Friday Nasiha 22June 2007

Jumada al Thani 7, 1428, A.H. - June 22, 2007, C.E.

Living the Quran

Al-Araf (The Heights) Chapter 7: Verses 106-108 Miraculous Signs "(Fir'aun) said: "If indeed thou hast come with a Sign, show it forth, if thou tellest the truth." Then (Musa) threw his rod, and behold! it was a serpent, plain (for all to see)! And he drew out his hand, and behold! it was white to all beholders!" Moses was granted these two miraculous signs in order to provide testimony to his being a Messenger of God, the creator and sovereign of the universe. Whenever the Prophets introduced themselves as God's Message-bearers, people asked them to produce some miraculous sign, to perform something supernatural. In response to those demands the Prophets produced what the Quran terms as 'signs', and which are called 'miracles' by theologians. Those who tend to play down the supernatural character of such signs or miracles, and who try to explain them in terms of natural laws of causation, in fact attempt to build a mid-way house between believing and disbelieving in the statements of the Quran. Such an approach can hardly be considered reasonable. What it does demonstrate, however, is how such people can be pulled in two opposite directions. On the one hand, they are not inclined to believe in a Book which abounds in narrations of a supernatural kind. On the other hand, being born followers of their ancestral religion, they are not inclined to reject the Book which carries supernatural narrations. With regard to miracles, there are two basic questions that people should ask themselves. Did God, after creating the universe and establishing a system of natural causations therein, suspend Himself such that it is no longer possible for Him to interfere in the workings of the universe? Or does He still hold the reins to His realm in His owns Hands so that His command is enforced every moment, and He does retain the power to alter the shape of things and the normal course of events - either partially or fully, - as and when He wills? It is impossible for those who respond in the affirmative to the first question to accept the idea of miracles. For clearly miracles do not fit in with their concept of God and the universe. Honesty demands that instead of indulging in far-fetched explanations of Quranic statements on miracles, such people should clearly declare that they do not believe in the Quran. For quite obviously the Quran is explicit, even quite definite in affirming the former concept of God. As for those who, being convinced by Quranic arguments, respond in the affirmative to the second question regarding God and the universe, for them there is no difficulty in accepting miracles. Source: "Towards Understanding The Quran" - Sayyid Abul Ala Mawdudi

Understanding the Prophet's Life

Relieving Distress of Others One of the greatest things that will relieve a person's distress on the Day of Resurrection is his efforts in this world to relieve the distress of those who are in distress, and to help those who are in need, and to make things easy for those who are in difficulty, and to overlook the mistakes of those who err. In Muslim it is narrated that Abu Hurayrah said: The Messenger of Allah (sallallahu alayhi wa sallam) said: "Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the slave so long as the slave helps his brother." [Mishkaat al-Masaabeeh, 1/71, hadith no. 204.] Bukhari narrated from Abdullah ibn Umar that the Messenger of Allah (peace be upon him) said: "The Muslim is the brother of his fellow-Muslim; he should not mistreat him or let him down. Whoever meets the needs of his brother, Allah will meet his needs, and whoever relieves a Muslim of some distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the next." [Bukhari: Kitaab al-Mazaalim, Baab laa Yazlim al-Muslim al-Muslim, Fath al-Baari, 5/97.] Source: "The Day of Resurrrection in the Light of the Qur’an and Sunnah" - Umar Al Ashqar

Blindspot!

Integralization Islamophobia is, by and large, an occurrence visited upon Muslims by non-Muslims. While it may be a distinct phenomenon, independent of any Muslim creation, Muslim communities possess the ability to significantly decrease its impact. It remains, however, a taboo to seriously engage Muslim communities in that debate, even if many scholars and intellectuals are in favour of it. The answer is not as easy as assimilation or integration, which both have already received meanings in the English language, particularly in the context of multiculturalist debates and discussions, and are not essentially positive courses of action to pursue. I have struggled to find a word that encompassed what I think may escape the harms of the above, but will also incorporate their benefits. Localization does not quite accomplish the task, and acculturalization does not exist in the vocabulary. But the basic principle of the approach, whereby one becomes integral to and embedded in one's society, has been recognized as a matter of course in Islam, for the prophets invariably began their invitation with the words, "O my people" and were sent as members of those peoples. For who better to deliver the message than one of their own, who knew their ways inside and out, even if he chose not to partake of them? Who better to deliver the message than one who could speak not only in their language, but also use their idioms and expressions? Compiled From: "Daring to Be European Muslims" - HA Hellyer