DATE: 11/28/2007 16:30:58 / MOOD: General

Prime Minister, to my understanding, this post is one of the most difficult positions a person can be appointed, especially in Somalia’s current situation. There are many obstacles and difficulties you must be facing; however, with Allah’s help (SW) things can be achieved. I advise you to put your trust in Allah (SW), think positively, use wisdom, and decide carefully. You are being watched by all Somalis around the world. Thus, your first strategic move is very important and clear sign of the direction of your trip. Most importantly, we are hoping that you will prove to be a strong personality who is committed to the good of our nation. As a Somali national I care about my people and my country. I worry about what is happening in our homeland especially in the capital – Mogadishu; thus, I would sincerely like to pass on my advice to you as part of my obligations. Since good leadership is beneficial for both our people and country.

 

Prime Minister, fear Allah (SW) for yourself and for your people as you will stand in front of Allah (SW) to testify your deeds in a day wherein neither wealth nor sons will avail. Life is not to be taken for granted, it is a test. Indeed death will follow and everything that is approaching is nearby. Think about death, the darkness of the grave, the questions in the grave and the life hereafter. Remember that, the Prophet Mohamed (SCW) said, the life-time of my ummah is in between sixty to seventy years and very few of them will pass beyond that, you might be approaching these years of your life.

 

Prime Minister, our country was destroyed by its people due to ignorance, greediness and selfishness, in particular, by many of those sitting in the Baidoa warehouse (The so-called Parliament); it is your duty to try to establish and set an example for a good administration. You are not a clan or sub-clan elder rather you are carrying our national and religious identity on your shoulders - You are The Prime Minister of Somalia.

 

Prime Minister, we all need a government for our own benefit, but we feel let down and humiliated by those representing us. I do believe that, war is not the way forward, clan cleansing or group marginalization are worthless practices; similarly, gun power superiority will never be a solution or bring people together rather it is a destructive method that further divides the country.

 

Prime Minister, please discredit those among us with clanic grievances, these are domestic issues in comparison to what we have to deal with. Search for a genuine reconciliation that is free and fair for all Somalis, talk to anyone that wants to participate, avoid handpicking people that are your supporters or supporters of similar people, since this approach will be counterproductive and prove to be a recipe for disaster. Remember the footsteps of your predecessor, as it is not befitting for a wise man not to learn from the mistakes of those who came before him. 

 

 

Prime Minister, pay no attention to the warlords as they are the most hated individuals among our nation. Don’t let them pretend or persuade you that they are your supporters; likewise don’t let them fool you into believing that alliance with them will help you retain power. If they were capable of this, they would have done it for your predecessor. They have no power and their influence is minimal.

 

Prime Minister, choose ministers that are honest, respectable, educated, co-operative and willing to sacrifice and save their country and people from the current dilemma. Such individuals exist in every clan. Wear your life-saving jacket for your nation, seek their confidence and work towards becoming a national hero. We would hope that you can stand up independently for justice and that you do not allow external influences to stop your mission.           Carry out your duties in a manner that you deem appropriate - not what others impose as appropriate. Try to be a man in your own right and be aware of being used as a pawn by those with ulterior motives. I would advise you to do you job to the best of your ability. However I would suggest that you resign from the post if you feel that the pressure is too great or that you’re unable to carry out your duty.

 

 

Finally, Prime Minister, Somalis are all interconnected, we have number of distinctive characteristics from the rest of Africa and the world. It is naïve of us to presume that our people will be perpetual enemies. You have an excellent opportunity to bring us together; we will all support you provided that you are willing to take this opportunity. I hope that you take the above advice seriously; you will be in our prayers.

 

 By A M Nur (Dhaashane)Wednesday, November 28, 2007

 

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DATE: 10/04/2007 09:03:29 / MOOD: General

            &nb sp;    The Tongue

 

Pick Your Teeth!

It's one of the greatest sins and yet it's something we do day after day. Sometimes we don't even realise it. You're just chatting away with your friends and you begin to talk about somebody else. Our whole lives are based around 'Home and Away' and 'Neighbours', soaps based on lying, backbiting etc. But look at what the Prophet (saw) said about it: The Prophet (saw) was sitting with his companions one day and one of them was speaking badly about someone who wasn't there. As the man got up to  leave the Prophet (saw) said to him: "Pick Your Teeth!" "But I haven't eaten anything." The man protested. "No" the Prophet (saw) said "YOU HAVE EATEN THE FLESH OF YOUR DEAD BROTHER". As Allah tells us in the Quran "Would  any of you like to eat the flesh of his dead brother? No, you would hate it." (Ch49: v12)

But What If It's True?!

The Prophet (saw) told us "Backbiting is to say something about someone they wouldn't like said about them....If what bad you said about them is true, then you have backbited and if it is false then you have slandered them." (MUSLIM)

If you're still not convinced of how big a sin backbiting really is, then look at the punishment Allah has in store for the backbiters. The Prophet (saw) described: "On the night of mirage I passed by some people who had metal hooks in their hands and were clawing at their faces and their necks with them. I asked Gabriel 'Who were these people?' He said 'These are the people who eat the flesh of human beings and disgrace them' (Abu Dawud).

This is how big of a sin backbiting is looked upon and yet we continue to backbite without a second thought, next time you lie, talk about somebody, remember Allah (swt) and the Prophet (saw) and put them in front of you before you speak.

Just having a Laugh!

May be we think it's all right to take the mick out of someone so long as we say it to their face. 'We'll make fun of the way someone talks, walks, or how they look. Allah warns us against such behaviour: "O you who believe. Let not some men laugh at others, it may be the that they are better than you. Nor let some women laugh at others it may be that they are better than you. Nor abuse each other , nor be sarcastic to each other by using offensive nicknames..." (Ch49v11)

Don't forget that Allah made us the way we are, so how can you even think of making fun of his creation?

Cool to Swear?

Listen to yourself and to your friends speaking one day - nearly every sentence will have a swear word in it, thinking it's cool and macho to swear, copying the idols of TV and the cinema. Is it really 'cool' to swear? The Hellfire is far from being cool. People will wish they were cool then rather than being cool in this world. Remember! That every time you speak , an angel writes down what you say, and that one day you will have to answer for every single word you ever uttered. So if you swear at someone then it's written down as a sin against you. You're only harming yourself. The Prophet (saw) said that "Abusing a Muslim is a sin and fighting with him is disbelief." (MUSLIM).

'But sometimes you just have to swear'!

We've all been there - you're just so angry with somebody and the only way you can express yourself, is to swear at them. The solution? ...

Don't get angry in the first place

A man came to the Prophet (saw) one day and said "Advise me". The prophet (saw) said "Don't become angry. Don't become angry. Don't become angry"....

"When one of you gets angry while he is standing up, he should sit down. Then anger will leave him, and if not then he should lie down" (Ahmad). So let us follow this beautiful advice of the Prophet (saw) and remember that anger is from shaitan. If someone angers you or swears at you then don't harm yourself by doing the same but respond in a better way as Allah says in the Quran "Repel evil with what is better. Then he who was your worst enemy will become your best friend." (Ch41v33)

"It wasn't me. Honest."

How often do we say such a phrase or say that "I was only joking". We treat lies as being trivial. However we are told that "Allah's messenger did not hate anything more than lying"(Ahmed). The Prophet (saw) was once asked "Can a Muslim be a coward?" He (saw) replied "Yes." and then asked "Can a Muslim be a miser?" and the reply was "Yes." The Prophet (saw) was then asked "Can a Muslim be a liar?" The Prophet (saw) replied "NO! A Muslim can never be a liar". Furthermore, he said "Truth leads to virtue and virtue leads to paradise...Lying leads to wickedness and wickedness leads to the hellfire." (Bukhari). As we know that one lie leads to another ten lies which lead to bad actions. Remember you can lie and think that you have got away with it but on the day of Judgement your hands, tongue and feet will bear testimony against you and tell the truth.

But it's only words!

One day one of the companions asked the Prophet (saw) "O Messenger of Allah. Will we be called to account for what we say?" He replied "May you be lost to your mother - people will be thrown, faces down into the hellfire, only on account to what their tongues said." (Tirmidhi).

Indeed the tongue controls the rest of your body. A well controlled tongue will keep us within Islam but a loose tongue will destroy us. The Prophet  (saw) said "When a person gets up in the morning, all the parts of his body make a plea to his tongue saying; 'Fear Allah regarding us, because we follow you. If you are right then we shall also be right , and if you are wrong then we shall also be wrong." (Tirmidhi)

Instead of swearing, lying and engaging in useless talk we can use our tongues in better ways and what better than telling people about Islam. Allah says "Who is better in speech than one who calls (men) to Allah and works righteousness and says I am one of those who bow down in Islam" (Ch 41v33)

Your tongue can save you as well!

Indeed if you control your tongue and speak good then paradise can be yours. The Prophet (saw) said "Whoever can guarantee me two things I can guarantee them Paradise." The companions asked "What O Messenger of Allah?" He replied "What is between his jaws (his tongue) and his legs (private parts)." (Bukhari)

I've lied and backbited, sworn and made fun of others. I must be doomed I must be going to hell!"

NO! Allah (swt) tells us in the Quran: "O my servants who have wronged themselves. never despair of the mercy of Allah for truly he forgives all sins. He is the Forgiving, the Merciful." (Ch39v53)

So if you really repent and turn back to Allah and promise not to commit the sin again then truly Allah's promise is true and He will forgive  you.

If you've backbitten someone - go and tell the person whom you backbited and apologise sincerely and ask them to forgive you. But if you think that the situation will get worse then turn back to Allah sincerely begging for his forgiveness then to make up for what you said, go around and talk good of him.

The Best Example

As we know that the best person to have ever lived is the Prophet Muhammad (saw) and he is the best of example for mankind. If we follow him we can never go wrong. Ayesha (RA) the Prophet's wife described the Prophets conduct as follows "He was neither a obscene talker nor a user of bad words. He did not shout nor did he repay evil with evil. He used to forgive people and overlook their sins." (Tirmidhi)

Final Advice: A beautiful saying of the Prophet (saw) that will ensure the protection of our tongue. The Messenger of Allah (saw) said "Whoever believes in Allah and the Last day, LET HIM EITHER SPEAK GOOD OR KEEP SILENT" (Agreed upon)

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DATE: 10/04/2007 08:59:51 / MOOD: General

The major sins are those acts which have been forbidden by Allah in the Quran and by His Messenger (SAW) in the Sunnah (practise of the Prophet), and which have been made clear by the actions of of the first righteous generation of Muslims, the Companions of the Prophet (SAW).

Allah Most High says in His Glorious Book:

If you avoid the major (part) of what you have been forbidden (to do), We will cancel out for you your (other) evil deeds and will admit you (to Paradise) with a noble entry. (al-Nisa 4:31)

Thus by this verse, Allah Most High has guaranteed the Garden of Paradise to those who avoid the major sins. And Allah Most High also says:

Those who avoid the greatest of sins and indecencies, and forgive when they are angry (al-Shra 42:37) Those who avoid the greatest sins and indecencies, except for oversights, (will find that) surely your Lord is ample in forgiveness. (Al-Najm 53:32)

The Messenger of Allah (SAW) said: "The five [daily] prayers, Friday to Friday, and Ramadan to Ramadan make atonement for what has happenned since the previous one when major sins have been avoided." It is therefore very important to determine exactly what the greatest vices, technically called "the major sins" (Kaba'ir), are, in order that Muslims should avoid them.

There is some difference of opinion among scholars in this regard. Some say these major sins are seven, and in support of their position they quote the tradition: "Avoid the seven noxious things"- and after having said this, the propeht (SAW) mentioned them: "associating anything with Allah; magic; killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim)

'Abdullah ibn 'Abbas said: "Seventy is closer to their number than seven," and indeed that is correct. The above tradition does not limit the major sins to those mentioned in it. Rather, it points to the type of sins which fall into the category of "major." These include those crimes which call for a prescribed punishment (HADD; plural, HUDUD), such as theft, fornication or adultery (ZINA), and murder; those prohibited acts for which a warning of a severe punishment in the Next is given in the Qur'an or the tradition; and also those deeds which are cursed by our Prophet (SAW). These are all major sins.

Of course, there is a gradation among them, since some are more serious than others. We see that the Prophet (SAW) has included SHIRK (associating someone or something with Allah) among them, and from the text of the Qur'an we know that a person who commits SHIRK will not his sin be forgiven and will remain in Hell forever.

Allah Most High says: Surely, Allah does not forgive associating anything with Him, and He forgives whatever is other than that to whomever He wills. (al-Nisa 4:48 and 116) 01. Associating anything with Allah 02. Murder 03. Practising magic 04. Not Praying 05. Not paying Zakat 06. Not fasting on a Day of Ramadan without excuse 07. Not performing Hajj, while being able to do so 08. Disrespect to parents 09. Abandoning relatives 10. Fornication and Adultery 11. Homosexuality(sodomy) 12. Interest(Riba) 13. Wrongfully consuming the property of an orphan 14. Lying about Allah and His Messenger 15. Running away from the battlefield 16. A leader's deceiving his people and being unjust to them 17. Pride and arrogance 18. Bearing false witness 19. Drinking Khamr (wine) 20. Gambling 21. Slandering chaste women 22. Stealing from the spoils of war 23. Stealing 24. Highway Robbery 25. Taking false oath 26. Oppression 27. Illegal gain 28. Consuming wealth acquired unlawfully 29. Committing suicide 30. Frequent lying 31. Judging unjustly 32. Giving and Accepting bribes 33. Woman's imitating man and man's imitating woman 34. Being cuckold 35. Marrying a divorced woman in order to make her lawful for the husband 36. Not protecting oneself from urine 37. Showing-off 38. Learning knowledge of the religion for the sake of this world and concealing that knowledge 39. Bertrayal of trust 40. Recounting favours 41. Denying Allah's Decree 42. Listening (to) people's private conversations 43. Carrying tales 44. Cursing 45. Breaking contracts 46. Believing in fortune-tellers and astrologers 47. A woman's bad conduct towards her husband 48. Making statues and pictures 49. Lamenting, wailing, tearing the clothing, and doing other things of this sort when an affliction befalls 50. Treating others unjustly 51. Overbearing conduct toward the wife, the servant, the weak, and animals 52. Offending one's neighbour 53. Offending and abusing Muslims 54. Offending people and having an arrogant attitude toward them 55. Trailing one's garment in pride 56. Men's wearing silk and gold 57. A slave's running away from his master 58. Slaughtering an animal which has been dedicated to anyone other than Allah 59. To knowingly ascribe one's paternity to a father other than one's own 60. Arguing and disputing violently 61. Witholding excess water 62. Giving short weight or measure 63. Feeling secure from Allah's Plan 64. Offending Allah's righteous friends65. Not praying in congregation but praying alone without an excuse 66. Persistently missing Friday Prayers without any excuse 67. Unsurping the rights of the heir through bequests 68. Deceiving and plotting evil 69. Spying for the enemy of the Muslims 70. Cursing or insulting any of the Companiions of Allah's Messenger

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DATE: 08/26/2007 08:07:21 / MOOD: General

Prophet Muhammad's Manner of Performing Prayers By Sheikh Abdul Aziz Ibn ABdullah Ibn Baz PRINTED AND PUBLISHED BY PRESIDENCY OF ISLAMIC RESEARCHES IFTA AND PROPAGATION PRINTING AND TRANSLATION AGENCY RIYADH, KINGDOM OF SAUDI ARABIA

 

 

All praise be to Allah alone, and may His peace and blessings be upon His messenger and bondsman our Prophet Mohammed, his family and his companions.

The objective of this concise pamphlet is to explain how prophet Mohammed (Peace and blessings of Allah be upon him) used to perform his prayers. I would like to present this explanation to every male and female Muslim so that they may strive to take up the Prophet's manner in performing their prayers as a model for them. It was narrated by A1 Bukhari that Prophet Mohammed (Peace and blessings of Allah be on him) had said:

"Perform your prayers in the same manner you had seen me doing."

Therefore, here is the explanation for the Prophet's manner of prayer:

1. To perform completely the ablution, adopting the method commanded by Allah in the Quran:

"O ye who believe, when ye prepare for prayer, wash your faces and your hands (and arms) to the elbows, rub your heads(with water) and (wash) your feet to the ankles."(S:6)

The Prophet (peace and blessings of Allah be on him) said:

"Prayer without ablution is invalid."

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2. To turn one's face and whole body towards the Ka'aba, The Holy House at Makkah, intending by heart to perform the prayer which he wants to fulfill, whether it is an obligatory prayer or a supererogatory prayer, the worshipper in all cases, should not pronounce his intention openly, because neither the Prophet nor his companions used to utter the intention for prayer. Thus, pronouncing the intention for prayer in audible voice is a heresy and an illicit action. Whether the individual be an Imam or performs his prayer individually, he should make (A Sutra) i.e. a curtain for his prayer. Directing the face towards the Qibla (The Ka'aba at Makkah) is an imperative condition for every prayer. However, there are few exceptions for this rule explained in authoritative books for whom who wish to refer.

 

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3. To pronounce "Takbirat A1 Ihram" that is to say "Allahu Akbar" celebrating by that the greatness of Allah and looking meanwhile, downwards to the place where he will prostrate.

 

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4. To raise one's hands up to the level of the shoulders or near to the lobes of his ears, while pronouncing "Takbirat Al- Ihram".

 

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5. To put one's right hand over his left hand and left wrist, and put them both over his chest, as the Prophet (peace and blessings of Allah be upon him) used to do.

 

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6. It is advisable that the worshipper recite this opening supplication saying:

"Allahumma bald bayni wa bayena khatayaya kama boadta bayena al-mashriki wal maghribi, Allahumma naqqiniy min khatayaya kama yonaqa al thawbo alabyndo min aldans.. Allahumma igysilniy min khatayaya bilmai wathalgi walbarad."

This supplication means:

"O Allah, separate me from my sins as You have separated the east and west. O Allah, cleanse me of my sins as the white rope is cleansed from dirt. O Allah, wash off my sins with water, snow and hail."

Or, may say instead:

"Sobhanaka Allahumma wa bihamdika wa~abaraka Ismoka wata'la jaddoka wala ilaha ghayroka"

"Praise and glory be to Allah. Blessed be Your Name, exalted be Your Majesty and Glory. There is no god but You."

Or he may say any other supplications which the Prophet, (peace and blessings of Allah be on him) used to say in his prayers. It is better to recite these supplications alternately, the first one in the morning prayer "Fajr", the second in the noon prayer "Zuhr", each one by turn. in conformity with what the Prophet used to do.

After reciting the opening supplication, the worshipper says:

"Aouzo billahi min al-shaytani-r-ragim

Which means:

"I seek protection of Allah against the accursed Satan."

Then says:

"Bism illahi-Rahmani Raheem"

Which means:

"In the name of Allah, the All Merciful, the All Compassionate."

and recites the Fatiha (The opening Sura of the glorious Quran). Prophet Mohammed, may peace and blessings be upon him, said:

"Prayer without reciting the Fatiha is invalid".

The worshipper should say "A'meen" after reciting the Fatiha loudly if the prayer is said loudly, and whisper it in inaudible prayers. To be in conformity with the traditions of the Prophet, the worshipper is advised to recite verses from medium size Suras of the Quran in the Zuhr (noon), Asr (late afternoon), and Isha (night) prayers. As for the Fajr (morning) prayer, the worshipper is advised to recite a passage from the long Suras of the Quran. He has the choice in Maghrib prayer (Evening prayer) either to recite passages from the long Suras or from the short Suras 6 of the Quran.

 

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7. Then, the worshipper bows in "Ruku" raising his hands up to the level of his shoulders or ears while saying "Allahu Akbar" "Allah is Great" then bends down, making his head and back on one level and putting his hands with the fingers spread on his knees. The worshipper should feel serenity and tranquillity while bowing, he should say thrice at least: "Subhana Rabbiayl A'zim"

Which means: "Glory be to my Lord, the Almighty."

It is advisable to say while bowing in addition to that: "SubhanakAllahumma Rabbana wa bi hamdika, Allahumma Ighfir liy"

Which means: "Glory be to Thee, O Allah, and I praise Thee, forgive me my sins."

 

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8. To raise one's head up from bowing, raising one's hands to the level of his shoulders or ears, saying, in case of being Imam or praying alone: "Sami'a Allahu liman hamidah"

Which means: "Allah listens to him who praises Him"

While resuming the standing position, he should say: "Rabbana wa laka al hamdu hamdan katheera'n tayyiban mobarakan feehiy mil'a ssamawati wa mila alardhi wa mil'a ma baynahoma wa mil'a ma Shita min shiyin ba'ad"

This supplication means: "Our Lord, praise be fore Thee only, praises plentiful and blessed as to fill the heavens, the earth, what in between, and fill that which will please Thee besides them."

But if the worshipper is a follower, and led in his prayer by the Imam he should say when rising up "Rabbana wa lake alhamd... etc.

It is advisable for the Imam, the follower, or who prays alone to add also: "You Allah who deserve all praises and all glory, your praising is the best and most true of whatever Your servant can say, we all are Your servants, Our Lord, no one can ever deprive aught of what You have bestowed and no one can ever give aught of what You have deprived."

The worshipper is advised to put his hands on his chest, as he had done before he bowed. Both Wa'il Ibn Haggar and Sahl Ibn Sai'yd reported that this was the manner of the Prophet when he used to raise his head up after bowing.

 

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9. To prostrate saying "Allahu Akbar" "Allah is Great". He should touch the ground with his knees before touching it with his hands, if that is possible to him. If not, he is permitted to touch the ground by his hand before his knees. His fingers and toes should be directed towards the Qibla Makkah, and his hands should be stretched, and the fingers close together and not separated. In prostration, the worshipper should use these seven organs:

The forehead, the nose, both hands, both knees and the internal parts of the toes.

These seven organs should touch the ground. Then the worshipper should say thrice or more: "Subhana Rabbiyal A'ala"

Which means: "Glorified is my Lord, the Exalted."

It is advisable to say: "Subhanaka Allahuma Rabbana wa bi hamdika, Allahuma Ighfir- liy."

This means: "Glory be to Thee, Our Lord, and I praise Thee. Our Lord, forgive me my sins."

It is recommendable for the worshipper to exceed more and more in supplications and ask for more from his Lord, because the Prophet, may peace and blessings of Allah be on him, said:

Which means: "As for bowing "Ruku" you should glorify your Lord during performing it, as for prostration, you should do your best to supplicate and ask for more from Him, because your supplications during prostration are more worthy to be accepted."

The worshipper should ask his Lord for prosperity both in this worldly life and in the Hereafter. Whether it is an obligatory prayer or an optional prayer, the worshipper, while prostrating, should neither bring his hands close to his sides, nor stick his abdomen to his thighs, or his thighs to his legs. The worshipper's arms should be raised up from the ground because the Prophet, may peace and blessings of Allah be on him, prohibited putting the arms and stretching them on the ground, ordering that "adjust your prostration, keep straight in it, and stretch not your hands on the ground as dogs do."

 

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10. He should raise his head from prostration saying: "Allahu Akbar" and lays his left foot Jlat on the ground and sits upon it, keeping his right foot erected, his hands on his thighs and knees, and says: "O my Lord, forgive me, have mercy on me, guide me, provide me with your blessings and console me."

The worshipper should feel tranquillity during this pause.

 

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11. To prostrate again saying "Allahu Akbar" and repeating during his prostration what he did and said in the first prostration.

 

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12. Then the worshipper raises his head saying "Allahu Akbar" taking a pause similar to the pause between the two prostration; this is called "the pause for rest." It is recommended for the worshipper to do such a pause, but there is no sin if he desists from it. Then the worshipper rises up and stands supporting on his knees, or on the ground if he cannot support himself on the knees, reads the Fatihah (The opening Sura of the glorious Quran) and some other verses of the Quran and do as just as he did in the first Rakaah (unit of prayer). Those who pray behind the Imam should not compete with him in the prayer actions as the Prophet (peace and blessings of Allah be upon him) said:

Which means: The Imam is to be followed, if he says: "Allahu Akbar" which means "Allah is Great" then say the same after him. If he bows in "Ruku" bow after him. If he says "Samiallahu liman hamidah" which means "Allah hears him who praises Him", then say: "Rabbana wa lakalhamd" which means "Our Lord! All praises are for Thee"; and if he prostrates, then prostrate after him". (Bukhari V:1 P.37)

 

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13. If the prayer consists of two Rakaat (two units of prayer) as the morning prayer "Fajr", Feast prayer "Eid", or the Friday prayer "Jumu'a", the worshipper sits after the second prostration, with his right foot erect, sitting on his left foot laid down, putting his right hand on his right thigh, all his fingers closefisted save the index finger which he uses to point out as a sign for his monotheistic belief, and his left hand is put on his left thigh. There is nothing in the way, if the worshipper keeps both the little and ring fingers closed, while rounding his thumb and middle finger in a ringshape, and uses his index finger to point out as a sign for his monotheistic belief. It has been related that the Prophet, may peace and blessings of A1lah be on him, had practiced both of these ways, thus, it is advisable for the worshipper to perform the first way once and the other on the second time.

The worshipper reads the Tashahud while sitting and says: "Altahiyatu lilahi wasalawatu watayibatu Assalamu alayha ayuhannabiyu wa rahmatullahi wa barakatuhu. Assalamu alayina wa ala ibadillahissalalihiyn. Ashadu ala ilaha ila lahu wa ashadu anna Muhammadan abdoho wa raswuloh. Allahuma salliy ala Muhammad wa ala aali Muhamad, kama salayata ala Ibrahima wa aali Ibrahim. Inaka Hamidon Majid. Wa barik ala Mohammad wa ala aali Muhammad kama barkta ala Ibrahima wa aali Ibrahima. Inaka Hamidon Majid."

This means: "Greetings, prayers and the good things of life belong to Allah. Peace, mercy and blessing of Allah be on you, O Prophet. May peace be upon us and on the devout slaves of Allah. I testify that there is no god but Allah and I testify that Mohammed is His slave and messenger. O Allah, bless Mohammed and his family as You blessed Ibrahim and his family. You are the Most Praised, The Mostglorious. O Allah, bestow Your grace on Mohammed and his family as You bestwoed it on lbrahim and his family. You are the MostPraised, The Mostglorious."

After reciting the Tashahud, the worshipper asks Allah's protection from four evils, he should say: "My Lord, I ask your protection from torment of the Hell, torment of the grave the trials in lifetime and after death, and from the impostor Antichrist."

The worshipper may ask Allah for prosperity in this worldly life and in the Hereafter, supplicate Allah to bestow His favors on his parents and other Muslims. He could do this in both obligatory and optional prayers. It has been reported by Ibn Massoud that the Prophet, peace and blessings of Allah be on him, taught him how to recite the Tashahud and told him that the worshipper should invoke Allah and ask Him for the more beloved wishes which he likes, or, as it has been related in other wordings, the worshipper should ask Allah for whatever he wishes. In this manner, the servant can ask Allah for all the prosperity of this worldly life and the life to come. The worshipper terminates his prayer by turning his face to the right saying: "Assalamu alai kum wa rahmatu Allah" and to the left saying this salutation which means "Peace and mercy of Allah be on you."

 

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14. In case of a three Rakaat prayer (prayer consisting of three units) as that of Maghrib prayer, (evening prayer), or a four Rakaat prayer like that of noon prayer (Zuhr), Asr prayer (late afternoon prayer) or, Isha prayer (night prayer), the worshipper stands up after reciting the Tashahud according to the manner stated before, and raises his hands up to the level of his shoulders saying (Allahu Akbar). The worshipper puts his hands over his chest as it had been explained before, and recites only the Fatiha. There is no objection if he adds to the Fatiha some other verses of the Quran while performing the third or fourth Rakaat (units of prayer) of noon prayer (Zuhr), because this was stated to be one of the manners adopted by the Prophet, may peace and blessings of Allah be on him, according to the tradition reported by Abi Saied.

After the third Rakaah of Maghrib prayer (evening prayer), and the fourth Rakaah of Zuhr (noon), Asr (afternoon) and Isha (night) prayers, the worshipper recites the Tashahud and terminates his prayers by saying: "Assalamualaikum wa rahmatu Allah"  while turning first to the right, and second to the left as it has been explained before.

It is not an obligatory duty, but it is a recommendable prophetic tradition to invoke Allah after terminating the prayer by asking Him forgiveness thrice and saying before turning one's face towards his followers if he is the Imam: "O Allah, Thou art peace and from Thee is peace, Thou art blessed, O possessor of Glory and Honour."

It is advisable for the worshipper to say: "There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things. O Lord, none may withhold what You have given and none may give what You have withheld and the riches cannot avail a wealthy person with Thee. There is no might or power except by the support of Allah, There is no god but Allah and we do not worship but Him alone. To Him alone belong all bounties, to Him alone belong all grace, and to Him worthy praise is accorded. There is no god but Allah, to Whom we are sincere in devotion, even though the unbelievers may detest it."

It is also advisable to the worshipper to extol Allah 33 times by saying (Subhana Allah). Praise Him by saying (Al Hamdu ElAllah) 33 times also by saying "Allahu Akbar" and the worshipper completes his supplications to be one hundred by saying once:

"There is no god but Allah. He is the One. He has no partner. His is the dominion and to Him alone is the praise. He has power over all things."

The worshipper adds to that the recitation of the verse of the Throne "Ayat Al Kursiy", Surat AlIkhlas, Surat ElFalaq, and Surat AlNas. It is recommendable to recite these Suras thrice after the Fajr prayer (Morning prayer), and the Maghrib prayer (evening prayer) because this was reported to be one of the traditions of the Prophet, peace and blessings of Allah be on him. As it had been stated before, all these afterprayer supplications are optional and not obligatory.

Every Muslim, whether be male or female, is recommended to pray 12 Rakaat of supererogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer  These super rogatory prayers are called (Rawatib) which means: "Certain supererogatory exercises of optional prayers." The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers

wherever he settled. During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the Isha prayer). There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said "The best of the prayers are those which are furfilled at one's own home, with exception to obligatory prayers which should be performed in congregation at the mosque."

Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said: "Whoever prays optionally twelve Rakoat every one day and night, Allah will reward him by an established dwelling in the paradise. "

It is also advisable to the Muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: "Ye have indeed in the Messenger of Allah an excellent exemplar" (33:21).

And the Prophet (May the peace and blessings of Allah be upon him) said: "Perform your prayer in the same manner as you had seen me doing."

Allah is He Who is Able to render us success and prosperity, and may Allah give His blessings and peace to our Prophet Mohammed son of Abdellah, his family, his companions and whoever follows his way till doomsday.

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DATE: 08/26/2007 08:02:14 / MOOD: General

How Jesus Christ described the Glory of the Prophet Muhammad by Dr. Ahmad Shafaat We present here some traditions attributed to prophet Jesus (may peace be upon him), in which that great prophet talks about the Chief of all Prophets, Hazarat Muhammad (may God bless him ever more). The traditions are naturally in the form of prophecies, since the Prophet Jesus lived before the time of our Prophet Muhammad. But they have value not merely as prophecies: they also provide one of the most beautiful tributes to the glory of the Prophet of Islam ever written. The traditions are from a version of the Gospel of Barnabas compiled by a thirteenth century Italian on the basis of early Christian sources.

"Jesus said, Philip! God is a Good without which there is nothing good: God is a Being without which there is nothing that has existence; God is a Life without which there is nothing that lives. He has no equal. He had no beginning, nor will He have an end, but to everything has He given a beginning and to everything shall He give an end. He has no father nor mother; He has no sons, nor brethren nor companions."

Philip answered:

"Master, what sayest thou? It is surely written in Isaiah that God is our father: how, then, hath He no sons?"

Jesus answered:

"There are written by the prophets many parables, wherefore one ought not attend to the letter, but to the sense. For all the prophets, that are one hundred and forty-four thousand, have spoken ambiguously. But after me shall come the Splendor of all the prophets who shall shed light upon the ambiguities of all that the prophets have said, because he is the Messenger of God."

"Verily, I say unto you that every prophet when he is come has borne the mark of the mercy of God to one nation only. And so their words were not extended save to the people to which they were sent. But the Messenger of God, when he shall come, will be given as it were the seal of the hand of God, insomuch as he shall carry salvation and mercy to all the nations of the world that shall receive his doctrine. He shall come with power upon the ungodly, and shall destroy idolatry for, so promised God to Abraham, saying: "Behold, in thy seed I will bless all the tribes of the earth; and as thou hast broken in pieces the idols, O Abraham, even so shall thy seed do."

"I there fore say unto you, that the Messenger of God is a splendor that shall give gladness to nearly all that God has made, for he is adorned with the spirit of understanding and counsel, the spirit of wisdom and might, of fear and love, prudence and temperance; he is adorned with the spirit of charity and mercy, of justice and piety and gentleness and patience, which he has received from God three times more than He has given to all His creatures combined. Blessed will be the time when he shall come to the world! Believe me that I have seen him and have done him reverence, even as every prophet has seen him. And when I saw him my soul was filled with consolation, saying, O Admirable One! God be with thee, and may he make me worthy to untie thy shoe-latchet for obtaining this I shall be a great prophet and holy one of God."

"As for me, I am now come to the world to prepare the way for the Messenger of God, who shall bring salvation to the world. By the living God, in whose presence my soul stands, I am not the Savior whom all the tribes of the earth expect."

Then said the Priest:

"How shall the Savior be called, and what sign shall reveal his coming?"

Jesus answered:

"The name of the Savior shall be the Admirable One, for, God himself gave him the name when he had created his soul, and placed it in celestial splendor. God said, "Wait O Admirable One (=Muhammad), for thy sake I will create paradise, the world, and a great multitude of creatures, whereas I make thee a present, insomuch that whosoever shall curse the shall be cursed. When I send thee into the world, I shall send thee as My Messenger of Salvation, and thy world shall be true insomuch that heaven and earth shall fail but thy faith shall never fail. Admirable One is his blessed name."

Then the crowd lifted up their voices, saying:

"O God send Thy Messenger. O Admirable One come quickly for the salvation of the world."

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DATE: 08/26/2007 07:58:56 / MOOD: General

A Ranking of the Most Influential Persons in History by Michael H. Hart

My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels. Of humble origins, Muhammad founded and promulgated one of the world's great religions, and became an immensely effective political leader. Today, thirteen centuries after his death, his influence is still powerful and pervasive. The majority of the persons in this book had the advantage of being born and raised in centers of civilization, highly cultured or politically pivotal nations.

Muhammad, however, was born in the year 570, in the city of Mecca, in southern Arabia, at that time a backward area of the world, far from the centers of trade, art, and learning. Orphaned at age six, he was reared in modest surroundings. Islamic tradition tells us that he was illiterate. His economic position improved when, at age twenty-five, he married a wealthy widow.

Nevertheless, as he approached forty, there was little outward indication that he was a remarkable person. Most Arabs at that time were pagans, who believed in many gods. There were, however, in Mecca, a small number of Jews and Christians; it was from them no doubt that Muhammad first learned of a single, omnipotent God who ruled the entire universe.

When he was forty years old, Muhammad became convinced that this one true God (Allah) was speaking to him, and had chosen him to spread the true faith. For three years, Muhammad preached only to close friends and associates. Then, about 613, he began preaching in public. As he slowly gained converts, the Meccan authorities came to consider him a dangerous nuisance. In 622, fearing for his safety, Muhammad fled to Medina (a city some 200 miles north of Mecca), where he had been offered a position of considerable political power.

This flight, called the Hegira, was the turning point of the Prophet's life. In Mecca, he had had few followers. In Medina, he had many more, and he soon acquired an influence that made him a virtual dictator. During the next few years, while Muhammad s following grew rapidly, a series of battles were fought between Medina and Mecca. This was ended in 630 with Muhammad's triumphant return to Mecca as conqueror. The remaining two and one-half years of his life witnessed the rapid conversion of the Arab tribes to the new religion.

When Muhammad died, in 632, he was the effective ruler of all of southern Arabia. The Bedouin tribesmen of Arabia had a reputation as fierce warriors. But their number was small; and plagued by disunity and internecine warfare, they had been no match for the larger armies of the kingdoms in the settled agricultural areas to the north. However, unified by Muhammad for the first time in history, and inspired by their fervent belief in the one true God, these small Arab armies now embarked upon one of the most astonishing series of conquests in human history.

To the northeast of Arabia lay the large Neo-Persian Empire of the Sassanids; to the northwest lay the Byzantine, or Eastern Roman Empire, centered in Constantinople. Numerically, the Arabs were no match for their opponents. On the field of battle, though, the inspired Arabs rapidly conquered all of Mesopotamia, Syria, and Palestine. By 642, Egypt had been wrested from the Byzantine Empire, while the Persian armies had been crushed at the key battles of Qadisiya in 637, and Nehavend in 642.

But even these enormous conquests-which were made under the leadership of Muhammad's close friends and immediate successors, Abu Bakr and 'Umaribn al-Khattab - did not mark the end of the Arab advance. By 711, the Arab armies had swept completely across North Africa to the Atlantic Ocean There they turned north and, crossing the Strait of Gibraltar, overwhelmed the Visigothic kingdom in Spain. For a while, it must have seemed that the Moslems would overwhelm all of Christian Europe.

However, in 732, at the famous Battle of Tours, a Moslem army, which had advanced into the center of France, was at last defeated by the Franks. Nevertheless, in a scant century of fighting, these Bedouin tribesmen, inspired by the word of the Prophet, had carved out an empire stretching from the borders of India to the Atlantic Ocean-the largest empire that the world had yet seen. And everywhere that the armies conquered, large-scale conversion to the new faith eventually followed. Now, not all of these conquests proved permanent.

The Persians, though they have remained faithful to the religion of the Prophet, have since regained their independence from the Arabs. And in Spain, more than seven centuries of warfare 5 finally resulted in the Christians reconquering the entire peninsula. However, Mesopotamia and Egypt, the two cradles of ancient civilization, have remained Arab, as has the entire coast of North Africa. The new religion, of course, continued to spread, in the intervening centuries, far beyond the borders of the original Moslem conquests.

Currently it has tens of millions of adherents in Africa and Central Asia and even more in Pakistan and northern India, and in Indonesia. In Indonesia, the new faith has been a unifying factor. In the Indian subcontinent, however, the conflict between Moslems and Hindus is still a major obstacle to unity.

How, then, is one to assess the overall impact of Muhammad on human history? Like all religions, Islam exerts an enormous influence upon the lives of its followers. It is for this reason that the founders of the world's great religions all figure prominently in this book . Since there are roughly twice as many Christians as Moslems in the world, it may initially seem strange that Muhammad has been ranked higher than Jesus.

There are two principal reasons for that decision.

First, Muhammad played a far more important role in the development of Islam than Jesus did in the development of Christianity. Although Jesus was responsible for the main ethical and moral precepts of Christianity (insofar as these differed from Judaism), St. Paul was the main developer of Christian theology, its principal proselytizer, and the author of a large portion of the New Testament.

Muhammad, however, was responsible for both the theology of Islam and its main ethical and moral principles. In addition, he played the key role in proselytizing the new faith, and in establishing the religious practices of Islam. Moreover, he is the author of the Moslem holy scriptures, the Koran, a collection of certain of Muhammad's insights that he believed had been directly revealed to him by Allah. Most of these utterances were copied more or less faithfully during Muhammad's lifetime and were collected together in authoritative form not long after his death.

Webmaster's note: Mr Hart writes, "he is the author of the Moslem holy scriptures" which is INCORRECT. Prophet Muhammad was the person to whom the Quran was revealed by its Author - God.

The Koran therefore, closely represents Muhammad's ideas and teachings and to a considerable extent his exact words. No such detailed compilation of the teachings of Christ has survived.

Since the Koran is at least as important to Moslems as the Bible is to Christians, the influence of Muhammed through the medium of the Koran has been enormous It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity.

On the purely religious level, then, it seems likely that Muhammad has been as influential in human history as Jesus. Furthermore, Muhammad (unlike Jesus) was a secular as well as a religious leader. In fact, as the driving force behind the Arab conquests, he may well rank as the most influential political leader of all time. Of many important historical events, one might say that they were inevitable and would have occurred even without the particular political leader who guided them.

For example, the South American colonies would probably have won their independence from Spain even if Simon Bolivar had never lived. But this cannot be said of the Arab conquests.

Nothing similar had occurred before Muhammad, and there is no reason to believe that the conquests would have been achieved without him.

The only comparable conquests in human history are those of the Mongols in the thirteenth century, which were primarily due to the influence of Genghis Khan. These conquests, however, though more extensive than those of the Arabs, did not prove permanent, and today the only areas occupied by the Mongols are those that they held prior to the time of Genghis Khan.

It is far different with the conquests of the Arabs. From Iraq to Morocco, there extends a whole chain of Arab nations united not merely by their faith in Islam, but also by their Arabic language, history, and culture. The centrality of the Koran in the Moslem religion and the fact that it is written in Arabic have probably prevented the Arab language from breaking up into mutually unintelligible dialects, which might otherwise have occurred in the intervening thirteen centuries.

Differences and divisions between these Arab states exist, of course, and they are considerable, but the partial disunity should not blind us to the important elements of unity that have continued to exist. For instance, neither Iran nor Indonesia, both oil-producing states and both Islamic in religion, joined in the oil embargo of the winter of 1973-74. It is no coincidence that all of the Arab states, and only the Arab states, participated in the embargo. We see, then, that the Arab conquests of the seventh century have continued to play an important role in human history, down to the present day. It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history.

Webmaster's note: Phrases like "the influence of Muhammed through the medium of the Koran" and "Muhammad's triumphant return to Mecca as conqueror" are very likely to misinform the readers because they suggest that the Qur'an is but a tool of the Prophet and that Islam was spread by the sword for no other reason than to conquer lands for power.

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DATE: 08/26/2007 07:06:34 / MOOD: General

Honey

< blockquote>The Holy QURAN in Surat an-Nahl vr.68-69 says: "And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build: Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect."

Listed below are some common problems which can be cured by honey:

Over the centuries, the great power and strength possessed by honey has been underestimated by scientists. It's an element whose curing ability has surprised all levels of intellect. A few of the very many cures from honey have been outlined:

For burns: Apply freely over burns. It cools, removes pain and aids fast healing without scarring. Apart from being a salve and antibiotic, bacteria cannot live in honey.

Bed Wetting: A teaspoon of honey before bed aids water retention and calms fears in children.

Sleeplessness: A dessert spoon of honey in a mug of hot milk aids sleep and works wonders!

Hyperactivity: Honey is a mild sedative with minerals, vitamins, amino acids etc. Replace all white sugar with honey. White sugar is highly stimulating with no food qualities!

Nasal Congestion: Place a dessert spoon of honey in a basin of hot water and inhale fumes after covering your head with a towel over the basin. Very effective.

Wounds or Grazes: Cover wound with honey and a bandage. Excellent healer.

For Fatigue: Dissolve a desert spoon of honey in warm water or quarter honey balance of water in a jug and keep in the fridge. Honey is primarily fructose and glucose and so it is quickly absorbed by the digestive system. (Honey is a unique natural stabilizer - ancient Greek athletes took honey for stamina before competing and as a reviver after competition.)

Facial Deep Cleanser: Mix honey with oatmeal approx. 50/50 till thick and apply as a face-pack. Leave on for half an hour then wash off. Great as a deep cleanser for acne etc.

Poor Digestion: Mix honey with apple cider vinegar approx. 50/50 and dilute to taste with water. This aids digestion. (Also reputed to be wonderful for the joints.

Hair Conditioner: Mix honey with equal quantity of Olive Oil and cover head with a warm towel for half an hour then shampoo off. Feeds hair and scalp. Hair will never look or feel better!

Sore Throats: Let a teaspoon of honey melt in the back of the mouth and trickle down the throat. Eases inflamed raw tissues.

For Stress: Honey in water is a stabilizer - calms highs and raises lows. Use approx. 25 percent honey to water.

Anemia: Honey is the best blood en-richer by raising corpuscle content. The darker the honey the more minerals it contains.

Food Preservative: Cakes with honey replacing sugar stay fresher longer due to natural antibiotics. Reduce liquids by approx. one-fifth to allow for moisture in honey.

Heart Patients: These people are well advised to replace white sugar (sucrose) with honey, natural fructose and glucose.

Hay-fever: Chewing the tops of comb honey stimulates the immune system due to minute amounts of pollen. During the season chew for 20 minutes a teaspoon of bee capping (tops) five to six times per day. Highly effective and useful for asthma sufferers as well.

Baby's Bottle: Four teaspoons of honey to a baby's bottle of water is an excellent pacifier and multivitamin additive. If baby's motions are too liquid then reduce by half a teaspoon; if too solid increase by half a teaspoon.

Teething: Honey rubbed on a baby's gums is a mild sedative and anaesthetic.

Osteoporosis: English research has shown that a teaspoon of honey per day aids calcium utilization and prevents osteoporosis. Essential from age 50 onwards.

Long Life: One common fact worldwide is that the most long-lived people are regular users of honey. An interesting fact yet to be explained is that beekeepers suffer less from cancer and arthritis than any other occupational group worldwide.

Migraine: Use a dessertspoon of honey dissolved in half a glass of warm water. Sip at start of attack. If necessary repeat in 20 minutes. Always effective (so tip goes) as migraine is stress related.

Conjunctivitis (pus in the eye): Honey dissolved in equal quantity of warm water. Apply, when cooled, as lotion or eye bath.

Cough mixture

• 6 oz. liquid honey
• 2 oz. glycerin
• Juice of 2 lemons
• Mix well. Bottle and cork firmly. Use as required

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DATE: 08/26/2007 06:49:54 / MOOD: General

The Four Imams: Their lives, works and their Schools of Thought A book by Muhammad Abu Zahra

This book is a compilation of four books which deal with the lives and works of the four imams who founded the four great canonical schools of thought of Islamic fiqh. The book was originally written in Arabic by the great Egyptian scholar and theologian Muhammad Abu Zahra and is presented in English for the first time.

In this book, there is a comprehensive, in depth analysis of the four Sunni madhabs and their founders, giving details of their biography and the methods they used in reaching their legal conclusions. This is particularly important important in the world today when many thousands of Muslims find themselves in a situation where there is not enough knowledge and therefore, no traditional allegiance to a particular madhab. As a result of this ignorance, there is also a great deal of futile disagreements amongst the Muslims. This work therefore has been long overdue in the English language and will be a milestone in bridging the gap amongst the Muslims and uniting them. It makes a stimulating and enriching read for all who are interested in deepening their knowledge of Islam.

Brief Biographies of the Four Imams

Imam Malik - the first of the four great imams and founder of the Maliki school of thought. He lived his whole life in Madina where much of the Quran was revealed and most of the legal practices of Islam established. He spent his life studying, recording and clarifying the legal parameters and precedents which was passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam left by the Prophet (saw). This book not only gives the biographical details of the Imam's life but also puts it in its historical context and most importantly, shows us the methods he used in reaching his legal conclusions which played a vital part in preserving exactly the legacy of the pure Divine Guidance left by the Prophet and his Companions.

Imam Al Shafi - founder of the Shafi'i school of thought. He was remarkable in that he resolved the differences of opinion that arose in the still evolving Muslim community and brought them together in the most outstanding legal system in the whole history of mankind. This book looks at his life and traces the development of his thought. It talks of his teachers and his followers and shows how the system he devised grew out of the intellectual and political currents of his time. It also gives an in-depth historical analysis of the various movements and sects which formed the background to the Islamic world in which he lived.

Imam Abu Hanifa - died in 150 AH/767CE. He met the companions of the Prophet (saw) and is counted amongst the Tabi'un (followers). He is renowned for his piercing intellect as faqih, his scrupulousness, integrity of character and his resoluteness in the face of oppression. His school is historically associated with the rule in India and is the most widely followed school of thought. This makes his study particularly important for the English speaking readers since it gives them an in-depth appreciation of the school followed by the majority of the Muslims in the world.

Imam Ahmad Abn Hambal - chronologically the last of the four imams and lived just after the first three generations of exemplary Muslims, thus confronting a slightly different situation from that faced by his three predecessors. This necessitated a fresh approach to the legal issues arising out of the situation of the rapidly expanding urban development and imperial government which had started to engulf much of the Muslim community. The book shows how Imam Ahmad through his incredible personal integrity and scrupulous adherence to sound tradition was able to chart a course through a story period in which he lived. His example provided his followers with the legal bases of what later became the Hanbali madhab.

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DATE: 08/21/2007 08:34:55 / MOOD: General

Published in the 16-31 Jan 2005 print edition of MG; send me the print edition

A scientist's interpretations of reference to embryology in the Qur'an Reference to embryology in the Qur'an

By Keith L. Moore, Ph.D., F.I.A.C.

Statements referring to human reproduction and development are scattered throughout the Qur'ân. It is only recently that the scientific meaning of some of these verses has been appreciated fully. The long delay in interpreting these verses correctly resulted mainly from inaccurate translations and commentaries and from a lack of awareness of scientific knowledge. Interest in explanations of the verses of the Qur'ân is not new. People used to ask the prophet Muhammad all sorts of questions about the meaning of verses referring to human reproduction. The Apostle's answers form the basis of the Ahaadeeth literature. The translations(*) of the verses from the Qur'ân which are interpreted in this paper were provided by Sheik Abdul Majid Zendani, a Professor of Islamic Studies in King Abdulaziz University in Jeddah, Saudi Arabia. "He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness." This statement is from Surah. We do not know when it was realized that human beings underwent development in the uterus (womb), but the first known illustration of a fetus in the uterus was drawn by Leonardo da Vinci in the 15th century. In the 2nd century A. D., Galen described the placenta and fetal membranes in his book "On The Formation of the Fetus." Consequently, doctors in the 7th century A. D. likely knew that the human embryo developed in the uterus. It is unlikely that they knew that it developed in stages, even though Aristotle had described the stages of development of the chick embryo in the 4th century B. C. The realization that the human embryo develops in stages was not discussed and illustrated until the 15th century. After the microscope was discovered in the 17th century by Leeuwenhoek descriptions were made of the early stages of the chick embryo. The staging of human embryos was not described until the 20th century. Streeter (1941) developed the first system of staging which has now been replaced by a more accurate system proposed by O'Rahilly (1972).

"The three veils of darkness" may refer to:

1. the anterior abdominal wall;

2. the uterine wall; and

3. the amniochorionic membrane

(Fig. 1). Although there are other interpretations of this statement, the one presented here seems the most logical from an embryological point of view.

The "veils of darkness" are:

1. the anterior abdominal wall;

2. the uterine wall, and

3. the amniochorionic membrane.

This statement is from Surah. The drop or Nutfah has been interpreted as the sperm or spermatozoon, but a more meaningful interpretation would be the zygote which divides to form a blastocyst which is implanted in the uterus ("a place of rest"). This interpretation is supported by another verse in the Qur'ân which states that "a human being is created from a mixed drop." The zygote forms by the union of a mixture of the sperm and the ovum ("The mixed drop").

"Then We made the drop into a leech-like structure." This statement is from Surah. The word "Alaqah" refers to a leech or bloodsucker. This is an appropriate description of the human embryo from days 7-24 when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium. It is remarkable how much the embryo of 23-24 days resembles a leech (Fig. 2). As there were no microscopes or lenses available in the 7th century, doctors would not have known that the human embryo had this leech-like appearance. In the early part of the fourth week, the embryo is just visible to the unaided eye because it is smaller than a kernel of wheat.

"Then of that leech-like structure, We made a chewed lump." This statement is also from Surah 23:14. The Arabic word "Mudghah" means "chewed substance or chewed lump." Toward the end of the fourth week, the human embryo looks somewhat like a chewed lump of flesh The chewed appearance results from the somites which resemble teeth marks. The somites represent the beginnings or primordia of the vertebrae.

"Then We made out of the chewed lump, bones, and clothed the bones in flesh." This continuation of Surah 23:14 indicates that out of the chewed lump stage, bones and muscles form. This is in accordance with embryological development. First the bones form as cartilage models and then the muscles (flesh) develop around them from the somatic mesoderm. "Then We developed out of it another creature." This next part of Surah 23:14 implies that the bones and muscles result in the formation of another creature. This may refer to the human-like embryo that forms by the end of the eighth week. At this stage it has distinctive human characteristics and possesses the primordia of all the internal and external organs and parts. After the eighth week, the human embryo is called a fetus. This may be the new creature to which the verse refers. "And He gave you hearing and sight and feeling and understanding." This part of Surah 32:9 indicates that the special senses of hearing, seeing, and feeling develop in this order, which is true. The primordia of the internal ears appear before the beginning of the eyes, and the brain (the site of understanding) differentiates last. "Then out of a piece of chewed flesh, partly formed and partly unformed."

This part of Surah 22:5 seems to indicate that the embryo is composed of both differentiated and undifferentiated tissues. For example, when the cartilage bones are differentiated, the embryonic connective tissue or mesenchyme around them is undifferentiated. It later differentiates into the muscles and ligaments attached to the bones.

"And We cause whom We will to rest in the wombs for an appointed term." This next part of Surah 22:5 seems to imply that God determines which embryos will remain in the uterus until full term. It is well known that many embryos abort during the first month of development, and that only about 30% of zygotes that form, develop into fetuses that survive until birth. This verse has also been interpreted to mean that God determines whether the embryo will develop into a boy or girl. The interpretation of the verses in the Qur'ân referring to human development would not have been possible in the 7th century A. D., or even a hundred years ago. We can interpret them now because the science of modern Embryology affords us new understanding. Undoubtedly there are other verses in the Qur'ân related to human development that will be understood in the future as our knowledge increases.

(*) Even though the translations of the verses of the Qur'ân in the above paper were provided by Sheik Abdul Majid Zendani, the links to the translations in this page are from Yusuf Ali Qur'ân Translation: http://qibla.msa.upenn .edu/alim_online/yali_trans/ yasurahl.htm presented by the Alim Online since Sheikh Zendani's translation is not available on the internet. (MSA- UTK)

Keith L. Moore is Professor of Anatomy and Associate Dean Basic Sciences, Faculty of Medicine, University of Toronto, Toronto, Ont. M55 IAB, Canada Source: The Journal of the Islamic Medical Association, Vol. 18, Jan- June 1986, pp. 15-16

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