Understanding Islam

What is Interfaith Dialogue?

2011-08-06T19:39:00.000-07:00

Interfaith dialogue, to put it simply and succinctly, is a way of communication among religious communities that helps the dialogue partners understand each other’s beliefs, values and concerns. This dialogue is aimed at creating a better and more tolerant environment in pluralistic societies.

It is a nice, decent and civic way of reaching out to one’s neighbors who may not follow the same religion(s) but building bridges with them is necessary.

Contrary to what many people think or suggest, the goal of this dialogue, however, is not to eliminate differences of opinion and create a new religion, nor is it meant for seeking ways to defeat or silence others, rather, its purpose is to create mutual understanding among the adherents of different faiths and traditions so that peaceful and meaningful co-existence becomes not only a reality, but also enhanced to the fullest extent.

(Source:http://theindependentbd.com/faith/32175-interfaith-dialogue.html)

My Dawah

2011-08-06T18:54:00.000-07:00

Asalamu Alaikum to everyone.

This writer wants you to know that she wishes you well wherever you are during this month of Ramadan.

My responsibility as a Muslim resumes once again to share more thoughts from the internet that can supplement your readings. Most of these thoughts are not mine, but they need to be properly reviewed before I re-post them for all the great people reading and following my blog.

As a Muslim writer, to be exact, a writer for peace, I have imposed it upon myself not to share articles that focus on war or to provoke such because even if some will not agree with me, Islam is a religion that teaches peace as revealed in the Holy Quran and can be based also on the Sunnah of the Prophet Muhammad.

It is a must that we do not highlight verses that will sound the call for discrimination nor against interfaith co-existence.

One Hadith of Prophet (saws) also underscores this point: “Souls are like recruited troops. Those who get to know one another will develop mutual understanding, and those who are strangers to each other are more likely to dispute.”(Bukhari)

The Holy Quran is the only source of moral foundation for all Muslims but it does not contain codified information on which acts are permissible or not. It is the Sunnah or the works and life of Prophet Muhammad, after the Holy Quran was revealed to him for his being the chosen one, that details those acts as basis for all Muslims around the world.

This is one of the reasons why misunderstanding on one hadith prevails because usually personal interpretations become corrupted.

My responsibility as a writer is to present Islam in its objective stand and not slant it to provoke misunderstanding or instill fear in the hearts of Mumin and non-Mumin alike.

It is my sincerest mission to unite the Muslim Ummah for peace and heighten respect for one another and instill interfaith tolerance towards international peace.

What is Mawlid an-Nabi?

2011-02-15T00:07:00.000-08:00

Mawlid an-Nabi is a special holiday for many in the Muslim faith. It is celebrated to mark the birthday of the Prophet Muhammad, who entered the world in 570. It is celebrated on the 12th day of Rabi al-Awwal, the fifth month of the Islamic Calendar. (In 2010, this holiday falls on February 26 on Western calendars.)

On this day Muslims celebrate by focusing on the life and teachings of Muhammad. They sing songs and say special prayers. A special part of this remembrance is on how he forgave even his most bitter enemies. As with other holidays, Muslims also give to the poor.

This holiday was first celebrated in the 13th Century and was the end of a month of celebration. The holiday was then celebrated more heavily, with huge gatherings of people in one place, special gift giving, and a monstrous feast. Celebrations are more subdued now. In fact, Muhammad urged his followers not to make a big deal out of his birthday, like Christians do for Jesus (Christmas). Following this directive, many Muslims do not celebrate Mawlid an-Nabi, considering it not to be a holiday at all.

Source:http://www.socialstudiesforkids.com/articles/holidays/mawlidannabi.htm

Islam forbids swearing, back-biting and slander!

2011-01-22T19:35:00.000-08:00

Source: Inspirational-Islamic Statements-of Reflection

In another Hadith he said: “Do not harm Muslims, and do not revile them, nor pursue their imperfections. For verily, whosoever pursues the imperfections of his brother (or sister) shall have his own imperfections pursued by Allah.” [Sunan of at-Tirmidhi]

Islam forbids swearing, back-biting and slander!

I understand that out of anger we maybe saying some unpleasant comments which are un-called for. Let us try and restrain our anger towards the brother, sister or any one of us and direct it in a more constructive way rather than us stooping to a shallow level and accumulating unnecessary sins through swearing, slander & back-biting etc.

Also some of our comments maybe bordering an element of racism. It is distressful and nothing like this should happen to anyone whether Muslim or not, its not about being a Muslim etc rather it is a common human decency & morality to recognize something wrong or any injustice done to anyone or any thing - not matter the creed, color etc and to assist the individual to remove the afflicted harm.

2010-08-14T19:32:00.000-07:00

Do You Want Allah (SWT) to Love You?

2010-08-11T18:06:00.000-07:00

By Al-Hubb Al-Islam

Then develop the following qualities!

Allah loves Muhsineen (Good Doers) [2:195, 3:134, 3:148, 5:13, 5:93]

Allah loves Tawwabeen (Those who turn to rightfulness) [2:222]

Allah loves Mutahhareen (Those who keep their bodies free from filth) [2:222, 9:108]

Allah loves Muttaqeen (Those who guard themselves against evil) [3:76, 9:4, 9:7]

Allah loves Sabireen (Being Patient) [3:146]

Allah loves Mutawakkileen (Those who put their trust in Allah) [3:159]

Allah loves Muqsiteen (Those who act equitably and justly) [5:42, 49:9, 60:8]

Love in Islam

2010-08-11T17:56:00.000-07:00

By Al-Hubb Al-Islam

In Islam, the concept of love is one of the most important concept. This fact manifests itself in Islamic philosophy, theology, mysticism and ethics; indeed, in some aspects, it plays the crucial role.

For example, in defining the Islamic point of view on the relation between God and Universe in general, and between God and Mankind in particular, love has the most significant and profound place.

Love is so central in Islam that it seeps as "the firmest handhold of faith" and "faith (Iman) is nothing but love for the sake of God and hate for the sake of God".

Ibn Abbas reported that Messenger of Allah (Peace and blessings of Allah be upon him) said: "The strongest faith is to be sincere for the sake of Allah, to hate for the sake of Allah (Tabarra), to love for the sake of Allah (Tawalla), and to discard for the sake of Allah."

There is a tendency among some people to think that there should be no hate at all. These people assume that excellence and nobility of character and "being sociable" consist of having all men one's friends. Certainly Islam recommends Muslims to love people and optimize compassionate and sincere relationship with them, even if they do not believe in Islam or in God.

However, it is not feasible for a person who has principles in his life and has devoted his life to realize sacred values to be indifferent to evil and oppressive deeds of wrongdoers and make friendship with everybody.

Such a person certainly will have some enemies, whether he likes it or not. There are always good people in the society and bad people. Good and bad are two opposite poles. Attraction towards the good is not possible without repulsion from the bad.

When two human beings attract each other and their hearts wish for them to be friends and companions with one another, we should look for a reason for that. The reason is nothing other than similarity and resemblance. Unless there is a similarity between these two persons, they cannot attract one another and move towards friendship with each other, as saying goes, Birds of the same feather flock together.

Maulana Rumi in his Mathnavi mentions fine story that illustrates this fact.

The story relates to a wise man that saw a Raven who had formed affection for a Stork. They perched together and flew together! The wise man could not understand how two birds of two different species that had no similarity either in shape or in colour with each other could be friends. He went close and discovered that both of them had only one leg.

The same idea is emphasized by Imams of the Household (Ahlul Bayt) of Prophet Muhammad (saw). For example, Fudayl ibn Yasar, a disciple, asked Imam Jafar al-Sadiq (as) whether love and hatred derive from faith (Iman). Imam Jafar al-Sadiq (as) replied: "Is faith anything but love and hate?"

It is also narrated that Imam al-Baqir (as), stated that: Religion (Deen) is love and love is religion.

As these statements and traditions indicate, love plays an important and significant role. Hence it deserves our close attention in order that we may discover the real meaning of the concept of love in Islam.

First of all, some questions come to the mind. What is the kind of love that has been emphasized by Islam? Who is the object of this special kind of love? Why should the believers have this kind of love and what purpose does it serve?

In Islam Love can be broadly categorized into: Love for God, love for Prophet Muhammad (SAW) and his Household (Ahlul Bayt), and love for the faithful.

The Concept of Justice in Islam

2010-08-11T13:07:00.000-07:00

by Charles Le Gai Eaton

Those who inquire about the basics of Islam are usually told about the “Five Pillars” of the religion. These relate to faith and to practice, but at a deeper level it might be said that there are two great pillars which support the whole edifice. These are Peace and Justice.

They are clearly connected since there can be no enduring peace without justice.

The very word °Isläm comes from the same verbal root as saläm meaning “peace” and, since the religion is based upon total submission to the will of God, Muslims believe that real peace is out of reach unless it is based upon this submission within the universal order.

They believe equally that there can be no real justice except as an aspect of submission to the source of all that is just and well ordered.

Although God in Himself is beyond comprehension or analysis, the Qur’an gives us hints as to His true nature through what are sometimes called “the 99 names” and one of these is al-ªAdl, “the Just”. Another of these names is al-Muqsiö, “the Dispenser of Justice” or “He who gives to each thing its due”.

The Qur°än praises those who always act “in the light of truth” and tells us:

“Perfected are the words of your Lord in truth and justice”. It tells us also: “Behold, God enjoins justice and good actions and generosity to our fellows….”, and it commands us never to let hatred lead us into deviating from justice: “Be just!

That is closest to God consciousness”.

This, of course, applies to all believers who must fear divine justice if subjective factors or personal emotions lead them to deviate from the path of justice which is also the path of Islam, but it weighs heavily upon those who are required to adjudicate in disputes or to give judgement in criminal cases.

There were cases in the early history of the religion when men whom the Ruler intended to appoint as judges fled from Court rather than assume this terrifying responsibility and we read of one who did accept the burden that his whole body trembled when he was called upon to give judgement, believing that a single mistake might carry with it the threat of damnation.

The divine Judge stands over the human judge, observing all that he does, and human justice, even at its best, can never be more than a poor imitation of divine Justice.

The Prophet Muhammad himself when he was called upon to adjudicate in civil actions warned the litigants that one of them might be more eloquent in putting his case than the other and thereby achieve an unjust settlement. “In such a case,” said Muhammad, “I will have given him a portion of hellfire”.

This is clearly a grave matter indicating that those who seek justice must themselves practise it without deviation even to their own hurt.

Under all and any circumstances a victory which is contrary to justice is a poisoned chalice.

Of special significance too is the relationship between justice and wisdom in the Arabic language. The words åukm, “judgement”, and åikmah, “wisdom” come from the same root, and al-Åakïm (the “All-Wise”) is another of the names of God in the Qur°än.

It is commonly said that Justice is or should be “blind”, in other words rigidly objective, but a Judge is required to possess the quality of insight in the most profound sense and can deserve no higher praise than to be described as “wise”, participating, as it were, in “the wisdom of Solomon”.

Wisdom is as much a quality of character as an attribute of the mind. It has nothing to do with erudition which, however extensive, is necessarily limited in scope.

A learned man can still be a fool when he steps outside the area of his expertise.

The wise man is protected by his insight from folly – although not always from minor errors in the worldly context – because he possesses an inner yardstick by which to assess the situations he encounters.

For the Muslim, this yardstick is the Qur°än together with the example of the Prophet and their reflection in the human heart.

There is no higher aim for the Muslim than the cultivation of what is described as a “sound heart”. From the sound heart comes sound judgement. The same is true of sound governance and, in Islam, this implies “ruling between” in accordance with wisdom rather than “ruling over”.

The Qur°än always emphasises that Muhammad, though endowed with the fullness of wisdom, was only “flesh and blood”, capable like other men of error except when inspired from above, but it was his mission not only to convey with meticulous accuracy the revelation which descended upon him but also to offer the supreme example of what it meant to follow in his personal and his public life the full implications of the revelation no less meticulously.

When he was dying and came for the last time to the mosque in Medina he said to the assembled people: “If there is anyone among you whom I have caused to be flogged unjustly, here is my back. Strike in your turn. If I have damaged the reputation of any among you, let him do the same to mine. To any I may have injured, here is my purse… It is better to blush in this world than in the hereafter”. A man claimed a small debt and was promptly paid.

Why is justice so important in Islam?

The core article of faith is the oneness of God, reflected in the unity of His creation in its totality. This unity is reflected in harmony and balance.

Injustice destroys harmony and upsets balance thereby provoking disorder. The Muslim is commanded to give primacy to prayer throughout his life and, in all that he does, to remember God.

It is true that people can maintain prayer and remembrance under all conditions, even in the midst of chaos, but the fact remains that spiritual life prospers and flourishes when it has a stable base, a firm platform from which the ascent to the knowledge of God and the love of God can, as it were, take off.

A disordered society compounded of danger and distractions, unjust and troubled, provides no such security. The man who has to watch his back all the time is diverted from the remembrance of God as is the one who has suffered injustice and must struggle to eliminate feelings of anger and resentment.

Moreover injustice fractures the brotherhood and sisterhood of the believers which is an essential element in an Islamic society. Above and beyond this is the simple fact that He who is called “the Just” commands justice both in society and in every aspect of human relations. Since, in Islam, all things are inter-connected – this is an aspect of unity – it might even be said that every act of injustice jars on the cosmos as a whole like a discordant note in a piece of music.

Islam is a very realistic religion and the Qur°än itself recognises the reality of human weakness.

Those who are injured are permitted to take retaliation but they are reminded at every turn that it is better to forgive and to seek reconciliation.

Muslims are commanded to return good for evil, thus breaking the vicious circle of animosity; “to do good to those who have injured us” in the words of one of the classical commentators on the Qur°än, but this requires human qualities which are by no means universal although they were characteristic of Muhammad.

In his dealings with the pagans who tried by every means to destroy him and his community, he exemplified the rule of forgiveness and reconciliation, forgiving even the most vicious of his enemies when he finally re-entered Mecca in triumph, providing them with gifts so that their hard hearts might be softened and peace prevail after the years of conflict.

Justice might have required their punishment, but there is no contradiction here since there is more than one way to achieve balance which, after all, is the ultimate objective of justice.

Islam describes itself as “the middle way”, a religion of moderation in everything except the love and worship of God.

Muhammad condemned extremism with the greatest severity and today’s Muslims have a greater need to be reminded of this than ever before as they do of his saying that “anger burns up good deeds just as fire burns up dry wood”.

Extremism and anger are both of them ugly in their manifestations.

In one of his inspired sayings (these are quite separate from the revealed text of the Qur°än) the Prophet said: “God is beautiful; He loves beauty”. It is significant that the Arabic word åasan means both “good” and “beautiful”.

The connection is clear since a good action or, for that matter, a good character has a quality of beauty which, in its turn, is related to the idea of harmony, just proportion and therefore of justice as such.

It is worth noting that the English word “fair” means both just and beautiful. The Arabic verb ªadala, from the same root as ªadl (Justice), is usually translated as “to proportion”, “to create in symmetry” or “to be equitable”. Here again we have the idea of harmony which is dependent upon justice.

Muslim thinkers have always been interested in the science of numbers and their significance, and each letter of the Arabic alphabet has a particular number attached to it.

Words derived from the root ‘DL, including ªadl, occur 28 times in the Qur°än, and, as it happens, there are 28 letters in the Arabic alphabet. These are related to the 28 “mansions of the moon” which determine the Muslim calendar.

This may seem somewhat esoteric but, in the Islamic perspective, there are no chance coincidences and, for Muslims, it is further proof of the universal harmony which is the pattern of creation and a sign that everything makes sense when it is closely examined.

In the Qur°än, which is for all Muslims the directly revealed Word of God, He says:

“We sent down the Book and the Balance so that mankind might uphold justice”. Here again the idea of balance occurs, linked directly with the revelation itself. The “scales of justice” are set up and our actions are to be weighed in perfect equity.

Regarding the Last Judgement, we read in the Qur°än: “That day mankind will issue forth in scattered groups to be shown their deeds, and who so does an atom’s weight of good will see it then and who so does an atom’s weight of ill will see it then”.

Actions which may appear to us completely trivial are cast into the balance, but good and ill are not alike in weight.

The Qur°än tells us also that a good action, however small in itself, will be rewarded many times its own weight whereas the crimes or sins we may have committed will weigh no more and no less than what they are as such.

It might even be said that the scales are themselves weighted in favour of the good and since God is the source of all that is good, all that is beautiful, all that is harmonious, this is in the nature of things.

So far as human justice is concerned, the Prophet counselled all those who are obliged to sit in judgement over their fellows to “avert penalties by doubts” and this is clearly in accordance with the requirement of the British legal system that guilt must be proved “beyond reasonable doubt”.

In the present age, at least in the West, the notion of justice and, in particular, of rights has taken on a colouring that is specifically modern.

People are unwilling to accept that misfortunes are a part of life and not necessarily the fault of someone else or of the system. Earlier generations in the West were taught the virtue of resignation, as are Muslims still to this day.

The cry “It’s so unfair!” is heard now on every side and the subjective conviction that one has suffered injustice or that one’s rights have been infringed is a source of bitterness and unhappiness.

The Muslim, while he must uphold justice so far as he can, has no right to such self-indulgence or to suppose that he can be judge in his own case. To complain against destiny is, in effect, to enter a complaint against Him who holds all destinies in His hand and whose justice is beyond questioning.

Here certain Qur°änic verses are particularly apposite: “And surely We will try you with something of fear and hunger and the loss of wealth and lives and crops. But give good news to the steadfast who say, when misfortune strikes them: ‘Truly we belong to God and truly to Him we return’.

These are they upon whom are blessings from their Lord and mercy. Such are the rightly guided”. Life’s vicissitudes test our metal and reveal what we truly are in ourselves.

The notion of “fair shares” can be dangerous since few people today are ready to accept that what life has given them is indeed fair.

In the Islamic perspective, ultimate justice puts everything in its appropriate place, whether high or low, and this is to be accepted since there is no place from which the ascent to the Creator - “seeking the Face of his Lord Most High” - may not be undertaken.

This, rather than wealth or good fortune, is the priority of the Muslim who aims to fulfil the purpose of his life.

Clearly the question of balance arises once again: on the one hand the obligation to strive for justice in this world, on the other to accept the injustices which are woven into our earthly life in a spirit of resignation.

Circumstances dictate which of these alternatives is appropriate. The story is told of a merchant in Muslim Spain who, when told that his ship had sunk with all his goods aboard, looked down for a moment before exclaiming: “Praise be to God!”.

Later a man came to tell him that the ship had been saved. Once again he looked down before exclaiming: “Praise be to God!”.

He was asked why he had looked down. “I wanted,” he said, “to be sure that my heart was untroubled”. Equanimity is a basic virtue in Islam.

Here, perhaps, there is a clue to the reconciliation of the alternatives with which we are so often faced – to take up arms against the injustice we have suffered or to accept it with resignation. The right choice can only be made if we detach ourselves from our emotions and from all subjectivism.

This, of course, is an ideal not easily attainable but what matters is that the ideal stands clear of personal entanglements, is respected and is seen as the goal for which the good man should aim.

History recounts that, during one of the battles in defence of the Muslim community in Medina, the Prophet’s son-in-law Ali, engaged in combat with one of the pagans, brought his enemy to his knees and was about to strike the killing blow when the man spat in his face. Ali sheathed his sword, knowing that to strike out of personal anger rather than as an act of dispassionate justice would be a sin.

So justice is a basic principle of Islam since it has its roots in God Himself.

To the secular jurist who sees it as an end in itself this may seem an alien concept but Islam is a God-centred Faith which never permits anything to be detached from its divine source, al-Åaqq, one of the “99 Names”, which means “The Truth” but can also be translated as “The Real”, ultimate Reality itself.

There is therefore a principle which over-masters justice and this is Raåmah, Mercy.

According to another of the Prophet’s inspired sayings: “When God completed the creation He wrote the following, which is with Him above His Throne - My Mercy takes precedence over my Wrath”.

Justice is, in a sense, a manifestation of Wrath unless it is tempered by Mercy. All but one of the chapters of the Qur°än opens with the words: “In the name of God, the Merciful, the Dispenser of Mercy”, and, among Muslims, these same words initiate all human actions.

It is said that the instrument of creation was the “breath of the Merciful” and therefore that existence itself is a mercy for which we have a duty to be grateful.

Indeed, ingratitude and unbelief are almost synonymous in the Islamic perspective. Believers are warned again and again that if they hope for mercy from their Lord – as all must – then they have to show mercy to their fellows and to “every creature that has a living heart” including the beasts and the birds.

“God gives a reward for gentleness which He will never give for harshness”, said the Prophet. It is clear that, for the Muslim, there is a powerful restraint upon justice if justice is understood merely as a weighing of relevant facts and that is why the human judge, fallible and himself in need of mercy, trembles when he gives judgement.

In Islam mercy always has the last word.

Who was Prophet Muhammad?

2010-08-11T01:18:00.000-07:00

(Source: http://islamickids.tripod.com/id33.htm)

The Last Prophet

Muhammad was an orphan. His father had died before Muhammad was born and his mother died while he was still very young. This was why Muhammad was brought-up first by his grandfather, Abdul Mutallib, and later by his uncle, Abu Talib.

Both of them loved the orphaned Muhammad very much, and both devoted a lot of care to him. When he was big and strong enough to work, Muhammad tended sheep on the outskirts of Makkah, the town where he lived.

Muhammad was still a boy when he worked as a shepherd. Later, when he grew into a young man, Muhammad’s uncle, Abu Talib, used to take him along on his trading journeys. Makkans like Abu Talib were merchants and the journeys they made where very long. Their camels brought many different goods into Makkah. This was a very good and exciting experience for Muhammad and when he grew older he was able to lead the caravans on his own.

In Makkah there lived a wealthy widow whose name was Khadija. She owned trade caravans and employed Muhammad to lead them for her. Khadija had made a very wise choice, for Muhammad was a good honest tradesman and a very successful one. Later on, Muhammad and Khadija were married and settled down with their children to lead a happy and peaceful life in Makkah.

As the years passed and Muhammad grew older, he began to think deeply about many things. Although his own family life was very happy, several problems worried him.

Muhammad often wandered by the mountains outside Makkah and here, in a cave in Mount Hira, he used to sit and think in peace and solitude: I wonder how it happened that I, who was once an orphan, am now such a rich man, Muhammad thought, I have a good wife and loving children, and yet I am still not entirely happy.

Muhammad knew very well why this was so, for he had long been troubled by the situation that existed in Makkah: They don’t help the poor. They do not bother about caring for orphans or nursing the sick back to health. People in Makkah seem to be interested only in having a lot of money and when they have that, they want even more! These thoughts troubled Muhammad for many years.

Then one day, when he was forty years old, Muhammad was in the cave on Mount Hira, and an Angel appeared before him. The Angel, whose name was Gabriel, said to Muhammad: "Read in the name of your Lord who has created everything, who has created man from a clot of blood."

At once, Muhammad knew what this meant. He should go to Makkah and tell the people: Allah has created Man. Allah has created all the things that Man needs to live. Therefore Man should be grateful to Allah.

He should pray only unto Allah and obey only Him. It is Allah’s will that the poor and the sick should be cared for, and that people should strive with all their might to do good and lead honorable lives. After death, such people will be richly rewarded for their efforts.

But those who purposely do evil will receive terrible punishment, unless they are sincerely sorry for what they have done and ask Allah to forgive them.

At first, Muhammad was very disturbed, for he had never seen an Angel before. But even so, he realized that the Angel had given him answers to the many questions which had been troubling him.

For some time Muhammad had been wondering who it was who had been helping him; now he knew: it was Allah. He wondered why the people of Makkah were greedy and mean to the poor; now he knew why: it was because they disobeyed Allah. Allah created Man and all that is in this world, so Man must be obedient to Allah alone.

When Muhammad returned to the city, he told his wife Khadija all that had happened, and all the Angel Gabriel had said. "Allah will never disgrace you," Khadija told her husband, "for you do many good things. You keep families together.

You bear the burden of the weak, you assist the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness."

Muhammad was very happy that his wife, like himself, believed and trusted in Allah.

He began telling his friends of the Angel Gabriel, and what the Angel had said to him.

At first, though, only a few people paid attention to what Muhammad said. Most of them just ignored him, for they were far too busy making money, and had no time or inclination to think about Allah.

During this time, and afterwards, the Angel Gabriel continued to appear before Muhammad and always reminded him of the same thing. Muhammad had been chosen as Allah’s Prophet, and it was his task to go and tell the people to do good and to worship no other god but Allah.

Muhammad must also tell them to spend their money on helping poor people who had too little money themselves.

At last, Muhammad began approaching the people of Makkah. He chose beautiful words to tell them of Allah’s wishes, hoping that by this means, he would appeal to them:

When you have enough to eat and there is a poor man who is hungry, then you must give him some of your food to eat and some of your clothing to wear.

The sick must be nursed and the orphans must be cared for. If you do all these things, as Allah wishes, you will be rewarded. But if you refuse, warned, you will be punished very severely.

Unfortunately, most Makkans just laughed at what Muhammad told them. Worse still, they refused to worship Allah and went on believing that it was more important to have a lot of money.

Some of them even threw stones at the Prophet, and they killed some of those who followed him and believed in Allah alone. Their enmity grew and eventually the people of Makkah decided that Muhammad, his family, his relatives and his friends, should be driven out of the town.

So they sent them to a valley in the mountains outside of Makkah, and nobody was allowed to visit them there or to bring them food. They had to stay in that desolate place for almost three years, and grew so hungry that often they ate the leaves of threes, since they did not have enough food.

Life there was so bad that before long, Khadija, the Prophet’s wife, died. Muhammad was very sad. Then the Angel Gabriel appeared and explained to Muhammad that Allah wanted to help him. He should take his friends and family away from Makkah and take them to another town, called Madina. The people there were willing to listen to Allah’s words, the Angel told Muhammad .

So, Muhammad told his children and his friends to leave Makkah and go to Madina.

Then all who believed in Allah and worshipped only Allah, left Makkah. The last to leave were Muhammad and his close companion, Abu Bakr.

However, the people of Makkah were not content with driving Muhammad out. Now they

wanted to kill him, because he had been warning them of their evil deeds. But Muhammad was able to leave while the Makkans were on their way to kill him.

All, Muhammad’s brave young cousin, laid himself on Muhammad’s bed so that the Makkans would think that the Prophet was still there. But Muhammad and Abu Bakr were long since gone on their way, and so that nobody could find them, they hid themselves in a cave.

When the people discovered that it was Ali who was in Muhammad’s bed and that the Prophet had gone, they became very angry. But there was nothing they could do, for Muhammad was already well beyond their evil reach.

Madina was completely different from Makkah. Here, Muhammad had more friends than

enemies. However, the people of Makkah did not leave him in peace. Instead, they followed him to Madina, to make war with him. But Allah helped the Prophet and his followers, and kept them safe from their enemies.

In Madina, Muhammad continued to receive Allah’s messages from the Angel Gabriel.

These messages were written down in a book, called the Quran. In the Quran, we can read everything that Allah has said to Man.

The Prophet and his friends built a mosque in Madina and here they prayed five times every day. Once every year, they observed a month of fasting. During the days of this month, they did not eat or drink anything during the daytime. They trained themselves to go without food and drink, for the sake of Allah.

From this experience, they learned to get used to eating very little food. So, they had a lot of food left over to give to the poor. They also gave the poor some of their money.

Muhammad and his friends believed in Allah and worshipped Him alone. They were obedient to Allah and followed His commands. Therefore they are called Muslims.

Those who believe in Allah, who worship Allah alone, and who do things according to the Quran, are Muslims.

But those who do not believe in Allah and refuse to obey Him, and even want to kill the Muslims by fighting wars against them are not Muslims. They are the disbelievers.

For many years, in Madina, Muhammad and his followers had to defend themselves against the attacks of their enemies, and many times were forced to fight against them. But in these battles, Allah gave help to Muhammad and the Muslims. After some time, the disbelievers began to understand that because of Allah’s help Muhammad was much stronger than they were.

So, at last, they said to themselves: We must stop fighting, for nobody is stronger than Allah. We cannot defeat Muhammad, because Allah helps him. It is therefore better for us also to believe in Allah and to worship Him.

Muhammad and the Muslims were very happy that the long war had at last come to an end. Allah helped them as He had promised, and they were able to return to Makkah where they had once been the first small group of people who believed in Allah.

When they arrived in Makkah, they held a prayer together. After that, some of them remained in Makkah, but others who had set up home in Madina went back there.

Nevertheless, these Muslims in Madina journeyed to Makkah once a year, because the Ka’ba was there. The Ka’ba is a big stone house with no windows. It looks like a big cube.

It was built by Prophet Ibrahim, who lived many years before Muhammad. Whenever you

see the Ka’ba, you will be reminded of what Allah has told Mankind, and of what Mankind should do: they should BELIEVE IN ALLAH, WORSHIP ALLAH ALONE AND ALWAYS

STRIVE TO DO GOOD.

These are Allah’s commands to Mankind. Allah has sent many prophets to Mankind, with messages from Him, Who is the creator of Man and the universe.

Muhammad was the last of Allah’s many prophets, and after he died, he left behind the Quran in which all Allah’s messages are written down.

CONTINUOUS REWARDS EVEN AFTER DEATH

2010-06-22T15:04:00.000-07:00

This e-mail was forwarded to me by my loving uncle, DR. ABAS A. CANDAO. Even beyond death, the Almighty Allah will still grant you rewards if you will do the following:

1. Give a copy of the holy Quraan to someone and each time they read from it, you will gain "hasanaat".

2. Donate a wheel chair to a hospital and each time a sick person uses it, you will gain "hasanaat".

3. Share constructive reading material with someone.

4. Help in educating a child.

5. Teach someone to recite a dua. With each recitation, you will gain "hasanaat".

6. Share a dua or Quraan cd.

7. Participate in the building of a masjid.

8. Place a water cooler in a public place .

9. Plant a tree. Each time any person or an animal sits under its shade or eats from the tree, you will gain "hasanaat".

10. Please share this knowledge with someone. If one person applies any of the above you will receive your hasanaat until the day of Judgment.

Please copy and forward this as an e-mail to all Muslim brothers and sisters and please dont forget all of us in your prayers..... Jazak Allah.

"Insa Allah"

2010-04-27T19:52:00.000-07:00

When Muslims say "INSALLAH",it means complete submission to the will of Allah. It is actually a prayer that Allah will make our desired achievement come true.

No connotation of passiveness, for Islam is against idleness,that is the very reason why the month of "Ramadan Kareem" is compulsory to all Muslims because it is the month that seeks to instill complete discipline of thoughts,actions and deeds.

Idleness and fatalism are not the qualities of a good Muslim.

What is Eid ul-Fitr?

2009-09-18T23:46:00.000-07:00

Source:
http://www.wisegeek.com/what-is-eid-ul-fitr.htm

Eid ul-Fitr or عيد الفطر is a celebration held by Muslims to mark the end of Ramadan and to thank Allah for the strength he gave them to get through this traditional period of fasting. Eid ul-Fitr lasts three days, and it is sometimes called “Lesser Eid” to contrast it with Aid ul-Adha, or “Greater Eid,” another major holiday for Muslims.

The holiday is a time for fellowship, socialization, and good wishes, and it is celebrated with a variety of local traditions all over the world. Visitors to nations with large Muslim populations are often caught up in the celebrations, with shouts of Eid mubarak, meaning “blessed Eid,” ringing in the streets.

What should a Muslim say to a person who did good things to him?

2009-08-21T20:24:00.000-07:00

By Ali Salman

'Whoever has a favor done for him must say this to the one who did it:

"Jazak Allaahu khayran *

By saying the above words, A Muslim has done enough to thank the person who did good favor to him.

* Jazak Allaahu khayran" means "May ALLAH reward you with good."

Du'a for Friday

2009-08-20T02:30:00.000-07:00

Du'a for the last 10 nights of the Month of Ramadhan

2009-08-20T02:18:00.000-07:00

Welcome Ramadhan!

2009-08-20T02:09:00.000-07:00

WELCOME RAMADHAN!

Please watch this video at you tube..

7 PLaces Where Muslims Are Not Allowed To Pray

2009-06-14T06:27:00.000-07:00

By Ali Salman

There are seven places where Muslims are not allowed to pray:

1) On a dung hill,
2) In a slaughterhouse,
3) In a graveyard,
4) In the middle of the road,
5) In a bathroom,
6) In the watering place where camels drink and sit, and
7) Upon the roof of the House of Allah.

URDU:

1) Kore karkat ka dher
2) Zibah khana
3) Qabristan
4) Rasta
5) Hamam
6) Oonto ka baara, aur
7) Bait Ullah ki chahtt

(Termizi, h:346)
(sunan ibn e maja, h:747)

Kindness in Islam

2009-06-14T06:18:00.000-07:00

By Ali Salman

The Holy Qura'n States:

'If anyone does you a kindness, recompense him; but if you have not the means to do so, pray for him until you feel that you have compensated him.'

URDU:

'Jo shakhs bhi tumhare sath neki kare tum usay badla do, Agar badla dene k lie kuch na hoo tu uss k lie iss qadar dua karo k tumhe mehsos ho k tum ne uska badla chuka dya he.'

RASOOL ALLAH (sallallah o aliehe wa'aliehe wasalam)

(Abi Daud, h:1672)
(Nisai, h:2568)

Does Allah Keep Record of your intention?

2009-03-28T16:13:00.000-07:00

Yes. Angels keep record of your intention.

It has been related that the angels record a person’s intentions that is why a person is rewarded for having a good intention.

Imam Muslim narrated from Abu Hurayrah (radhi allahu anhu), who said, ‘The Messenger of Allah (sallallahu alahi wa-sallam) said, ‘Allah says, ‘When a Muslim intends to do an evil action, do not record it. If he does it, then write it down as one say’ah (evil deed). If he intends to do a good deed and does not do it, then write down as one hasanah (good deed), and if he does it, then write it down as ten". [Saheeh Muslim (1/117, hadeeth no. 128)]

And in another hadeeth of Bukharee and Muslim, ‘The angels says, ‘O Lord, Your slave wants to do something bad,’ although He (Allah) Knows best about him. So, Allah says, ‘Watch him. If he does it then write it down as it is. If he does not do it, then write it down as one hasanah for him, for he is abstaining from it because of Me". [Saheeh Muslim (1/117, hadeeth no. 129)]

Narrated Abu Bakrah Ath-Thaqafi (radhi allahu anhu): ‘Allah’s Messenger (sallallahu alahi wa-sallam) said, ‘When two Muslims are engaged in a combat against each other with swords, and one is killed, both are doomed to Hell.’ I said, ‘O Messenger of Allah! As to the one who kills, it is understandable, but why the other one?’ He replied, ‘He was eager to kill his opponent.’

This Hadeeth leads to the conclusion that one would be punished for such sinful intention for which he has made a firm determination, and for the commitment of which he has adopted necessary measures, even if he doe not succeed in committing it because of certain obstruction. Thus, determination is different from a suggestion from the devil. The latter is excusable while one is accountable for his determination.

(Source: As-Sunnah Newsletter. E-mailed by King, creator of Islam-Great Religion on facebook. )

FACTS ON RAMADAN

2009-02-14T18:58:00.000-08:00

(Source:http://www.submission.org/ramadan/about-R.html)

1. THE MEANING OF RAMADAN:

Ramadan is a special month of the year for over one billion Muslims throughout the world. It is a time for inner reflection, devotion to God, and self-control. Muslims think of it as a kind of tune-up for their spiritual lives.

There are as many meanings of Ramadan as there are Muslims.

The third pillar or religious obligation of Islam , fasting, has many special benefits. Among these, the most important is that it is a means of learning self-control.

Due to the lack of preoccupation with the satisfaction of bodily appetites during the daylight hours of fasting, a measure of ascendancy is given to one's spiritual nature, which becomes a means of coming closer to God.

Ramadan is also a time of intensive worship, reading of the Quran, giving charity, purifying one's behavior, and doing good deeds.

For Muslims (Submitters), Ramadan is an opportunity to gain by giving up, to prosper by going without and to grow stronger by enduring weakness.

As a secondary goal, fasting is a way of experiencing hunger and developing sympathy for the less fortunate, and learning thankfulness and appreciation for all of God's bounties.

Fasting is also beneficial to the health and provides a break in the cycle of rigid habits or overindulgence.

2.WHO FASTS IN RAMADAN?

Fasting in Ramadan is obligatory on those who can do it. Sick people and some travelers in certain conditions are exempted from the fast but must make it up as they are able.

3. TIME FOR FASTING: (From Dawn to Sunset)

The daily period of fasting starts at the breaking of dawn and ends at the setting of the sun. In between -- that is, during the dawn and daylight hours -- Muslims (Submitters) totally abstain from food, drink, smoking, and sex.

The usual practice is to have a pre-fast meal (suhoor) before dawn and a post-fast meal (iftar) after sunset.

The Islamic lunar calendar, being 11 to 12 days shorter than the Gregorian calendar, migrates throughout the seasons. Thus, if Ramadan begins on January 20 one year, next year it will begin on January 9.

In this way, the length of the day, and thus the fasting period, varies in length from place to place over the years.

Every Muslim, no matter where he or she lives, will see an average Ramadan day of the approximately 13.5 hours.

4. QURAN VERSES ABOUT FASTING

[2:183] O you who believe, fasting is decreed for you, as it was decreed for those before you, that you may attain salvation.

2:183-187 Like all duties in Submission, fasting was decreed through Abraham

(22:78) Prior to revelation of the Quran, sexual intercourse was prohibited throughout the fasting period. This rule is modified in 2:187 to allow intercourse during the nights of Ramadan.

[2:184] Specific days (are designated for fasting); if one is ill or traveling, an equal number of other days may be substituted.

Those who can fast, but with great difficulty, may substitute feeding one poor person for each day of breaking the fast.

If one volunteers (more righteous works), it is better. But fasting is the best for you, if you only knew.

[2:185] Ramadan is the month during which the Qur'an was revealed, providing guidance for the people, clear teachings, and the statute book.

Those of you who witness this month shall fast therein. Those who are ill or traveling may substitute the same number of other days.

GOD wishes for you convenience, not hardship, that you may fulfill your obligations, and to glorify GOD for guiding you, and to express your appreciation.

[2:186] When My servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided.

[2:187] Permitted for you is sexual intercourse with your wives during the nights of fasting. They are the keepers of your secrets, and you are the keepers of their secrets.

GOD knew that you used to betray your souls, and He has redeemed you, and has pardoned you.

Henceforth, you may have intercourse with them, seeking what GOD has permitted for you. You may eat and drink until the white thread of light becomes distinguishable from the dark thread of night at dawn.

Then, you shall fast until sunset. Sexual intercourse is prohibited if you decide to retreat to the Masjid (during the last ten days of Ramadan).

These are GOD's laws; you shall not transgress them. GOD thus clarifies His revelations for the people, that they may attain salvation.

5. DEVOTION TO GOD

The last ten days of Ramadan are a time of special spiritual power as everyone tries to come closer to God through devotions and good deeds.

The night on which the Quran was revealed to the Prophet, known as the Night of Power (Lailat ul-Qadr), is generally taken to be the 27th night of the month.

The Quran states that this night is better than a thousand months. Therefore many Muslims (Submitters) spend the entire night in prayer. During the month, Muslims (Submitters) try to read as much of the Quran as they can. Some spend part of their day listening to the recitation of the Quran in a mosque. meet for Quranic studies or for congregation prayers.

Some spend the last ten days of Ramadan in a mosque devoting the whole ten days for worshipping God.

6. BETTER THAN A 1000 MONTHS

[97:1] We revealed it (Quran) in the Night of Destiny.

[97:2] How awesome is the Night of Destiny!

[97:3] The Night of Destiny is better than a thousand months.

[97:4] The angels and the Spirit descend therein, by their Lord's leave, to carry out every command.
[97:5] Peaceful it is until the advent of the dawn.

7.FOODS IN RAMADAN

Since Ramadan is a special time, Muslims (Submitters) in many parts of the world prepare certain favorite foods during this month. Since Ramadan emphasizes community aspects and since everyone eats dinner at the same time, Muslims often invite one another to share in the Ramadan evening meal.

Some Muslims (Submitters) find that they eat less for dinner during Ramadan than at other times due to stomach contraction.

However, as a rule, most Muslims experience little fatigue during the day since the body becomes used to the altered routine during the first week of Ramadan.

The EIGHT DOORS of JANNAH

2009-02-14T05:25:00.000-08:00

The eight doors of Jannah are as follows:
(Source:http://www.mahmoodiyah.org.za/faq494.htm)

1) Baabus Salaah: Those who were punctual in observing their Salaah will be granted entry through this door.

2) Baabul Jihad: Those who participated in Jihad will be granted entry through this door.

3) Baabus Sadaqah: Those who frequently gave Sadaqah will be admitted into Jannah through this door.

4) Baabur Rayyaan: The people who constantly observed the fast will be granted entry through this door.

5) Baabul Hajj: Those who observe the pilgrimage will be admitted through this door.

6) Baabul Kaazimeenal Ghaiz Wal ‘Aafina ‘Anin Naas: This door is reserved for those who suppress their anger and pardon others.

7) Baabul Aiman: This door is reserved for the entry of such people who are saved from reckoning and chastisement.

8) Baabuz Zikr: Those who excessively remembered Allah will be admitted through this door.

How to make your prayers valid?

2009-02-14T05:02:00.000-08:00

Many Muslims do not observe the right behavior during prayer. Below are the most important things to remember NOT TO DO during prayers:

1. Intentional talking
2. Laughing
3. Eating
4. Drinking
5. Uncovering the parts of the body that are strictly required to be covered
during prayers
6. Excessive alteration in the direction towards the Qibla
7. Excessive movement outside the regular acts during prayers without a valid
reason
8. Nullifying the ablution

Islam Practices Burial Instead of Cremation

2009-02-14T04:16:00.000-08:00

Why do Muslims bury dead bodies instead of cremating them?

By Usman Abdul Rehman

Answer:

The human body has similar components found in the soil which hastens decomposition once buried. It also contributes to the fertility of the soil.The same land space can be re-utilized once the body has totally decomposed. It provides an economical alternative for the poor who could not afford to buy tons of woods for cremation.

Burying bodies is without pollution. Cremation contributes to air pollution which is detrimental to health and the environment.

(Photo source: Yahoo)

THE HOLY KAABA

2009-01-26T17:28:00.000-08:00

by Usman Abdul Rehman

1. Many people attack Islam by questioning why Muslims worship the Holy Kaaba if in fact Islam is against idol worship. Why is it that Muslims bow down before the Kaaba during prayer?

Answer:

The Holy Kaaba is the "Qibla", meaning, the direction Muslims must face during their prayers. It is not the Kaaba Muslims worship but the location of "Qibla" where the Holy Kaaba is situated. Muslims worship and bow to none but Allah.

It is mentioned in Surah Baqarah:

"We see the turning of thy face (for guidance) to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque: wherever ye are, turn your faces in that direction." [Al-Qur’an 2:144]

2. What is the importance of "Qibla" in Islam?

It is important for it fosters unity. Islam believes in fostering unity. All Muslims all over the world face only one "qibla" when they want to offer Salaah (prayer), and this unites all Muslims in their worship to one True God.

Without the "qibla" it is possible that some may wish to face north, while some may wish to face south, hence it is important for all Muslims, wherever they may be, are asked to face in only one direction i.e. towards the Kaaba in order to unite them in their worship of the One True God. .

If some Muslims live towards the west of the Kaaba, they face the east. Similarly if they live towards the east of the Kaaba, they face the west.

2. Where is the Holy Kaaba located in the world map?

It is at the Center of the World Map. The Muslims were the first people to draw the map of the world. They drew the map starting from the south facing upwards and north downwards making the Kaaba stand at the center.

As time progressed, western cartographers drew the map upside down with the north facing upwards and south downwards. The miracle part is, the Holy Kaaba, remains at the center of the world map no matter who draws the map.

3. What is "Tawaaf" during pilgrimage to Mecca?

Tawaaf performed around the Kaaba indicates only one God. When the Muslims go to Masjid-e-Haram in Makkah, they perform tawaaf or circling the entire Kaaba. This act symbolizes the belief and worship of One God, since, just as every circle has one centre, so also there is only one Allah (swt) worthy of worship.

4. The Black Stone?

The kissing of the black stone in the Holy Kaaba is best explained by the Hadith of Umar (May Allah be pleased with him).

The other name for the black stone is hajr-e-aswad. The kissing of the black stone was explained in Sahih Bukhari, Volume 2, book of Hajj, chapter 56, H.No. 675 which quoted the illustrious companion of the Prophet Muhammed (pbuh), Umar (may Allah be pleased with him).

According to Umar (May Allah be pleased with him) said, "I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (pbuh) touching (and kissing) you, I would never have touched (and kissed) you".

5. Additional information on the Holy Kaaba:

At the time of the Prophet, the call to prayer or "adhaan" was done above the Kaaba. People stood on Kaaba and gave the adhaan.

Hence, let it be concluded that Muslims do not worship the Holy Kaaba but only the Almighty Allah. However, the center of worship for Muslims is the Holy Kaaba for it is where the "Qibla" is located.

It is important for all Muslims to face the "qibla" during prayers.

Does Islam Promote Violence?

2009-01-16T20:44:00.000-08:00

(Source: Usman Abdul Rehman)

Question:

Does Islam promote violence, bloodshed and brutality since the Qur’an says that Muslims should kill the kuffar where ever they find them?

NO. Let us study the following misquoted verses of the holy Qur'an used by those who want to perpetuate the myth that Islam promotes violence, and exhorts its followers to kill those outside the pale of Islam.

1. Verse from Surah Taubah:

This verse is very often quoted by critics of Islam, to show that Islam promotes violence, bloodshed and brutality:

"Kill the mushriqeen (pagans, polytheists, kuffar) where ever you find them."
[Al-Qur’an 9:5]

This verse is quoted out of context in the battlefield by critics of Islam.

In order to understand the context of this verse, we need to read from verse 1 of this surah. It says that there was a peace treaty between the Muslims and the Mushriqs (pagans) of Makkah. This treaty was violated by the Mushriqs of Makkah. A period of four months was given to the Mushriqs of Makkah to make amends. Otherwise war would be declared against them.

Verse 5 of Surah Taubah says:

"But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for Allah is oft-forgiving, Most merciful."[Al-Qur’an 9:5]

The real message of Chapter 9, verse 5 is to boost the morale of the Muslim soldiers and not to be afraid during the battle.

2. The "Shourie controversy" on Chapter 9, verse 5 of the holy Qur'an :

Arun Shourie is one of the staunchest critics of Islam in India. He quotes the same verse, Surah Taubah chapter 9 verse 5 in his book ‘The World of Fatwahs’, on page 572. After quoting verse 5 he jumps to verse 7 of Surah Taubah. Any sensible person will realize that he has skipped verse 6.

3. Surah Taubah chapter 9 verse 6 gives the answer:
Surah Taubah chapter 9 verse 6 gives the answer to the allegation that Islam promotes violence, brutality and bloodshed. It says:
"If one amongst the pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure that is because they are men without knowledge." [Al-Qur’an 9:6]

Therefore, The HOLY QUR'AN DOES NOT promote war, violence, brutality and bloodshed.

The Qur’an not only says that a Mushriq seeking asylum during the battle should be granted refuge, but also that he should be escorted to a secure place. In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don’t just let them go free, but also escort them to a place of security?

This is exactly what Allah (swt) says in the Glorious Qur’an to promote peace in the world.

Proper Way of Cutting the Nails in Islam

2009-01-16T20:37:00.000-08:00

What does Insha'Allah Mean?

2009-01-10T21:02:00.000-08:00

The phrase insha'Allah means “God willing” or “if God wills it” in Arabic. Devout Muslims say "insha'Allah" whenever they make a statement about a plan to do something, in a way of requesting God to bless the activity. The phrase also acknowledges submission to God, with the speaker putting him or herself into God's hands, and accepting the fact that God sometimes works in inscrutable ways.

In the Qu'ran, Muslims are told that they should never say they will do a particular thing in the future without adding "insha'Allah" to the statement.

In a classic parable about why Muslims should say "insha'Allah" before doing something, a Muslim encounters a friend on the way to market, and says that he intends to buy something there, but does not add "insha'Allah" because he is confident that the deed will be done. When he reaches the market and goes to complete the transaction, he discovers that his purse has been stolen, rendering him unable to make the purchase, and his wife chides him, saying that he should have said "insha'Allah."

As a general rule, one says "insha'Allah" when making any statement about a plan, such as “I am going to buy a car tomorrow, insha'Allah.” If the phrase is accidentally omitted, some people believe that it can be added later, as soon as the omission is realized, but "insha'Allah" cannot be said after the fact, because God's will has obviously already been done.

A related phrase is masha'Allah, which means “God has willed it.” Both phrases exemplify the idea that devout Muslims submit themselves to the will of God as part of their religious faith. A Muslim who follows the Pillars of Islam and behaves in a righteous way also hopes to incur the blessings of God by saying "insha'Allah," but he or she also accepts that God may have other plans for the outcome of a pledge to do something.

(Source:www.wisegeek.com)

What is Lailatul Qadr?

2009-01-10T20:56:00.000-08:00

It is the most special night in Ramadan. To be more precise, it is one of the last five odd nights in Ramadan i.e. 21, 23, 25, 27, 29. In this night, the reward of one good deed is multiplied as if it were performed for one thousand months. This means that reading one verse of Qura'n in this night is like reading one verse of Qura'n for one thousand months. (Source:wikianswers.com)