferring unbelievers. Shaky faith will make you to become like them if you follow their practices.

Download (22:15 mins) | Listen to the sohbet:

new year = new toy

ummsqueakster — Mon, 04 Jan 2010 16:48:09 +0000

Happy 2010! I’m ringing in the new year with a technology update. I’ve traded in my nano for an ipod touch (ok, technically you can’t trade them in. I reasoned that AbuS does not have an ipod. He doesn’t want a fancy one. I have a non fancy one. Ergo, I give him my nano, and now I can buy a touch, huzzah!).

It’s my precioussssssssssssssssss.

Of course, I’ve loaded it with 50 million apps, some deeny:

alQuran - a free Qur’an program with a wide variety of translations and reciters. Only downside (for sunnis at least) is that the reference section is clearly shia is persuasion (subjects include muta, taqiyya, and the immate). But, I’m a big fan, because it has close to a dozen english translations you can download (with a wifi connection), including my recent favorite Ali Unal.
iQuran Pro - had to pay for this one, but it’s worth it. The recitation is synced with the reading. It will scroll down as it’s playing, so if your arabic isn’t up to snuff (ehm, like mine), you can follow the arabic recitation. It also allows you to download (again with a wifi connection) various reciters, including an arabic/english recitation
iPray Pro - another pay app. Pretty format, but I can’t yet figure out how to get the adhan to play at the prayer time if I don’t have push/wifi enabled all the time
iSubha - not that I don’t already have 2 sets of dhikr beads in my purse at all times, now I can record my dhikr on my ipod. Lets you record and track how much you do.
Divine Names - an app that helps you to memorize the 99 names of Allah (swt), set to one of my favorite nasheeds. You can play through the whole 99 names, listening and reading, or set it to go through a specific set, repeating the name 1 or several times. Spiffy spiffy spiffy.
iDua - a mini dua book right on your ipod. Read the dua in english, arabic and transliteration. The downside here is that you have to download each recitation of the dua individually. It would be much better if you could download all the sound files in one fell swoop. Also, AbuS says there were some errors in the arabic. inshaAllah we’ll go through it and send them an email with things that they can fix.
QDu’as - an app to memorize 41 quranic duas.
QWords - a program to memorize 569 quranic words, that make up 80% of the Qur’an. inshaAllah it will help me to move towards my goal of being able to read (and understand) the Qur’an in arabic.

And some non deeny:

Simon’s Cat - an app only a crazy cat person could love, and apparently, 2 year old children. Visited some new friends this weekend and their daughter looooved it.
Lose it – to track what I eat, and inshaAllah to help me make better eating decisions
Sol Free - what would an ipod be without solitaire?
Lightsaber - turn your ipod into a lightsaber. Mine is purple :) Ehm, yes I am a star wars geek.
SW Books - and speaking of being a geek, here’s an app to keep track of my star wars book collection.
Pet Playpen – because having a real life fuzzy kitty isn’t enough, now I can have a Squeaky (and a penguin!) on my cellphone.
iKitty – yes, even one digital kitty isn’t enough, so I had to have 2.
Kitty Bubbles – pop bubbles, reveal cute kitty pics. Yeah.

I also downloaded all my favorite podcasts. One of the first I decided to (re) listen to was Sh. Husain’s lectures on the fundamentals of tasawwuf. And of course, after spending all that time on my new gadget, I was again reminded how important it is not to let the body overwhelm the soul. So many problems in life can be traced to the imbalance of the body and the soul. We feed our body (like I’m still doing right this very minute, obsessing about my new ipod), and our soul begins to atrophy. Bah.

1st Step:Learn to Read 2nd Step:Read to Learn 3rd Step:Promote Reading Always!

pramleeelvis — Mon, 04 Jan 2010 10:18:50 +0000

This is the strong message from Allah SWT to encourage Mankind to Learn to Read.The Quranic Surah Al-Alaq reaffirmed this command from Allah SWT.
In Malaysia a survey made sometime ago reported that the average Malaysian only read 2 books a year while developed countries like Japan,USA or Germany have more readings than Malaysians made per year.Malaysia must aggressively promote this reading culture among the young people NOW if Malaysia wants to have World Class Talents with great knowledge,good experience,excellent performance and become people of great wisdom.
The quantity of books being written by Malaysians per year is also very disappointing and with so many PhDs,Graduates churned out every year the volume of books written does not reflect this status.If there are so little books written by Malaysians how to expect Malaysians have enough reading materials to seek upon and purchase!
For Muslims,reading is Key to Progress for Islam and this Surah Al-Alaq clearly instruct all Muslims to do so!
Read It below:

96. Surah Al-Alaq (The Clot)

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

1. Read! In the Name of your Lord, Who has created (all that exists),

2. Has created man from a clot (a piece of thick coagulated blood).

3. Read! And your Lord is the Most Generous,

4. Who has taught (the writing) by the pen [the first person to write was Prophet Idrees (Enoch)],

5. Has taught man that which he knew not.

6. Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).

7. Because he considers himself self-sufficient.

8. Surely! Unto your Lord is the return.

9. Have you (O Muhammad ()) seen him (i.e. Abû Jahl) who prevents,

10. A slave (Muhammad ()) when he prays?

11. Tell me, if he (Muhammad ()) is on the guidance (of Allâh)?

12. Or enjoins piety?

13. Tell me if he (the disbeliever, Abû Jahl) denies (the truth, i.e. this Qur’ân), and turns away?

14. Knows he not that Allâh does see (what he does)?

15. Nay! If he (Abû Jahl) ceases not, We will catch him by the forelock,

16. A lying, sinful forelock!

17. Then, let him call upon his council (of helpers),

18. We will call the guards of Hell (to deal with him)!

19. Nay! (O Muhammad ())! Do not obey him (Abû Jahl). Fall prostrate and draw near to Allâh!

Allahuakbar!Allah The Greatest-Only Allah SWT Knoweth Everything!In Allah,we seek Allah's Blessings & Mercy!

pramleeelvis — Mon, 04 Jan 2010 01:50:47 +0000

Let us study and understand the knowledge that human being knows about ALLAH SWT (ALLAH THE GREATEST-THE ALMIGHTY)

SOME REFERENCES ON THE NET:
Allah
From Harun Yahya:
IN ORDER TO CREATE, GOD HAS NO NEED TO DESIGN

It’s important that the word “design” be properly understood. That God has created a flawless design does not mean that He first made a plan and then followed it. God, the Lord of the Earth and the heavens, needs no “designs” in order to create. God is exalted above all such deficiencies. His planning and creation take place at the same instant.

Whenever God wills a thing to come about, it is enough for Him just to say, “Be!”

As verses of the Qur’an tell us:

His command when He desires a thing is just to say to it, “Be!” and it is. (Qur’an, 36: 82)

[God is] the Originator of the heavens and Earth. When He decides on something, He just says to it, “Be!” and it is. (Qur’an, 2: 117)

From Wikipedia, the free encyclopedia

Allah (Arabic: الله‎, Allāh, Turkish: Allah, IPA: [ʔalˤːɑːh] ( listen)) is the standard Arabic word for God.[1] While the term is best known in the West for its use by Muslims as a reference to God, it is used by Arabic-speakers of all Abrahamic faiths, including Christians and Jews, in reference to “God”.[1][2][3] The term was also used by pagan Meccans as a reference to the creator-god, possibly the supreme deity in pre-Islamic Arabia.[4]

The concepts associated with the term Allah (as a deity) differ among the traditions. In pre-Islamic Arabia amongst pagan Arabs, Allah was not considered the sole divinity, having associates and companions, sons and daughters – a concept which Islam thoroughly and resolutely abrogated. In Islam, the name Allah is the supreme and all-comprehensive divine name. All other divine names are believed to refer back to Allah.[5] Allah is unique, the only Deity, creator of the universe and omnipotent.[1][2] Arab Christians today use terms such as Allāh al-ʼAb ( الله الأب, “God the Father”) to distinguish their usage from Muslim usage.[6] There are both similarities and differences between the concept of God as portrayed in the Qur’an and the Hebrew Bible.[7]

Unicode has a codepoint reserved for Allāh, ﷲ = U+FDF2.[8] Many Arabic type fonts feature special ligatures for Allah.[9]
Arabic
الله
Transliteration
Allāh
Translation
God

The term Allāh is derived from a contraction of the Arabic definite article al- “the” and ʼilāh “deity, god” to al-lāh meaning “the [sole] deity, God” (ho theos monos).[4] Cognates of the name “Allāh” exist in other Semitic languages, including Hebrew and Aramaic.[3] The corresponding Aramaic form is אֱלָהָא ʼĔlāhā in Biblical Aramaic and ܐܰܠܳܗܳܐ ʼAlâhâ or ʼĀlōho in Syriac.[10]

The contraction of al- and ʼilāh in forming the term Allāh (“the god”, masculine form) parallels the contraction of al- and ʼilāha in forming the term Allāt (“the goddess”, feminine form).[11]
Usage in Arabic
Pre-Islamic Arabia

In pre-Islamic Arabia, Allah was used by Meccans as a reference to the creator-god, possibly the supreme deity.[12]
Allah at Rohtas Fort Pakistan

Allah was not considered the sole divinity; however, Allah was considered the creator of the world and the giver of rain. The notion of the term may have been vague in the Meccan religion.[4] Allah was associated with companions, whom pre-Islamic Arabs considered as subordinate deities. Meccans held that a kind of kinship existed between Allah and the jinn.[13] Allah was thought to have had sons[14] and that the local deities of al-ʻUzzá, Manāt and al-Lāt were His daughters.[15] The Meccans possibly associated angels with Allah.[16][17] Allah was invoked in times of distress.[17][18] Muhammad’s father’s name was ‘Abdallāh meaning the “servant of Allāh.” or “the slave of Allāh”[17]
Muslims
Main article: God in Islam
See also: Names of God in the Qur’an

According to Islamic belief, Allah is the proper name of God,[11] and humble submission to His Will, Divine Ordinances and Commandments is the pivot of the Muslim faith.[1] “He is the only God, creator of the universe, and the judge of humankind.”[1][2] “He is unique (wahid) and inherently one (ahad), all-merciful and omnipotent.”[1] The Qur’an declares “the reality of Allah, His inaccessible mystery, His various names, and His actions on behalf of His creatures.”[1]
Allah script outside Eski Cami (The Old Mosque) in Edirne, Turkey.

In Islamic tradition, there are 99 Names of God (al-asma al-husna lit. meaning: “The best names”) each of which evoke a distinct characteristic of Allah.[2][19] All these names refer to Allah, the supreme and all-comprehensive divine name.[5] Among the 99 names of God, the most famous and most frequent of these names are “the Merciful” (al-rahman) and “the Compassionate” (al-rahim).[2][19]

Most Muslims use the untranslated Arabic phrase “insha’ Allah” (meaning “God willing”) after references to future events.[20] Muslim discursive piety encourages beginning things with the invocation of “bismillah”(meaning “In the name of God”).[21]

There are certain phrases in praise of God that are favored by Muslims, including “Subhan-Allah” (Holiness be to God), “Alhamdulillah” (Praise be to God), “La-il-la-ha-illa-Allah” (There is no deity but God) and “Allāhu Akbar” (God is great) as a devotional exercise of remembering God (zikr).[22] In a Sufi practice known as zikr Allah (lit. remembrance of God), the Sufi repeats and contemplates on the name Allah or other divine names while controlling his or her breath.[23]
Others

Arabic-speakers of all Abrahamic faiths, including Christians and Jews, use the word “Allah” to mean “God”.[3] The Christian Arabs of today have no other word for ‘God’ than ‘Allah’.[6] (Even the Arabic-descended Maltese language of Malta, whose population is almost entirely Roman Catholic, uses Alla for ‘God’.) Arab Christians for example use terms Allāh al-ʼab (الله الأب) meaning God the father, Allāh al-ibn (الله الابن) mean God the son, and Allāh al-rūḥ al-quds (الله الروح القدس) meaning God the Holy Spirit (See God in Christianity for the Christian concept of God).

Arab Christians have used two forms of invocations that were affixed to the beginning of their written works. They adopted the Muslim basm-Allah, and also created their own Trinitized basm-Allah as early as the eight century CE.[24] The Muslim basm-Allah reads: “In the name of God, the Compassionate, the Merciful.” The Trinitized basm-Allah reads: “In the name of Father and the Son and the Holy Spirit, One God.” The Syriac, Latin and Greek invocations do not have the words “One God” at the end. This addition was made to emphasize the monotheistic aspect of Trinitian belief and also to make it more palatable to Muslims.[24]

According to Marshall Hodgson, it seems that in the pre-Islamic times, some Arab Christians made pilgrimage to the Kaaba, a pagan temple at that time, honoring Allah there as God the Creator.[25]
Other usage
English and other European languages
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The history of the word “Allāh” in English was probably influenced by the study of comparative religion in 19th century; for example, Thomas Carlyle (1840) sometimes used the term Allah but without any implication that Allah was anything different from God. However, in his biography of Muhammad (1934), Tor Andræ always used the term Allah, though he allows that this ‘conception of God’ seems to imply that it is different from that of the Jewish and Christian theologies. By this time Christians were also becoming accustomed to retaining the Hebrew term “Yahweh” untranslated (it was previously translated as ‘the Lord’).[26]

Languages which may not commonly use the term Allah to denote a deity may still contain popular expressions which use the word. For example, because of the centuries long Muslim presence in the Iberian Peninsula, the word ojalá in the Spanish language and oxalá in the Portuguese language exist today, borrowed from Arabic (Arabic: إن شاء الله). This word literally means “God willing” (in the sense of “I hope so”).[27]

Some Muslims leave the name “Allāh” untranslated in English.[28] Sometimes this comes from a zeal for the Arabic text of the Qur’an and sometimes with a more or less conscious implication that the Jewish and Christian concept of God is not completely true in its details.[29] Conversely, the usage of the term Allah by English speaking non-Muslims in reference to the God in Islam, Marshall G. S. Hodgson says, can imply that Muslims are worshiping a mythical god named ‘Allah’ rather than God, the creator. This usage is therefore appropriate, Hodgson says, only for those who are prepared to accept its theological implications.[29]
In other scripts and languages

* Allah in other languages with Arabic script is spelled in the same way. This includes Urdu, Persian/Dari, Uyghur among others.
* Bengali: আল্লাহ Allah
* Bosnian: Allah
* Chinese: 阿拉 Ālā, 安拉 Ānlā; 真主 Zhēnzhǔ (semantic translation)
* Greek: Αλλάχ Allách, Θεός Theós (God)
* Hebrew: אללה Allah
* Hindi: अल्लाह Allāh
* Japanese: アラー Arā, アッラー Arrā, アッラーフ Arrāfu
* Maltese: Alla
* Korean: 알라 Alla
* Russian, Ukrainian, Bulgarian: Алла́х Allakh
* Serbian, Belarusian, Macedonian: Alah, Алах
* Thai: อัลลอฮ์ Anláw

Comparative religion

Some scholars[who?] have suggested that Muhammad used the term Allah in addressing both pagan Arabs and Jews or Christians in order to establish a common ground for the understanding of the name for God, a claim Gerhard Böwering says is doubtful.[11] According to Böwering, in contrast with Pre-Islamic Arabian polytheism, God in Islam does not have associates and companions nor is there any kinship between God and jinn.[11] Pre-Islamic pagan Arabs believed in a blind, powerful, inexorable and insensible fate over which man had no control. This was replaced with the Islamic notion of a powerful but provident and merciful God.[30]

According to Francis Edwards Peters, “The Qur’an insists, Muslims believe, and historians affirm that Muhammad and his followers worship the same God as the Jews (29:46). The Quran’s Allah is the same Creator God who covenanted with Abraham”. Peters states that the Qur’an portrays Allah as both more powerful and more remote than Yahweh, and as a universal deity, unlike Yahweh who closely follows Israelites.[7]
Typography
An example of Allāh written in simple Arabic calligraphy.

The word Allāh is always written without an alif to spell the ā vowel. This is because the spelling was settled before Arabic spelling started habitually using alif to spell ā. However, in vocalized spelling, a small diacritic alif is added on top of the shaddah to indicate the pronunciation.

One exception may be in the pre-Islamic Zabad inscription,[31] where it ends with an ambiguous sign that may be a lone-standing h with a lengthened start, or may be a non-standard conjoined l-h:-

* الاه: This reading would be Allāh spelled phonetically with alif for the ā.
* الاله: This reading would be Al-ʼilāh = “the god” (an older form, without contraction), by older spelling practice without alif for ā.

Unicode

Unicode has a codepoint reserved for Allāh, ﷲ = U+FDF2. This character according to the official Unicode specification is a ligature of alif-lām-lām-shadda-(superscript alif)-hā (اللّٰه U+0627 U+0644 U+0644 U+0651 U+0670 U+0647). There is, however some confusion arising from the fact that Arabic typography usually features a llāh glyph without the preceding alif, which only occurs phrase-initially (or with hamzatu l-waṣl آ in Qur’anic orthography). Consequently, the majority of Arabic Unicode fonts do not conform with the specification and have a glyph without the alif at this position (e.g. those provided by Linotype, the great majority of those licensed to or developed by Microsoft, those of Arabeyes.org, SIL’s Lateef and the fonts of CRULP developed in Pakistan), while others have the prescribed form with alif (e.g. SIL’s Scheherazade, Adobe Arabic distributed with the Middle-Eastern version of the Adobe Reader 7, Arial Unicode MS, and Arabic Typesetting, distributed with VOLT and with Microsoft Office Proofing Tools 2003).

The calligraphic variant of the word used as the Coat of arms of Iran is encoded in Unicode, in the Miscellaneous Symbols range, at codepoint U+262B (☫).

Get Rid of Usury (Riba') In Our Way of Life-Enough of all these sufferings due to Greed!

pramleeelvis — Sun, 03 Jan 2010 00:33:06 +0000

The Holy Quran have mentioned many times about RIba’(Usury)which is Haram (Forbidden) in Islam.
Some Videos showing efforts to make Islamic Banking Important In Our Life and Hopefully Riba’ (Usury) practices will be curtailed or best still,eliminated especially among Muslims Globally.

Reference:Wikipedia
Riba (Arabic: ربا, IPA: [rɪbæː]) means usury and is generally forbidden in Islamic economic jurisprudence fiqh.

There are two types of riba discussed by Islamic jurists: that prohibited by the Qur’an (an increase in capital without any services provided), and that prohibited in the Sunnah (comprising commodity exchanges in unequal quantities).

Background

Riba was forbidden in the Medinan society of the Prophet, as it had been in the medieval Christian world. Historically, the consensus of Muslim jurists understood that any loan which involved an increase in repayments was forbidden, and as such, the Islamic state prohibited it.

With the advent of European enlightenment, the prohibition of usury was questioned resulting in allowing it for trade. With unrivalled economic growth in the West, the Muslim world began to debate the prohibition of Riba in the 19th century.

Riba is considered amongst the Seven Heinous Sins (Al-Saba al-Mubiqat – السَبعَ الموبِقاتِ), namely: [1]

* Believing in Gods other than Allah.
* Magic.
* Murder.
* Riba/usury.
* Unlawfully taking orphans’ money.
* Fleeing the battlefield.
* Accusing chaste, pious women.

The Qur’an states:[2]
“ يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ ”

3:130 O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.

“ وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ”

2:275 Allah has permitted trade and has forbidden interest

Mohammad said in his farewell sermon: “God has forbidden you to take Riba, therefore all riba obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity. God has judged that there shall be no riba and that all the riba due to `Abbas ibn `Abd al Muttalib shall henceforth be waived.”.[3]

Quran explicitly prohibits Riba, and since Quran is an undisputed source of guidance, all Muslims unanimously agree on prohibition of Riba. There is no difference of opinion among any school of thought on prohibition of Riba in Islamic Shariah.

Qur’an mentions that the person who deals with Riba (ربا) will stand (on judgment day) as one who is being beaten by Satan into insanity.[4] Here Qur’an makes it clear that “trade” and “riba” are not same, and that God forbade “riba” and allowed “trade”.[5] It further states that whoever accepts guidance of God must immediately stop dealing in Riba, and those who return to Riba after God’s guidance has reached are dwellers of fire, because God destroys “Riba” and he will reward those who give to charity.

Mohammad cursed the one who deals with Riba. From Jabir: Mohammad cursed the receiver and the payer of riba, the one who records it and the two witnesses to the transaction and said: “They are all alike [in guilt].” [Sahih al-Muslim, Sahih Al-Bukhari, Tirmidhi, Ibn Majah, Bahiqi and Musnad Ahmad]
reminder from Ramli:please recite peace be upon him (pbuh)whenever Prophet Mohammad pbuh name is mentioned in this texts

Islamic Shariah considers Riba as tool of oppression and a means to unjustly take others money[6] by exploiting their needs and circumstances. Hence it forbids a Riba based system altogether and it promotes Charity as an alternative. Therefore, Mohammad said: “God has judged that there shall be no riba” [Last Sermon]

The crimes of dealing in Riba are so serious that God has declared war against those who deal in Riba.[7] Mohammad has cursed anyone who deals with Riba, the one who takes it, one who pays it and one who records it, they are all “equal”.[8]

Muslims around the world traditionally avoid eating pork and alcohol, whereas, Riba is considered much worse than that. Mohammad declared consumption of Riba worse than adultery: worse than “to a man committing adultery with his own mother”.[9]
[edit] Etymology

The word riba was linguistically used by the Arabs prior to Islam to refer to an increase. In commercial practice, it referred to the increase on loans, namely, interest.

The definition of riba in classical Islamic jurisprudence was “surplus value without counterpart.” When currencies of base metal were first introduced in the Islamic world, no jurist ever thought that paying a debt in a higher number of units of this fiat money was riba” as they were concerned with the real value of money (determined by weight only) rather than its numerical value. For example, it was acceptable for a loan of 1000 gold dinars to be paid back as 1050 dinars of equal aggregate weight of gold (i.e., the value in terms of weight had to be same because all makes of coins did not carry exactly similar weight) – therefore having the same real value.
[edit] Prohibition of Riba

The Quran deals with riba in 12 verses, the word appearing 8 times in total, 3 times in 2:275, and once in 2:276, 2:278, 3:130, 4:161 and 30:39[10].

The Mekkan verse in Surah al-Rum was the first to be revealed on the topic: And whatever Riba you give so that it may increase in the wealth of the people, it does not increase with Allah (Quran 30:39)

The others are Medinan verses: And because of their charging Riba while they were prohibited from it (Quran 4:161) Those who believe do not eat up Riba doubled and redoubled (Quran 3:130)

Culminating with the verses in Surah Baqarah: Those who benefit from interest shall be raised like those who have been driven to madness by the touch of the Devil; this is because they say: “Trade is like interest” while God has permitted trade and forbidden interest…God deprives interest of all blessings but blesses charity…O believers, fear God, and give up the interest that remains outstanding if you are believers. If you do not do so, then be sure of being at war with God and His messenger. But, if you repent, you can have your principal… (Quran 2:275-280)

The jurists do not consider the first two verses as clear prohibitive verses on the matter, whereas the latter two have been understood to prohibit Muslims from riba.

Tabari quotes a number of Tabi’een who state the verse from Surah al-Rum refers to a gift whereas al-Jawzi quotes Hasan al-Basri as stating it refers to riba[11]. Either way, there is insufficient indication from this verse that riba is prohibited, if it does indeed refer to riba.

The second verse refers to the Jews and their taking of riba , which leaves it unclear if such a prohibition applies to the Muslims.

The next verse is seen by many as prohibiting riba, including Ibn Hajar al-Asqalani[12]. However it appears that recourse to some traditions relating to Amr ibn Aqyash are required for the prohibition as the verse itself could be interpreted as expressing a preference against interest.

The verses from Surah Baqarah are seen as categorically forbidding riba. The backdrop to these verses was the dispute between Banu Thaqif and Banu Amr ibn al-Mughirah over riba due on loans between them. As such, the jurists historically agreed on the prohibition of riba from these verses and termed it riba al-nasia, distinguishing it from the interest in exchanging like goods in different quantities, mentioned in a number of narrations, riba al-fadl.

As such, some jurists saw riba forbidden early in Mecca, some in the year 2 AH and some after the opening of Mecca, but the majority agreed on its prohibition.

Some of the modern jurists, like Abduh, Rashid Rida, Shaltut, Sir Syed Ahmed, Fazl al-Rahman, Tantawi and Qardawi have tried to legitimize bank interest[13]. The earlier amongst them legitimised it for awqaf and state investment schemes during the late period of the Ottoman rule. They were the first to introduce the notion that riba al-nasia was permitted. Those that followed them remained minority voices whilst the vast majority of modern jurists prohibit it. The modernists proposed a number of legal arguments that have been heavily criticised for using false legal reasoning, mixing hikma and illah, selective historical readings of the commercial contracts at the time of the Prophet, and mis-application of principles (e.g., mafhum al-mukhalifah). They also advanced non-legal rational arguments such as the necessity of modern finance, necessary for efficient allocation of resources, commercial interest not being the riba prohibited in Islam, no violation of justice or exploitation these days and interest rates are not very high to name but a few[14]. Most of these arguments have criticised by modern writers, including Siddiqi, Zarqa, Khan & Mirakhor and Chapra, a good case in point being the published Supreme Court of Pakistan Judgement on the matter[15].
[edit] Rationale of the Prohibition

The main reason advocated by Siddiqi and Ganameh as to the rationale of prohibition is that it is oppression involving exploitation. In matters of consumption loans, it is necessary that those who have wealth should assist those without, and in productive loans, a guaranteed return on capital is unjust given the uncertainty surrounding entrepreneurial profits, whereas a return to both parties as a rate of profit would be more equitable[16].

Taji al-Din argues the reason appears to be the restriction in circulation of wealth amongst those who already have it. Lenders would not provide loans to those they believe are unable to repay, thus such wealth would be restricted to those able to service the debt. This is something forbidden categorically by the Quran and the effects on society result in the accumulation of wealth amongst those who have it and increase the divide between the rich and poor.

Mawdudi believes the cause relates to the undesirable resulting effect of an imbalance between production and consumption. This is caused by the transfer of purchasing power from those with a high propensity to consume to those with a low propensity to consume. The latter group reinvests its income in production, increasing production and decreasing consumption demand. Cost of capital results in increased prices of consumption goods, accentuating this process. Mawdudi believes this is the source of evils in the economy such as stagnation, depression, monopoly and ultimately imperialism. Interest free loans and prohibition of return on capital along with zakat, wages, profit and profit-share recreates this balance. The focus shifts to the entrepreneur whose activity becomes the only source of income along with wages, giving him the upper hand in society. Siddiqi and Ganameh cite the hadith of “income devolved on liability” in this context[17].

Some argue that interest allows the creation of a group of people who contribute nothing to society, simply generating income from capital. This starves society of their contribution and the rationale of prohibition is to reverse this.

Ibn Rushd argued the rationale relates to the possibilities of cheating that exists in riba which is clearly visible in riba fadl[18]. Other arguments which some writers try to extract from indications on the divine texts include the rationale being corruption , unjust acquisition of property rights, destruction and a detrimental personality.

Hameedullah believes the reason is the unilateral nature of the risk born in these agreements[19]. The Islamic principle is for a reward, there must be some liability incurred – without this a return is prohibited.
[edit] References to Riba in the Quran and Sunnah
[edit] Qur’an

The Qur’an states the following on Riba:
“ That they took riba, though they were forbidden and that they devoured men’s substance wrongfully – We have prepared for those among men who reject faith a grievous punishment (Qur’an 4:161) ”
“ Those who charge riba are in the same position as those controlled by the devil’s influence. This is because they claim that riba is the same as commerce. However, God permits commerce, and prohibits riba. Thus, whoever heeds this commandment from his Lord, and refrains from riba, he may keep his past earnings, and his judgment rests with God. As for those who persist in riba, they incur Hell, wherein they abide forever (Qur’an 2:275) ”
“ God condemns riba, and blesses charities. God dislikes every disbeliever, guilty. Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve. O you who believe, you shall observe God and refrain from all kinds of riba, if you are believers. If you do not, then expect a war from God and His messenger. But if you repent, you may keep your capitals, without inflicting injustice, or incurring injustice. If the debtor is unable to pay, wait for a better time. If you give up the loan as a charity, it would be better for you, if you only knew. (Qur’an 2:276-280) ”
“ O you who believe, you shall not take riba, compounded over and over. Observe God, that you may succeed. (Qur’an 3:130) ”
“ And for practicing riba, which was forbidden, and for consuming the people’s money illicitly. We have prepared for the disbelievers among them painful retribution. (Qur’an 4:161) ”
“ The riba that is practiced to increase some people’s wealth, does not gain anything at God. But if people give to charity, seeking God’s pleasure, these are the ones who receive their reward many fold. (Qur’an 30:39) ”
[edit] Ahadith

Riba is mentioned in a number of Ahadith:
“ Jabir said that Allah’s Messenger cursed the accepter of usury and its payer, and one who records it, and the two witnesses, and he said: They are all equal.[20] ”
“ Narrated Abu Said: We used to be given mixed dates (from the booty) and used to sell (barter) two Sas of those dates) for one Sa (of good dates). The Prophet said (to us), “No (bartering of) two Sas for one Sa nor two Dirhams for one Dirham is permissible”, (as that is a kind of usury). (See Hadith No. 405).[21] ”
“ Narrated ‘Umar bin Al-Khattab: Allah’s Apostle said, “The bartering of gold for silver is Riba, (usury), except if it is from hand to hand and equal in amount, and wheat grain for wheat grain is usury except if it is form hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount, and barley for barley is usury except if it is from hand to hand and equal in amount.”.[22] ”
“ Narrated Ibn ‘Umar: The Prophet said, “The selling of wheat for wheat is Riba (usury) except if it is handed from hand to hand and equal in amount. Similarly the selling of barley for barley, is Riba except if it is from hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount.[23] ”
“ Narrated AbuHurayrah: The Prophet said: If anyone makes two transactions combined in one bargain, he should have the lesser of the two or it will involve usury.[24] ”

Additional ahadith exist regarding usury.[25][26]
[edit] Relevance to modern times

Siddiqi suggests the key to whether the idea of prohibition of riba is effective is whether it can produce stability and efficiency in the economy, if it is conducive to growth and development and increase justice and fairness.

The model of profit-sharing on the liability side of the banking system, would make the financial system more stable than using riba. The sharing arrangements between suppliers and users of resources for producing wealth improves business cycles and stability in the economy.
[edit] Entrepreneurship

With the abolition of interest, Siddiqi argues that the economic focus becomes attached to entrepreneurial activities, using the vehicle of mudarabah, resulting increasing economic activity. Although it may be thought that without interest propensity to save drops, Keynesian analysis indicates that savings are a function of income and interest is minor. As such if income can be increased, savings should increase even in the absence of the interest.

Mannan argues that interest holds back investment in production, whereas Mawdudi points out that projects that could be socially useful, generating a small return and prevented as interest rates prevent capital being utilised on such projects.

Without interest, capital can be more efficiently allocated to productive projects based on the rates of profit rather than more credit-worthy individuals. A system based on profit-sharing also harmonizes the interests between investors and entrepreneurs increasing efficiency.
[edit] Trade Cycles

Many writers see the destabilizing effects that interest has on trade cycles. The basic idea is that different interest rates and their variations allow for speculative institutions. Speculators hoard capital for the purpose of chasing higher rates, which in turn deprives the deployment of capital for productive purposes. It is argued that these vast movements of funds contribute to the fluctuations in the trade cycles and make economic planning and organisation problematic.

With the absence of interest, writers argued there will be less speculation due to the absence of the interest rate and the reduced levels of debt that will result. That is not to say there will be no debt – the non-interest modes of finance allows debt, but lower levels. Decreased levels of speculation would thus result in a more stable environment.
[edit] Financial Intermediation

Writers like Fazl al-Rahman say the interest rate is like price in the modern economy. It is used to regulate the demand of finance, and if the interest rate is taken to zero, we will be faced with limited supply and infinite demand. How would credit be allocated?[27]

The main response to this question by writer is that finance for productive projects can be provided through profit-share, sale on a cost-plus basis or leasing.

Writers like Siddiqi suggest a two-tier mudarabah model as the basis of a riba-free banking system. This involves the bank acting as the capital partner in a back to back mudarabah contract with the depositor on one side and the entrepreneur on the other side. This model can be supplemented by a number of fixed return models (like Ijara, Istisna, Murabaha etc). In practice the Murabaha model is the bank’s favourite, bearing results most similar to the interest based finance models. However, it has been criticised as not following the possession by bank/seller requirements and risks taken by the financier are non-existent (being insured or guarantees provided by the customer). Additionally Khattab has criticised the whole two-tier mudarabah system as having no basis in Islamic law, as there are no instances where the mudharib passed funds onto another mudharib, and as such is questionable.

Banks have demand deposits in the nature of loans to the bank and investment deposits. Some offer guaranteed savings accounts with permission to use the funds and a discretionary reward to the depositor as in the case of the Bank Islam Malaysia Berhad. Initially demand deposit accounts were in the majority, but over time the majority of accounts are now investment accounts, reflecting the confidence of depositors in the ability of banks to generate a return[28]. Islamic banking operations are successfully operating in many Muslim countries, including Pakistan, Bangladesh, Malaysia, Iran, Sudan, Turkey and Bahrain.

Insurance operations commencing in Sudan 1977 have now been successfully implemented in a number of countries from Malaysia to Jordan. The takaful mudarabah model is used compensating premium paying subscribers in case they incur losses/damages without any interest based activities.

The definition of Riba
A forced “increase of value” in “the medium of exchange” that is loaned or swapped is Riba.

Explanation :
Below is explanation of different meaningful parts of this definition:

A forced means demanded, desired, claimed, requested, practiced, agreed etc. Any of the above or similar words would fall under the “forced” category that define and create an extra liability on other party.

Increase in value means the increase in terms of value which comprises the quantity and the quality, there is no issue of the minimum or maximum increase, fixed or variable increase, just increase no matter how small or large it is and how that increase is defined.

The medium of exchange means any thing that can serve the purpose of exchange of good(s) and/or service(s) in the society at any level i.e., international, national, or local. We all know and recognize currency and gold etc. as the best examples of the medium of exchange, but still for instance in some parts of the world, agro-labour are paid in grains from the harvest they had worked upon, and that grains serve as the medium of exchange on a very localized level and certainly that would fall under the classification of “medium of exchange”. Other than this, any thing would become a “medium of exchange” if the loaning party forces the borrower to pay in extra on return.

That is loaned or swapped means the same medium of exchange that was given as loan or used in the exchange. Loan is a liability on a party created either by direct borrowing or by obtaining credit, to be discharged (paid off) in the future to other party on times when it becomes due. It is generally understood that exchange is “on spot” and loan is “time related” but both the transactions are based on a single produce, no increase either on spot or in a time frame is allowed because there is a definite potential of using the exchange mechanism for riba if it were only banned in loan transaction. Some people question about the sense of allowing exchange of equal quantity and quality on spot, why some one would do that? The answer is very simple, if one has a currency note of 100 and need to change it into lower denominations, what he gets must be equal to 100 in any combination of lower denominations.

Summarizing the rules for the analysis of riba in a transaction, we might conclude the following:

1. Riba is only present in a transaction of single produce, generally “the medium of exchange”.
2. Riba is not necessarily time related; it can be on spot or in any time frame.
3. Riba is the “increase”, not the “decrease”.
4. Riba is forced; volunteer extra return from the beneficiary shall not be regarded as Riba.

You Would Have Surely Seen It Humbled

zainubthewayfarer — Sat, 02 Jan 2010 04:03:36 +0000

Had We sent down this Qur’ān upon a mountain, and had it [the mountain] been endowed with a faculty of discernment like man, you would have surely seen it humbled, rent asunder by the fear of God. And such similitudes, as those mentioned — do We strike for mankind, that perhaps they may reflect, and so become believers.
59:21

Photo taken at the Bow Falls in Banff National Park by Zainub.

The Islamic Empire of Faith-Allahuakbar-God is Most Great!

pramleeelvis — Fri, 01 Jan 2010 06:40:07 +0000

This is one of the best video series on the Islamic Empire.

Allahuakbar,Allahuakbar,Allahuakbar - Allah The Greatest!See The Many Happenings!

pramleeelvis — Fri, 01 Jan 2010 04:08:06 +0000

Ramli have inserted some videos from YouTube showing the Greatness of Allah SWT….

Not Being Afraid of Love: Trying to Understand It

T. Rashid — Thu, 31 Dec 2009 01:34:26 +0000

The last few days have been of much soul searching and consternation for me. I’ve prayed a lot about the happenings of my life and have come to realize that there is so much about myself that I’ve been thinking about lately. I made it into a list form in order to capture the ideas about love that flowed in and out of my head:

1. Right now is a very confusing time in my life, and a lot of that confusion is riddled in not knowing who my true friends really are and who will stand by me with unconditional love, support, compassion, trust, and care at this point in time. I’m praying for a sign to let me know that all of the doubt and confusion will be okay in the end.

2. This might be the one that brings me to the verge of tears. What is love? Do I even know what love really is? When I say to someone that I love them (for me, an almost impossible task to do), I really mean it. But do I? I read one of my favorite quotations attributed to ‘Abdu’l-Bahá for comfort regarding this matter, and I find myself tearing up pretty badly:

“There are four kinds of love. The first is the love that flows from God to man; it consists of the inexhaustible graces, the Divine effulgence and heavenly illumination. Through this love the world of being receives life. Through this love man is endowed with physical existence, until, through the breath of the Holy Spirit—this same love—he receives eternal life and becomes the image of the Living God. This love is the origin of all the love in the world of creation.

The second is the love that flows from man to God. This is faith, attraction to the Divine, enkindlement, progress, entrance into the Kingdom of God, receiving the Bounties of God, illumination with the lights of the Kingdom. This love is the origin of all philanthropy; this love causes the hearts of men to reflect the rays of the Sun of Reality.

The third is the love of God towards the Self or Identity of God. This is the transfiguration of His Beauty, the reflection of Himself in the mirror of His Creation. This is the reality of love, the Ancient Love, the Eternal Love. Through one ray of this Love all other love exists.

The fourth is the love of man for man. The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.” (Paris Talks)

Beautiful, isn’t it? With all my heart and soul, I believe this to be true. I pause on the fourth point a lot, and think about the love that exists between me and the people in my life. Ever since I read this quotation for the first time, I have always tried my best to not be clouded in judgement about the word love and what exactly it entails. Whenever I said the three magic words to the people in my life I love you, I meant it from the bottom of my heart.

Then I read this portion of The Master’s talk and thought about the many instances in my past where this was so completely and regrettably true:

“But the love which sometimes exists between friends is not (true) love, because it is subject to transmutation; this is merely fascination. As the breeze blows, the slender trees yield. If the wind is in the East the tree leans to the West, and if the wind turns to the West the tree leans to the East. This kind of love is originated by the accidental conditions of life. This is not love, it is merely acquaintanceship; it is subject to change.

Today you will see two souls apparently in close friendship; tomorrow all this may be changed. Yesterday they were ready to die for one another, today they shun one another’s society! This is not love; it is the yielding of the hearts to the accidents of life. When that which has caused this ‘love’ to exist passes, the love passes also; this is not in reality love.” (Paris Talks)

I think specifically about all the different kinds of love that could exist between two people (when we look at the fourth kind of love more specifically). Love between two friends. Romantic love. The love between a parent and their child. The love between two strangers each seeking to elevate the other towards service to humanity. The ability to inspire each other and bring out the very best in each other.

Sometime in my life or another, I’ve been told that I’m particularly good at telling a story or two every now and then. This one is very near and dear to my heart, and maybe it’ll help someone who is spiritually lost in their quest to find God and render all their trust in Him alone. When I was originally investigating the faith, I wasn’t necessarily the most devout Muslim that existed out there. Part of me had the feeling that I didn’t deserve to know and love God in my life, after all of the turmoil that I went through over the last few years prior to that moment. There was a friend of mine that showed me unconditional love, justice, and compassion while in the beginning of my quest to know and love God again. One night near the end of April, 2008, the two of us were walking back to our dormitory on campus from Coffmann Memorial Union and talking about our seemingly exciting summer plans. I mentioned that I was going to help my sister move to medical school in West Virginia from Tampa, Florida, mentioning that I was going to go through the states of Georgia, South Carolina, North Carolina, Tennessee, and Virginia. When she heard that I was going through Georgia, she told me about the Baha’i Community of Savannah, Georgia being on the last newsreel and talking about the Unity Center where the Baha’i Community gathers for activities. I mentioned that I was going to go through Atlanta, most likely. Later on that night, I got a message from my wonderful friend about the Baha’i Community of Savannah, Georgia and the Unity Center, which pretty much is the most inspiring thing that I have ever seen. To me, that example is the pre-eminent example that I have in my entire life of unconditional love from a friend: no strings attached, free, liberating, and spiritually uplifting towards my quest in finding God and being whole again. For me, all of the failed friendships and relationships, heartbreak and utter sense of loss, high hopes and residual resentments in my life were worth it for that one indelibly pure and unconditionally loving moment between two people who helped each other grow closer to God.

I know human relationships are complicated, with people claiming that they are “in love” from one moment to the next, people who we thought were wonderful, nurturing, healing, and loving people are people who really don’t care all that much about us, the epic yelling and the bickering that takes place between two people over what we eventually realize are trivial idle fancies, the fantastic declarations inspired by furor and passion made from one person to another in the name of love, and the people who we don’t nominally seek out for healing, nurturing, and comfort being the people who love us the most in this world, unconditionally. Life is indeed, undoubtedly full of mysteries and ironies. But we must never be afraid of expressing unconditional love for all of humanity: our souls are uplifted when we convey this very special and potent emotion when speaking about the Revelation and its effect on bringing about the change that this world longingly desires for. This quote attributed to Baha’u'llah captures the idea of striving attain the Revelation that has been revealed to us in this day and age. It brought me an immense amount of comfort while I was seeking to find God’s presence in my life again:

“It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been pre-ordained in God’s irrevocable and hidden Tablets. If no one be willing to direct his steps towards its shores, if every-one should fail to arise and find Him, can such a failure be said to have robbed this ocean of its power or to have lessened, to any degree, its treasures? …This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty.” (Baha’u'llah)

Someday, by the will and blessings of Allah (SWT), I will grow into an old man who will grow weary and wrinkly, and lose the ability to play, walk, remember memories, hear and read. On the material level, some will say that I will be calibrating my own descent in the sad calculus of who I once was but can never be again.

But if nothing else, I pray to God steadfastly if that day should ever come that I can retain the one memory of that one spiritually pure and uplifting moment that night near the end of April, 2008 between my friend and I until I breathe my final breath and beyond.

paradise inshaAllah

ummsqueakster — Wed, 30 Dec 2009 14:53:21 +0000

Allah (swt) tells us that:

Certainly will the believers have succeeded:

They who are during their prayer humbly submissive

And they who turn away from ill speech

And they who are observant of zakah

And they who guard their private parts

Except from their wives or those their right hands possess, for indeed, they will not be blamed -

But whoever seeks beyond that, then those are the transgressors -

And they who are to their trusts and their promises attentive

And they who carefully maintain their prayers -

Those are the inheritors

Who will inherit al-Firdaus. They will abide therein eternally.

Qur’an 23:1-11

It is related by Urwah bin Zubair (ra) that Umar (ra) said, “This Surah was revealed in my presence and I myself observed the state of the Prophet (saws) during its revelation. When the revelation ended , the Prophet (saws) remarked, ‘On this occasion ten such verses have been sent down to me that the one who measures up to them, will most surely go to Paradise’. Then he recited the initial verses of the surah.” (Ahmad, Tirmizi, Nasai, Hakim).

How do you measure up? Yes, I’m sure we could all stand to be more attentive in our prayers, inshaAllah we’re giving zakat, alhamdulilah we’re faithful to our spouses, but…if you’re reading this, chances are you’ve been to other websites today, and have encountered ill speech. I know I have. The internet is full of it.

As much as there is benefit in this medium, it is also a tool of Shaytan. We’re freed from the inhibitions we may have when interacting with people in real life, and feel free to slander, backbite, put down and mock whomever we encounter. Would you say it to their faces? And if you encountered it in real life would you stay and listen?

Why then do we put up with it online? Again, a smack on the upside of the head for myself as much as anyone else who is reading this.

Here are a list of Great Muslims who have served Islam very well and May Allah SWT Reward Them With Jannah.

pramleeelvis — Wed, 30 Dec 2009 00:51:49 +0000

Ramli have been reading some books on Muslim Heroes and also on the Great Sahabats,Tabiin and Tabiin Tabiin and as always their life stories and sacrifices are so great to sustain Islam as a Great Religion as what Prophet Muhammad pbuh have intially started and also all the other Great Prophets starting from Prophet Adam a.s.

Here are a list of Great Muslims for your immediate reference.Just type their names and make a quick search in any of the search engines available on the NET.
Wassallam.
Ramli Abu Hassan
shah alam,malaysia
Some of the Great Muslims:
1.Imam Abu Hanifa
2.Imam Ja’far as-Sadiq
3.Jabir ibn al-Hayayan
4.Khalif al-Ma’mun
5.Muhammad ibn Musa al-Khwarizmi
6.Muhammad ibn Isma’il al-Bukhari
7.At-Tabari
8.Abu’l-Hasan al-Ash’ari
9.Muhammad a-Farabi
10.Imam Malik
11.Al-Biruni
12.Ibn Sina
13.Imam al-Ghazzali
14.’Abdu’l Qadir al-Jilani
15.’Umar Khayyam
16.Ibn Rushd
17.Shaykh Sa’di
18.Jalalu’d-din Rumi
19.Imam Ibn Taymiyya
20.Ibn Khaldun
21.Jalalu’d-din as-Suyuti
22.Shah Waliullah
23.Imam ash-Shafi’i
24.Imam ibn Hanbal
25.Shibli Namani
26.Mohammad Iqbal
27.Bayazid Bustami
28.Abu Ishaq Ya’qub al-Kindi
29.Imam al-Tirmidhi
30.Abu Bakr Muhammad Ibn Zakaria
31.Abdul-Hasan ‘Ali al-Masudi
32.Ibn al-Haytham
33.Sultan Mahmood Ghaznawi
34.al-Mawardi
35.Nizam ul-Mulk
36.Hafiz Shirazi
37.Zahiruddin Babur
38.Mujaddid Alf Thani Sheikh Ahmed Sirhindi
39.Sheikh ‘Abdul Wahab
40.Syed Ahmed Shaheed
41.Sir Syed Ahmed Khan
42.Syed Ameer Ali
43.Maulana Ashraf Ali Thanovi
44.Munshi Muhammad Meherullah
45.Nawab Sir Salimullah
46.Sher-i-Bangla A.K.Fazul Haq
47.Maulana Hasrat Mohani
48.Quaid-i-Azam Muhammad Ali Jinnah
49.Maulana Muhammad Ali
50.Qadi Nazrul Islam
51.Syed Qutb
52.Sheikh ‘Ali Al-Tantawi
53.Dr.Burhanuddin Hilmi
54.Imam Muslim
55.Imam Abu Dawud
56.Imam Ibn Majah
57.Imam Nasa’i
58.Maulana Qasem Nantubi
59.Maulana Hussain Ahmad Madan
60.Maulana Shamsul Haqq Faridpuri
61.Dato Ganj Baksh
62.Khwaja Muinuddin Chishti
63.Ibrahim bin Adham
64.Hadrat in Awiiya
65.Umar bin Abdul Aziz
66.Muhammad bin Qasim
67.Malik Faisal bin Abdul Aziz
68.Sultan Salahuddin Ayyubi
69.Harun al-Rashid
70.Alamgir Aurangzeb
71.Robiya Basri
72.Tariq bin Ziyad
73.Mirza Asadullah Khan Ghalib
74.Tipu Sultan
75.Allama Maududi
76.Maulana Abdur Rahim
77.Hafiz Ibn Hajar Asqalani
78.Hadrat Shah Jalal
79.Prof.Dr.Yusuf Al-Qardawi
80.Syed Sulaiman Nadvi
81.Muhammad the Conqueror
82.Hadrat Hasan al-Basri (ra)
83.Ahmed Shah Abdali
84.Khalid the General
85.Allama Ali Hassan Hadvi
86.Al-Battani
87.Shah Ismail Shaheed
88.Saad bin Waqqas
89.Hadrat Abdullah Ibn Mubarak
90.Hadrat Sufiyan ath-Thawri (ra)
91.Hajji Shariat Ullah
92.Hadrat Fudhail Ibn Aiyaz
93.Hajji Imdadullah Muhajir Makki
94.Hadrat Maulana Shah Karamar Ali Jaunpuri
95.Allama Hafiz Ibnul Qayyim
96.Shahid Hasan al-Banna
97.Mufti Muhammad Shafi
98.Sheikh Ahmed Deedat
99.Bangabandhu Shaykh Mujibur Rahman
100.Dr.Muhammed Shahidullah
101.Abdul Qadeer Khan
102.ismail Raji’ al-Faruqi
…and so many others who have lived and died for making Islam Great!Ramli will add their names soon…

For more info,please contact:
Ramli Abu Hassan
hp:+6-019-2537165
email:ramlipromoter@yahoo.com

Muslims must pray at all corners of the Earth-May Allah SWT Blessed & Have Great Mercy to all Muslims

pramleeelvis — Tue, 29 Dec 2009 14:41:40 +0000

Muslims are now positioned in all corners of the World and the growth of Islam is really rising everyday!
Based on Prophet Muhammad pbuh mission in life is to save all humans from the Hell Fire and Islam is the Religion for all humans to realize,practice and hope for Allah SWT Great Blessings and Mercy.So,Dakwah is Key in Islam and the Quran and Sunnah of the Prophet Muhammad pbuh will be the guidance and reference point in this mission.
See the Muslims of the World!

Friday Evening Sohbet: We Are in Service to Allah swt

Osmanli Naksibendi — Tue, 29 Dec 2009 05:09:33 +0000

Bismillahir Rahmanir Rahim

Friday Evening Rejab 29, 1424 (September 26, 2003)

Sheykh Abdul Kerim Efendi is saying that anyone who becomes servant to ALLAH swt, He will give everything to them. How much are we avoiding working for ahirat by always working for dunya? Five times prayer is obligation. Work is not obligation. Find out who you are, and be happy with what you find, to be able to find your Lord. He created everything for our service. And He created us for His service.

Download (26:34 mins) | Listen to the sohbet:

approach your Lord

ummsqueakster — Mon, 28 Dec 2009 16:31:24 +0000

The Prophet (saws) tells us that Allah (swt) says:

“Whomever is hostile to a friend of Mine I declare war against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks Me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him. I do not hesitate from anything I shall do more than My hesitation to take the soul of the believer who dislikes death; for I dislike displeasing him” (Bukhari).

That is why we struggle to change our behaviors, struggle to make our salat on time, struggle to give up what Allah (swt) has commanded us to leave.

It’s not about the obsessive reading of labels to find where pork or alcohol may be hidden in our food. It’s because Allah (swt) has made it obligatory for us to avoid it, so we do that to draw near to Him.

It’s not about wearing a scarf for simple modest’s sake. It’s because Allah (swt) has made it obligatory on us to behave and dress in a certain matter, so we do it to draw near to Him.

It’s not about any action for the sake of that action. It’s not about our pleasure or happiness in this life. It’s about Allah (swt). Every single thing we do in this life, every breath we take, every move we make, every action we undertake, it is with the purpose of submitting to and worshipping the Divine. Until we figure that out, nothing in life is worth a hill of beans.

“And I did not create the jinn and mankind except to worship Me.” (51:56)

I know this is stating the obvious, but unless I smack myself over the head with the obvious on a frequent basis, I know I tend to forget.

2010 Present from Ramli Abu Hassan -Your Solat Scorecard-Try It!

pramleeelvis — Sat, 26 Dec 2009 11:26:31 +0000

This is Ramli’s Solat Scorecard which Ramli have applied and measure his daily solat performance since Solat is the Greatest Pillar of Islam.Your ticket to Jannah (Paradise-Heaven) firstly depend on your Solat Performance!
There is a sample of Ramli’s own Solat Scorecard which Ramli is still measuring every daily prayers and also a complimentary solat scorecard sample for your own use.Please use it immediately but you need to amend the dates accordingly.
Hope to hear from your feedbacks,suggestions and advice if any.
All Good Things from Allah SWT.
Wassallam.
Ramli Abu Hassan
hp:+6019-2537165
email:ramlipromoter@yahoo.com
note:Ramli may make a Solat Scorecard Booklet for Year 2010 for our easy usage and performance analysis.

Actually Islam is a Religion of Great Peace!Peace not War is the Way for Islam but...

pramleeelvis — Sat, 26 Dec 2009 10:13:55 +0000

Assalamualaikum Wrh Wbt.
Peace Not War is the Way for Islam but…when Islam is being “bullied”,”criticized”,”hated for no good reasons whatsoever” then Muslims must act and put a stop to such “bad actions”,”unreasonable accusations” and “wrongful facts” for Allah SWT have stated in the Quran many times to uphold the religion of Islam at all times and never to seek assistance other than Allah SWT since He is the Almighty and Most Merciful and Full of Blessings.
Ramli have inserted some videos to highlight some Muslims views on Why Islam Must Always Be Steadfast to Uphold The Religion and Fight Against any attempts to discriminate or humiliate the Muslims all around the World.All Muslims are Brothers & Sisters and they must stay together for seeking Blessings,Mercy and Love from Allah SWT and Prophet Muhammad pbuh.The Quran and the Sunnah must always be referred and applied in our lives.
Wassallam.
Ramli Abu Hassan
shah alam
malaysia

The way a (Real)Muslim Must Live and seek Allah SWT Blessings & Mercy all the time!

pramleeelvis — Thu, 24 Dec 2009 14:39:32 +0000

What is Wealth?Islam never forbid Muslims to seek Great Wealth!Wealth is Good for the Muslim Ummah!
However Allah SWT have caution and reminded Prophet Muhammad pbuh that only 3 factors that will enable a Pious Muslim Man or Woman to escape HELL that are:
1.His Amalan (Good Deeds)
2.His Sedeqah (Alms)
3.The Doa of his Children

When a Muslim dies,he/she will not bring all the billions or millions of USD or other currencies to the grave only the 3 factors as stated above.A human being life span is not that long anymore maybe a good 80+years old or maybe even earlier like 63years old as the age of the Prophet Muhammad pbuh death.

Ramli have inserted some videos from YOUTUBE and maybe the videos can teach all of us the humility and important points for being a Great Muslim like what the Sahabats,Tabiin and Tabiin Tabiin have shown all of us through the centuries.Let us all Muslims learn from their great sacrifice,tolerance,discipline,loyalty and all good attributes of a Great Muslim that Prophet Muhammad pbuh have shown us when he lived all through his 63 years of living for his Ummah.
This is Ramli’s thoughts and hopefully will be proceeded with similar actions so that “what the mouth speaks the feet follows through” or else it become “only talk no action” or in Malay we say “buat tak serupa bikin”
Humans are weak maybe like Ramli so we must try our best to do all Halal acts and refrain all Haram acts and at the end of our lifetime,we become Pious Person that enable us to see Jannah (Paradise) before we extinguish ourselves on this earth(dunia) and move on to the Hereafter (akhirat)
May Allah SWT Grant all of US (Muslims) with Jannah.Inshallah.
Wassallam.
1Malaysia
Ramli Abu Hassan
hp:+6-019-2537165
email: ramlipromoter@yahoo.com

So you want to be rich or maybe very rich-think again or maybe don't think-just do it!

pramleeelvis — Thu, 24 Dec 2009 02:43:05 +0000

Jummah Khutba: Characteristics of a Believer

Osmanli Naksibendi — Wed, 23 Dec 2009 04:01:33 +0000

Bismillahir Rahmanir Rahim

Friday, Muharrem 2, 1431 (December 18, 2009)

Sheykh Efendi is saying that a believer is a good one, taking care of what is for him. Today must be better than yesterday. Aim for ahirat by pleasing ALLAH (for example, by fasting) to be able to carry life’s burdens. shaytan is always whispering, driving people crazy with doubt. Don’t judge others. Keep the holy days of Muharrem special. Your life style shows the health of your shehada..

Download (21:54 mins) | Listen to the sohbet:

Friday Afternoon Sohbet: Rebelliousness

Osmanli Naksibendi — Mon, 21 Dec 2009 02:48:19 +0000

Bismillahir Rahmanir Rahim

Friday 11 Shawwal 1429 (October 10, 2008)

“Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight, are dearer to you than ALLAH swt or His Messenger saws, or the striving in His cause- then wait until ALLAH swt brings about His decision. And ALLAH swt does not guide the rebellious ones.” Ayats 23 and 24 from Surah al-Tauba.

Sheykh Abdul Kerim Efendi is saying, if man does not have guidance, where does he end up? This is ahir zaman (end times), everyone has some love other than ALLAH swt and His Prophet saws. You can have one excuse, one billion excuses, they are not enough. Someone asked a question. Sheykh Efendi is saying intentions are important, and your sincerity. What is the intention behind things you do? If the intention is good, the result is going to be good. If the result is not good, check your intention- something is wrong somewhere. Don’t look to blame somebody else except yourself.

Download (5:48 mins) | Listen to the sohbet:

Doa Akhir Tahun

Edward Mushalli — Sat, 19 Dec 2009 00:53:52 +0000

Bismillaahir-rahmaanir-rahiim
Wa sallallaahu ‘ala sayyidinaa wa maulaanaa Muhammadiw wa ‘alaa aalihi wa sahbihii wa sallam.
Allaahumma maa ‘amiltu fi haazihis-sanati mimmaa nahaitani ‘anhu fa lam atub minhu wa lam tardahuu
wa lam tansahuu wa halimta ‘alayya ba’da qudratika ‘alaa uquubati wa da’autani ilattaubati minhu
ba’da jur’ati alaa ma’siyatika fa inni astagfiruka fagfirlii wa maa ‘amiltu fiihaa mimma tardaahu wa
wa’attani ‘alaihis-sawaaba fas’alukallahumma yaa kariimu yaa zal-jalaali wal ikraam,an tataqabbalahuu
minni wa laa taqta’ rajaa’i minkaa yaa kariim, wa sallallaahu ‘alaa sayyidinaa Muhammadiw wa ‘alaa
‘aalihii wa sahbihii wa sallam

Artinya:
Dengan menyebut nama Allah Yang Maha Pemurah lagi Maha Penyayang.
Semoga Allah melimpahkan rahmat dan keselamatan kepada junjungan kami nabi Muhammad SAW,beserta para keluarga dan sahabatnya.
Ya Allah, segala yang telah ku kerjakan selama tahun ini dari apa yang menjadi larangan-Mu, sedang kami belum bertaubat,padahal Engkau tidak melupakannya dan Engkau bersabar (dengan kasih sayang-Mu), yang sesungguhnya Engkau berkuasa memberikan siksa untuk saya, dan Engkau telah mengajak saya untuk bertaubat sesudah melakukan maksiat.Karena itu ya Allah, saya mohon ampunan-Mu dan berilah ampunan kepada saya dengan kemurahan-Mu.
Segala apa yang telah saya kerjakan, selama tahun ini, berupa amal perbuatan yang Engkau ridhai dan Engkau janjikan akan membalasnya dengan pahala, saya mohon kepada-Mu, wahai Dzat YangMaha Pemurah, wahai Dzat Yang Mempunyai Kebesaran dan Kemuliaan,semoga berkenan menerima amal kami dan semoga Engkau tidak memutuskan harapan kami kepada-Mu, wahai Dzat Yang MahaPemurah.
Dan semoga Allah memberikan rahmat dan kesejahteraan atas penghulu kami Muhammad,keluarga dan sahabatnya.
Amin yaa rabbal ‘alamin.

Tafakkur (versus) Refleksi Diri ...

Atin Triwahyuni — Fri, 18 Dec 2009 14:09:00 +0000

Tafakkur adalah memikirkan dan merenungkan dengan sungguh-sungguh akan kebesaran Allah SWT.

“Tafakkur itu lampu hati, apabila ia tiada maka tiada pula cahaya di dalam hati.” (Ali Bin Abi Thalib)

“ .. (yaitu) orang-orang yang menafkahkan (hartanya), baik di waktu lapang maupun sempit, dan orang-orang yang menahan amarahnya dan memaafkan (kesalahan) orang. Allah menyukai orang-orang yang berbuat kebajikan..” (QS : Ali Imran : 134)

“Allah is the light of the heavents and the earth “

Bahagia … bukan terletak pada harta, jabatan, .. dll, semua itu tidak hakiki .. kebahagiaan yang sesungguhnya adalah bahagia menjadi muslim & muslimah yang sesungguhnya .

“Hai orang-orang yang beriman, masuklah kamu ke dalam Islam keseluruhan, dan janganlah kamu turut langkah-langkah syaitan. Sesungguhnya syaitan itu musuh yang nyata bagimu.” (QS : Al Baqarah : 208)

Pergantian waktu adalah maklumat langit yang mengingatkan kita akan semakin dekat saat tibanya ajal … Wallahu’alam Bishowab

Alangkah indahnya andai Allah SWT. “memberitahu” kita saat-saat menjelang ajal datang merenggut

… ini sedikit resume dari tausyiah Ustadz Syatori Abdurrauf kemaren

“Selamat Tahun Baru 1431 Hijriyah”

Orang yang rugi adalah orang yang hari ini sama dengan hari kemarin & hari esok sama dengan hari ini

“La Tahzan ukthi ” ..

am I one of the hypocrites?

ummsqueakster — Thu, 17 Dec 2009 16:35:10 +0000

`Umar b. al-Khattâb – whose piety and faith we all attest to – feared falling into hypocrisy. This is why he went to Hudhayfah, the person whom the Prophet (peace be upon him) disclosed the identity of Madinah’s hypocrites, and asked him if he were one of them.

Hudhayfah said to `Umar: “No, you are not one of them. And I will never again attest to anyone’ status.”

Are we better muslims than Umar ibn al-Khattab (ra)? Steer a course between hope and fear. That is where salvation lies. Never rely too much on the Mercy of Allah (swt), and cease to fear His Wrath. If He so willed it, He could strike us dead at our first disregard for His command. Instead, He allows us to repent, to seek forgiveness and strive to do better. Do not let a day go by that you do not reflect on your state and try to improve it.

Seek the pleasure of Allah (swt) always.

JazakAllah khair to Rebecca for an email correspondence that lead me to think about this.

I need to get a little cartoon of a hijabi standing on a soap box waving her arms around her head. That’s what I feel like when I make these posts, but sometimes I’ve got this urge to preach. Anyone know of a good cartoonist who draws good hijabis?

Jummah Khutba: Be a Thankful Servant

Osmanli Naksibendi — Wed, 16 Dec 2009 16:10:56 +0000

Bismillahir Rahmanir Rahim

Friday, Zul Hijja 22, 1430 (December 11, 2009)

Sheykh Efendi is saying that the holy month of Muharram is entering. Year 1430 is ending. Follow someone, and become a thankful servant. If you are living for ALLAH, no attacks from anyone can harm you. Be thankful even for your body, before it fails and Azrael comes. Ask forgiveness. Change to do better. Sit and meditate, think about what you are doing and why. you are accountable for the intention behind your deeds.

Download (16:57 mins) | Listen to the sohbet:

MA’RIFATULLAH

orangsufi — Tue, 15 Dec 2009 13:00:02 +0000

Filed under: Taujih, Taushiyah, dan Artikel Islam Lainnya

”Dan , ketika Tuhanmu mengeluarkan keturunan anak-anak Adam dari sulbi mereka dan Allah mengambil kesaksian terhadap jiwa mereka : “Bukankah Aku ini Tuhanmu?” Mereka menjawab: “Betul , kami menjadi saksi”. agar di hari kiamat kamu tidak mengata-kan: “Sesungguhnya kami adalah orang-orang yang lengah terhadap ini, atau agar kamu tidak mengatakan: “Sesungguhnya orang-orang tua kami telah mempersekutukan Tuhan sejak dahulu, sedang kami ini adalah anak-anak keturunan yang sesudah mereka. Maka apakah Engkau akan membinasakan kami karena perbuatan orang-orang yang sesat dahulu ?” (Al-A’raf 172-173)

Pentingnya Mengenal Allah

Tujuan Allah menghidupkan manusia di bumi adalah agar manusia beribadah kepada Allah swt. “Dan aku tidak menciptakan jin dan manusia melainkan supaya mereka mengabdi kepada-Ku.”(Adz-dzariat : 56).

Seseorang yang mengenal Allah SWT, akan tahu akan tujuan hidupnya, tujuan mengapa ia dicipitakan dan untuk apa ia berada di atas dunia. Sebaliknya, seseorang yang tidak mengenal Allah tentu ia akan terpedaya dan terpukau oleh indahnya dunia, yang pada gilirannya ia habiskan umurnya untuk mencari dunia dan menikmatinya.

Allah memperkenalkan diri-Nya ketika Allah mengambil janji kepada manusia ketika sebelum manusia lahir.(Al-A’raf 172). Kemudian, eksistensi Allah telah tertanam dalam inner-conciousness (kesadaran diri) manusia. Sehingga secara naluriah, sebenarnya manusia mengenal adanya pemilik kekuatan yang agung di dunia ini. Hanya kemudian, pada pencarian akan ‘Pemilik Kekuatan Yang Agung’, sering terjadi salah sasaran. Yang disembah oleh manusia sering kali justru ciptaan Tuhan, bukan Tuhan itu sendiri.

Naluri ini dimiliki oleh seluruh manusia. Ada pun orang yang tidak mengakui adanya Tuhan, maka dia telah menentang nalurinya sendiri. Menurut Yusuf Qaradawi dalam bukunya ‘Wujudullah’, Al-Qur’an tidak pernah membahas mengenai orang yang tidak mempercayai Tuhan. Yang Al-Qur’an bahas adalah mengenai orang-orang yang salah sasaran dalam menyembah Al-Qur’an.

Seorang yang mengenal Allah, tidak akan salah sasaran dalam beribadah.

Seorang muslim yang mengenal Allah, akan merasakan kehidupan yang lapang walau bagaimanapun keadaannya. Ketika dalam kesulitan, ia akan sabar. Dan dalam kelapangan, ia akan bersyukur. Ini karena ia mengenal Allah, bahwa Allah-lah yang telah mengatur kehidupannya. Dan Allah tidak pernah berbuat zholim kepada hamba-Nya.

“Amat mengherankan terhadap urusan mukmin, semuanya, hal itu tidak terdapat kecuali pada mukmin, bila ditimpa musibah ia sabar, dan bila diberi nikmat ia bersyukur.” (Hadits riwayat Muslim).

Orang yang tidak mengenal Allah, maka akan merasakan sempitnya kehidupan.

“Dan barangsiapa yang berpaling dari peringatan-Ku, maka sesungguhnya baginya penghidupan yang sempit, dan Kami akan menghimpunnya pada hari kiamat dalam keadaan buta.” (QS. Thaaha: 124).

Seseorang yang mengenal Allah akan selalu mengharap ridho-Nya dalam setiap perbuatannya, dalam perjalan hidupnya. Lain halnya dengan orang yang tidak mengenal Allah, ia berbuat berdasarkan kemuan syahwat dan kehendak nafsunya. Jadilah hawa nafsunya Tuhan selain Allah yang memerintah dan melarangnya.

Jalan Mengenal Allah

1. Mengenal Allah lewat Akal

Allah menciptakan akal untuk kita sebagai salah satu perangkat untuk mengolah alam semesta. Dan Allah menyempurnakan akal kita agar mampu memahami keberadaan-Nya. Mengenal Allah tidak hanya bisa didasarkan pada faith (kepercayaan). Karena dengan fikiran yang shidiq, maka Allah akan terwujud jelas keberadaan-Nya.

“Dan Dia-lah Tuhan yang membentangkan bumi dan menjadikan gunung-gunung dan sungai-sungai padanya. Dan menjadikan padanya semua buah-buahan berpasang-pasangan, Allah menutupkan malam kepada siang. Sesungguhnya pada yang demikian itu terdapat tanda-tanda (kebesaran Allah) bagi kaum yang memikirkan. “Ar-Ra’du : 3”

Hal ini berbeda sekali dengan kepercayaan lain, yang mau tidak mau pemeluknya harus bersandar pada faith untuk mengenali tuhannya. Contohnya, apapun logika yang dihidangkan untuk mengkonsumsi kepercayaan trinitas, akan menjadi mentah kembali dan tak berguna. Tak ada yang sanggup menghadirkan trinitas dalam logika seorang manusia.

Ada dua fenomena yang dapat diamati dan dipelajari dalam rangka mengenal Allah SWT dengan menggunakan potensi akal yang diberikan-Nya kepada kita. Yaitu:

a. Ayat Kauniyah

Yaitu ayat-ayat yang terdapat di alam semesta. Kita tidak akan sanggup memikirkan dzat Allah. Tapi yang harus kita pikirkan adalah ciptaan Allah SWT. Keseimbangan penciptaan seharusnya telah membunuh kecurigaan bahwa segala sesuatu terjadi dengan sendirinya di bumi ini. Konsep serba ‘kebetulan’ hanya menjadi takhayul kalau kita memindai alam ini, dan menyimpulkan secara jujur.

“Yang telah menciptakan tujuh langit berlapis-lapis, kamu sekali-kali tidak melihat pada ciptaan Tuhan Yang Maha Pemurah sesuatu yang tidak seimbang. Maka lihatlah berulang-ulang, adakah kamu lihat sesuatu yang tidak seimbang? (Al-Mulk:2)

b. Ayat Qouliyah.

Yaitu ayat-ayat yang terdapat dalam Al-Qur’an yang senantiasa kita baca sehari-hari.

Bila nabi dan rasul terdahulu memperkenalkan Allah kepada kaumnya dengan menggunakan mu’jizat, seperti itu juga Rasulullah Muhammad SAW. Begitu banyak mu’jizat terjadi di zaman Rasulullah. Hanya mu’jizat yang tetap bertahan setelah Rasulullah tiada, adalah Al-Qur’an. Inilah mu’jizat agung yang membuat orang yang memahaminya akan terpukau.

Begitu banyak orang yang takluk kesombongannya oleh Al-Qur’an. Mulai dari ilmuwan seperti Maurice Brucille, sampai seniman seperti Cat Steven. Mereka semua masuk Islam diperantarai Al-Qur’an.

2. Mengenal Allah lewat Asma’ul Husna.

Allah memperkenalkan diri-Nya melalui asma’ul husna, atau nama-nama baik yang dimiliki oleh Allah. Perkenalan ini adalah perkenalan tingkat lanjut. Karena hanya orang yang telah yakin akan adanya Allah, yang bisa mengenal Allah melalui asma’ul husna.

Nama-nama Allah tersebut terdapat 99 nama. Sifat-sifat Allah tertuang dalam nama-nama ini.