Sub'hanallah!!
Humble Request: Please spread this Hadith as much as possible to your dear ones.
Humble Request: Please spread this Hadith as much as possible to your dear ones.
Monday, August 23, 2010
Kindly Pass This Message To All Your Loved Ones.
Once Moosa (AS) asked Allah Ta'ala: O Allah! You have granted me the honor and privilege of talking to you directly, Have you given this privilege to any other person? Allah Ta'ala replied, O!! Moosa during the last period I am going to send an ummat, who will be the Ummat of Mohammed (SAW) with dry lips, parched tongues, emaciated body with eyes sunken deep into their sockets, with livers dry and stomachs suffering the pangs of hunger- will call out to me (in dua) they will be much closer to me than you O Moosa! while you speak to me there are 70000 veils between you and me but at the time of iftaar there will not be a single veil between me and the fasting Ummati of Mohammed (SAW) O!! Moosa I have taken upon myself the responsibility that at the time of iftaar I will never refuse the dua of a fasting person!
Once Jibrail (alaihissalam) came to Prophet
Once Jibrail (alaihissalam) came to Prophet (sulallah alaih waalihe wasalum) said: Allah has given me the knowledge to count every leaf on earth, every fish in the sea, every star in the sky and every particle of sand on earth, but there's only one thing i cant count. Prophet (SulAllah alaihe waalhe Wasulum ) asked Jibrail {Alaihe Salam}:what is it? Jibrail {Alaihe Salam} replied........ When one of your Ummati recited Durood ow Salaams to you the blessings Allah showers upon him becomes impossible for me to count. SUBHAN ALLAH. I request you to read Durood at least once now and send this to all the Muslims you know....
Once a man was walking and he read this written on a wall:
>> 'Qull huwa Allah hu ahad,
>> Allah hu samad,
>> Lam yalid Wa lam youlad,
>> Wa lam yakoun lahu koufwan ahad'
So he sat and read it, while he was reading it a man was watching him and came to him and said 'Do you know that you have got at least 470 hasana's (blessings) just for reading this! The person who wrote this on the wall also got 470 hasana's; Even I got 470 hasana's just for writing this mail; Even you got (who is reading this mail) 470 hasana's. So press forward and let more people get 470 hasana's. Don't forget, each time someone reads this mail and gets hasanat so do you!
Once a man was walking and he read this written on a wall:
>> 'Qull huwa Allah hu ahad,
>> Allah hu samad,
>> Lam yalid Wa lam youlad,
>> Wa lam yakoun lahu koufwan ahad'
So he sat and read it, while he was reading it a man was watching him and came to him and said 'Do you know that you have got at least 470 hasana's (blessings) just for reading this! The person who wrote this on the wall also got 470 hasana's; Even I got 470 hasana's just for writing this mail; Even you got (who is reading this mail) 470 hasana's. So press forward and let more people get 470 hasana's. Don't forget, each time someone reads this mail and gets hasanat so do you!
Tuesday, September 1, 2009
فَاللّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ -நோய்கள் பற்றி இஸ்லாமிய பார்வை
12:64 ( பாதுகாப்பவர்களில் அல்லாஹ்வே மிகவும் மேலானவன்,கிருபையாளர்களில் அவனே எல்லோரையும் விட மிக்க கிருபையாளன்.
xxxxx (நோய்கள் பற்றி இஸ்லாமிய பார்வை) xxxxx
தொற்று நோய் பற்றி நபிகள் (ஸல்) அவர்களின் கருத்து
இறைத்தூதர் (ஸல்) அவர்கள் ‘தொற்று நோய் கிடையாது.’ ஸஃபர்’ தொற்றுநோயன்று.
ஆந்தையால் சகுனம் பார்ப்பதும் கிடையாது” என்று கூறினார்கள். அப்போது
கிராமவாசியொருவர், ‘இறைத்தூதர் அவர்களே! (பாலை) மணலில் மான்களைப் போன்று
(ஆரோக்கியத்துடன் துள்ளித் திரியும்) என் ஒட்டகங்களிடம் சிரங்கு பிடித்த
ஒட்டகம் வந்து அவற்றிற்கிடையே கலந்து அவற்றையும் சிரங்கு பிடித்தவையாக
ஆக்கிவிடுகின்றனவே! அவற்றின் நிலையென்ன (தொற்று நோயில்லையா)?’ என்று
கேட்டார்.அதற்கு நபி(ஸல்) அவர்கள், ‘அப்படியென்றால் முதல் (முதலில்
சிரங்கு பிடித்த) ஒட்டகத்திற்கு (அந்த நோயைத்) தொற்றச் செய்தது யார்?’
என்று திருப்பிக் கேட்டார்கள். புஹாரி : 5717 அபூஹூரைரா (ரலி).
வியாதி பிடித்த ஒட்டகத்தை ஆரோக்கியமான ஒட்டகத்திடம் கொண்டு
செல்லாதீர்கள். என நபி (ஸல் ) அவர்கள் கூறினார்கள். புஹாரி : 5774 அபூ
ஹுரைரா (ரலி).
கொள்ளைநோய்கள் பற்றி நபிகள் (ஸல்)
(என் தந்தை) ஸஅத் இப்னு அபீ வக்காஸ் (ரலி) உஸாமா இப்னு ஸைத் (ரலி)
அவர்களிடம், ‘இறைத்தூதர் (ஸல்) அவர்களிடமிருந்து (பிளேக் போன்ற) கொள்ளை
நோயைப் பற்றி நீங்கள் செவியுற்றிருக்கிறீர்களா?’ என்று கேட்டார்கள்.
அதற்கு உஸாமா (ரலி), ‘இறைத்தூதர் (ஸல்) அவர்கள், ‘கொள்ளை நோய் என்பது பனூ
இஸ்ராயீல்களின் ஒரு கூட்டத்தார் மீது, அல்லது உங்களுக்கு
முன்னிருந்தவர்களின் மீது…. (அவர்களின் அட்டூழியங்கள்
அதிகரித்துவிட்டபோது) அனுப்பப்பட்ட ஒரு(வகை) வேதனையாகும். அது ஒரு
பிரதேசத்தில் இருப்பதாக நீங்கள் கேள்விப்பட்டால் அங்கே நீங்கள்
செல்லாதீர்கள். நீங்கள் இருக்கிற ஒரு பூமியில் அது பரவிவிட்டால்,
அதிலிருந்து தப்பியோட முனைந்தவர்களாக (அங்கிருந்து) வெளியேறாதீர்கள்”
என்று கூறினார்கள்” என்று பதிலளித்தார்கள். புஹாரி :3473 உஸாமா பின் ஜைது
(ரலி).
உமர் இப்னு கத்தாப் (ரலி) ஷாம் நாட்டை நோக்கி (மக்களின் நிலையை
ஆராய்வதற்காக)ப் புறப்பட்டார்கள். ‘சர்ஃக்’ எனும் இடத்தை அடைந்தபோது
(மாகாண) படைத் தளபதிகளான அபூ உபைதா இப்னு அல்ஜர்ராஹ் (ரலி) அவர்களும்
அவர்களின் நண்பர்களும் உமர் (ரலி) அவர்களைச் சந்தித்து ஷாம் நாட்டில்
கொள்ளைநோய் பரவியுள்ளது என்று தெரிவித்தார்கள். அதற்கு உமர் (ரலி)
‘ஆரம்பக் கால முஹாஜிர்களை என்னிடம் அழைத்து வாருங்கள்” என்று சொல்ல
அவர்களை நான் (உமர் (ரலி) அவர்களிடம்) அழைத்து வந்தேன். அவர்களிடம் ஷாம்
நாட்டில் கொள்ளைநோய் பரவியுள்ளது என்று தெரிவித்து (அங்கு போகலாமா?
மதீனாவுக்கே திரும்பிச் சென்றுவிடலாமா? என்று) ஆலோசனை கேட்டார்கள்.
இது தொடர்பாகமுஹாஜிர்களிடையே கருத்து வேறுபாடு ஏற்பட்டது. அவர்களில்
சிலர், ‘நாம் ஒரு நோக்கத்திற்காகப் புறப்பட்டு விட்டோம். அதிலிருந்து
பின்வாங்குவதை நாங்கள் பொறுத்தமாகக் கருதவில்லை” என்று கூறினார்கள். வேறு
சிலர், ‘உங்களுடன் மற்ற மக்களும் நபித்தோழர்களும் உள்ளனர்.
அவர்களையெல்லாம் இந்தக் கொள்ளைநோயில் தள்ளி விடுவதை நாங்கள் சரியென்று
கருதவில்லை” என்று கூறினார்கள். அப்போது உமர் (ரலி), ‘நீங்கள் போகலாம்”
என்று சொல்லிவிட்டுப் பிறகு, ‘என்னிடம் (மதீனாவாசிகளான) அன்சாரிகளை
அழைத்து வாருங்கள்” என்று சொல்ல நான் அவர்களை அழைத்து வந்தேன்.
அவர்களிடம் உமர்(ரலி) ஆலோசனை கலந்தார்கள். அவர்களும் முஹாஜிர்களின்
வழியிலேயே சென்று அவர்களைப் போன்றே கருத்து வேறுபட்டார்கள்.அப்போதும் உமர்
(ரலி), ‘நீங்கள் போகலாம்” என்று சொல்லிவிட்டுப் பிறகு மக்கா
வெற்றிகொள்ளப்பட்ட ஆண்டில் (மதீனாவுக்கு) ஹிஜ்ரத் செய்து வந்த குறைஷிப்
பெரியவர்களில் இங்கு உள்ளவர்களை என்னிடம் அழைத்து வாருங்கள்” என்று சொல்ல
நான் அவர்களை அழைத்து வந்தேன்.
அவர்களில் எந்த இருவருக்கிடையேயும் கருத்து வேறுபாடு எழவில்லை. அவர்கள்
(அனைவரும்), ‘மக்களுடன் நீங்கள் திரும்பி விட வேண்டும்; அவர்களை இந்தக்
கொள்ளைநோயில் தள்ளிவிடக் கூடாது எனக் கருதுகிறோம்” என்றனர். எனவே, உமர்
(ரலி) மக்களிடையே ‘நான் காலையில் (என்) வாகனத்தில் (மதீனா)
புறப்படவிருக்கிறேன்; நீங்களும் வாகனத்தில் புறப்படுங்கள்” என்று
அறிவித்தார்கள். அப்போது அபூ உபைதா இப்னு அல்ஜர்ராஹ் (ரலி), ‘அல்லாஹ்வின்
விதியிலிருந்து வெருண்டோடுவதற்காகவா (ஊர் திரும்புகிறீர்கள்)?’ என்று
கேட்க, உமர் (ரலி), ‘அபூ உபைதா! இதை உங்களைத் தவிர வேறேவரேனும்
சொல்லியிருந்தால் நான் ஆச்சரியப்பட்டிருக்க மாட்டேன்.
ஆம் நாம் அல்லாஹ்வின் ஒரு விதியிலிருந்து இன்னொரு விதியின் பக்கமே
வெருண்டோடுகிறோம். உங்களிடம் ஓர் ஒட்டகம் இருந்து, அது ஒரு பக்கம்
செழிப்பானதாகவும் மறுபக்கம் வறண்டதாகவும் உள்ள இரண்டு கரைகள் கொண்ட ஒரு
பள்ளத்தாக்கில் இறங்கிவிட்டால், செழிப்பான கரையில் நீங்கள் அதை
மேய்த்தாலும் அல்லாஹ்வின் விதிப்படி தான் அதை நீங்கள் மேய்க்கிறீர்கள்.
வறண்ட கரையில் அதை நீங்கள் மேய்த்தாலும் அல்லாஹ்வின் விதிப்படிதான்
நீங்கள் மேய்க்கிறீர்கள், அல்லவா?’ என்று கேட்டார்கள்.
அப்போது தம் தேவையொன்றுக்காக வெளியே சென்றிருந்த அப்துர் ரஹ்மான் இப்னு
அவ்ஃப் (ரலி) (அங்கு) வந்தார்கள். அவர்கள், ‘இது தொடர்பாக என்னிடம் ஒரு
விளக்கம் உள்ளது. இறைத்தூதர் (ஸல்) அவர்கள் , ‘ஓர் ஊரில் கொள்ளை நோய்
பரவியிருப்பதாக நீங்கள் கேள்விப்பட்டால் அந்த ஊருக்கு நீங்களாகச்
செல்லாதீர்கள்.
நீங்கள் ஓர் ஊரில் இருக்கும்போது அங்கு கொள்ளைநோய் பரவினால் அதிலிருந்து
வெருண்டோடுவதற்காக (அவ்வூரைவிட்டு) வெளியேறாதீர்கள்’ என்று சொல்ல
கேட்டேன்” என்று கூறினார்கள்.
உடனே உமர் (ரலி), (தம் முடிவு நபி (ஸல்) அவர்களின் வழி
காட்டுதலுக்கேற்பவே அமைந்திடச் செய்ததற்காக) அல்லாஹ்வைப்
புகழ்ந்துவிட்டுத் திரும்பிச் சென்றார்கள். புஹாரி-5729 இப்னு அப்பாஸ்
(ரலி)
இஸ்லாம் பன்றி இறைச்சியை உணவாக உட்கொள்ளத் தடை செய்திருப்பது ஏன்?
இஸ்லாம் பன்றி இறைச்சியை உணவாக உட்கொள்ள தடை செய்திருப்பது அனைவரும்
அறிந்த உண்மை.. இந்தத் தடை ஏன்?. என்பது பற்றிய விபரத்தை கீழ்க்காணும்
விளக்கங்கள் மூலம் தெளிவாக அறியலாம்.
பன்றி இறைச்சி உண்பது தடை செய்யப்பட்டுள்ளது பற்றி குர்ஆனின்
தெளிவாக்கம்:
பன்றி இறைச்சி உண்பது தடை செய்யப்பட்டிருப்பது பற்றி அருள்மறை குர்ஆனில்
குறைந்தது நான்கு அத்தியாயங்களில் குறிப்பிடப்பட்டுள்ளது.
“தானாகவே செத்ததும் இரத்தமும் பன்றியின் மாமிசமும் அல்லாஹ் அல்லாத பெயர்
சொல்லப்பட்டதும் ஆகியவைகளைத்தான் உங்கள் மீது ஹராமாக
ஆக்கியிருக்கிறான்.” (அல்-குர்ஆன் அத்தியாயம் – 02 வசனம் 173)
மேற்படி கருத்துக்களை அருள்மறையின் அத்தியாயம் ஐந்தின் மூன்றாவது
வசனத்திலும் அத்தியாயம் ஆறு – 145வது வசனத்திலும் – அத்தியாயம் பதினாறு -
115வது வசனத்திலும் காணலாம். அருள்மறையின் மேற்படி வசனங்கள் -
இஸ்லாத்தில் பன்றி இறைச்சி உண்பது தடை செய்யப்பட்டிருக்கிறது என்பதற்கு
ஆதாரமாக அமைந்துள்ளன..
பன்றி இறைச்சி உண்ணத் தடை என்று பைபிளும் குறிப்பிடுகின்றது.
கிறஸ்தவர்களின் வேத புத்தகமான பைபிள் குறிப்பிடும் தடைகளைப் பற்றி
கிறிஸ்தவர்களுக்கு எடுத்துச் சொன்னால் அவர்களும் அறிந்து கொள்வார்கள்.
பன்றி இறைச்சி உண்ணத் தடை என்று பைபிளிளும் குறிப்பிடப்பட்டுள்ளது.
பைபிளின் அத்தியாயம் 11 – லெவிட்டிக்கஸ் வசனம் 7 முதல் 8 வரையிலும்
பைபிளின் அத்தியாயம் 14 – டியுட்டர்னோமி வசனம் 8 ம் பன்றி இறைச்சி உண்ணத்
தடை பற்றி அறிவிக்கின்றன.
மேலும் பைபிளின் அத்தியாயம் 65 – புக் ஆஃப் இஷையா 2 முதல் 5 வரையுள்ள
வசனங்களில் பன்றி இறைச்சி உண்ணத் தடை பற்றி குறிப்பிடப்பட்டுள்ளது.
பன்றி இறைச்சி உண்பதால் – மனிதனுக்கு ஏராளமான நோய்கள் உண்டாகின்றன.
எந்த விஷயத்தையும் முஸ்லிம் அல்லாதவர்களும் கடவுளே இல்லை என்று
மறுப்பவர்களும் காரணத்துடனும் தர்க்க ரீதியாகவும் அறிவியல் உண.மையுடனும்
சொன்னால்தான் ஏற்றுக் கொள்வார்கள். பன்றி இறைச்சி உண்பதால் மனிதனுக்கு
எழுபது விதமான நோய்கள் உண்டாகிறது. பன்றி இறைச்சி உண்பதால் மனிதனின்
வயிற்றில் வட்டப்புழு, ஊசிப்புழு, கொக்கிப்புழு போன்ற குடற்புழுக்கள்
உண்டாகின்றன. பன்றி இறைச்சி உண்பதால் மனிதனின் வயிற்றில் நாடாப்புழு
உருவாகிறது. இந்த நீளமான நாடாப்புழு மனித குடலின் அடிப்பகுதியில் சென்று
தங்கிவிடுகிறது. ஆது இடும் முட்டை இரத்த நாளங்கள் வழியாக உடலின் எல்லாப்
பாகங்களுக்கும் பரவுகிறது. இந்த முட்டை மனித மூளையச் சென்றடைந்தால்
மனிதன் தன் நினைவாற்றலை இழப்பான். இந்த முட்டை மனித இதயத்தைச்
சென்றடைந்தால் மனிதனுக்கு மாரடைப்பு உண்டாகிறது. இந்த முட்டை மனிதனின்
கண்களைச் சென்றடைந்தால் மனிதன் கண்பார்வையை இழக்கிறான். இந்த முட்டை
மனிதனின் ஈரலைச் சென்றடைந்தால் மனிதனின் ஈரல் பாதிக்கப்படுகிறது. இவ்வாறு
பன்றி இறைச்சி உண்பதால் மனித வயிற்றில் உருவாகும் நாடாப்புழுவின்
முட்டைகள் மனித உருப்புகள் அனைத்தையும் செயலிழக்கச் செய்யும் வல்லமை
உள்ளவை.
பன்றி இறைச்சியில் திரிகூரா திச்சுராஸிஸ் என்ற பெயரையுடைய மற்றொரு
ஆபத்தான குடற்புழு உள்ளது. பன்றி இறைச்சியை நன்றாக வேக வைத்துவிட்டால்
இது போன்ற புழுக்கள் மரணித்து விடுகின்றன என்பது ஒரு பொதுவான அதே சமயம்
தவறான கருத்து மக்களிடையே இருக்கிறது. இது பற்றிய ஆய்வு ஒன்று
அமெரிக்காவில் நடத்தப்பட்டபோது – இருபத்து நான்கு பேர் திரிகூரா
திச்சுராஸிஸ் என்று குடற்புழு நோயால் தாக்கப்பட்டிருந்தார்கள். அவர்களில்
இருபத்தி இரண்டு பேர் பன்றி இறைச்சியை நன்றாக வேகவைத்து சாப்பிட்டவர்கள்
என்று கண்டறியப்பட்டது. சாதாரணமான வெப்பத்தில் சமைக்கப்படும் பன்றி
இறைச்சியில் – குடற்புழு உண்டு என மேற்படி ஆய்விலிருந்து நாம் அறியும்
செய்தி
பன்றி இறைச்சியில் கொழுப்புச் சத்து அதிகம்.
பன்றி இறைச்சியில் மாமிச சத்தைவிட கொழுப்புச் சத்தே அதிகம். பன்றி
இறைச்சி உண்பதால் ஏற்படும் கொழுப்புச் சத்து மனித இரத்த நாளங்களை அடைத்து
விடுவதால் – மனிதனுக்கு இரத்த அழுத்த நோயும் – மாரடைப்பும் உண்டாகின்றது.
எனவே அமெரிக்கர்களில் ஐம்பது சதவீதம் பேர் இரத்த அழுத்தம் உள்ளவர்களாக
இருப்பதில் ஆச்சரியம் இல்லை.
உலகில் உள்ள மிருகங்களில் எல்லாம் கேடுகெட்ட மிருகம் பன்றி.
பூமியல் உள்ள விலங்கினங்களில் எல்லாம் கேடுகெட்ட விலங்கினம் பன்றி. பன்றி
சேற்றிலும் சகதியிலும் மலத்திலும் வாழக்கூடிய விலங்கினம். கடவுளின்
படைப்பில் ஒரு சிறந்த சுத்திகரிக்கும் மிருகம் பன்றி. நவீன கழிப்பறை வசதி
இல்லாத கிராமப்புறங்களில் மனிதர்கள் – காடுகளிலும் – வெட்டவெளியிலும்தான்
மலஜலம் கழிப்பார்கள். இந்த மலத்தை சுத்தம் செய்வது பன்றிதான்.
ஆஸ்திரேலியா போன்ற மேலை நாடுகளில் பன்றிகள் மிக சுத்தமான சூழ்நிலையில்
வளர்க்கப்படுகின்றன என சிலர் வாதிட முற்படலாம். எந்த மாதிரி சுத்தமான
சூழ்நிலையிலும் பன்றிகள் ஒன்றாகத்தான் அடைத்து வைக்கப்படுகின்றன.
எத்தனைதான் சுத்தமான சூழ்நிலையில் நீங்கள் பன்றிகளை வைத்திருந்தாலும் -
பன்றி இயற்கையாகவே கேடு கெட்டவை. தன்னுடைய மலத்தையும் – பிறருடைய
மலத்தையும் சுவைத்துத் தின்னும் மிருகம் பன்றி.
உலகில் உள்ள மிருகங்களில் எல்லாம் வெட்கம் கெட்ட மிருகம் பன்றி.
உலகில் உள்ள மிருகங்களில் எல்லாம் வெட்கம் கெட்ட மிருகம் பன்றிதான். தனது
நண்பர்களை அழைத்து வந்து தனது துணையுடன் நண்பர்களை உடலுறவு கொள்ளச்
செய்யும் மிருகம் பன்றி.
அமெரிக்காவில் பெரும்பான்மையினர் பன்றி இறைச்சி உண்ணக் கூடியவர்களாக
இருக்கிறார்கள். இரவு நேர பார்ட்டிகள் முடிந்த பிறகு தங்களுக்குள்
“மனைவியரை மாற்றிக் கொள்ளும் பண்பாடு” (அதாவது எனது மனைவியுடன் நீ உனது
மனைவியுடன் நான் என) கொண்டவர்களாக இருக்கிறார்கள்.
பன்றி இறைச்சி தின்பவன் பன்றியைப் போலத்தான் செயல்படுவான்.. இந்தியர்களான
நாம் அமெரிக்கர்களை மிகவும் முன்னேறியவர்கள் எனவும் – மிகவும் பண்பாடு
உடையவர்கள் எனவும் தலைக்கு மேல் வைத்து கொண்டாடுகிறோம்.
அவர்கள் என்ன செய்தாலும் அதனை நாமும் அப்படியே பின்பற்றுகிறோம்..( அல்லாஹ் நம் அனைவர்களையும் பாதுகாப்பானாக)
முஸ்லிம்களை சித்திரவதை செய்யும் மேலைநாட்டினர் மேல் அல்லாஹ் பலி தண்டனை
கொடுக்கிறான் போலிருக்கிறது! நோயினால் பாதிக்கப்பட்டவர்களுக்காக துஆ
செய்வோம்! நமக்கும் நம் சமுதாயத்தவர்க்கும் அல்லாஹ்வின் தண்டனை போன்ற
இந்த கொடிய பன்றிக்காய்சல் வராமலிருக்க அல்லாஹ்விடம் பாதுகாப்பு
தேடுவோம்! ஆமீன்! அல்லாஹ் நம்மை காப்பான்!
xxxxx (நோய்கள் பற்றி இஸ்லாமிய பார்வை) xxxxx
தொற்று நோய் பற்றி நபிகள் (ஸல்) அவர்களின் கருத்து
இறைத்தூதர் (ஸல்) அவர்கள் ‘தொற்று நோய் கிடையாது.’ ஸஃபர்’ தொற்றுநோயன்று.
ஆந்தையால் சகுனம் பார்ப்பதும் கிடையாது” என்று கூறினார்கள். அப்போது
கிராமவாசியொருவர், ‘இறைத்தூதர் அவர்களே! (பாலை) மணலில் மான்களைப் போன்று
(ஆரோக்கியத்துடன் துள்ளித் திரியும்) என் ஒட்டகங்களிடம் சிரங்கு பிடித்த
ஒட்டகம் வந்து அவற்றிற்கிடையே கலந்து அவற்றையும் சிரங்கு பிடித்தவையாக
ஆக்கிவிடுகின்றனவே! அவற்றின் நிலையென்ன (தொற்று நோயில்லையா)?’ என்று
கேட்டார்.அதற்கு நபி(ஸல்) அவர்கள், ‘அப்படியென்றால் முதல் (முதலில்
சிரங்கு பிடித்த) ஒட்டகத்திற்கு (அந்த நோயைத்) தொற்றச் செய்தது யார்?’
என்று திருப்பிக் கேட்டார்கள். புஹாரி : 5717 அபூஹூரைரா (ரலி).
வியாதி பிடித்த ஒட்டகத்தை ஆரோக்கியமான ஒட்டகத்திடம் கொண்டு
செல்லாதீர்கள். என நபி (ஸல் ) அவர்கள் கூறினார்கள். புஹாரி : 5774 அபூ
ஹுரைரா (ரலி).
கொள்ளைநோய்கள் பற்றி நபிகள் (ஸல்)
(என் தந்தை) ஸஅத் இப்னு அபீ வக்காஸ் (ரலி) உஸாமா இப்னு ஸைத் (ரலி)
அவர்களிடம், ‘இறைத்தூதர் (ஸல்) அவர்களிடமிருந்து (பிளேக் போன்ற) கொள்ளை
நோயைப் பற்றி நீங்கள் செவியுற்றிருக்கிறீர்களா?’ என்று கேட்டார்கள்.
அதற்கு உஸாமா (ரலி), ‘இறைத்தூதர் (ஸல்) அவர்கள், ‘கொள்ளை நோய் என்பது பனூ
இஸ்ராயீல்களின் ஒரு கூட்டத்தார் மீது, அல்லது உங்களுக்கு
முன்னிருந்தவர்களின் மீது…. (அவர்களின் அட்டூழியங்கள்
அதிகரித்துவிட்டபோது) அனுப்பப்பட்ட ஒரு(வகை) வேதனையாகும். அது ஒரு
பிரதேசத்தில் இருப்பதாக நீங்கள் கேள்விப்பட்டால் அங்கே நீங்கள்
செல்லாதீர்கள். நீங்கள் இருக்கிற ஒரு பூமியில் அது பரவிவிட்டால்,
அதிலிருந்து தப்பியோட முனைந்தவர்களாக (அங்கிருந்து) வெளியேறாதீர்கள்”
என்று கூறினார்கள்” என்று பதிலளித்தார்கள். புஹாரி :3473 உஸாமா பின் ஜைது
(ரலி).
உமர் இப்னு கத்தாப் (ரலி) ஷாம் நாட்டை நோக்கி (மக்களின் நிலையை
ஆராய்வதற்காக)ப் புறப்பட்டார்கள். ‘சர்ஃக்’ எனும் இடத்தை அடைந்தபோது
(மாகாண) படைத் தளபதிகளான அபூ உபைதா இப்னு அல்ஜர்ராஹ் (ரலி) அவர்களும்
அவர்களின் நண்பர்களும் உமர் (ரலி) அவர்களைச் சந்தித்து ஷாம் நாட்டில்
கொள்ளைநோய் பரவியுள்ளது என்று தெரிவித்தார்கள். அதற்கு உமர் (ரலி)
‘ஆரம்பக் கால முஹாஜிர்களை என்னிடம் அழைத்து வாருங்கள்” என்று சொல்ல
அவர்களை நான் (உமர் (ரலி) அவர்களிடம்) அழைத்து வந்தேன். அவர்களிடம் ஷாம்
நாட்டில் கொள்ளைநோய் பரவியுள்ளது என்று தெரிவித்து (அங்கு போகலாமா?
மதீனாவுக்கே திரும்பிச் சென்றுவிடலாமா? என்று) ஆலோசனை கேட்டார்கள்.
இது தொடர்பாகமுஹாஜிர்களிடையே கருத்து வேறுபாடு ஏற்பட்டது. அவர்களில்
சிலர், ‘நாம் ஒரு நோக்கத்திற்காகப் புறப்பட்டு விட்டோம். அதிலிருந்து
பின்வாங்குவதை நாங்கள் பொறுத்தமாகக் கருதவில்லை” என்று கூறினார்கள். வேறு
சிலர், ‘உங்களுடன் மற்ற மக்களும் நபித்தோழர்களும் உள்ளனர்.
அவர்களையெல்லாம் இந்தக் கொள்ளைநோயில் தள்ளி விடுவதை நாங்கள் சரியென்று
கருதவில்லை” என்று கூறினார்கள். அப்போது உமர் (ரலி), ‘நீங்கள் போகலாம்”
என்று சொல்லிவிட்டுப் பிறகு, ‘என்னிடம் (மதீனாவாசிகளான) அன்சாரிகளை
அழைத்து வாருங்கள்” என்று சொல்ல நான் அவர்களை அழைத்து வந்தேன்.
அவர்களிடம் உமர்(ரலி) ஆலோசனை கலந்தார்கள். அவர்களும் முஹாஜிர்களின்
வழியிலேயே சென்று அவர்களைப் போன்றே கருத்து வேறுபட்டார்கள்.அப்போதும் உமர்
(ரலி), ‘நீங்கள் போகலாம்” என்று சொல்லிவிட்டுப் பிறகு மக்கா
வெற்றிகொள்ளப்பட்ட ஆண்டில் (மதீனாவுக்கு) ஹிஜ்ரத் செய்து வந்த குறைஷிப்
பெரியவர்களில் இங்கு உள்ளவர்களை என்னிடம் அழைத்து வாருங்கள்” என்று சொல்ல
நான் அவர்களை அழைத்து வந்தேன்.
அவர்களில் எந்த இருவருக்கிடையேயும் கருத்து வேறுபாடு எழவில்லை. அவர்கள்
(அனைவரும்), ‘மக்களுடன் நீங்கள் திரும்பி விட வேண்டும்; அவர்களை இந்தக்
கொள்ளைநோயில் தள்ளிவிடக் கூடாது எனக் கருதுகிறோம்” என்றனர். எனவே, உமர்
(ரலி) மக்களிடையே ‘நான் காலையில் (என்) வாகனத்தில் (மதீனா)
புறப்படவிருக்கிறேன்; நீங்களும் வாகனத்தில் புறப்படுங்கள்” என்று
அறிவித்தார்கள். அப்போது அபூ உபைதா இப்னு அல்ஜர்ராஹ் (ரலி), ‘அல்லாஹ்வின்
விதியிலிருந்து வெருண்டோடுவதற்காகவா (ஊர் திரும்புகிறீர்கள்)?’ என்று
கேட்க, உமர் (ரலி), ‘அபூ உபைதா! இதை உங்களைத் தவிர வேறேவரேனும்
சொல்லியிருந்தால் நான் ஆச்சரியப்பட்டிருக்க மாட்டேன்.
ஆம் நாம் அல்லாஹ்வின் ஒரு விதியிலிருந்து இன்னொரு விதியின் பக்கமே
வெருண்டோடுகிறோம். உங்களிடம் ஓர் ஒட்டகம் இருந்து, அது ஒரு பக்கம்
செழிப்பானதாகவும் மறுபக்கம் வறண்டதாகவும் உள்ள இரண்டு கரைகள் கொண்ட ஒரு
பள்ளத்தாக்கில் இறங்கிவிட்டால், செழிப்பான கரையில் நீங்கள் அதை
மேய்த்தாலும் அல்லாஹ்வின் விதிப்படி தான் அதை நீங்கள் மேய்க்கிறீர்கள்.
வறண்ட கரையில் அதை நீங்கள் மேய்த்தாலும் அல்லாஹ்வின் விதிப்படிதான்
நீங்கள் மேய்க்கிறீர்கள், அல்லவா?’ என்று கேட்டார்கள்.
அப்போது தம் தேவையொன்றுக்காக வெளியே சென்றிருந்த அப்துர் ரஹ்மான் இப்னு
அவ்ஃப் (ரலி) (அங்கு) வந்தார்கள். அவர்கள், ‘இது தொடர்பாக என்னிடம் ஒரு
விளக்கம் உள்ளது. இறைத்தூதர் (ஸல்) அவர்கள் , ‘ஓர் ஊரில் கொள்ளை நோய்
பரவியிருப்பதாக நீங்கள் கேள்விப்பட்டால் அந்த ஊருக்கு நீங்களாகச்
செல்லாதீர்கள்.
நீங்கள் ஓர் ஊரில் இருக்கும்போது அங்கு கொள்ளைநோய் பரவினால் அதிலிருந்து
வெருண்டோடுவதற்காக (அவ்வூரைவிட்டு) வெளியேறாதீர்கள்’ என்று சொல்ல
கேட்டேன்” என்று கூறினார்கள்.
உடனே உமர் (ரலி), (தம் முடிவு நபி (ஸல்) அவர்களின் வழி
காட்டுதலுக்கேற்பவே அமைந்திடச் செய்ததற்காக) அல்லாஹ்வைப்
புகழ்ந்துவிட்டுத் திரும்பிச் சென்றார்கள். புஹாரி-5729 இப்னு அப்பாஸ்
(ரலி)
இஸ்லாம் பன்றி இறைச்சியை உணவாக உட்கொள்ளத் தடை செய்திருப்பது ஏன்?
இஸ்லாம் பன்றி இறைச்சியை உணவாக உட்கொள்ள தடை செய்திருப்பது அனைவரும்
அறிந்த உண்மை.. இந்தத் தடை ஏன்?. என்பது பற்றிய விபரத்தை கீழ்க்காணும்
விளக்கங்கள் மூலம் தெளிவாக அறியலாம்.
பன்றி இறைச்சி உண்பது தடை செய்யப்பட்டுள்ளது பற்றி குர்ஆனின்
தெளிவாக்கம்:
பன்றி இறைச்சி உண்பது தடை செய்யப்பட்டிருப்பது பற்றி அருள்மறை குர்ஆனில்
குறைந்தது நான்கு அத்தியாயங்களில் குறிப்பிடப்பட்டுள்ளது.
“தானாகவே செத்ததும் இரத்தமும் பன்றியின் மாமிசமும் அல்லாஹ் அல்லாத பெயர்
சொல்லப்பட்டதும் ஆகியவைகளைத்தான் உங்கள் மீது ஹராமாக
ஆக்கியிருக்கிறான்.” (அல்-குர்ஆன் அத்தியாயம் – 02 வசனம் 173)
மேற்படி கருத்துக்களை அருள்மறையின் அத்தியாயம் ஐந்தின் மூன்றாவது
வசனத்திலும் அத்தியாயம் ஆறு – 145வது வசனத்திலும் – அத்தியாயம் பதினாறு -
115வது வசனத்திலும் காணலாம். அருள்மறையின் மேற்படி வசனங்கள் -
இஸ்லாத்தில் பன்றி இறைச்சி உண்பது தடை செய்யப்பட்டிருக்கிறது என்பதற்கு
ஆதாரமாக அமைந்துள்ளன..
பன்றி இறைச்சி உண்ணத் தடை என்று பைபிளும் குறிப்பிடுகின்றது.
கிறஸ்தவர்களின் வேத புத்தகமான பைபிள் குறிப்பிடும் தடைகளைப் பற்றி
கிறிஸ்தவர்களுக்கு எடுத்துச் சொன்னால் அவர்களும் அறிந்து கொள்வார்கள்.
பன்றி இறைச்சி உண்ணத் தடை என்று பைபிளிளும் குறிப்பிடப்பட்டுள்ளது.
பைபிளின் அத்தியாயம் 11 – லெவிட்டிக்கஸ் வசனம் 7 முதல் 8 வரையிலும்
பைபிளின் அத்தியாயம் 14 – டியுட்டர்னோமி வசனம் 8 ம் பன்றி இறைச்சி உண்ணத்
தடை பற்றி அறிவிக்கின்றன.
மேலும் பைபிளின் அத்தியாயம் 65 – புக் ஆஃப் இஷையா 2 முதல் 5 வரையுள்ள
வசனங்களில் பன்றி இறைச்சி உண்ணத் தடை பற்றி குறிப்பிடப்பட்டுள்ளது.
பன்றி இறைச்சி உண்பதால் – மனிதனுக்கு ஏராளமான நோய்கள் உண்டாகின்றன.
எந்த விஷயத்தையும் முஸ்லிம் அல்லாதவர்களும் கடவுளே இல்லை என்று
மறுப்பவர்களும் காரணத்துடனும் தர்க்க ரீதியாகவும் அறிவியல் உண.மையுடனும்
சொன்னால்தான் ஏற்றுக் கொள்வார்கள். பன்றி இறைச்சி உண்பதால் மனிதனுக்கு
எழுபது விதமான நோய்கள் உண்டாகிறது. பன்றி இறைச்சி உண்பதால் மனிதனின்
வயிற்றில் வட்டப்புழு, ஊசிப்புழு, கொக்கிப்புழு போன்ற குடற்புழுக்கள்
உண்டாகின்றன. பன்றி இறைச்சி உண்பதால் மனிதனின் வயிற்றில் நாடாப்புழு
உருவாகிறது. இந்த நீளமான நாடாப்புழு மனித குடலின் அடிப்பகுதியில் சென்று
தங்கிவிடுகிறது. ஆது இடும் முட்டை இரத்த நாளங்கள் வழியாக உடலின் எல்லாப்
பாகங்களுக்கும் பரவுகிறது. இந்த முட்டை மனித மூளையச் சென்றடைந்தால்
மனிதன் தன் நினைவாற்றலை இழப்பான். இந்த முட்டை மனித இதயத்தைச்
சென்றடைந்தால் மனிதனுக்கு மாரடைப்பு உண்டாகிறது. இந்த முட்டை மனிதனின்
கண்களைச் சென்றடைந்தால் மனிதன் கண்பார்வையை இழக்கிறான். இந்த முட்டை
மனிதனின் ஈரலைச் சென்றடைந்தால் மனிதனின் ஈரல் பாதிக்கப்படுகிறது. இவ்வாறு
பன்றி இறைச்சி உண்பதால் மனித வயிற்றில் உருவாகும் நாடாப்புழுவின்
முட்டைகள் மனித உருப்புகள் அனைத்தையும் செயலிழக்கச் செய்யும் வல்லமை
உள்ளவை.
பன்றி இறைச்சியில் திரிகூரா திச்சுராஸிஸ் என்ற பெயரையுடைய மற்றொரு
ஆபத்தான குடற்புழு உள்ளது. பன்றி இறைச்சியை நன்றாக வேக வைத்துவிட்டால்
இது போன்ற புழுக்கள் மரணித்து விடுகின்றன என்பது ஒரு பொதுவான அதே சமயம்
தவறான கருத்து மக்களிடையே இருக்கிறது. இது பற்றிய ஆய்வு ஒன்று
அமெரிக்காவில் நடத்தப்பட்டபோது – இருபத்து நான்கு பேர் திரிகூரா
திச்சுராஸிஸ் என்று குடற்புழு நோயால் தாக்கப்பட்டிருந்தார்கள். அவர்களில்
இருபத்தி இரண்டு பேர் பன்றி இறைச்சியை நன்றாக வேகவைத்து சாப்பிட்டவர்கள்
என்று கண்டறியப்பட்டது. சாதாரணமான வெப்பத்தில் சமைக்கப்படும் பன்றி
இறைச்சியில் – குடற்புழு உண்டு என மேற்படி ஆய்விலிருந்து நாம் அறியும்
செய்தி
பன்றி இறைச்சியில் கொழுப்புச் சத்து அதிகம்.
பன்றி இறைச்சியில் மாமிச சத்தைவிட கொழுப்புச் சத்தே அதிகம். பன்றி
இறைச்சி உண்பதால் ஏற்படும் கொழுப்புச் சத்து மனித இரத்த நாளங்களை அடைத்து
விடுவதால் – மனிதனுக்கு இரத்த அழுத்த நோயும் – மாரடைப்பும் உண்டாகின்றது.
எனவே அமெரிக்கர்களில் ஐம்பது சதவீதம் பேர் இரத்த அழுத்தம் உள்ளவர்களாக
இருப்பதில் ஆச்சரியம் இல்லை.
உலகில் உள்ள மிருகங்களில் எல்லாம் கேடுகெட்ட மிருகம் பன்றி.
பூமியல் உள்ள விலங்கினங்களில் எல்லாம் கேடுகெட்ட விலங்கினம் பன்றி. பன்றி
சேற்றிலும் சகதியிலும் மலத்திலும் வாழக்கூடிய விலங்கினம். கடவுளின்
படைப்பில் ஒரு சிறந்த சுத்திகரிக்கும் மிருகம் பன்றி. நவீன கழிப்பறை வசதி
இல்லாத கிராமப்புறங்களில் மனிதர்கள் – காடுகளிலும் – வெட்டவெளியிலும்தான்
மலஜலம் கழிப்பார்கள். இந்த மலத்தை சுத்தம் செய்வது பன்றிதான்.
ஆஸ்திரேலியா போன்ற மேலை நாடுகளில் பன்றிகள் மிக சுத்தமான சூழ்நிலையில்
வளர்க்கப்படுகின்றன என சிலர் வாதிட முற்படலாம். எந்த மாதிரி சுத்தமான
சூழ்நிலையிலும் பன்றிகள் ஒன்றாகத்தான் அடைத்து வைக்கப்படுகின்றன.
எத்தனைதான் சுத்தமான சூழ்நிலையில் நீங்கள் பன்றிகளை வைத்திருந்தாலும் -
பன்றி இயற்கையாகவே கேடு கெட்டவை. தன்னுடைய மலத்தையும் – பிறருடைய
மலத்தையும் சுவைத்துத் தின்னும் மிருகம் பன்றி.
உலகில் உள்ள மிருகங்களில் எல்லாம் வெட்கம் கெட்ட மிருகம் பன்றி.
உலகில் உள்ள மிருகங்களில் எல்லாம் வெட்கம் கெட்ட மிருகம் பன்றிதான். தனது
நண்பர்களை அழைத்து வந்து தனது துணையுடன் நண்பர்களை உடலுறவு கொள்ளச்
செய்யும் மிருகம் பன்றி.
அமெரிக்காவில் பெரும்பான்மையினர் பன்றி இறைச்சி உண்ணக் கூடியவர்களாக
இருக்கிறார்கள். இரவு நேர பார்ட்டிகள் முடிந்த பிறகு தங்களுக்குள்
“மனைவியரை மாற்றிக் கொள்ளும் பண்பாடு” (அதாவது எனது மனைவியுடன் நீ உனது
மனைவியுடன் நான் என) கொண்டவர்களாக இருக்கிறார்கள்.
பன்றி இறைச்சி தின்பவன் பன்றியைப் போலத்தான் செயல்படுவான்.. இந்தியர்களான
நாம் அமெரிக்கர்களை மிகவும் முன்னேறியவர்கள் எனவும் – மிகவும் பண்பாடு
உடையவர்கள் எனவும் தலைக்கு மேல் வைத்து கொண்டாடுகிறோம்.
அவர்கள் என்ன செய்தாலும் அதனை நாமும் அப்படியே பின்பற்றுகிறோம்..( அல்லாஹ் நம் அனைவர்களையும் பாதுகாப்பானாக)
முஸ்லிம்களை சித்திரவதை செய்யும் மேலைநாட்டினர் மேல் அல்லாஹ் பலி தண்டனை
கொடுக்கிறான் போலிருக்கிறது! நோயினால் பாதிக்கப்பட்டவர்களுக்காக துஆ
செய்வோம்! நமக்கும் நம் சமுதாயத்தவர்க்கும் அல்லாஹ்வின் தண்டனை போன்ற
இந்த கொடிய பன்றிக்காய்சல் வராமலிருக்க அல்லாஹ்விடம் பாதுகாப்பு
தேடுவோம்! ஆமீன்! அல்லாஹ் நம்மை காப்பான்!
Thursday, January 29, 2009
Compete in doing good things, your final belonging is to God) [5: 48]. And (Compete in doing good deeds, wherever you are God will gather you all
Let us go back to this book, which calls itself as a “Quran”, and states that there is no doubt in it and that it is detailed, etc. Indeed, the most obvious thing in this book is that there is no God but The Only Mighty God and that He is the only worthy for being worshipped and obeyed, and that good deeds must be done in order to win in the Last Day of Judgement. This basic idea is repeated on several levels and orientations in the Quran, such as: (and whoever does good deeds, either male or female, while s/he is believing (in God), then we will let them into Paradise) [4:124] Also (Compete in doing good things, your final belonging is to God) [5: 48]. And (Compete in doing good deeds, wherever you are God will gather you all) [2:148]. Also (Believe in God and the Last Day and propagate virtue and forbid what is evil and rush to doing good deeds, and those are of the righteous) [3:114]. Also (and those who believed and did good deeds, those are the owners of the Garden will abide by forever) [2: 82]. Also (and those who believed and did good deeds then He will fulfil them their wages and God does not love aggressors) [3:57]. Also (and those who believe and do good deeds we will settle them in Gardens) [4: 57, 122]. Also, (But (as for) those who believe and do good deeds - We tax not any soul beyond its scope - Such are rightful owners of the Garden. They abide therein.) [7: 42]. Also (and worship your Lord and do the good, so that you may prosper) [22: 77].…etc.
We note that all over the Quran that that basic idea is repeated very clearly and unequivocally that: whoever believes in God and do good deeds and considers meeting God on the afterlife then that person, at that Day, has nothing to fear from or feel sad because. However, and despite that this simple meaning is repeated in hundreds of places in Quran, the followers of this religion still complicate the issues in it. And the most severe tragedy is that some of them place themselves in the place of God Himself and tries to judge most other people either to heaven or to hell based on how much they concur or differ with their own personal points of view!!
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The principle of the divine discourse in the Quran is very simple: God does not account you on the details which He did not outline for you. So, do not strain yourself trying to dig for these details, because if you do so, then the results may turn to be harsh on you!! Read what God says, which illustrates this simple and flexible principle (O you who believe, do not keep asking about things that when they are shown to you they cause you hardship) [5: 101].
And as a further clarification, let us read these verses that talk about Moses, peace be upon him, when God inspired him The Tablets, God says (and We had written in the tablets from everything an exhortation and detailing for everything, therefore take them strongly, and order your people to take the best in them, I shall show you the House of heretics) [7:175]. Reading the verse once more you will find that God said he had written in the tablets details for everything, however, He then says to Moses to order his people to take the best in them! How can this be understood? Did not the tablets contain the details of everything? Why to let the people choose the “best” in those tablets then? The basic idea is that you should not complicate the issues, but rather, you should take the best of what God told you to do, such that it best suits reality. This point outlines for us how flexible and lenient God can be in accepting what the humans are trying to do in their life in His path. God repeats the same idea for Muslims about Quran, when He says (and follow the best of what was brought down to you from your Lord) [55:39]. Similar to how God ordered Children of Israel to take the best of what was brought down to them, He also orders us, as submitters to Him, to follow the best of what was brought down to us. The word “best” means that you have to evaluate the situation in front of you, and that you should not drift behind the voices that dictate on you what you should do. You should slow down, think! And look into the consequences, compare!, and look at the same issue from different angles, since there may be other ways for acting, and thus you should choose the best and closest way to the basic idea of this religion (Which is: doing the good deeds and preparing to meet God, glorified He is). And don’t ever be one of those who follow the thoughts of others, who call for achieving personal goals (for themselves or their parties) on the account of what this religion asks you to do, of doing the good and causing no harm for others. As then, if you blindly follow the thoughts of others, then you will be like the ones who follow the Devil, who soon will disown you. God had warned us from this, read His words, thoughtfully (And Satan said when the matter hath been decided: Lo! God promised you a promise of truth; and I promised you, and then failed you. And I had no power over you save that I called unto you and ye obeyed me. So blame not, but blame yourselves. I cannot help you, nor can you help me, Lo! I disbelieved in that which you before ascribed to me. Lo! for wrong-doers is a painful doom.) [22:14] …Indeed!!.
We note that all over the Quran that that basic idea is repeated very clearly and unequivocally that: whoever believes in God and do good deeds and considers meeting God on the afterlife then that person, at that Day, has nothing to fear from or feel sad because. However, and despite that this simple meaning is repeated in hundreds of places in Quran, the followers of this religion still complicate the issues in it. And the most severe tragedy is that some of them place themselves in the place of God Himself and tries to judge most other people either to heaven or to hell based on how much they concur or differ with their own personal points of view!!
Click Here...
The principle of the divine discourse in the Quran is very simple: God does not account you on the details which He did not outline for you. So, do not strain yourself trying to dig for these details, because if you do so, then the results may turn to be harsh on you!! Read what God says, which illustrates this simple and flexible principle (O you who believe, do not keep asking about things that when they are shown to you they cause you hardship) [5: 101].
And as a further clarification, let us read these verses that talk about Moses, peace be upon him, when God inspired him The Tablets, God says (and We had written in the tablets from everything an exhortation and detailing for everything, therefore take them strongly, and order your people to take the best in them, I shall show you the House of heretics) [7:175]. Reading the verse once more you will find that God said he had written in the tablets details for everything, however, He then says to Moses to order his people to take the best in them! How can this be understood? Did not the tablets contain the details of everything? Why to let the people choose the “best” in those tablets then? The basic idea is that you should not complicate the issues, but rather, you should take the best of what God told you to do, such that it best suits reality. This point outlines for us how flexible and lenient God can be in accepting what the humans are trying to do in their life in His path. God repeats the same idea for Muslims about Quran, when He says (and follow the best of what was brought down to you from your Lord) [55:39]. Similar to how God ordered Children of Israel to take the best of what was brought down to them, He also orders us, as submitters to Him, to follow the best of what was brought down to us. The word “best” means that you have to evaluate the situation in front of you, and that you should not drift behind the voices that dictate on you what you should do. You should slow down, think! And look into the consequences, compare!, and look at the same issue from different angles, since there may be other ways for acting, and thus you should choose the best and closest way to the basic idea of this religion (Which is: doing the good deeds and preparing to meet God, glorified He is). And don’t ever be one of those who follow the thoughts of others, who call for achieving personal goals (for themselves or their parties) on the account of what this religion asks you to do, of doing the good and causing no harm for others. As then, if you blindly follow the thoughts of others, then you will be like the ones who follow the Devil, who soon will disown you. God had warned us from this, read His words, thoughtfully (And Satan said when the matter hath been decided: Lo! God promised you a promise of truth; and I promised you, and then failed you. And I had no power over you save that I called unto you and ye obeyed me. So blame not, but blame yourselves. I cannot help you, nor can you help me, Lo! I disbelieved in that which you before ascribed to me. Lo! for wrong-doers is a painful doom.) [22:14] …Indeed!!.
In spite of the fact that differences and variations are natural aspects of humans,
Let me give an example - more scientifically -: In Building Engineering the main idea is to design the building so as to serve a specific period of time that is assigned to it. Therefore, the basic equation is very simple and goes as follows: The resistance of the building (elements) is to remain greater than the applied loads or effects on the building (elements) throughout the duration of its life. This is a very simple principle!! However, when this simple principle is put to application, then every nation has its own method in achieving that purpose. And every one of these methods is termed as “Design Code”. So, there exists an American Code, European Code, Indian Code, Chinese Code, Japanese Code, Egyptian Code, etc. The main differences among these codes are in the calibration of the details so as to suit the Homo-Environmental parameters of the region where construction takes place. For example, in Europe, safety factors in the design equations are low, while in Syria or Egypt, safety factors are high. One of the reasons behind this difference is related to increased level of fraud, deceit and indifference in the latest countries compared to the first countries. And so forth, the details differ due to differences in homo-environment.
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And the same thing can be said about this religion: there is a basic idea and there are details. Islam has maintained the purity of the basic idea through its source book, with replicating it in several ways and several expressions in its source (Quran). In spite of the fact that differences and variations are natural aspects of humans, however, Muslims fell victims of the sectarian and political differences among themselves, and then they appended it to their religion and they accentuated these differences among themselves and made it more important than the main idea of Islam itself, and then they started fighting each other in the name of these differences, while these differences are a natural consequence of the mental and behavioural variations in human kind. As these variations are intrinsic in all humanity, and are implanted by God Himself so as to cause people to know each other, to form acquaintances, and to interact with each other (And We made you into nations and tribes in order to let you know each other)[49:13]. Not like what is happening in Iraq, Palestine, and other places, where they are fighting each other on the base of these differences.
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And the same thing can be said about this religion: there is a basic idea and there are details. Islam has maintained the purity of the basic idea through its source book, with replicating it in several ways and several expressions in its source (Quran). In spite of the fact that differences and variations are natural aspects of humans, however, Muslims fell victims of the sectarian and political differences among themselves, and then they appended it to their religion and they accentuated these differences among themselves and made it more important than the main idea of Islam itself, and then they started fighting each other in the name of these differences, while these differences are a natural consequence of the mental and behavioural variations in human kind. As these variations are intrinsic in all humanity, and are implanted by God Himself so as to cause people to know each other, to form acquaintances, and to interact with each other (And We made you into nations and tribes in order to let you know each other)[49:13]. Not like what is happening in Iraq, Palestine, and other places, where they are fighting each other on the base of these differences.
Many of the complications that beset Islam as a religion can be attributed to its own people. They do not accept the simple creed of Islam itself. On the contrary, they prefer complicating the simple creed by further researching for more “complex” interpretations of the simple text that declares the idea. This fondness of complicating the simple text is mainly to satisfy the demands of their endless questions.
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The basic creed of this religion is to surrender to God only - unification and glorification of God - and then prepare for meeting Him (through doing good deeds) in the Judgment Day where He will account us – as humans – on our acts, especially those acts that harmed others deliberately. This is the basic idea of Islam and the rest is details, and those details can vary by variable understanding of humans.
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The basic creed of this religion is to surrender to God only - unification and glorification of God - and then prepare for meeting Him (through doing good deeds) in the Judgment Day where He will account us – as humans – on our acts, especially those acts that harmed others deliberately. This is the basic idea of Islam and the rest is details, and those details can vary by variable understanding of humans.
Saturday, January 17, 2009
Allah's name in Kashmir Sky
Allah's name in Kashmir Sky
Showkat Nanda, a young photo journalist, captured on Wednesday, January 23, a rare pattern made by clouds in the sky of North Kashmir�s Baramulla town forming the Arabic spelling of the word Allah.
"When I glanced towards the sky, it was something unique to capture, as I saw an indiscernible pattern of clouds forming word ALLAH," Nada told IslamOnline.net.
"I was really surprised. I observed it for a while and continued to click with my camera."
Showkat Nanda, a young photo journalist, captured on Wednesday, January 23, a rare pattern made by clouds in the sky of North Kashmir�s Baramulla town forming the Arabic spelling of the word Allah.
"When I glanced towards the sky, it was something unique to capture, as I saw an indiscernible pattern of clouds forming word ALLAH," Nada told IslamOnline.net.
"I was really surprised. I observed it for a while and continued to click with my camera."
Friday, January 9, 2009
A Study in the Philosophy of Islamic Rites
A Study in the Philosophy of Islamic Rites
Rites enjoy an important role in Islam. Their injunctions represent an important part of jurisprudence and a worshipping conduct which formulates a noticeable phenomenon in the daily life of the pious.
The system of rites in Islamic jurisprudence represents one of its static facets which cannot be affected by the general trend of life or the circumstances of civil progress in man's life except by a small portion, contrary to other judicial aspects which are flexible and dynamic. The method of application and utilization of these judicial aspects is affected by the circumstances pertaining to civil progress in man's life, such as the system of deals and contracts.
In the sphere of worship, the man of the age of electricity and space prays, fasts, and performs the pilgrimage just as his ancestor from the age of the stone mill used to pray. fast. and perform the pilgrimage .
It is true, however, that in the civil aspect of getting prepared to perform a rite. this person may differ from that: for this travels to his place of pilgrimage in a plane, while that used to travel with a camel caravan. And when this covers his body-while saying his prayers or during other occasions-with clothes manufactured by machines, that covered his body with clothes he hand-sewed. But the general formula of worship, as well as its method and legislation, is the same. The necessity of its application has never suffered any change, nor has its legislating value been affected or shaken by the continuous growth of man's control over nature and his own means of living.
This means that Islamic Sharia (Jurisprudence) has not prescribed prayer, fasting, pilgrimage, and other Islamic rites temporarily, or as a juridical formula limited to conditions such Sharia lived in its early epochs of history. Rather, it enjoined these rites on man while he uses atomic energy to mobilize the engine, just as it has enjoined them on man while ploughing his field with a hand plough.
Thus do we derive the deduction that the system of rites deals with the permanent needs in the life of man, for whom they are created, and which remain the same inspite of the continuous progress in man's life-style. This is so because the application of a fixed prescription requires a fixed need. Hence, this question comes up:
Is there really a fixed need in the life of man ever since jurisprudence started its cultivating role, remaining as such until today, so that we may interpret-in the light of its stability-the stability of the formulae whereby jurisprudence has treated and satisfied this same need, so that in the end we can explain the stability of worship in its positive role in man's life?
It may seem, at first look, that to suggest such a fixed need of this sort is not acceptable, that it does not coincide with the reality of man's life when we compare today's man with the man of the future. We certainly find man getting continuously further-in the method, nature of problems, and factors of progress of his own life-from the circumstances of the tribal society, his pagan problems, worries, limited aspirations, and the method of treating and organizing these needs, wherein appeared the concluding jurisprudence. Therefore, how can rites-in their own particular juristic system-perform a real role in this field which is contemporary to man's life-span, inspite of the vast progress in means and methods of living? If rites such as prayers, ablution, ceremonial washing (ghusul), and fasting had been useful during some stage in the life of the bedouin man- taking part in cultivating his behaviour; his practical commitment to clean his body and keep it from excessive eating and drinking- these same goals, by the same token, are achieved by modern man through the very nature of his civilized life and the norms of social living. So, it would seem that these rites are no longer a necessary need as they used to be once upon a time, nor have they retained a role in building man's civilization or solving his sophisticated problems !
But this theory is wrong. The social progress in means and tools- for example, in the plough changing in man's hand to a steam or electric machine-imposes a change in man's relationship to nature and to whatever material forms it takes. Take agriculture, for example, which represents a relationship between the land and the farmer; it develops materially in form and context according to the norm of development described above.
As regarding worship, the latter is not a relationship between man and nature, so that it would be affected by such sort of development or progress. Rather, it is a relationship between man and his Lord. This relationship has a spiritual role which directs man's relationship to his brother man. In both cases. However, we find that humanity historically, lives with a certain number of fixed needs faced equally by the man of the age of oil (i.e:, animal oil used for lighting) as well as that of the age of electricity. The system of rites in Islam is the fixed solution for the fixed needs of this sort, and for problems whose nature is not sequential; instead, they are problems which face man during his individual, social and cultural build-up. Such a solution, called "rites," is still alive in its objectives until today, becoming an essential condition for man to overcome his problems and succeed in practicing his civilized vocations.
In order to clearly know all this, we have to point out some fixed lines of needs and problems in man's life, and the role rites play in satisfying such needs and overcoming such problems.
These lines are as follows:
1) the need to be linked to the Absolute
2) the need for subjectivity in purpose and self-denial
3) the need for inner feeling of responsibility to guarantee execution
The system of rites is a way to organize the practical aspect of the relationship between man and his Lord; therefore, it cannot separate his evaluation from that of this very relationship and of its role in man's life. From here, both of these questions are inter- related:
First: What is the value achieved through the relationship between man and his lord in his civilized march? And is it a fixed value treating a fixed need in this march, or is it a sequential one linked to temporal needs or limited problems, losing its significance at the end of the stage limiting such needs and problems?
Second: What is the role played by rites as regarding that relationship and what is the extent of its significance as a practical dedication to the relationship between man and God?
What follows is a summary of the necessary explanation concerning both questions:
The Link Between The Absolute Is A Two-Fold Problem
The observer, scrutinizing the different acts of the stage-story of man in history, may find out that the problems are different and the worries diversified in their given daily formulas. But if we go beyond these formulas, infiltrating into the depth and essence of the problem, we will find one main essential and fixed problem with two edges or contrasting poles wherefrom mankind suffers during his civilized advancement along history. Looking from one angle, the problem is loss and nonentity which is the negative side of the problem. And from another angle, the problem is extreme in entity and belonging. This is expressed by connecting the relative facts to which man belongs to an Absolute, thus expressing the positive side of the same problem. The Concluding Jurisprudence (of Islam) has given the name "atheism" to the first problem, which it expresses very obviously, and the name "idolatry" and Shirk (believing in one or many partners with God) as also an obvious expression of it. The continuous struggle of Islam against atheism and Shirk is, in its civilized reality, a struggle against both sides of the problem in their historical dimensions.
Both angles of the problem meet into one essential point, and that is: deterring man's advancing movement from a continuously good imaginative creativity. The problem of loss means to man that he is a being in continuous loss, not belonging to an Absolute, to Whom he can support himself in his long and hard march, deriving help from His Absolutism and Encompassment, sustenance, and a clear vision of the goal and joining, through that Absolute, his own movement to the universe, to the whole existence, to eternity and perpetuity, defining his own relationship to Him and his position in the inclusive cosmic framework. The movement at loss without the aid of an Absolute is but a random movement like that of a feather in the wind, the phenomena around it affect it while it is unable to affect them. There is no accomplishment or productivity in the great march of man along history without a connection to and promulgation with an Absolute in an objective march.
This same connection, on the other hand, directs the other side of the problem, that of extreme entity, by changing the "relative" to an "absolute," a problem which faces man continuously. Man weaves his loyalty to a case so that such loyalty freezes gradually and gets stripped of its relative circumstances within which he was accurate, and the human mind will derive out of it an "absolute" without an end, without a limit to responding to its demands. In religious terminology, such an "absolute" eventually changes to a"god" worshipped instead of a need that requires fulfillment. When the "relative" changes to an "absolute," to a "god" of this sort, it becomes a factor in encircling man's movement, freezing its capacities to develop and create, paralyzing man from performing his naturally open role in the march:
Do not worship another "god" beside God else you should become forsaken. (Quran XVII:22)
This is a true fact applicable to all "gods" mankind made along history, albeit if they were made during the idolatry stage of worship or its succeeding stages. From the stage of tribe to that of science, we find a series of "gods" which mankind treated as an "absolute" and which deterred mankind, who worshipped them, from making any accurate progress.
Indeed, from the tribe to which man submitted his alliance, considering it as an actual need dictated by his particular living circumstances, he went then to the extreme, changing it to an "absolute," without being able to see anything except through them. Hence, they became an obstacle in his way for advancement.
It was to science that modern man deservedly granted alliance, as it paved for him the way to control nature. But he sometimes exaggerated such an alliance, turning it to an absolute alliance, with which he was infatuated, an "absolute" to worship, offering it the rites of obeisance and loyalty, rejecting for its own sake all ideals and facts which can never be measured by meters or seen by microscopes.
Accordingly, every limited and relative thing, if man wove out of it, at a certain stage, an absolute to which he thus relates himself, becomes at a stage of intellectual maturity a shackle on the mind that made it, because of its being limited and relative.
Hence, man's march has to have an Absolute.
And He has to be a real Absolute capable of absorbing the human march, directing it to the right path no matter how much advancement it achieves or how far it extends on its lengthy line, wiping out all "gods" that encircle the march and deter it.
Thus can the problem be solved in both of its poles. Such a remedy is shown by what Divine Jurisprudence has presented man on earth: The Belief in God as the Absolute to Whom limited man can tie his own march without causing him any contradiction along his long path.
Belief in God, then, treats the negative aspect of the problem, refusing loss, atheism and non-entity, for it places man in a position of responsibility: to whose movement and management the whole cosmos is related. Man becomes the vicegerent of God on earth. Vicegerency implies responsibility, and a reward man receives according to his conduct, between God and resurrection, infinitude and eternity, while he moves within such a sphere of responsible and purposeful movement.
Belief in God also treats the positive aspects of the problem-that of the extreme in entity, forcing restrictions on man and curbing his swift march-according to this manner:
First This aspect of the problem is created by changing the limited and relative to an "absolute" through intellectual exertion and by stripping the relative of its circumstances and limitations. As for the Absolute provided by the belief in God, this has never been the fabrication of a stage of the human intellect, so that it may become, during the new stage of intellectual maturity, limited to the mind that made it. Nor has it ever been the offspring of a limited need of an individual or a group, so that its becoming absolute may place it as a weapon in the hand of the individual or group in order to guarantee its illegal interests. For God, the Praised, the Sublime, is an Absolute without limits, one whose fixed Attributes absorb all the supreme ideals of man, His vicegerent on earth, of comprehension and knowledge, ability and strength, justice and wealth. This means that the path leading to Him is without a limit; hence, moving towards Him requires the continuity and relative movement and a relative acceleration of the limited (man) towards the Absolute (God) without a stop.
O thou man! Verily thou art ever toiling on towards thy Lord- painfully toiling, but thou shalt meet Him ... (Quran, LXXXIV:6)
He grants this movement His own supreme ideals derived from comprehension, knowledge, ability and justice, as well as other qualities of that Absolute, towards Whom the march is directed. The march towards the Absolute is all knowledge, all potential, all justice and all wealth. In other words, the human march is a continuously successive struggle against all sorts of ignorance, incapacity, oppression and poverty.
As long as these are the very goals of the march related to this Absolute, they are, then, not merely a dedication to God, but also a continuous struggle for the sake of man, for his dignity, for achieving such supreme ideals for him:
And if any strive (with might and main), they do so for their souls: for God is free of all needs from all creation. (Quran. XXIX:6)
He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs. (Quran, XXXIX:41)
On the contrary, whimsical absolutes and false gods cannot absorb the march with all its aspirations, for these manufactured absolutes are the children of an incapable man's brain, or the need of the poor man, or the oppression of the oppressor; therefore they are jointly are linked to ignorance, incapacity and oppression. They can never bless man's continuous struggle against them.
Second: Being linked to God Almighty as the Absolute Who absorbs all of the aspirations of the human march means at the same time rejecting all of those whimsical absolutes which used to cause excessive entity. It also means waging a continuous war and an endless struggle against all sorts of idolatry and artificial worship. Thus, man will be emancipated from the mirage of these false absolutes which stood as an obstacle in his path towards God, falsifying his goal and encircling his march:
But the Unbelievers, their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: but he finds God (ever) with him. (Quran, XXIV:38)
Are many lords differing among themselves better, or the One God, Supreme and Irresistible? If not Him, ye worship nothing but names which ye have named, ye and your fathers, for which God hath sent down no authority. (Quran, XII: 39-40)
Such is God your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power. (Quran, XXXV:13)
If we consider the main slogan God put forward in this respect: "There is no god but Allah," we will find out that it links the human march to the True Absolute with the rejection of every artificial absolute. The history of the march, in its living actuality, came across the ages to emphasize the organic link between this rejection and that strong and aware tie to God Almighty. For as far as he goes away from the True God, man sinks in the labyrinth of different gods and lords. Both rejection and the positive link to "There is no god but Allah" are but two faces for one fact: the fact which is indispensable to the human march along its lengthy path. It is but the Truth which is worthy of saving the march from loss, helping it exploit all its creative energies, emancipating it from each and every false and obstructing absolute.
Rites Are Practical Expressions
Just as man was born carrying in him all potentials of the experience on life's stage, plus all seeds of its success, such as awareness, activity and conditioning, so was he born tied by nature to the Absolute. This is so because his relationship with the Absolute is one of the requirements of his own success whereby he overcomes the problems facing his civilized march, as we have already seen, and there is no experience more sustaining and inclusive, more meaningful, than this of Faith in man's life. It has been a phenomenon attached to man since time immemorial During all stages of history, such a social and continuous attachment proves-through experience-that escaping towards the Absolute, aspiring towards Him from beyond borders lived by man, is a genuine inclination of man no matter how diversified the shapes of such inclination are, how different its methods and degrees of awareness.
But Faith, as an instinct, is not enough to guarantee bringing to reality an attachment to the Absolute in its correct form, for that is linked to the Truth through the method of satisfying such an instinct. The correct behaviour in satisfying it in a manner parallel to all other instincts and inclinations, being in harmony with it, is the only guarantee of the ultimate benefit of man. Also, the behaviour according to or against an instinct is the one that fosters the instinct, deepens, eliminates or suffocates it. So do the seeds of mercy and compassion die within man's self through the continuous and practical sympathizing with the miserable, the wronged, and the poor.
From this point, Faith in God, the deep feeling of aspiring towards the unknown and the attachment to the Absolute have all to have some direction which determines the manner of satisfying such feeling and the way to deepen it, fixing it in a way compatible with all other genuine feelings of man.
Without a direction, such feeling may have a setback and may be afflicted with various sorts of deviation, just like what happened to the strayed religious feeling during most epochs of history.
Without a deepened conduct, such feeling may become minimized, and the attachment to the Absolute ceases to be an active reality in man's life capable of exploiting good energies.
The religion which laid the slogan of "There is not god but Allah," promulgating with it both rejection and affirmation, is the Director.
Rites are factors which perform the role of deepening such feeling, for they are but a practical expression and an expression of the religious instinct; through it this instinct grows and gets deepened in man's life.
We notice, too, that in accurate rites-being a practical expression of the link to the Absolute-both affirmation and rejection promulgate. They are, thus, a continuous confirmation from man to his link with God Almighty and the rejection of any other "absolute" of those false ones. When one starts his prayers by declaring that "God is Great" (Allaho Akbar), he confirms this rejection. And when he declares that God's Prophet is also His Servant-Slave and Messenger, he confirms this rejection. And when he abstains from enjoying the pleasures of life, abstaining from enjoying even the necessities of life for the sake of God (as in the case of fasting), defying the temptations and their effects, he, too, confirms this rejection.
These rituals have succeeded in the practical sphere of brining up generations of believers, at the hands of the Prophet (peace be upon him) and his succeeding pious leaders, those whose prayers embodied within their own selves the rejection of all evil powers and their subjection, and the "absolutes" of Kisra and Caesar got minimized before their march as did all "absolutes" of man's whims.
In this light do we come to know that worship is a fixed necessity in man's life and civilized march, for there can be no march without an "absolute" to whom it is linked, deriving from him its ideals. And there is no "absolute" that can absorb the march along its lengthy path except the True Absolute (God), the Glorified. Besides Him, artificial "absolutes" definitely form, in one way or another, an absolute which curbs the march's growth. Attachment to the True Absolute, then, is a fixed need. And there can be no attachment to the True Absolute without a practical expression of this attachment, confirming it and continuously fixing it. Such a practical expression is none but worship. Therefore, worship is a fixed need.
Subjectivity Of Purpose And Self-Denial
In each stage of the human civilization, and in each period of man's life, people face numerous interests whose achievement requires a quantitative action to some degree. No matter how diversified the qualities of these interests are or the manner of brining them to life from one age to another is, they can still be divided into two sorts of interests:
One: interests whose materialistic gains and outcomes go to the individual himself, on whose work and endeavour depends the achievement of that interest;
Two: interests whose gain go to those other than the direct worker or group he belongs to. In this second kind are included all sorts of labour which aim at an even bigger goal than the existence of the worker himself, for every big goal cannot be usually achieved except through the collective efforts and endeavours of a long period of time.
The first sort of interests guarantees the inner motive of the individual: its availability and effort to secure it, for as long as the worker is the one who reaps the fruits of the interest and directly enjoys it, it is natural to find in him the effort to secure it and the work for its sake.
As for the second kind of interests, here the motive to secure these interests is not sufficient, for the interests here are not only the active worker's; and often his share of labour and hardship is greater than that of his share of the huge interest. From here, man needs an upbringing of subjectivity of purpose and self-denial in motive, i.e., that he must work for the sake of others, the group. In other words, he has to work for a purpose greater than his own existence and personal materialistic interest. Such an upbringing is necessary for the man of the electricity and atom age as it equally is for the man who used to fight with the sword and travel on camel-back. They both confront the worries of construction and of the great aims and situations which demand self-denial and working for the sake of others, sowing the seeds whose fruits may not be seen by the person who sowed them. It is necessary, then, to raise every individual to perform a portion of this labour and effort not merely for his own self and his personal materialistic interests, so that he will be capable of contributing with self-denial, of aiming at a purely "objective" goal.
Rites perform a large role in this upbringing. These, as we have already seen, are acts of man performed for the sake of achieving the pleasure of Almighty God. Therefore, they are invalid if the worshipper performs them just for his own personal interest. They are improper if the purpose behind them is a personal glory, public applause, or a dedication for his own ego, within his circle and environment. In fact, they even become unlawful acts deserving the punishment of the worshipper himself! All this is for the sake of the worshipper who tries, through his worship, an objective purpose, with all what this implies of truthfulness, sincerity and he will totally dedicate his worship to Almighty God alone.
God's Path is purely one of the service of all humanity. Each act performed for the sake of God is but an act for the sake of God's servants, for God is totally sufficient, independent of His servants. Since the True Absolute God is above any limit, specification, not related to any group or biased to any particular direction, His Path, then, practically equates that of ALL mankind's. To work for God, and for God alone, is to work for people, for the good of all the people. It is a psychological and spiritual training that never ceases to function.
Whenever the jurisdic path of God is mentioned, it can be taken to mean exactly all mankind's path. Islam has made God's Path one of the avenues to spend Zakat, meaning thereby: to spend for all humanity's good and benefit. It also urged to fight for the Cause of God in defense of all the weak among humans, calling it Jihad, i.e., "fighting for the Path of God;"
Those who believe (in God) fight in the cause of God, and those who reject Faith fight in the cause of Evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. (Quran, IV: 76)
Besides, if we come to know that worship demands different types of endeavour, as it sometimes imposes on man only some physical exertion, as in prayer; and sometimes psychological, as in fasting; and other times financial, as in Zakat; and yet a fourth one an exertion on the level of self-sacrifice or danger, as in Jihad. If we come to know all this, we will be able to figure the depth and capacity of the spiritual and psychological training practiced by man through different rites for the objective purpose, for giving and contributing, for working for a higher goal in all different fields of human endeavour.
On this basis can you find the vast difference between a person who grew up on making endeavours to please God, brought up to labour without waiting for a compensation on the working grounds. and that who grew up always measuring a work according to the extent he can achieve of his own personal interest, basing it on the gain he gets from it, not comprehending-out of this measuring and estimating-except the language of figures and market prices. A person like this one can be none other than a merchant in his own social practices, regardless of their field or type.
Considering upbringing on the objective purpose. Islam has always tied the value of a work to its own impulses, separating them from its results. The value of an act in Islam is not in what results and gains it brings forth to the worker or to all people; rather it is the motives behind it, their purity, objectivity and self-denial. For example, the person who reaches the discovery of a medicine for a dangerous disease, thereby saving the lives of millions of patients. God does not evaluate his discovery according to the size of its results and the number of those patients it saves from death; rather He estimates it according to the feelings and desires which formulate within the discoverer the motive to make an effort to make that discovery. If he did not make his effort except to get a privilege that enables him to sell it and gain millions of dollars. This deed of his is not considered by God to be equal except to any other purely commercial deed, for the egoistic logic of the self-centered motives, just as they push him to discover a medicine for a chronic disease, may as well push him in the same degree to discover means of destruction if he finds a market that buys them. A deed is considered commendable and virtuous if the motives behind it go beyond the ego: if it is for the sake of God and the servants of God. According to the degrees of self denial and the participation of God's servant in its making, a deed is elevated and highly evaluated.
The Inner Feeling of Responsibility
If we observe humanity in any of its historical periods, we will find it following a particular system of its life, a specific manner in distributing rights and responsibilities among people, and that according to the amount it acquires of securities for its members to cling to this system and to its implementation, it will be closer to stability and the achievement of the general goals expected from that system.
This fact is equally true concerning the future, as well as the past, for it is an established fact of man's civilized march along its lengthy range.
Among the securities is that which is objective, such as penalties enforced by the group to punish the individual who transgresses beyond his limits. And among them is that which is inner, i.e., man's inner feeling of responsibility towards his social obligations, towards whatever obligations the group demands of him, determining, spontaneously, his own rights.
In order to be an actual fact in man's life, the inner feeling of responsibility needs the belief in. a supervision from whose knowledge not an atom's weight in earth or sky escapes and to a practical application through which such a feeling grows, and according to which the feeling of such an inclusive supervision lays roots.
The supervision, for whose knowledge not even an atom's weight escapes, is created in man's life as a result of his link with the True Absolute, the all-Knowing, the Omnipotent, the One Whose knowledge encompasses everything. This link with His self saves man the need for such a supervision, thus enabling the creation of an inner feeling of responsibility.
The practical application, through which this inner feeling of responsibility grows, materializes through practicing rites. For worship is the duty imposed by the Unseen, and by this we mean that checking it externally is impossible. Any external measures to enforce it can never be successful, for it stands through the self's own purpose and the spiritual attachment to work for God; this is a matter which can not be included in the calculation of a subjective supervision from the outside, nor can any legal measure guarantee that either. Rather, the only capable supervision in this respect is the one resulting from the attachment to the Absolute, the Unseen, the One from Whose knowledge nothing escapes. The only possible assurity on this level is the inner feeling of responsibility. This means that the person who practices worship is performing a duty which differs from any other social obligation or project when he borrows and pays back, or when he contracts and adheres to the conditions. When he borrows money from others and he returns it to the debtor, he performs a duty which lies within the range of social supervision's monitoring; hence, his estimation of the predictment of social reaction dictates to him the decision to do so.
The ritual duty, towards the Unknown, is one whose inner implication none knows except God, the Praised, the Omnipotent, for it is the result of the inner feeling of responsibility. Through religious practices, such an inner feeling grows, and man gets used to behaving according to it. Through the medium of such feeling can we find the good citizen. It is not sufficient for good citizenship that a person is anxious to perform the legal rights of others only because of his apprehension of the social reaction towards him should he be reluctant to do so. Rather, good citizenship is achieved by the man who does not relax his own inner feeling of responsibility.
In Islam, we notice that it is often recommended to perform optional rites secretly, rather than publicly. There are even rites which are secretive by nature such as fasting, for it is an inner curb which cannot be checked externally. There are rites for which a secretive environment is chosen, avoiding the public stage, such as the nightly Nafl optional prayers whose performance requires after midnight time. All this is for the sake of deepening the aspect of worshipping the Unseen, linking it more and more to the inner feeling of responsibility. Thus, this feeling gets deepened through the practice of rites, and man gets used to behaving on its basis, forming a strong guarantee for the good individual's discharge of his duties and obligations.
General Outlook At Rites:
If we cast a general look at the rites we have observed in this book, comparing them with each other, we can then derive some general outlooks at these rites. Here are some of these general outlooks. The Unseen In Explaining Rites
We came to know previously the important role worship plays in man's life and that it expresses a fixed need in his civilized march.
From another aspect: if we scrutinize and analyze the particulars, in the light of advanced science, to be acquainted with the pieces of wisdom and secrets which Islamic jurisprudence expresses in this regard and which modern science has been able to discover.
This wonderful agreement between the outcomes of modern science and many particulars of Islamic jurisprudence, and whatever rules and regulations it decided, expresses a dazzling support for the position of this jurisprudence, deeply emphasizing its being God-inspired.
In spite of all this, however, we quite often face unseen points in worship, i.e., a group of details whose secret cannot be comprehended by the person practicing worship, nor can he interpret them materialistically; for why must sunset prayer be three prostrations while the noon-time prayer more than that? And why should each rekaa include bowing down once instead of twice, two prostrations instead of one? Other questions of this sort can also be put forth.
We call such as aspect of worship which cannot be interpreted, "unseen." We find this aspect, in one manner or another, in most rites brought forth by the Islamic jurisprudence. From here, we can consider obscurity in the meaning we have already mentioned as a general phenomenon in rites and one of their common characteristics .
This obscurity is linked to the rites and to their imposed role jointly, for the role of rites, as we have already come to know, is to emphasize the attachment to the Absolute and deepen that practically. The bigger the element of submission and yielding in a worship is, the stronger its effect in deepening the link between the worshipper and his Lord. If the deed practiced by the worshipper is understood at all its dimensions, clear in its wisdom and benefit in all details, the element of submission and yielding gets minimized, and it will be dominated by motives of interest and benefit, no more a worship of God as much as it is a deed of benefit practiced by the worshipper so that he might derive advantage out of it, benefiting of its results.
Just as the spirit of obedience and attachment in the soldier grows, getting deepened through military training, by giving him orders and requiring him to perform them with obedience and without discussion, so does the feeling of the worshipping person grow and get deepened in its attachment to his Lord through requiring him to practice these rites in their unseen aspects with submission and yielding. For submission and yielding require the assumption of the existence of an unseen aspect and the attempt not to question this unseen aspect of worship. Demanding its interpretation and limitation of interest means stripping worship of its reality-as a practical expression of submission and obedience- and measuring it by measurements of benefit and interest like any other deed.
We notice that this obscurity is almost ineffective in rites representing a great general interest, one that conflicts with the personal interest of the worshipper, as is the case with Jihad which represents a great general interest which contrasts the desire of the person performing it to preserve his life and blood, and also in the case of Zakat which represents a great interest which contrasts the strong desire of the person paying it to preserve his wealth and property. The issue of Jihad is very well understood by the person performing it, and the issue of Zakat is generally understood by the person who pays it; neither Jihad nor Zakat thus loses any element of submission and obedience (to God), for the difficulty of sacrificing life and property is what makes man's acceptance of a worship-for which he sacrifices both life and property-is indeed a great deal of submission and obedience. Add to this the fact that Jihad and Zakat and similar rites are not meant to be merely aspects of upbringing just for the individual, but also for the achievement of social benefits secured thereby. Accordingly, we observe that obscurity is highlighted more and more in rites dominated by the educating aspect of the individual, such as prayer and fasting.
Thus do we derive the conclusion that the unseen in worship is strongly linked to its educating role in attaching the individual to his Lord, deepening his relationship with his Lord.
When we observe the different Islamic rites, we find in them an element of inclusion of all different aspects of life. Rites have never been limited to specific norms of rituals, nor have they been restricted to only needs which embody the manner of glorifying God, the Praised, the High, like bowing, prostrating, praying and invoking; rather, they have been extended to include all sectors of human activity. Jihad, for example, is a rite. It is a social activity. Zakat is a rite. It, too, is a social activity, a financial one. Fasting is a rite. It is a nutritious system. Both ablution and Ghusu1 (ceremonial washing) are norms of worship. They are two ways of cleaning the body. This inclusion of worship expresses a general trend of Islamic upbringing aiming at linking man, in all his deeds and activities, with Almighty God, converting each useful deed to worship, no matter what field or type. In order to find a fixed basis for this trend, fixed rites were distributed to the different fields of human activity, preparing man to train himself on pouring the spirit of worship over all his good activities, and the spirit of the mosque over all places of his works: in the field, the factory, the shop or the office, as long as his deed is a good one, for the sake of God, the Glorified, the High.
In this respect, Islamic jurisprudence differs from two other religious trends, one: a trend to separate worship from life; and the other: a trend to limit life to a narrow frame of worship as do monks and mystics.
As for the first trend, it separates worship from life, leaving worship to be conducted at places made especially for it. It requires man to be present in these places in order to pay God His dues and worship Him, so much so that when he gets out of them to different fields of life, he bids worship farewell, giving himself up to the affairs of his life until he goes back again to those holy places.
From here came Islamic jurisprudence to distribute the rites on the different fields of life, urging the practice of ritual rites in each good deed. It explains to man that the difference between the mosque, which is God's house, and man's home is not in the quality of building or slogan; rather, the mosque has deserved to be God's house because it is the yard whereupon man practices a deed that goes beyond his ego and wherefrom he aims at a bigger goal than that dictated by the logic of limited materialistic interests, and that this yard ought to extend to include all life's stages. Each yard, whereupon man does a deed that goes beyond his self, aiming thereby to achieve the pleasure of God and all people, does, indeed, carry the mosque's spirit.
As for the second trend, which restricts life in a narrow frame of worship, it tried to confine man to the mosque instead of extending the meaning of the mosque to include all the yards which witness a good deed of man.
This trend believes that man lives an inner conflict between his soul and body, and that he cannot accomplish one of these two duality of worship and different activities of life paralyze worship and obstruct its constructive upbringing role to develop man's motives and make the objective, enabling him to go beyond his ego and narrow personal interests in various scopes of his deeds. God, the Glorified and Praised, never insisted on being worshipped for the sake of His own Person, since He is independent of His worshippers, so that He would be satisfied with a worship of this sort, nor did He ever put Himself as the goal and objective of the human march, so that man may bow his head down to Him within the scope of his worship, and that is it! Rather, He meant such worship to build the good person who is capable of going beyond his ego, participating in a bigger role in the march. The exemplary achievement of this cannot be reached except when the spirit of worship gradually extends to other activities of life, for its extension-as we have already seen-means an extension of objectivity of purpose and the inner feeling of responsible behaviour, ability to go beyond the self to be in harmony with man within this inclusive cosmic frame, with eternity, immortality that both encompass him.
Except at the cost of the other. Therefore, in order for him to spiritually grow and be elevated, he has to deprive his body from the good things, shrinking his presence on life's stage battling continuously against his desires and aspirations in different fields of life, until he finally achieves victory over all of them through long abstention and deprivation and the practice of certain rituals.
Islamic jurisprudence rejects this trend, too, because it wants rites for the sake of life. Life cannot be confiscated for the sake of rites. At the same time, it tries hard to ensure that a good man pours the spirit of worship over all of his behaviour and activity. This must not be taken to imply that he has to stop his different activities in life and confine himself between the altar's walls; rather. it means that he converts all his activities to rituals.
The mosque is but a base wherefrom a good man sets to conduct his daily behaviour, but it is not limited to that behaviour alone. The Holy Prophet (peace be upon him) has said to Abu Tharr al-Ghifari: "If you are able to eat and drink for the sake of none save God, then do so!"
Thus, worship serves life. Its upbringing and religious success is determined by its extension, in meaning and spirit. to all fields of life. Worship And The Senses
Man's perception is not merely by his senses, nor is it merely an intellectual and non-material reasoning. It is a mixture of reasoning plus material and non-material feeling. When worship is required to perform its function in a way with which man interacts perfectly, and whereby it harmonizes with his character, worship is composed of a mind and senses; worship then must contain a sensitive aspect and a non-material intellect, so that worship will be compatible with the worshipper's personality, and the worshipper, while performing his worship, lives his attachment to the Absolute with all his existence.
From here, the intention, as well as the psychological contention of worship, always represents its intellectual and non-material aspect, for it links the worshipper to the True Absolute, the Praised, the High. There are other aspects of worship whicl1 represent its material aspect:
The qibla towards whose direction each worshipper must direct his face while praying;
The Haram, visited by both those who perform the pilgrimage and those who do the Umrah, around which they both perform tawaf;
The Safa and Marwah, between which he runs; Jamratul Aqabah, at which he casts stones;
The Mosque, which is a place especially made for adoration wherein the worshipper practices his worship.
All these are things related to the senses and tied to worship: there is no prayer without a qibla, nor tawaf without a Haram, and so on, for the sake of satisfying the part related to the senses in the worshipper and giving it its right and share of worship.
This is the midway direction in organizing worship and coining it according to man's instincts as well as his particular intellectual and sensual makeup.
Two other directions face him: one of them goes to the extreme in bringing man to his senses, if the expression is accurate at all, treating him as if he had been a non-material intellect, opposing all sensual expressions of his in worship's sphere. As long as the True Absolute, the Praised One, has no limited place or time, nor can He be represented by a statute; then H is worship has to stand on such a premise, and in the manner which enables the comparative thinking of man to address the Absolute Truth.
Such a trend of thinking is not approved by Islamic jurisprudence, for inspite of its concern about the intellectual aspects brought forth by the Hadith: "An hour's contemplation is better than a year's adoration." it also believes that pious worship, no matter how deep, cannot totally fill man's self or occupy his leisure, nor can it attach him to the Absolute Truth in all his existence, for man has never been purely an intellect.
From this realistic and objective starting point rites in Islam have been based on both intellectual and sensuous bases. The person performing his prayers is practicing by his intention an intellectual adoration, denying his Lord any limits, measurements. Or the like. For when he starts his prayer with Allah o Akbar (God is Great). while taking at the same time the holy Kaaba as a divine slogan towards which he directs his feelings and movements. he lives worship by both intellect and feeling, logic and emotion non- materialistically as well as intellectually.
The other trend goes to the extreme in the part related to the senses, changing the slogan to an identity, and the hint to reality, causing the worship of the symbol to substitute what the symbol really stands for, and the direction towards him instead of the reality it points to; thus, the worshipping person sinks, in one way or another, in shirk and paganism.
Such a trend totally annihilates the spirit of worship and it stops its function as a tool linking man and his civilized march to the True Absolute, converting it to a tool for linking him to false absolutes, to symbols which changed-through false intellectual stripping of the matter-to an absolute. Thus, false worship becomes a veil between man and his Lord, instead of a link between both of them.
Islam has rejected such a trend because Islam convicted paganism in all its forms, smashing its idols and putting an end to all false gods, refusing to take any limited object as a symbol for the True Absolute, God, the Glorified, or as a personification of Him. But it deeply distinguished between the meaning of the idol which it crushed and that of the Qibla it brought, whose meaning conveys nothing more than a particular geographic spot to have been divinely favoured through linking it to prayers for the sake of satisfying the worshipper's aspect related to the senses. Paganism is really nothing but a deviated attempt to satisfy such an aspect, and Islamic jurisprudence has been able to correct it, providing a straight path in harmonizing between the worship of God, as being dealing with the Absolute Who has neither limit nor personification, and the need of man who is composed of feeling and intellect to worship God by both of his feeling and intellect!
Conclusion The Social Aspect of Worship
Essentially, worship represents the relationship between man and his Lord. It provides this relationship with elements of survival and stability. But this has been formulated in the Islamic jurisprudence in a way which often made it an instrument for the relationship between man and his brother man, and this is what we call the social aspect of worship.
Some rituals force, by their nature, segregation and the establishment of social relations among those who practice that ritual. For example, Jihad requires those worshippers fighting for God to establish among themselves such relations as would naturally happen among the corps of a fighting army.
There are other rituals which do not necessarily enforce congregating, but inspite of this, they are linked, in one way or another, to congregation in order to bring forth a mixture between man's relation with his Lord and his own relation with his brethren men.
Among prayers' rituals is the congregation wherein the individual's prayer becomes a group's worship, strengthening the ties among the group, deepening the spiritual links among them through their unity in practicing the rituals.
The tenet of pilgrimage has definite timings and places, and each participant in it has to practice it within those timings and places, hence, such participation evolves as a great social activity.
Rites enjoy an important role in Islam. Their injunctions represent an important part of jurisprudence and a worshipping conduct which formulates a noticeable phenomenon in the daily life of the pious.
The system of rites in Islamic jurisprudence represents one of its static facets which cannot be affected by the general trend of life or the circumstances of civil progress in man's life except by a small portion, contrary to other judicial aspects which are flexible and dynamic. The method of application and utilization of these judicial aspects is affected by the circumstances pertaining to civil progress in man's life, such as the system of deals and contracts.
In the sphere of worship, the man of the age of electricity and space prays, fasts, and performs the pilgrimage just as his ancestor from the age of the stone mill used to pray. fast. and perform the pilgrimage .
It is true, however, that in the civil aspect of getting prepared to perform a rite. this person may differ from that: for this travels to his place of pilgrimage in a plane, while that used to travel with a camel caravan. And when this covers his body-while saying his prayers or during other occasions-with clothes manufactured by machines, that covered his body with clothes he hand-sewed. But the general formula of worship, as well as its method and legislation, is the same. The necessity of its application has never suffered any change, nor has its legislating value been affected or shaken by the continuous growth of man's control over nature and his own means of living.
This means that Islamic Sharia (Jurisprudence) has not prescribed prayer, fasting, pilgrimage, and other Islamic rites temporarily, or as a juridical formula limited to conditions such Sharia lived in its early epochs of history. Rather, it enjoined these rites on man while he uses atomic energy to mobilize the engine, just as it has enjoined them on man while ploughing his field with a hand plough.
Thus do we derive the deduction that the system of rites deals with the permanent needs in the life of man, for whom they are created, and which remain the same inspite of the continuous progress in man's life-style. This is so because the application of a fixed prescription requires a fixed need. Hence, this question comes up:
Is there really a fixed need in the life of man ever since jurisprudence started its cultivating role, remaining as such until today, so that we may interpret-in the light of its stability-the stability of the formulae whereby jurisprudence has treated and satisfied this same need, so that in the end we can explain the stability of worship in its positive role in man's life?
It may seem, at first look, that to suggest such a fixed need of this sort is not acceptable, that it does not coincide with the reality of man's life when we compare today's man with the man of the future. We certainly find man getting continuously further-in the method, nature of problems, and factors of progress of his own life-from the circumstances of the tribal society, his pagan problems, worries, limited aspirations, and the method of treating and organizing these needs, wherein appeared the concluding jurisprudence. Therefore, how can rites-in their own particular juristic system-perform a real role in this field which is contemporary to man's life-span, inspite of the vast progress in means and methods of living? If rites such as prayers, ablution, ceremonial washing (ghusul), and fasting had been useful during some stage in the life of the bedouin man- taking part in cultivating his behaviour; his practical commitment to clean his body and keep it from excessive eating and drinking- these same goals, by the same token, are achieved by modern man through the very nature of his civilized life and the norms of social living. So, it would seem that these rites are no longer a necessary need as they used to be once upon a time, nor have they retained a role in building man's civilization or solving his sophisticated problems !
But this theory is wrong. The social progress in means and tools- for example, in the plough changing in man's hand to a steam or electric machine-imposes a change in man's relationship to nature and to whatever material forms it takes. Take agriculture, for example, which represents a relationship between the land and the farmer; it develops materially in form and context according to the norm of development described above.
As regarding worship, the latter is not a relationship between man and nature, so that it would be affected by such sort of development or progress. Rather, it is a relationship between man and his Lord. This relationship has a spiritual role which directs man's relationship to his brother man. In both cases. However, we find that humanity historically, lives with a certain number of fixed needs faced equally by the man of the age of oil (i.e:, animal oil used for lighting) as well as that of the age of electricity. The system of rites in Islam is the fixed solution for the fixed needs of this sort, and for problems whose nature is not sequential; instead, they are problems which face man during his individual, social and cultural build-up. Such a solution, called "rites," is still alive in its objectives until today, becoming an essential condition for man to overcome his problems and succeed in practicing his civilized vocations.
In order to clearly know all this, we have to point out some fixed lines of needs and problems in man's life, and the role rites play in satisfying such needs and overcoming such problems.
These lines are as follows:
1) the need to be linked to the Absolute
2) the need for subjectivity in purpose and self-denial
3) the need for inner feeling of responsibility to guarantee execution
The system of rites is a way to organize the practical aspect of the relationship between man and his Lord; therefore, it cannot separate his evaluation from that of this very relationship and of its role in man's life. From here, both of these questions are inter- related:
First: What is the value achieved through the relationship between man and his lord in his civilized march? And is it a fixed value treating a fixed need in this march, or is it a sequential one linked to temporal needs or limited problems, losing its significance at the end of the stage limiting such needs and problems?
Second: What is the role played by rites as regarding that relationship and what is the extent of its significance as a practical dedication to the relationship between man and God?
What follows is a summary of the necessary explanation concerning both questions:
The Link Between The Absolute Is A Two-Fold Problem
The observer, scrutinizing the different acts of the stage-story of man in history, may find out that the problems are different and the worries diversified in their given daily formulas. But if we go beyond these formulas, infiltrating into the depth and essence of the problem, we will find one main essential and fixed problem with two edges or contrasting poles wherefrom mankind suffers during his civilized advancement along history. Looking from one angle, the problem is loss and nonentity which is the negative side of the problem. And from another angle, the problem is extreme in entity and belonging. This is expressed by connecting the relative facts to which man belongs to an Absolute, thus expressing the positive side of the same problem. The Concluding Jurisprudence (of Islam) has given the name "atheism" to the first problem, which it expresses very obviously, and the name "idolatry" and Shirk (believing in one or many partners with God) as also an obvious expression of it. The continuous struggle of Islam against atheism and Shirk is, in its civilized reality, a struggle against both sides of the problem in their historical dimensions.
Both angles of the problem meet into one essential point, and that is: deterring man's advancing movement from a continuously good imaginative creativity. The problem of loss means to man that he is a being in continuous loss, not belonging to an Absolute, to Whom he can support himself in his long and hard march, deriving help from His Absolutism and Encompassment, sustenance, and a clear vision of the goal and joining, through that Absolute, his own movement to the universe, to the whole existence, to eternity and perpetuity, defining his own relationship to Him and his position in the inclusive cosmic framework. The movement at loss without the aid of an Absolute is but a random movement like that of a feather in the wind, the phenomena around it affect it while it is unable to affect them. There is no accomplishment or productivity in the great march of man along history without a connection to and promulgation with an Absolute in an objective march.
This same connection, on the other hand, directs the other side of the problem, that of extreme entity, by changing the "relative" to an "absolute," a problem which faces man continuously. Man weaves his loyalty to a case so that such loyalty freezes gradually and gets stripped of its relative circumstances within which he was accurate, and the human mind will derive out of it an "absolute" without an end, without a limit to responding to its demands. In religious terminology, such an "absolute" eventually changes to a"god" worshipped instead of a need that requires fulfillment. When the "relative" changes to an "absolute," to a "god" of this sort, it becomes a factor in encircling man's movement, freezing its capacities to develop and create, paralyzing man from performing his naturally open role in the march:
Do not worship another "god" beside God else you should become forsaken. (Quran XVII:22)
This is a true fact applicable to all "gods" mankind made along history, albeit if they were made during the idolatry stage of worship or its succeeding stages. From the stage of tribe to that of science, we find a series of "gods" which mankind treated as an "absolute" and which deterred mankind, who worshipped them, from making any accurate progress.
Indeed, from the tribe to which man submitted his alliance, considering it as an actual need dictated by his particular living circumstances, he went then to the extreme, changing it to an "absolute," without being able to see anything except through them. Hence, they became an obstacle in his way for advancement.
It was to science that modern man deservedly granted alliance, as it paved for him the way to control nature. But he sometimes exaggerated such an alliance, turning it to an absolute alliance, with which he was infatuated, an "absolute" to worship, offering it the rites of obeisance and loyalty, rejecting for its own sake all ideals and facts which can never be measured by meters or seen by microscopes.
Accordingly, every limited and relative thing, if man wove out of it, at a certain stage, an absolute to which he thus relates himself, becomes at a stage of intellectual maturity a shackle on the mind that made it, because of its being limited and relative.
Hence, man's march has to have an Absolute.
And He has to be a real Absolute capable of absorbing the human march, directing it to the right path no matter how much advancement it achieves or how far it extends on its lengthy line, wiping out all "gods" that encircle the march and deter it.
Thus can the problem be solved in both of its poles. Such a remedy is shown by what Divine Jurisprudence has presented man on earth: The Belief in God as the Absolute to Whom limited man can tie his own march without causing him any contradiction along his long path.
Belief in God, then, treats the negative aspect of the problem, refusing loss, atheism and non-entity, for it places man in a position of responsibility: to whose movement and management the whole cosmos is related. Man becomes the vicegerent of God on earth. Vicegerency implies responsibility, and a reward man receives according to his conduct, between God and resurrection, infinitude and eternity, while he moves within such a sphere of responsible and purposeful movement.
Belief in God also treats the positive aspects of the problem-that of the extreme in entity, forcing restrictions on man and curbing his swift march-according to this manner:
First This aspect of the problem is created by changing the limited and relative to an "absolute" through intellectual exertion and by stripping the relative of its circumstances and limitations. As for the Absolute provided by the belief in God, this has never been the fabrication of a stage of the human intellect, so that it may become, during the new stage of intellectual maturity, limited to the mind that made it. Nor has it ever been the offspring of a limited need of an individual or a group, so that its becoming absolute may place it as a weapon in the hand of the individual or group in order to guarantee its illegal interests. For God, the Praised, the Sublime, is an Absolute without limits, one whose fixed Attributes absorb all the supreme ideals of man, His vicegerent on earth, of comprehension and knowledge, ability and strength, justice and wealth. This means that the path leading to Him is without a limit; hence, moving towards Him requires the continuity and relative movement and a relative acceleration of the limited (man) towards the Absolute (God) without a stop.
O thou man! Verily thou art ever toiling on towards thy Lord- painfully toiling, but thou shalt meet Him ... (Quran, LXXXIV:6)
He grants this movement His own supreme ideals derived from comprehension, knowledge, ability and justice, as well as other qualities of that Absolute, towards Whom the march is directed. The march towards the Absolute is all knowledge, all potential, all justice and all wealth. In other words, the human march is a continuously successive struggle against all sorts of ignorance, incapacity, oppression and poverty.
As long as these are the very goals of the march related to this Absolute, they are, then, not merely a dedication to God, but also a continuous struggle for the sake of man, for his dignity, for achieving such supreme ideals for him:
And if any strive (with might and main), they do so for their souls: for God is free of all needs from all creation. (Quran. XXIX:6)
He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs. (Quran, XXXIX:41)
On the contrary, whimsical absolutes and false gods cannot absorb the march with all its aspirations, for these manufactured absolutes are the children of an incapable man's brain, or the need of the poor man, or the oppression of the oppressor; therefore they are jointly are linked to ignorance, incapacity and oppression. They can never bless man's continuous struggle against them.
Second: Being linked to God Almighty as the Absolute Who absorbs all of the aspirations of the human march means at the same time rejecting all of those whimsical absolutes which used to cause excessive entity. It also means waging a continuous war and an endless struggle against all sorts of idolatry and artificial worship. Thus, man will be emancipated from the mirage of these false absolutes which stood as an obstacle in his path towards God, falsifying his goal and encircling his march:
But the Unbelievers, their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: but he finds God (ever) with him. (Quran, XXIV:38)
Are many lords differing among themselves better, or the One God, Supreme and Irresistible? If not Him, ye worship nothing but names which ye have named, ye and your fathers, for which God hath sent down no authority. (Quran, XII: 39-40)
Such is God your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power. (Quran, XXXV:13)
If we consider the main slogan God put forward in this respect: "There is no god but Allah," we will find out that it links the human march to the True Absolute with the rejection of every artificial absolute. The history of the march, in its living actuality, came across the ages to emphasize the organic link between this rejection and that strong and aware tie to God Almighty. For as far as he goes away from the True God, man sinks in the labyrinth of different gods and lords. Both rejection and the positive link to "There is no god but Allah" are but two faces for one fact: the fact which is indispensable to the human march along its lengthy path. It is but the Truth which is worthy of saving the march from loss, helping it exploit all its creative energies, emancipating it from each and every false and obstructing absolute.
Rites Are Practical Expressions
Just as man was born carrying in him all potentials of the experience on life's stage, plus all seeds of its success, such as awareness, activity and conditioning, so was he born tied by nature to the Absolute. This is so because his relationship with the Absolute is one of the requirements of his own success whereby he overcomes the problems facing his civilized march, as we have already seen, and there is no experience more sustaining and inclusive, more meaningful, than this of Faith in man's life. It has been a phenomenon attached to man since time immemorial During all stages of history, such a social and continuous attachment proves-through experience-that escaping towards the Absolute, aspiring towards Him from beyond borders lived by man, is a genuine inclination of man no matter how diversified the shapes of such inclination are, how different its methods and degrees of awareness.
But Faith, as an instinct, is not enough to guarantee bringing to reality an attachment to the Absolute in its correct form, for that is linked to the Truth through the method of satisfying such an instinct. The correct behaviour in satisfying it in a manner parallel to all other instincts and inclinations, being in harmony with it, is the only guarantee of the ultimate benefit of man. Also, the behaviour according to or against an instinct is the one that fosters the instinct, deepens, eliminates or suffocates it. So do the seeds of mercy and compassion die within man's self through the continuous and practical sympathizing with the miserable, the wronged, and the poor.
From this point, Faith in God, the deep feeling of aspiring towards the unknown and the attachment to the Absolute have all to have some direction which determines the manner of satisfying such feeling and the way to deepen it, fixing it in a way compatible with all other genuine feelings of man.
Without a direction, such feeling may have a setback and may be afflicted with various sorts of deviation, just like what happened to the strayed religious feeling during most epochs of history.
Without a deepened conduct, such feeling may become minimized, and the attachment to the Absolute ceases to be an active reality in man's life capable of exploiting good energies.
The religion which laid the slogan of "There is not god but Allah," promulgating with it both rejection and affirmation, is the Director.
Rites are factors which perform the role of deepening such feeling, for they are but a practical expression and an expression of the religious instinct; through it this instinct grows and gets deepened in man's life.
We notice, too, that in accurate rites-being a practical expression of the link to the Absolute-both affirmation and rejection promulgate. They are, thus, a continuous confirmation from man to his link with God Almighty and the rejection of any other "absolute" of those false ones. When one starts his prayers by declaring that "God is Great" (Allaho Akbar), he confirms this rejection. And when he declares that God's Prophet is also His Servant-Slave and Messenger, he confirms this rejection. And when he abstains from enjoying the pleasures of life, abstaining from enjoying even the necessities of life for the sake of God (as in the case of fasting), defying the temptations and their effects, he, too, confirms this rejection.
These rituals have succeeded in the practical sphere of brining up generations of believers, at the hands of the Prophet (peace be upon him) and his succeeding pious leaders, those whose prayers embodied within their own selves the rejection of all evil powers and their subjection, and the "absolutes" of Kisra and Caesar got minimized before their march as did all "absolutes" of man's whims.
In this light do we come to know that worship is a fixed necessity in man's life and civilized march, for there can be no march without an "absolute" to whom it is linked, deriving from him its ideals. And there is no "absolute" that can absorb the march along its lengthy path except the True Absolute (God), the Glorified. Besides Him, artificial "absolutes" definitely form, in one way or another, an absolute which curbs the march's growth. Attachment to the True Absolute, then, is a fixed need. And there can be no attachment to the True Absolute without a practical expression of this attachment, confirming it and continuously fixing it. Such a practical expression is none but worship. Therefore, worship is a fixed need.
Subjectivity Of Purpose And Self-Denial
In each stage of the human civilization, and in each period of man's life, people face numerous interests whose achievement requires a quantitative action to some degree. No matter how diversified the qualities of these interests are or the manner of brining them to life from one age to another is, they can still be divided into two sorts of interests:
One: interests whose materialistic gains and outcomes go to the individual himself, on whose work and endeavour depends the achievement of that interest;
Two: interests whose gain go to those other than the direct worker or group he belongs to. In this second kind are included all sorts of labour which aim at an even bigger goal than the existence of the worker himself, for every big goal cannot be usually achieved except through the collective efforts and endeavours of a long period of time.
The first sort of interests guarantees the inner motive of the individual: its availability and effort to secure it, for as long as the worker is the one who reaps the fruits of the interest and directly enjoys it, it is natural to find in him the effort to secure it and the work for its sake.
As for the second kind of interests, here the motive to secure these interests is not sufficient, for the interests here are not only the active worker's; and often his share of labour and hardship is greater than that of his share of the huge interest. From here, man needs an upbringing of subjectivity of purpose and self-denial in motive, i.e., that he must work for the sake of others, the group. In other words, he has to work for a purpose greater than his own existence and personal materialistic interest. Such an upbringing is necessary for the man of the electricity and atom age as it equally is for the man who used to fight with the sword and travel on camel-back. They both confront the worries of construction and of the great aims and situations which demand self-denial and working for the sake of others, sowing the seeds whose fruits may not be seen by the person who sowed them. It is necessary, then, to raise every individual to perform a portion of this labour and effort not merely for his own self and his personal materialistic interests, so that he will be capable of contributing with self-denial, of aiming at a purely "objective" goal.
Rites perform a large role in this upbringing. These, as we have already seen, are acts of man performed for the sake of achieving the pleasure of Almighty God. Therefore, they are invalid if the worshipper performs them just for his own personal interest. They are improper if the purpose behind them is a personal glory, public applause, or a dedication for his own ego, within his circle and environment. In fact, they even become unlawful acts deserving the punishment of the worshipper himself! All this is for the sake of the worshipper who tries, through his worship, an objective purpose, with all what this implies of truthfulness, sincerity and he will totally dedicate his worship to Almighty God alone.
God's Path is purely one of the service of all humanity. Each act performed for the sake of God is but an act for the sake of God's servants, for God is totally sufficient, independent of His servants. Since the True Absolute God is above any limit, specification, not related to any group or biased to any particular direction, His Path, then, practically equates that of ALL mankind's. To work for God, and for God alone, is to work for people, for the good of all the people. It is a psychological and spiritual training that never ceases to function.
Whenever the jurisdic path of God is mentioned, it can be taken to mean exactly all mankind's path. Islam has made God's Path one of the avenues to spend Zakat, meaning thereby: to spend for all humanity's good and benefit. It also urged to fight for the Cause of God in defense of all the weak among humans, calling it Jihad, i.e., "fighting for the Path of God;"
Those who believe (in God) fight in the cause of God, and those who reject Faith fight in the cause of Evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. (Quran, IV: 76)
Besides, if we come to know that worship demands different types of endeavour, as it sometimes imposes on man only some physical exertion, as in prayer; and sometimes psychological, as in fasting; and other times financial, as in Zakat; and yet a fourth one an exertion on the level of self-sacrifice or danger, as in Jihad. If we come to know all this, we will be able to figure the depth and capacity of the spiritual and psychological training practiced by man through different rites for the objective purpose, for giving and contributing, for working for a higher goal in all different fields of human endeavour.
On this basis can you find the vast difference between a person who grew up on making endeavours to please God, brought up to labour without waiting for a compensation on the working grounds. and that who grew up always measuring a work according to the extent he can achieve of his own personal interest, basing it on the gain he gets from it, not comprehending-out of this measuring and estimating-except the language of figures and market prices. A person like this one can be none other than a merchant in his own social practices, regardless of their field or type.
Considering upbringing on the objective purpose. Islam has always tied the value of a work to its own impulses, separating them from its results. The value of an act in Islam is not in what results and gains it brings forth to the worker or to all people; rather it is the motives behind it, their purity, objectivity and self-denial. For example, the person who reaches the discovery of a medicine for a dangerous disease, thereby saving the lives of millions of patients. God does not evaluate his discovery according to the size of its results and the number of those patients it saves from death; rather He estimates it according to the feelings and desires which formulate within the discoverer the motive to make an effort to make that discovery. If he did not make his effort except to get a privilege that enables him to sell it and gain millions of dollars. This deed of his is not considered by God to be equal except to any other purely commercial deed, for the egoistic logic of the self-centered motives, just as they push him to discover a medicine for a chronic disease, may as well push him in the same degree to discover means of destruction if he finds a market that buys them. A deed is considered commendable and virtuous if the motives behind it go beyond the ego: if it is for the sake of God and the servants of God. According to the degrees of self denial and the participation of God's servant in its making, a deed is elevated and highly evaluated.
The Inner Feeling of Responsibility
If we observe humanity in any of its historical periods, we will find it following a particular system of its life, a specific manner in distributing rights and responsibilities among people, and that according to the amount it acquires of securities for its members to cling to this system and to its implementation, it will be closer to stability and the achievement of the general goals expected from that system.
This fact is equally true concerning the future, as well as the past, for it is an established fact of man's civilized march along its lengthy range.
Among the securities is that which is objective, such as penalties enforced by the group to punish the individual who transgresses beyond his limits. And among them is that which is inner, i.e., man's inner feeling of responsibility towards his social obligations, towards whatever obligations the group demands of him, determining, spontaneously, his own rights.
In order to be an actual fact in man's life, the inner feeling of responsibility needs the belief in. a supervision from whose knowledge not an atom's weight in earth or sky escapes and to a practical application through which such a feeling grows, and according to which the feeling of such an inclusive supervision lays roots.
The supervision, for whose knowledge not even an atom's weight escapes, is created in man's life as a result of his link with the True Absolute, the all-Knowing, the Omnipotent, the One Whose knowledge encompasses everything. This link with His self saves man the need for such a supervision, thus enabling the creation of an inner feeling of responsibility.
The practical application, through which this inner feeling of responsibility grows, materializes through practicing rites. For worship is the duty imposed by the Unseen, and by this we mean that checking it externally is impossible. Any external measures to enforce it can never be successful, for it stands through the self's own purpose and the spiritual attachment to work for God; this is a matter which can not be included in the calculation of a subjective supervision from the outside, nor can any legal measure guarantee that either. Rather, the only capable supervision in this respect is the one resulting from the attachment to the Absolute, the Unseen, the One from Whose knowledge nothing escapes. The only possible assurity on this level is the inner feeling of responsibility. This means that the person who practices worship is performing a duty which differs from any other social obligation or project when he borrows and pays back, or when he contracts and adheres to the conditions. When he borrows money from others and he returns it to the debtor, he performs a duty which lies within the range of social supervision's monitoring; hence, his estimation of the predictment of social reaction dictates to him the decision to do so.
The ritual duty, towards the Unknown, is one whose inner implication none knows except God, the Praised, the Omnipotent, for it is the result of the inner feeling of responsibility. Through religious practices, such an inner feeling grows, and man gets used to behaving according to it. Through the medium of such feeling can we find the good citizen. It is not sufficient for good citizenship that a person is anxious to perform the legal rights of others only because of his apprehension of the social reaction towards him should he be reluctant to do so. Rather, good citizenship is achieved by the man who does not relax his own inner feeling of responsibility.
In Islam, we notice that it is often recommended to perform optional rites secretly, rather than publicly. There are even rites which are secretive by nature such as fasting, for it is an inner curb which cannot be checked externally. There are rites for which a secretive environment is chosen, avoiding the public stage, such as the nightly Nafl optional prayers whose performance requires after midnight time. All this is for the sake of deepening the aspect of worshipping the Unseen, linking it more and more to the inner feeling of responsibility. Thus, this feeling gets deepened through the practice of rites, and man gets used to behaving on its basis, forming a strong guarantee for the good individual's discharge of his duties and obligations.
General Outlook At Rites:
If we cast a general look at the rites we have observed in this book, comparing them with each other, we can then derive some general outlooks at these rites. Here are some of these general outlooks. The Unseen In Explaining Rites
We came to know previously the important role worship plays in man's life and that it expresses a fixed need in his civilized march.
From another aspect: if we scrutinize and analyze the particulars, in the light of advanced science, to be acquainted with the pieces of wisdom and secrets which Islamic jurisprudence expresses in this regard and which modern science has been able to discover.
This wonderful agreement between the outcomes of modern science and many particulars of Islamic jurisprudence, and whatever rules and regulations it decided, expresses a dazzling support for the position of this jurisprudence, deeply emphasizing its being God-inspired.
In spite of all this, however, we quite often face unseen points in worship, i.e., a group of details whose secret cannot be comprehended by the person practicing worship, nor can he interpret them materialistically; for why must sunset prayer be three prostrations while the noon-time prayer more than that? And why should each rekaa include bowing down once instead of twice, two prostrations instead of one? Other questions of this sort can also be put forth.
We call such as aspect of worship which cannot be interpreted, "unseen." We find this aspect, in one manner or another, in most rites brought forth by the Islamic jurisprudence. From here, we can consider obscurity in the meaning we have already mentioned as a general phenomenon in rites and one of their common characteristics .
This obscurity is linked to the rites and to their imposed role jointly, for the role of rites, as we have already come to know, is to emphasize the attachment to the Absolute and deepen that practically. The bigger the element of submission and yielding in a worship is, the stronger its effect in deepening the link between the worshipper and his Lord. If the deed practiced by the worshipper is understood at all its dimensions, clear in its wisdom and benefit in all details, the element of submission and yielding gets minimized, and it will be dominated by motives of interest and benefit, no more a worship of God as much as it is a deed of benefit practiced by the worshipper so that he might derive advantage out of it, benefiting of its results.
Just as the spirit of obedience and attachment in the soldier grows, getting deepened through military training, by giving him orders and requiring him to perform them with obedience and without discussion, so does the feeling of the worshipping person grow and get deepened in its attachment to his Lord through requiring him to practice these rites in their unseen aspects with submission and yielding. For submission and yielding require the assumption of the existence of an unseen aspect and the attempt not to question this unseen aspect of worship. Demanding its interpretation and limitation of interest means stripping worship of its reality-as a practical expression of submission and obedience- and measuring it by measurements of benefit and interest like any other deed.
We notice that this obscurity is almost ineffective in rites representing a great general interest, one that conflicts with the personal interest of the worshipper, as is the case with Jihad which represents a great general interest which contrasts the desire of the person performing it to preserve his life and blood, and also in the case of Zakat which represents a great interest which contrasts the strong desire of the person paying it to preserve his wealth and property. The issue of Jihad is very well understood by the person performing it, and the issue of Zakat is generally understood by the person who pays it; neither Jihad nor Zakat thus loses any element of submission and obedience (to God), for the difficulty of sacrificing life and property is what makes man's acceptance of a worship-for which he sacrifices both life and property-is indeed a great deal of submission and obedience. Add to this the fact that Jihad and Zakat and similar rites are not meant to be merely aspects of upbringing just for the individual, but also for the achievement of social benefits secured thereby. Accordingly, we observe that obscurity is highlighted more and more in rites dominated by the educating aspect of the individual, such as prayer and fasting.
Thus do we derive the conclusion that the unseen in worship is strongly linked to its educating role in attaching the individual to his Lord, deepening his relationship with his Lord.
When we observe the different Islamic rites, we find in them an element of inclusion of all different aspects of life. Rites have never been limited to specific norms of rituals, nor have they been restricted to only needs which embody the manner of glorifying God, the Praised, the High, like bowing, prostrating, praying and invoking; rather, they have been extended to include all sectors of human activity. Jihad, for example, is a rite. It is a social activity. Zakat is a rite. It, too, is a social activity, a financial one. Fasting is a rite. It is a nutritious system. Both ablution and Ghusu1 (ceremonial washing) are norms of worship. They are two ways of cleaning the body. This inclusion of worship expresses a general trend of Islamic upbringing aiming at linking man, in all his deeds and activities, with Almighty God, converting each useful deed to worship, no matter what field or type. In order to find a fixed basis for this trend, fixed rites were distributed to the different fields of human activity, preparing man to train himself on pouring the spirit of worship over all his good activities, and the spirit of the mosque over all places of his works: in the field, the factory, the shop or the office, as long as his deed is a good one, for the sake of God, the Glorified, the High.
In this respect, Islamic jurisprudence differs from two other religious trends, one: a trend to separate worship from life; and the other: a trend to limit life to a narrow frame of worship as do monks and mystics.
As for the first trend, it separates worship from life, leaving worship to be conducted at places made especially for it. It requires man to be present in these places in order to pay God His dues and worship Him, so much so that when he gets out of them to different fields of life, he bids worship farewell, giving himself up to the affairs of his life until he goes back again to those holy places.
From here came Islamic jurisprudence to distribute the rites on the different fields of life, urging the practice of ritual rites in each good deed. It explains to man that the difference between the mosque, which is God's house, and man's home is not in the quality of building or slogan; rather, the mosque has deserved to be God's house because it is the yard whereupon man practices a deed that goes beyond his ego and wherefrom he aims at a bigger goal than that dictated by the logic of limited materialistic interests, and that this yard ought to extend to include all life's stages. Each yard, whereupon man does a deed that goes beyond his self, aiming thereby to achieve the pleasure of God and all people, does, indeed, carry the mosque's spirit.
As for the second trend, which restricts life in a narrow frame of worship, it tried to confine man to the mosque instead of extending the meaning of the mosque to include all the yards which witness a good deed of man.
This trend believes that man lives an inner conflict between his soul and body, and that he cannot accomplish one of these two duality of worship and different activities of life paralyze worship and obstruct its constructive upbringing role to develop man's motives and make the objective, enabling him to go beyond his ego and narrow personal interests in various scopes of his deeds. God, the Glorified and Praised, never insisted on being worshipped for the sake of His own Person, since He is independent of His worshippers, so that He would be satisfied with a worship of this sort, nor did He ever put Himself as the goal and objective of the human march, so that man may bow his head down to Him within the scope of his worship, and that is it! Rather, He meant such worship to build the good person who is capable of going beyond his ego, participating in a bigger role in the march. The exemplary achievement of this cannot be reached except when the spirit of worship gradually extends to other activities of life, for its extension-as we have already seen-means an extension of objectivity of purpose and the inner feeling of responsible behaviour, ability to go beyond the self to be in harmony with man within this inclusive cosmic frame, with eternity, immortality that both encompass him.
Except at the cost of the other. Therefore, in order for him to spiritually grow and be elevated, he has to deprive his body from the good things, shrinking his presence on life's stage battling continuously against his desires and aspirations in different fields of life, until he finally achieves victory over all of them through long abstention and deprivation and the practice of certain rituals.
Islamic jurisprudence rejects this trend, too, because it wants rites for the sake of life. Life cannot be confiscated for the sake of rites. At the same time, it tries hard to ensure that a good man pours the spirit of worship over all of his behaviour and activity. This must not be taken to imply that he has to stop his different activities in life and confine himself between the altar's walls; rather. it means that he converts all his activities to rituals.
The mosque is but a base wherefrom a good man sets to conduct his daily behaviour, but it is not limited to that behaviour alone. The Holy Prophet (peace be upon him) has said to Abu Tharr al-Ghifari: "If you are able to eat and drink for the sake of none save God, then do so!"
Thus, worship serves life. Its upbringing and religious success is determined by its extension, in meaning and spirit. to all fields of life. Worship And The Senses
Man's perception is not merely by his senses, nor is it merely an intellectual and non-material reasoning. It is a mixture of reasoning plus material and non-material feeling. When worship is required to perform its function in a way with which man interacts perfectly, and whereby it harmonizes with his character, worship is composed of a mind and senses; worship then must contain a sensitive aspect and a non-material intellect, so that worship will be compatible with the worshipper's personality, and the worshipper, while performing his worship, lives his attachment to the Absolute with all his existence.
From here, the intention, as well as the psychological contention of worship, always represents its intellectual and non-material aspect, for it links the worshipper to the True Absolute, the Praised, the High. There are other aspects of worship whicl1 represent its material aspect:
The qibla towards whose direction each worshipper must direct his face while praying;
The Haram, visited by both those who perform the pilgrimage and those who do the Umrah, around which they both perform tawaf;
The Safa and Marwah, between which he runs; Jamratul Aqabah, at which he casts stones;
The Mosque, which is a place especially made for adoration wherein the worshipper practices his worship.
All these are things related to the senses and tied to worship: there is no prayer without a qibla, nor tawaf without a Haram, and so on, for the sake of satisfying the part related to the senses in the worshipper and giving it its right and share of worship.
This is the midway direction in organizing worship and coining it according to man's instincts as well as his particular intellectual and sensual makeup.
Two other directions face him: one of them goes to the extreme in bringing man to his senses, if the expression is accurate at all, treating him as if he had been a non-material intellect, opposing all sensual expressions of his in worship's sphere. As long as the True Absolute, the Praised One, has no limited place or time, nor can He be represented by a statute; then H is worship has to stand on such a premise, and in the manner which enables the comparative thinking of man to address the Absolute Truth.
Such a trend of thinking is not approved by Islamic jurisprudence, for inspite of its concern about the intellectual aspects brought forth by the Hadith: "An hour's contemplation is better than a year's adoration." it also believes that pious worship, no matter how deep, cannot totally fill man's self or occupy his leisure, nor can it attach him to the Absolute Truth in all his existence, for man has never been purely an intellect.
From this realistic and objective starting point rites in Islam have been based on both intellectual and sensuous bases. The person performing his prayers is practicing by his intention an intellectual adoration, denying his Lord any limits, measurements. Or the like. For when he starts his prayer with Allah o Akbar (God is Great). while taking at the same time the holy Kaaba as a divine slogan towards which he directs his feelings and movements. he lives worship by both intellect and feeling, logic and emotion non- materialistically as well as intellectually.
The other trend goes to the extreme in the part related to the senses, changing the slogan to an identity, and the hint to reality, causing the worship of the symbol to substitute what the symbol really stands for, and the direction towards him instead of the reality it points to; thus, the worshipping person sinks, in one way or another, in shirk and paganism.
Such a trend totally annihilates the spirit of worship and it stops its function as a tool linking man and his civilized march to the True Absolute, converting it to a tool for linking him to false absolutes, to symbols which changed-through false intellectual stripping of the matter-to an absolute. Thus, false worship becomes a veil between man and his Lord, instead of a link between both of them.
Islam has rejected such a trend because Islam convicted paganism in all its forms, smashing its idols and putting an end to all false gods, refusing to take any limited object as a symbol for the True Absolute, God, the Glorified, or as a personification of Him. But it deeply distinguished between the meaning of the idol which it crushed and that of the Qibla it brought, whose meaning conveys nothing more than a particular geographic spot to have been divinely favoured through linking it to prayers for the sake of satisfying the worshipper's aspect related to the senses. Paganism is really nothing but a deviated attempt to satisfy such an aspect, and Islamic jurisprudence has been able to correct it, providing a straight path in harmonizing between the worship of God, as being dealing with the Absolute Who has neither limit nor personification, and the need of man who is composed of feeling and intellect to worship God by both of his feeling and intellect!
Conclusion The Social Aspect of Worship
Essentially, worship represents the relationship between man and his Lord. It provides this relationship with elements of survival and stability. But this has been formulated in the Islamic jurisprudence in a way which often made it an instrument for the relationship between man and his brother man, and this is what we call the social aspect of worship.
Some rituals force, by their nature, segregation and the establishment of social relations among those who practice that ritual. For example, Jihad requires those worshippers fighting for God to establish among themselves such relations as would naturally happen among the corps of a fighting army.
There are other rituals which do not necessarily enforce congregating, but inspite of this, they are linked, in one way or another, to congregation in order to bring forth a mixture between man's relation with his Lord and his own relation with his brethren men.
Among prayers' rituals is the congregation wherein the individual's prayer becomes a group's worship, strengthening the ties among the group, deepening the spiritual links among them through their unity in practicing the rituals.
The tenet of pilgrimage has definite timings and places, and each participant in it has to practice it within those timings and places, hence, such participation evolves as a great social activity.
Wednesday, December 3, 2008
Islam > Al-Hadith
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52. Koleksi Diskusi Isnet: Renungan Hari Ini
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53. No Title
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55. Tradition & Prayers
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56. Usuluddin (Islamic Theology)
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57. Britannica
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58. Allama Iqbal Open University, Pakistan , 437, Islamic Studies
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60. Sound Vision Online Store
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61. Hazrat Isa di dalam Al-Qu'ran
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62. Urdu Books
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63. The Muslims of the Americas Dawah Center
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64. Sufism, Mysticism, Philosophy
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65. Sufism, Mysticism, Philosophy
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66. The Jackson Progressive: Letters to the Editor
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69. 10/8/99: Foreign Terrorist Organizations
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70. Sister's Activities...
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71. ............ ..................
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72. Welcome to Matriculation Centre
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73. Sudut Keibubapaan dan Kekeluargaan
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74. Faculty of Usuluddin
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75. leadership
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76. 04.12.98
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77. Contribution of Islam
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78. content template
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79. ifds Multimedia Directory Sdn Bhd
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80. Saudi Arabian Foreign Aid
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81. La lettre mystérieuse
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82. Muslim Educational Trust (MET): ISMET
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83. gen_publications5.html
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84. SHU Hi 236 History of the Arab World
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85. Rachid M'RABET
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86. Professeur Abdelkabir ALAOUI M'DAGHRI
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90. CD-ROM Titles
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91. The Secretary of State of the United States of America has designated the foll
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92. The Foundation of Harf Information Technology
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93. New Page 1
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94. Rob Proudfoot
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95. Document sans titre
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96. Sermons - Role of the Masjid/Mosque in the Twenty First Century
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97. University of Waterloo Library. Task Group on Non-Traditional Media. Final Rep
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98. No Title
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99. ISLAM FRATERN' NET
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100. Berita FKA - Jilid 1 Bil. 4 1998
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101. karya4
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102. Hadith
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103. Home
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115. ........ .......... ............
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138. H
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139. Islamic Voice
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140. Vision and Commitment
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143. Coastal Post Article - February 2000
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146. Pakistan News Service
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147. Art10605
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148. Session TwoThe dilemma of Muslim womenAbduljalil Sajid
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149. Islam FAQ (Part 12/15): Other Islamic Resource Guides on Internet
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152. Ramadan-Holy Month
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Url :http://bangladesh.cc/islam/ramadan/ramadan2.html
153. Salawats and Salaams upon Allah
Salawats and Salaams upon Allah's Last Messenger We glorify Allah, and ask blessings and send salutations upon the Noble Messenger. , and praise and...
Url :http://194.170.128.9/islamic/sufi/sufism7.htm
154. Untitled
Journal of Humanitarian Assistance. IRIN Emergency Update No.161 on the Great Lakes (Wednesday 30 April 1997) * As Zairean rebels pressed on towards...
Url :http://131.111.106.147/DHA/dha161.htm
155. Fitrah - Människans Natur
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Url :http://www.islamiska.org/s/fithra.htm
156. Goals
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Url :http://www.islamicinternet.org/abstracts.html
157. Restricted and Doubted
RESTRICTED & DOUBTED (Al-Hazr wal Ibaahah) Forgetting Some Verses of the Holy Qur'an After Memorizing. Ques: If somebody forget some verses of the...
Url :http://www.binoria.org/q&a/restricted.html
158. How to Order, About the Author, In Appreciation, Introduction, and Footnotes
Page 2. Allah-Divine or Demonic? THE JOURNEY OF A PAGAN DEITY FROM BABYLON TO MECCA. AUTHORED AND PUBLISHED IN COMPUTER FORMAT BY: STEPHEN VAN...
Url :http://balaams-ass.com/alhaj/yitha1.htm
159. Centre for World Dialogue
Children's Rights & Wrongs] [Internet Resources] DISCRIMINATION AGAINST THE GIRL-CHILD Riffat Hassan Professor of Religious Studies and Humanities,...
Url :http://www.worlddialogue.org/continuing/childre...hts/hassan.html
160. No Title
Q64: Please give me the evidence about Eid-e-Milad-un-Nabi in the light of Quran & Ahadith. Ans. Before writing the arguments of Eid Milad-un-Nabi...
Url :http://www.dawateislami.net/imam_dir/q64.htm
161. Hadith
Organization*Islam *Prayer Time * Community*How to Pray*Islamic Centers *Hadith*Article*Feedback*Home* isc. Hadith *Humor *Free & Cool Stuff *Music....
Url :http://www.ershad.org/hadith.html
162. Dawo69's Website
Links. Pengenalan: Al-Quran: Al-Hadith: Aidil Fitri: Grafik Islam: Doa & Zikir Harian: Next: Tazkirah. Mahfum Firman Allah: " Setiap jiwa pasti akan...
Url :http://members.tripod.com/~Dawo69/dawo.html
163. 9 FAM 40
9 FAM 40.32 Notes. (TL:VISA-182; 12-04-1998) 9 FAM 40.32 N1 Scope of INA 212(a)(3)(B) 9 FAM 40.32 N1.1 Background and Summary. (TL:VISA-177;...
Url :http://foia.state.gov/htmlfam\09fam\09m0040\0940032N.html
164. The Muslim Woman's Dress - According to the Qur'an and Sunnah
INTRODUCTION. To some as a subject the Muslim women's dress may sound trivial. The shari'ah, however, assigns it moral, social, and legal...
Url :http://www.al-islami.com/islam/articles/hijabbk.htm
165. No Title
CHAPTER 9.0. A BRIEF OVERVIEW OF SOME SCHOOLS OF THOUGHT. In order to conduct a comprehensive study in this issue, we need to first look at the...
Url :http://fx.nu/islam/usul_ul_fiqh/chap9.htm
166. WOMEN IN ISLAM (PART II) Al-sidq min Siddiq
authentic Islamic web site...
Url :http://www2.cronomagic.com/~dsalam/clothing.html
167. Fitrah - Människans Natur
BISMILLAH AL RAHMAN AL RAHEEM (I Guds den Barmhärtige Förbarmarens Namn) Fitrah - Människans Natur. "Han som känner sig själv känner sin Herre." Utan ...
Url :http://home2.swipnet.se/~w-20479/fithra.htm
168. Great Lakes: IRIN Update 161, 4/30/97
Great Lakes: IRIN Update 161, 4/30/97. U N I T E D N A T I O N S Department of Humanitarian Affairs Integrated Regional Information Network for the...
Url :http://cygnus.sas.upenn.edu/African_Studies/Hornet/irin161.html
169. AlAkhbar: Aug 8: Muslim World News
AlAkhbar: Aug 8: Muslim World News. To subscribe to Al-Akhbar, . \ Al-Akhbar is sponsored please see info at the end / ___ \ by the...
Url :http://iap.org/news/Al-Akhbar/199608/19960811.0.html
170. index
CATALOGUE ISLAMIC BOOKS. Books Description. Books Size. Pirces. Dr. Muhammad Muhsin Khan. The Noble Qur..an. (Tafsir Mu..ani) (A summarized version of...
Url :http://www.brain.net.pk/~kazip/main4.htm
171. Alburj Al Hadith Bakery
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Url :http://sinsal.com/saudi/dir/SA013923.htm
172. The Holy Quran and Al-Hadith
The Holy Quran. Read the Holy Quran.-(al-Manar site) Listen to the Holy Quran.-(al-Manar site) English translations of the meaning of the Holy...
Url :http://www.utdallas.edu/orgs/msa/quran.html
173. Al-Hadith
Hadith and Sunnah. O Believers, obey Allah and His Apostle, and do not turn away from him When you hear him (speak). Do not be like those who say:...
Url :http://www.khayma.com/Uzkurallah/English2/hadith/hadith2.htm
174. Electronic Texts Available at LETRS
Electronic Texts Available at the Library Electronic Text Resource Service...
Url :http://www.indiana.edu/~letrs/lab/index.html
175. Islamic Foundation of Ireland - Al- Hadith
Islamic Foundation of Ireland. Al-Quraan. Al-Hadith. Prayer Time Table. Islamic Calendar. Mosque. Muslim National School. Activities. Useful...
Url :http://www.scs.dife.ie/student97/students/abbasi/alhadith.htm
176. Mawsu'at Al-Hadith Text
Mawsu'at Al-Hadith Hadith Encyclopedia An indispensable source of Prophetic sayings and practices. For every Muslim concerned about practice, policy,...
Url :http://www.sakhrus.com/hadith.htm
177. Al Muhaddith - About Dar el Hadeeth
The history of Dar Al Hadith in Damascus, Syria with the names of the heads of this Islamic Learning Institution....
Url :http://muhaddith.org/about_dar_al_hadith.html
178. Sakhr Arabic and Islamic Software AramediA Group, technical translation, Multi
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Url :http://members.aol.com/gnhbos/sakhr.htm
179. Computer Resources in the Historical Studies-Social Science Library
Historical Studies-Social Science Library Database Resources. Databases: The Institute subscribes to the following databases which are available...
Url :http://www.admin.ias.edu/hslib/ccdesc.htm
180. Home Page
back to my album. galaloewe@yahoo.com. Be your own boss and resist the temptation to follow the leader. Sagittarius See all signs. A partnership...
Url :http://sites.netscape.net/verysimplelady/homepage
181. 6. Amalan Seharian - Buku-buku Agama Islam
DN 006 75 Solat-solat Sunat serta Doa dan Wirid (Edisi Rumi) 136 m.s. $4.00. DN 033 75 Solat-solat Sunat serta Doa dan Wirid (Edisi Jawi) 128 m.s....
Url :http://www.darulnuman.com/DN/dnpg06.htm
182. Awards
All you wish to know about Sakhr Software Company...
Url :http://www.sakhrsoft.com/corporate/awards.htm
183. UC San Diego /All Locations
Entire Collection - ROGER - University of California, San Diego. (Repeat search in The Circuit) You searched: AUTHOR. TITLE. SUBJECT. WORDS in TITLE...
Url :http://roger.ucsd.edu/search/tfil+des+temps++++3/-17,-1,0,B/browse
184. Al-Hadith-e-Qudsi
Forty Hadith Qudsi. Hadith 1 Hadith 2 Hadith 3 Hadith 4 Hadith 5 Hadith 6 Hadith 7 Hadith 8 Hadith 9 Hadith 10. Hadith 11 Hadith 12 Hadith 13 Hadith...
Url :http://www.alahazrat.net/hadith/hadith.html
185. Faculty Homepage
University of Malaya. a tradition of excellence. Welcome · Academic · Student Affairs · Staff Affairs · Offices · Facilities · News · Links....
Url :http://www2.um.edu.my/api/Index.htm
186. Untitled Document
The majority of my links are in the pages listed above. However, I have made a new link page where you can add a link directly instead of sending me...
Url :http://members.muslimsites.com/drshuayb/Islamiclinks.html
187. Yahoo! General
Yahoo! Top>Religion & Beliefs>Islam> General. Message Boards. Help - Add to My Yahoo! - Sign In. Topic. Msgs. Last Post (ET) ·PRODUCE ONE SURA LIKE...
Url :http://messages.yahoo.com/bbs?action=topics&boa....9195132&type=r
188. Magellan Lifestyle: Religion & Beliefs: Islam: Women & Islam
Search Tips and Help. Get LifeMinders Now! Email: You could win FREE PET FOOD! Click here! Magellan Home. > Lifestyle. > Religion & Beliefs. > Islam...
Url :http://mckinley.netcom.com/lifestyle/religion_a...women_and_islam
189. Islamic Center of MALAYSIA. This is the main reference pertaining Islam in Mal
Profail Profile Carta Organisasi Organization Chart Artikel Pendek Short Articles Perpustakaan Awam Islam Islamic Public Library Kertas...
Url :http://www.islam.gov.my/mainmenu.html
190. Ahlul Bayt DILP
Ahlul Bayt Digital Islamic Library Project. By the grace of Allah (swt) the Al-Islam site is back on-line, and is now available on two URLs:...
Url :http://al-islam.org/organizations/dilp/index.htm
191. Britannica.com
Outline [ History : Places : Middle East : Periods : Time of Muhammad ] The Web's Best Sites. Noteworthy. Recommended. Excellent. Superior. Best of...
Url :http://search.britannica.com/bcom/internet_guid...4507783,00.html
192. Al-Baqri's main menu
Islam and your responsibilities. Who is Maulana Baqri? Current Projects And Social Causes. Maulana Baqri's Hajj Excursions Schedule. How Does One...
Url :http://www.globalserve.net/~baqri/menu.html
193. Electronic Text Service: Major Collections
Columbia University LIBRARYWeb. CLIO. Catalogs. Reference. Reserves. Interactive. LWeb Main. --> LibraryWeb. Libraries. Digital. Instruction....
Url :http://www.columbia.edu/cu/libraries/indiv/ets/etslist.html
194. bolisuen
Home. Subjects List. THE HOLY CORAN. The Holy Quraan (SCience and Explanation) Al Hadith Al Nabawi Wa Olumeh. Al Fikh Al Maliky. Al Fikh Al Shafieiy. ...
Url :http://www.darelfikr.com.lb/phlisuen.htm
195. Ahlul-Bayt Islamic Library
Re: to athena. [ Follow Ups ] [ Post Followup ] [ Welcome To Our Bulletin Board ] Posted by KJLKJ on March 18, 1999 at 11:40:22: In Reply to: Re: to...
Url :http://www.ip-egypt.com/wboard/messages/6531.html
196. Islami Internet, Home page
Islami Internet...
Url :http://www.islami.org/
197. Rezaul's Tutorial Page
Resources on Al-Quran & Al-Hadith. Al-Quran. Introduction. Al-Quran. Al-Hadith. The Qur'an is the last revealed word of God and the basic source of...
Url :http://ccwf.cc.utexas.edu/~kashif/tutorial.htm
198. Sunnah of Mohammad (pbuh)
Very informative articles about the Messenger of Allah produced by the great Imam sheik Kishik....
Url :http://users.ev1.net/~zicko/madrasa.html
199. Contact your rep and highlight the terrorist problem
India. Contact your rep and highlight the terrorist problem. [ Follow Ups ] [ Post Followup ] [ India Discussion Forum ] Posted by krishnan on...
Url :http://www.indialink.com/Forum/India/messages/2495.html
200. Harakat ul-Mujahideen (HUM) - Current Events - World
Official US State Department descriptions of foreign terrorist organizations around the world, from your About.com Guide to Current Events - World....
Url :http://worldnews.about.com/newsissues/worldnews/blterr8.htm
201. Islamic Home Study Corse
Islamic. Home. Study. Course. Learn Islam From Home [Main Menu] A brief overview. Why a Home Study Course. Will it cost me anything! About the...
Url :http://www.unn.ac.uk/societies/islamic/study/home1.htm
202. ALLAH, DIVINE OR DEMONIC- All are found in Muhammed, Islam, Hadith
Allah, a deity??-- A complete and an historical study of Allah in ancient origins of Islam, Muhammed, and Allah. Allah-- It is a highly researched,...
Url :http://www.balaams-ass.com/alhaj/yitha.htm
203. Yemen, the tribe and the state, by Elham M. Manea.
Yemen, the tribe and the state....
Url :http://www.al-bab.com/yemen/soc/manea1.htm
204. list of electronic texts available at letrs: al-hadith database
list of texts available in the al-hadith database, table of content
Url :http://www.indiana.edu/~letrs/text-tools/textlists/alhadithmain.html
Al-Hadith Al-Shareef. Translation of Malik's Muwatta. Translators: `A'isha `Abdarahman at-Tarjumana and Ya`qub Johnson. The Times of Prayer. Purity. ...
Url :http://www.fiu.edu/~ealmas01/hadith3.html
2. Untitled
IA plane from Kathmandu hijacked ...
Url :http://www.indiainfo.com/watch/hijack/h1.html
3. UNDP EMERGENCIES UNIT FOR ETHIOPIA
Main Menu. UNITED NATIONS DEVELOPMENT PROGRAMME Emergencies Unit for Ethiopia. HORN OF AFRICA REVIEW. Covers the period 31 October- 30 November....
Url :http://www.sas.upenn.edu/African_Studies/eue_web/96/revnov96.htm
4. Nation-Online.com: The New Nation Internet Edition
The New Nation: Providing the latest news from Bangladesh...
Url :http://www.nation-online.com/199910/11/n9101107.htm
5. Untitled Document
MASA Links. ] Looking for jobs ? Try these ... Job Street Sdn Bhd. Malaysia Online Employment Opportunity. Resume Online. Resume Malaysia. Career...
Url :http://students.syr.edu/student_orgs/ethnic-int...ysian/links.htm
6. Travels with Tyrants: Sudan
A report on Louis Farrakhan's 1996 World Tour in which he voiced enthusiastic support for a number of military dictators in Africa and the Middle...
Url :http://www.adl.org/travels_with_tyrants/sudan.html
7. Selected Islamic Links
North American Bangladeshi Islamic Community ...
Url :http://www.globalfront.com/nabic/links.html
8. hdcemmd
50 Hadiçes du Saint Prophète (saw) 1- Celui qui dit "La-Ilaha Illallah" (I1 n'y a point de divinité sinon Dieu) avec dévouement entrera au Paradis, à ...
Url :http://www.guetali.fr/home/venus/hdcemmd.htm
9. ..............
........................ ..................... .. .. .. .. .. .. WELCOME TO CHAN CHAO WORLD WIDE WEB, OUR GOAL IS OFFER YOU ...
Url :http://www.chan-chao.com/news99/I/141007.htm
10. Addin
Al-Hadith. Laman ini sentiasa dikemas-kini dengan Huraian Hadith setiap hari. Huraian Hadith : Dari Abu Hurairah r.a., katanya : " Nabi s.a.w mencium...
Url :http://www.tv3.com.my/Addin/hadith89.html
31. Sound Vision Online Store
. Your Basket. Please login or register here. Qty. Product. Price ea. Total. Delete. Al Hadith Encyclopedia CD-Rom. $ 85.00. $ 85.00. Tax (Illinois...
Url :http://www.soundvision.com/cgi-bin/soundvision....oduct/376&2D019
32. WIPE (UK) / CRC Ltd.
CRC Online Catalogue : Computer Software. Islamic Clipart 200 Islamic calligraphy and design images on 3.5 floppy disk. Price: £14.99. Islamic...
Url :http://www.wipecrc.com/acatalog/CRC_Online_Cata...oftware_15.html
33. Survey
Assalamualaikum warahmatullah wabarakatuh. Dear Brothers and Sisters. A considerable amount of time has passed since Witness- Pioneer started journey...
Url :http://www.witness-pioneer.org/survey.htm
34. Islam & Peace
Many Muslim missionaries claim that Islam means 'peace'. But this is not so. Here an Arab explains the word 'islam' and 'salam'....
Url :http://www.answering-islam.org/Hoaxes/salamislam.html
35. MSA Resources Page
Islam, the Religion Islam is the name of the religion followed by one-fifth of the world's people, about 1.3 billion. Islam means peace attained...
Url :http://www3.winona.msus.edu/muslimsa/resource.htm
36. Sudan Monthly Report August 1996
SUDAN MONTHLY REPORT. August 15 1996. CONTENTS: Chronology. The Nuba, victims of their country government. Upper Nile: More civilians threatened by...
Url :http://www.peacelink.it/africa/scio/month_2.html
37. Ahlul Bayt DILP
Ahlul Bayt Digital Islamic Library Project. Aims of the DILP. The DILP is an effort to digitise important Islamic resources and make them available...
Url :http://www.ozemail.com.au/~azma/dilp.html
38. Bida according to the early scholars
Bida according to the early scholars. [ Follow Ups ] [ Post Followup ] [ Noticeboard ] [ help ] Posted by Bida Hasanah on December 10, 1999 at...
Url :http://www.salaam.co.uk/noticeboard/messages/7488.html
39. Islaam Page of Abdussalam Ibn Ahd
There is only one religion of ALLAH (swt) in the heavens and the earth and that is the religion of ISLAM. ALLAH (swt) says: 'Surely religion in the...
Url :http://digcode2.fuee.fukui-u.ac.jp/~salam/religion.html
40. An Extensive Worldwide List of Islamic Book-sellers
Masajid and Islamic Societies in the USA] [Islamic Schools in North America] [Postal Addresses for MSAs in the USA] [Masajid and Islamic Societies in...
Url :http://www.msa-natl.org/resources/Bookstores.html
41. Humanist Archives Vol. 3 : 3.150 Islamic e-texts (32)
3.150 Islamic e-texts (32) Willard McCarty (MCCARTY@VM.EPAS.UTORONTO.CA) Tue, 20 Jun 89 18:35:28 EDT. Messages sorted by: [ date ][ thread ][ subject...
Url :http://lists.village.virginia.edu/lists_archive...t/v03/0149.html
42. Sword of Truth News items
Issue# 1999.42 October 16th, 1999. October 9, 1999. SOT Correspondent in USA US declares Harkat Ul-Mujahideen a terrorist organization. WASHINGTON:...
Url :http://www.swordoftruth.com/swordoftruth/archiv...9942/news1.html
43. No Title
English and Arabic Editions of Dewey Decimal Classification: A Comparative Study. By. Ali Alshowaish. Introduction. The Dewey Decimal Classification...
Url :http://www.u.arizona.edu/~alia/dewey.html
44. Elmandjra biblio intégrale
Bibliographie complète de Mahdi Elmandjra. TITLE : NORTH AFRICA : INTERNATIONAL OR DOMESTIC ISSUE ? DATE : 52/10/23 LANGUAGE : English NO PAGES : 3...
Url :http://www.elmandjra.org/Biblio.htm
45. Islamic Infomap
Al Hadith. Musthalah Hadits. Classifications of Hadits. Compiled 500 Hadiths. Shahih Bukhari. Shahih Muslim. Sunan Abu Daud. Al-Muwatta Imam Malik....
Url :http://muis.gov.sg/misc/misc3.asp
46. JERUSALEM DU POINT DE VUE DE L..ISLAM
JERUSALEM DU POINT DE VUE DE L..ISLAM. 1) Jérusalem dans la Conscience Islamique : Jérusalem est la troisième ville la plus sacrée en Islam, et elle ...
Url :http://quds.com/fren5.htm
47. ISLAMIC FINANCE: ONLINE EDUCATION & TRAINING
Online Education & Training Programs in Islamic Finance by the School of Islamic Business Education and Research (SIBER)...
Url :http://islamic-finance.net/program.html
48. Kemusykilan Anda Laman 36
Soal Jawab Kemusykilan Anda. ANDA BERTANYA ISLAM MENJAWAB. Laman 36. 351. Ibubapa Menghalang Pilihan Hati. Soalan: Ibubapa amat tidak mempersetujui...
Url :http://darulnuman.com/musykil/musykil36.htm
49. MuslimThai Download - ÁØÊÅÔÁä·Â ´ÒǹìâËÅ´
... ÍÑÅÎдÔÉ áÅÐâ»Ãá¡ÃÁ·Õèà¡ÕèÂǡѺÍÑÅÎдÔÉ Download I Al-Hadith. ËÁÇ´: ÍÑÅÎдÔÉ. WinIslam...
Url :http://muslimthai.com/download/hadith.html
50. Al-Islam
Al-Islam.org Subject Index By the grace of Allah (swt) the Al-Islam site is back on-line, and is now available on two URLs: Al-Islam.org and...
Url :http://www.al-islam.org/index/main3.htm
51. Educational Software
Front Page Resource Menu MHSNR@aol.com. updated 1/30/2000. Islamic and Secular Educational Software. Muslim and Arabic Software. Future...
Url :http://home.ici.net/~taadah/Homeschool/soft.html
52. Koleksi Diskusi Isnet: Renungan Hari Ini
Renungan Hari Ini. HAMBA ALLAH (ARW2706@ACS.TAMU.EDU) Sun, 4 Dec 1994 22:21:21 -0600 (CST) Messages sorted by: [ date ][ thread ][ subject ][ author...
Url :http://www.isnet.org/archive-milis/dec94/0044.html
53. No Title
Al Quran -------- Firman Allah swt ( yang maksudnya ): " Hai orang-orang yang beriman, makanlah di antara rezki yang baik-baik yang Kami berikan...
Url :http://helios.dmu.ac.uk/~iybam/hadith.html
54. PROPOSAL: A STUDY OF THE RELEVANCE AND FEASIBILITY OF A PROPOSED MBA (ACCOUNTA
APPENDIX C. CAGA 5101 Research in Accounting and Finance 3 kr. Objective: The objective is to introduce and evaluate a variety of methods of research...
Url :http://ipsp.um.edu.my/mbaacc/courses.html
55. Tradition & Prayers
Designed and maintained by: Tradition & Prayers Order Form. Title: Nahj-Al-Balagha (Vol. 1-2) Author: Description: Known also as "Peak of Elequeuence...
Url :http://al-khoei.org/books/traditio.htm
56. Usuluddin (Islamic Theology)
Usuluddin (Islamic Theology) KERTAS 1 (Tiga jam) Kertas 1 mengandungi dua bahagian; Bahagian A dan B. Jawab LIMA soalan kesemuanya. TIGA soalan...
Url :http://www.moe.edu.sg/exams/malay/8059.html
57. Britannica
bots/bot_nw_eblast.htm] 1 History. 2 Places. 3 Middle East. 4 Periods. Level 5. · Ancient Middle East. ·. Time of Muhammad. · Rushidun Caliphate. ·...
Url :http://nw1.newsweek.com/nw-srv/inetguide/iguide_4507783.html
58. Allama Iqbal Open University, Pakistan , 437, Islamic Studies
About the Institution][Courses][Programm s] Title: 437, Islamic Studies. Institution: Allama Iqbal Open University, Pakistan. Level: Degree....
Url :http://www-icdl.open.ac.uk/icdl/database/asia/p...ma/cour/437.htm
59. Message
Previous. Next. Context. Forward. Reply. Post. HTML. Delete. Copy into... --> [qadianism] Re: Greeting By sonhaji...
Url :http://irshad.org/idara/qadiani/forum/99021030.htm
60. Sound Vision Online Store
. Quran on CD. Product. Price. Al Bayan - Hadith on CD-Rom Collection of Ahadith from Sahih Muslim and Bokhari in English and Arabic....
Url :http://soundvision.com/cgi-bin/soundvision.stor...N/Catalog/10038
61. Hazrat Isa di dalam Al-Qu'ran
Hazrat Isa yang di dalam Al-Qur'an. Pendahuluan. Al-Qur'an menganggap Hazrat Isa sebagai tokoh yang sangat penting. Al-Qur'an mengurniainya dengan...
Url :http://www.answering-islam.org.uk/Bahasa/Isa/quran.html
62. Urdu Books
Urdu Books. TOPICS. 1. The Holy Quran (Translations) 2. Commentary of Holy Quran. 3. About Quran. 4. Al-Hadith. 5. Sharah-e-Hadith. 6. About Hadith. ...
Url :http://www.trueteachings.com/win/bookstore/urdubooks.htm
63. The Muslims of the Americas Dawah Center
Under heavy construction... Al-Qur'an al-Majeed. Al-Hadith. Syedena wa Maulana Muhammad Muslims of the Americas Ahlul-Bayt Site. Biographies of...
Url :http://www.ummah.net/moa-on-line/islamic.html
64. Sufism, Mysticism, Philosophy
Crescent Imports & Publications Serving the World Community Since 1978 Direct Importers & Distributors of Islamic & African American Products...
Url :http://www.crescentimports.com/Sufism.htm
65. Sufism, Mysticism, Philosophy
Crescent Imports & Publications Serving the World Community Since 1978 Direct Importers & Distributors of Islamic & African American Products...
Url :http://www.crescentcatalog.com/Sufism.htm
66. The Jackson Progressive: Letters to the Editor
return. August 99 letters to editor. September 99 letters to editor. October 99 letters to editor. November 99 letters to editor. Letters to the...
Url :http://jacksonprogressive.com/issues/letterstoeditor/dec99.html
67. Muslimah Dalam Pembentukan Ummah 1
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Url :http://www.jelapang.com/exclusive/malaysia/bahagian1.htm
68. Sumber-sumber lain
Homepage masjid-masjid lain. Masjid al-Baraqah, Tikam Batu, Kedah Masjid As-Syakirin,Bintulu, Sarawak Masjid An-Nur, Gombak, Selangor Masjid...
Url :http://www.j-tetangga.mimos.my/ar-rahimah/intLink.htm
69. 10/8/99: Foreign Terrorist Organizations
U.S. Department of State. Background Information on Foreign Terrorist Organizations. Released by the Office of Counterterrorism, October 8, 1999. Abu...
Url :http://www.state.gov/www/global/terrorism/fto_info_1999.html
70. Sister's Activities...
In The Name of Allah, the Beneficent, the Merciful. Sister's Activities... Currently, at UMIST, we have the following facilities and activities:...
Url :http://societies.su.umist.ac.uk/islamic/SistersActivities.htm
71. ............ ..................
The Holy Quran. ............ ............. $40. Al-Hadith Al-Sharif. .......... ............ ............. $100 The Islamic Library. .............. ...
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72. Welcome to Matriculation Centre
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73. Sudut Keibubapaan dan Kekeluargaan
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74. Faculty of Usuluddin
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75. leadership
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76. 04.12.98
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77. Contribution of Islam
CONTRIBUTION OF ISLAM TO THE WORLD’S CIVILIZATION, EDUCATION, CULTURE AND SCIENTIFIC DEVELOPMENT. by Dr. Zakir Hussain Kapadia, ph D, CISA, MBCS. Let...
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78. content template
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79. ifds Multimedia Directory Sdn Bhd
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80. Saudi Arabian Foreign Aid
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81. La lettre mystérieuse
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82. Muslim Educational Trust (MET): ISMET
SCHOOL OBJECTIVES. In order to create a comprehensive program that fulfills our Islamic philosophy, purpose, goals, and mission, the Islamic School...
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83. gen_publications5.html
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84. SHU Hi 236 History of the Arab World
Hi 236 History of the Arab World, Sacred Heart University...
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85. Rachid M'RABET
Rachid M'RABET. né le 21 Janvier 1955. Professeur Département Finance et Comptabilité. ENSEIGNEMENTS ASSURES : Sciences des Organisations. Gestion...
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86. Professeur Abdelkabir ALAOUI M'DAGHRI
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87. The Nepal Digest: The Nepal Digest - Aug 26, 1999 (14 Bhadra 20
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88. Departamento de Estado: Noticias desde Washington
Servicio noticioso desde Washington. 12 de octubre de 1999. Depto. Estado publica informe sobre organizaciones terroristas extranjeras....
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89. Ferozsons (Pvt) Ltd. COMPANY PROFILE, CONTACT ADDRESSES
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90. CD-ROM Titles
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91. The Secretary of State of the United States of America has designated the foll
The Secretary of State of the United States of America has designated the following as Foreign Terrorist Organizations. - Abu Nidal Organization....
Url :http://www.usembassy.no/consular/terror.htm
92. The Foundation of Harf Information Technology
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93. New Page 1
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94. Rob Proudfoot
November 30, 1997. GENDER AND POPULATION IN ISLAM. By: Khaled M. Batarfi, MA. For a long time, pressure has been increasing on Muslim countries to...
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95. Document sans titre
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96. Sermons - Role of the Masjid/Mosque in the Twenty First Century
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Url :http://786.co.za/Claremont/role_of_the_masjid_in_the_twenty.htm
97. University of Waterloo Library. Task Group on Non-Traditional Media. Final Rep
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98. No Title
Databases: Religious Studies. Al-Quran and Al-Hadith Databases (Floppy Disc) [SSHL] Full text of the Koran and subsequent classical commentaries....
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99. ISLAM FRATERN' NET
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100. Berita FKA - Jilid 1 Bil. 4 1998
Jilid 1 Bil. 4 April 1998 Isi kandungan: Dari Meja Dekan Berita Sumber Manusia Berita Pejabat Akademik Berita Makmal Berita Jabatan Renungan Hadis....
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101. karya4
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102. Hadith
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103. Home
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104. Upcoming Activities
Upcoming Activities at the Islamic Center of Boca Raton. The following activities are taking place in the coming days and weeks inshaallah. Please...
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105. IBC's Web Page
OTHER BIOGRAPHIES. E01. Hadrat Abu Bakr Siddique by A. A. Kamal. $1.50. E02. Hadrat Othman by A. Qayyum Shafaq. $1.50. E03. Hadrat Ali by A. Qayyum...
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106. Islamic, arabic software
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107. No Title
IRAN NEWS EDITORIAL FEBRUARY 14, 1999. FM Conveys Khatami's Message to Libyan Leader. FM Expresses Deep Sorrow Over Killing of German National....
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108. The Process of an Islamic Revolution--The Iranian Experience
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109. Khartoum to sign deal with 2 rebel factions
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110. No Title
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111. GROUPS AND PARTIES IN ISLAM
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112. Project for re
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113. ÇáäÈì ãÍãÏ æÈÚÖ ãä ÇÍÇÏíËå\all-ch6-prophet
MUHAMMAD'S SAYINGS AND TRADITIONS. The supreme importance of the sayings of Muhammad, apart from their general ethical value, can be fully realised...
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114. New Page 1
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115. ........ .......... ............
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116. Subject: Tanzeem-e-Islami Pakistan Press Release
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117. No Title
8 October 1999 Source: http://www.access.gpo.gov/su_d cs/aces/fr-cont.html ------------------------------ ------------------------------ -----------...
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118. KURIKULUM TADIKA HAFIZ
KURIKULUM TADIKA HAFIZ. 1. Al-Quran. 1. Asas Bahasa ( Arab, Melayu, Inggeris ) 2. Al-Hadith. 2. Asas Tulisan Rumi & Jawi. 3. Hafal Al-Quran. 3. Asas...
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119. Welcome to GoLive CyberStudio 3
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120. Weekly Digest
Leb-Net Weekly Digest, Number 590. Thursday, October 17th 1996. Today's Topics: RIGHTS GROUP WORRIED OVER ABDUCTIONS BY SYRIANS U.S. group cites...
Url :http://leb.net/~boudi/Digests/bar/Digest.590.html
121. Page d'accueil
Est-ce que le mariage en Islam est comme le mariage chez les chrétiens. Qu'est-ce que l'Islam dit à propos de la guerre ? Pourquoi l'Islam semble...
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122. Islam Mengecam Rasialisme
Senin, 18 Mei 1998. Islam Mengecam Rasialisme. Oleh Komaruddin Hidayat. BAIK dalam Al Quran maupun Al-Hadith ditegaskan bahwa Islam sangat membenci...
Url :http://www.kompas.com/9805/18/OPINI/isla45.htm
123. Muslims.org Islam FAQ Section
Introduction Islam Faq. Images Holy Places. Islam Internet Guide. Islamic News About us. Editorial Board. Important Islamic Dates. Send Electronic...
Url :http://www.muslims.org/faq_part12.html
124. WebCrawler Kids & Family: Religion & Beliefs: Islam: Women & Islam
Home : Kids & Family : Islam : Women & Islam. -- Choose a Channel -- Arts & Books. Autos. Careers. Computers & Internet. Education. Entertainment....
Url :http://www.webcrawler.com/kids_and_family/relig...women_and_islam
125. Digitized encyclopedias
Year. Encyclopedia. Country. 1986. Grolier Electronic Encyclopedia. USA. 1989. Compton's Interactive Encyclopedia. USA. 1991. Hutchinson Electronic...
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126. Kakitangan Akademik
Profile Kakitangan Akademik Fakulti Undang-Undang...
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127. AlAkhbar: Nov 26: Muslim World News
AlAkhbar: Nov 26: Muslim World News. To subscribe to Al-Akhbar, . \ Al-Akhbar is sponsored please see info at the end / ___ \ by the...
Url :http://www.iap.org/news/Al-Akhbar/199611/19961127.1.html
128. Business Directory
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129. Brudirect.com - News Headline
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130. No Title
Surah An-Nasr Dengan nama Allah yang Maha Penyayang dan Maha Pengasihani 1. Apabila tiba pertolongan Allah dan kemenangan (menakluk Makkah). 2. Dan...
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131. No Title
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132. Muslims.org Islam FAQ Section
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133. Lancaster Summer University - Undergraduate Courses
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134. Islami Jamiat Talaba Stickers art page
Art in Stickers Press Browser's back button to return to this page after watching sticker. Always ahead in academics. Al-Hadith (Allah loves two...
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135. ISLAM FRATERNET
Informations generales et completes sur Islam, site de reference, axe sur le dialogue inter-culte, reportages photos. Documents de qualite et...
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136. Hadith and Sunna in Islam (Submission). The Corruption of Traditional Islam-Be
Hadith and Sunna in Islam (Submission). Best source for information about Islam on the Internet. Men and Women issues, Hadiths,Sunna, Quran's...
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137. IFEX Alert
Covering freedom of expression abuses and issues from around the world, with an up-to-date, searchable database of alerts and weekly Communique ...
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138. H
H. Halqah. Halif. Ha mim. Hadath. Hadd. Hadeed (Al) Hader. Hadi(Al) Hadith. Hadith-Qudsi. Hafadah. Hafadat. Hafsa , May Allah be pleased with her....
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139. Islamic Voice
islamic voice a monthly newspaper from india...
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140. Vision and Commitment
Article of Faith. The Goal. Basis of Society. Framework For Policies. Vision and Commitment. Article of Faith: Obedience and submission is to Allah,...
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141. eIslamicSoftware,Harf, Arabic software, Islamic software, educational software
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142. eIslamicSoftware,Harf, Arabic software, Islamic software, educational software
Arabic software, desktop publishing, dtp, keyboards, Islamic software, learn Arabic, graphic design, webpage, Arabic language, Islam, Sakhr Arabic...
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143. Coastal Post Article - February 2000
The Coastal Post - February 2000. Letters By Readers. Youth Violence Mirrors Militarism. What a waste of energy for us to continue to worry about...
Url :http://www.coastalpost.com/00/2/17.htm
144. The Jewish-Palestinian Encounter
Welcome to the first message board of the The Jewish-Palestinian Encounter Site. Please remember to adhere to the ground rules. #3100 Kent Thu Jun 11...
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145. Tauhid Rububiyyah & Tauhid Uluhiyyah
TAUHID AR-RUBUBIYYAH DAN. TAUHID AL-ULUHIYYAH Makna kalimah tauhid. Kalimah tauhid membawa pengertian mengetahui, berikrar, mengakui dan mempercayai...
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146. Pakistan News Service
FULL NEWS. Press Release .............................. ........ from Tanzeem-e-Islami Lahore (June 26, 1998) Press Release: Developing real faith...
Url :http://paknews.net.pk/an1jun-27.html
147. Art10605
BHARATIYA PRAGNA. DECEMBER 1999 NUMBER 1 VOLUME 6. "Our motto is constant Jihad" Interview with Nawabzadaa Nabiullah Khan. In February, 1999, the...
Url :http://prajna.org/Art10605.html
148. Session TwoThe dilemma of Muslim womenAbduljalil Sajid
Session Two The dilemma of Muslim women Abduljalil Sajid. I am Sunni, from Ahl Al Hadith school of thought, and traditional in the sense that I...
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149. Islam FAQ (Part 12/15): Other Islamic Resource Guides on Internet
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150. [News] Islam (Part 12/15): Other Islamic Resource Guides on Internet
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151. Untitled Document
Ganjaran bagi Isteri Yang Taat 2. Kelebihan Mengandung, Bersalin, Menyusu dan Menjaga anak. Wanita yang beriman, apabila berhadapan dengan maslah...
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152. Ramadan-Holy Month
Home. Some Facts About Ramadan. True Meaning OF ramadan. Read and Lishen The Quran. Send a Ramadan Postcard. Quote From Quran. Quote From Hadith....
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153. Salawats and Salaams upon Allah
Salawats and Salaams upon Allah's Last Messenger We glorify Allah, and ask blessings and send salutations upon the Noble Messenger. , and praise and...
Url :http://194.170.128.9/islamic/sufi/sufism7.htm
154. Untitled
Journal of Humanitarian Assistance. IRIN Emergency Update No.161 on the Great Lakes (Wednesday 30 April 1997) * As Zairean rebels pressed on towards...
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155. Fitrah - Människans Natur
Fitrah - Människans Natur. "Han som känner sig själv känner sin Herre." Utan kunskap om meningen med skapelsen, går människan genom livet utan mål ...
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156. Goals
Abstracts. Islamic Internet Conference ‘99 May 22 and 23, 1999 Santa Clara Convention Center Santa Clara, California, USA. Sponsored by Islamic...
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157. Restricted and Doubted
RESTRICTED & DOUBTED (Al-Hazr wal Ibaahah) Forgetting Some Verses of the Holy Qur'an After Memorizing. Ques: If somebody forget some verses of the...
Url :http://www.binoria.org/q&a/restricted.html
158. How to Order, About the Author, In Appreciation, Introduction, and Footnotes
Page 2. Allah-Divine or Demonic? THE JOURNEY OF A PAGAN DEITY FROM BABYLON TO MECCA. AUTHORED AND PUBLISHED IN COMPUTER FORMAT BY: STEPHEN VAN...
Url :http://balaams-ass.com/alhaj/yitha1.htm
159. Centre for World Dialogue
Children's Rights & Wrongs] [Internet Resources] DISCRIMINATION AGAINST THE GIRL-CHILD Riffat Hassan Professor of Religious Studies and Humanities,...
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160. No Title
Q64: Please give me the evidence about Eid-e-Milad-un-Nabi in the light of Quran & Ahadith. Ans. Before writing the arguments of Eid Milad-un-Nabi...
Url :http://www.dawateislami.net/imam_dir/q64.htm
161. Hadith
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162. Dawo69's Website
Links. Pengenalan: Al-Quran: Al-Hadith: Aidil Fitri: Grafik Islam: Doa & Zikir Harian: Next: Tazkirah. Mahfum Firman Allah: " Setiap jiwa pasti akan...
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163. 9 FAM 40
9 FAM 40.32 Notes. (TL:VISA-182; 12-04-1998) 9 FAM 40.32 N1 Scope of INA 212(a)(3)(B) 9 FAM 40.32 N1.1 Background and Summary. (TL:VISA-177;...
Url :http://foia.state.gov/htmlfam\09fam\09m0040\0940032N.html
164. The Muslim Woman's Dress - According to the Qur'an and Sunnah
INTRODUCTION. To some as a subject the Muslim women's dress may sound trivial. The shari'ah, however, assigns it moral, social, and legal...
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165. No Title
CHAPTER 9.0. A BRIEF OVERVIEW OF SOME SCHOOLS OF THOUGHT. In order to conduct a comprehensive study in this issue, we need to first look at the...
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166. WOMEN IN ISLAM (PART II) Al-sidq min Siddiq
authentic Islamic web site...
Url :http://www2.cronomagic.com/~dsalam/clothing.html
167. Fitrah - Människans Natur
BISMILLAH AL RAHMAN AL RAHEEM (I Guds den Barmhärtige Förbarmarens Namn) Fitrah - Människans Natur. "Han som känner sig själv känner sin Herre." Utan ...
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168. Great Lakes: IRIN Update 161, 4/30/97
Great Lakes: IRIN Update 161, 4/30/97. U N I T E D N A T I O N S Department of Humanitarian Affairs Integrated Regional Information Network for the...
Url :http://cygnus.sas.upenn.edu/African_Studies/Hornet/irin161.html
169. AlAkhbar: Aug 8: Muslim World News
AlAkhbar: Aug 8: Muslim World News. To subscribe to Al-Akhbar, . \ Al-Akhbar is sponsored please see info at the end / ___ \ by the...
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170. index
CATALOGUE ISLAMIC BOOKS. Books Description. Books Size. Pirces. Dr. Muhammad Muhsin Khan. The Noble Qur..an. (Tafsir Mu..ani) (A summarized version of...
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171. Alburj Al Hadith Bakery
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172. The Holy Quran and Al-Hadith
The Holy Quran. Read the Holy Quran.-(al-Manar site) Listen to the Holy Quran.-(al-Manar site) English translations of the meaning of the Holy...
Url :http://www.utdallas.edu/orgs/msa/quran.html
173. Al-Hadith
Hadith and Sunnah. O Believers, obey Allah and His Apostle, and do not turn away from him When you hear him (speak). Do not be like those who say:...
Url :http://www.khayma.com/Uzkurallah/English2/hadith/hadith2.htm
174. Electronic Texts Available at LETRS
Electronic Texts Available at the Library Electronic Text Resource Service...
Url :http://www.indiana.edu/~letrs/lab/index.html
175. Islamic Foundation of Ireland - Al- Hadith
Islamic Foundation of Ireland. Al-Quraan. Al-Hadith. Prayer Time Table. Islamic Calendar. Mosque. Muslim National School. Activities. Useful...
Url :http://www.scs.dife.ie/student97/students/abbasi/alhadith.htm
176. Mawsu'at Al-Hadith Text
Mawsu'at Al-Hadith Hadith Encyclopedia An indispensable source of Prophetic sayings and practices. For every Muslim concerned about practice, policy,...
Url :http://www.sakhrus.com/hadith.htm
177. Al Muhaddith - About Dar el Hadeeth
The history of Dar Al Hadith in Damascus, Syria with the names of the heads of this Islamic Learning Institution....
Url :http://muhaddith.org/about_dar_al_hadith.html
178. Sakhr Arabic and Islamic Software AramediA Group, technical translation, Multi
Arabic Islamic Edutainment Internet Software. Al-Nasher Al-Maktabi Al-Qamoos Dictionary. Al-Qari Al-Aali OCR. Al-Jawaher Arabic Font Arabic Typing...
Url :http://members.aol.com/gnhbos/sakhr.htm
179. Computer Resources in the Historical Studies-Social Science Library
Historical Studies-Social Science Library Database Resources. Databases: The Institute subscribes to the following databases which are available...
Url :http://www.admin.ias.edu/hslib/ccdesc.htm
180. Home Page
back to my album. galaloewe@yahoo.com. Be your own boss and resist the temptation to follow the leader. Sagittarius See all signs. A partnership...
Url :http://sites.netscape.net/verysimplelady/homepage
181. 6. Amalan Seharian - Buku-buku Agama Islam
DN 006 75 Solat-solat Sunat serta Doa dan Wirid (Edisi Rumi) 136 m.s. $4.00. DN 033 75 Solat-solat Sunat serta Doa dan Wirid (Edisi Jawi) 128 m.s....
Url :http://www.darulnuman.com/DN/dnpg06.htm
182. Awards
All you wish to know about Sakhr Software Company...
Url :http://www.sakhrsoft.com/corporate/awards.htm
183. UC San Diego /All Locations
Entire Collection - ROGER - University of California, San Diego. (Repeat search in The Circuit) You searched: AUTHOR. TITLE. SUBJECT. WORDS in TITLE...
Url :http://roger.ucsd.edu/search/tfil+des+temps++++3/-17,-1,0,B/browse
184. Al-Hadith-e-Qudsi
Forty Hadith Qudsi. Hadith 1 Hadith 2 Hadith 3 Hadith 4 Hadith 5 Hadith 6 Hadith 7 Hadith 8 Hadith 9 Hadith 10. Hadith 11 Hadith 12 Hadith 13 Hadith...
Url :http://www.alahazrat.net/hadith/hadith.html
185. Faculty Homepage
University of Malaya. a tradition of excellence. Welcome · Academic · Student Affairs · Staff Affairs · Offices · Facilities · News · Links....
Url :http://www2.um.edu.my/api/Index.htm
186. Untitled Document
The majority of my links are in the pages listed above. However, I have made a new link page where you can add a link directly instead of sending me...
Url :http://members.muslimsites.com/drshuayb/Islamiclinks.html
187. Yahoo! General
Yahoo! Top>Religion & Beliefs>Islam> General. Message Boards. Help - Add to My Yahoo! - Sign In. Topic. Msgs. Last Post (ET) ·PRODUCE ONE SURA LIKE...
Url :http://messages.yahoo.com/bbs?action=topics&boa....9195132&type=r
188. Magellan Lifestyle: Religion & Beliefs: Islam: Women & Islam
Search Tips and Help. Get LifeMinders Now! Email: You could win FREE PET FOOD! Click here! Magellan Home. > Lifestyle. > Religion & Beliefs. > Islam...
Url :http://mckinley.netcom.com/lifestyle/religion_a...women_and_islam
189. Islamic Center of MALAYSIA. This is the main reference pertaining Islam in Mal
Profail Profile Carta Organisasi Organization Chart Artikel Pendek Short Articles Perpustakaan Awam Islam Islamic Public Library Kertas...
Url :http://www.islam.gov.my/mainmenu.html
190. Ahlul Bayt DILP
Ahlul Bayt Digital Islamic Library Project. By the grace of Allah (swt) the Al-Islam site is back on-line, and is now available on two URLs:...
Url :http://al-islam.org/organizations/dilp/index.htm
191. Britannica.com
Outline [ History : Places : Middle East : Periods : Time of Muhammad ] The Web's Best Sites. Noteworthy. Recommended. Excellent. Superior. Best of...
Url :http://search.britannica.com/bcom/internet_guid...4507783,00.html
192. Al-Baqri's main menu
Islam and your responsibilities. Who is Maulana Baqri? Current Projects And Social Causes. Maulana Baqri's Hajj Excursions Schedule. How Does One...
Url :http://www.globalserve.net/~baqri/menu.html
193. Electronic Text Service: Major Collections
Columbia University LIBRARYWeb. CLIO. Catalogs. Reference. Reserves. Interactive. LWeb Main. --> LibraryWeb. Libraries. Digital. Instruction....
Url :http://www.columbia.edu/cu/libraries/indiv/ets/etslist.html
194. bolisuen
Home. Subjects List. THE HOLY CORAN. The Holy Quraan (SCience and Explanation) Al Hadith Al Nabawi Wa Olumeh. Al Fikh Al Maliky. Al Fikh Al Shafieiy. ...
Url :http://www.darelfikr.com.lb/phlisuen.htm
195. Ahlul-Bayt Islamic Library
Re: to athena. [ Follow Ups ] [ Post Followup ] [ Welcome To Our Bulletin Board ] Posted by KJLKJ on March 18, 1999 at 11:40:22: In Reply to: Re: to...
Url :http://www.ip-egypt.com/wboard/messages/6531.html
196. Islami Internet, Home page
Islami Internet...
Url :http://www.islami.org/
197. Rezaul's Tutorial Page
Resources on Al-Quran & Al-Hadith. Al-Quran. Introduction. Al-Quran. Al-Hadith. The Qur'an is the last revealed word of God and the basic source of...
Url :http://ccwf.cc.utexas.edu/~kashif/tutorial.htm
198. Sunnah of Mohammad (pbuh)
Very informative articles about the Messenger of Allah produced by the great Imam sheik Kishik....
Url :http://users.ev1.net/~zicko/madrasa.html
199. Contact your rep and highlight the terrorist problem
India. Contact your rep and highlight the terrorist problem. [ Follow Ups ] [ Post Followup ] [ India Discussion Forum ] Posted by krishnan on...
Url :http://www.indialink.com/Forum/India/messages/2495.html
200. Harakat ul-Mujahideen (HUM) - Current Events - World
Official US State Department descriptions of foreign terrorist organizations around the world, from your About.com Guide to Current Events - World....
Url :http://worldnews.about.com/newsissues/worldnews/blterr8.htm
201. Islamic Home Study Corse
Islamic. Home. Study. Course. Learn Islam From Home [Main Menu] A brief overview. Why a Home Study Course. Will it cost me anything! About the...
Url :http://www.unn.ac.uk/societies/islamic/study/home1.htm
202. ALLAH, DIVINE OR DEMONIC- All are found in Muhammed, Islam, Hadith
Allah, a deity??-- A complete and an historical study of Allah in ancient origins of Islam, Muhammed, and Allah. Allah-- It is a highly researched,...
Url :http://www.balaams-ass.com/alhaj/yitha.htm
203. Yemen, the tribe and the state, by Elham M. Manea.
Yemen, the tribe and the state....
Url :http://www.al-bab.com/yemen/soc/manea1.htm
204. list of electronic texts available at letrs: al-hadith database
list of texts available in the al-hadith database, table of content
Url :http://www.indiana.edu/~letrs/text-tools/textlists/alhadithmain.html
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