Iman Way

Don't Be Afraid Of Islam Says Al-Sudais, Imam Of The Grand Mosque, Saudi Arabia

Sat, 24 Jul 2010 20:10:00 +0600

Sheikh Abdul Rahman Al-Sudais speaks after inaugurating the Tauheedul Islam Mosque in Blackburn, UK, on Friday. Lord Adam Patel is on his right. (SPA)

JEDDAH: The imam of the Grand Mosque in Makkah told the world not to be afraid of Islam and Muslims, adding that Islam represents a message of peace, goodness and tolerance.

Sheikh Abdul Rahman Al-Sudais made the announcement while delivering his Friday sermon at the Tauheedul Islam Mosque in Blackburn, Lancashire, UK.

The new Tauheedul Islam Mosque is the largest in Lancashire and cost 3.5 million pounds ($5.37 million). Qatar's royal family provided an initial donation of 1.5 million pounds for the basic construction of the mosque, with the remainder generated from the Blackburn community. The community had outgrown the much smaller mosque, which was established at the same site in the 1960s.

In his sermon, Al-Sudais said: "Islam came to protect the interests of humanity, prevent evils and build bridges with all communities. It offers a great message of mercy and tolerance."

The Makkah imam urged Muslims living in Western countries to abide by the laws of the countries where they reside. "You should be a positive and constructive factor in the community you live and should not involve yourselves in activities that would undermine its security and stability," the Saudi Press Agency quoted Al-Sudais as saying.
Al-Sudais asked Muslims to learn from the life and teachings of the Prophet Muhammad (peace be upon him), who used to visit his Jewish neighbor. "When the Prophet died his armor was kept with a Jew as a security," he said, urging Muslims to establish good relations with non-Muslims. "This is the best way to attract them to Islam."

Al-Sudais said Muslims living in the West should serve as ambassadors of their religion. "You should uphold the great Islamic values while dealing with Muslims as well as non-Muslims and should not engage in any corrupt or unjust practices."
Al-Sudais hoped that the new mosque, which has taken six years to complete, would serve as a source of goodness, light and guidance for the entire mankind.

Lord Adam Patel, president of the mosque, emphasized the importance of the mosque. "In 21st century Britain, the role of the masjid is as important as it was at the time of our Prophet Muhammad (pbuh)," he said.
Patel said the mosque would work to advance the Islamic faith through the provision of a wide range of spiritual, educational and social services.

"Our vision is to become a center of excellence for Islamic learning and practice providing a beacon for both Muslims and other faith communities who wish to gain a deeper knowledge and understanding of Islam," he said.
He thanked Al-Sudais for coming to Blackburn all the way from Makkah to open the mosque.
The Makkah imam later visited an Islamic school for girls adjacent to the mosque. "Women have a great place in Islam," he said, urging Muslim men to take care to their women. "I am quite happy to meet Muslim girls living in this part of the world who uphold their religion and Islamic values with pride and wear the hijab. It does not prevent them from taking part in different fields of life."

He commended the school authorities for their efforts to provide proper Islamic education to their children.
Student Saeeda Patel, who welcomed Al-Sudais, described him as a model for millions of Muslims around the world being the imam of the Grand Mosque, which houses the Holy Kaaba to which Muslims all over the world turn when praying. "Our school, which was established 25 years ago, is one of the leading Islamic schools in the UK," she said. There are 430 students now. It is the only government-funded Islamic girls high school in the northwest of England.

Ref::: unknown

10 Ways of Developing Love for Allah

Sun, 13 Sep 2009 10:20:00 +0600

Adapted from Shaykh Ibn Qayyims (rah) Madarij-us-Saalikeen

Shaykh Ibn al-Qayyim (rah) says: The reason which cause mahabbah (love) of Allaah to develop, are ten:

First: Reciting the Quraan, reflecting and understanding its meaning and its intent.

Second: Drawing closer to Allaah the Most High through optional deeds, after fulfilling the obligatory duties.

Third: Being continuous in the dhikr (remembrance) of Allaah, with the tongue, the heart and the limbs under all circumstances. The more continuant the dhikr, the more muhabbah develops and intensifies.

Fourth: Giving precedence to what Allaah loves over personal loves, when being overcome by desires.

Fifth: Contemplating and deliberating over the Names and Attributes of Allaah.

Sixth: Recognizing and remembering the favors and bounties of Allaah both manifest and hidden.

Seventh: To be humble and submissive before Allaah and this is the greatest matter.

Eighth: To be in seclusion reciting the Quraan, during that time in which Allaah descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allaahs forgiveness and repenting to Him.

Ninth: To sit in the gatherings of the true and sincere lovers of Allaah, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefit others as well.

Tenth: To stay clear of all those causes which distances the heart from Allaah the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allaah and to reach the rank of al-muhabbah, by which he reaches his Beloved.

taken from The Truth

Ref::: www.haqislam.org

Masjid al-Haram

Sun, 05 Jul 2009 17:20:00 +0600

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Masjid al-Haram is the largest mosque in the world. Located in the city of Mecca, it surrounds the Kaaba, the place which Muslims turn towards while offering daily prayers and is considered the holiest place on Earth by Muslims. The mosque is also known as the Grand Mosque.

The current structure covers an area of 400,800 square metres (99.0 acres) including the outdoor and indoor praying spaces and can accommodate up to 4 million worshippers during the Hajj period, one of the largest annual gatherings of people in the world.

it was built by Ibrahim (Abraham), with the help of his son Ishmael. They were ordered by Allah to build the mosque, and the Kaaba. The Black Stone is situated near the eastern corner of the Kaaba. Some believe it is to start the circumambulation around the Kaaba, while some believe it to be the only remnant of the original structure made by Abraham.

The Kaaba is the direction for all the Muslims to pray across the globe thus signifying unity among all. The Islamic teaching specifically mentions that nothing is magical about the Grand Mosque except for the oasis Zamzam which has never dried ever since it was revealed.

And when We assigned to Abraham the place of the House (Kaaba), saying: Do not associate with Me aught, and purify My House for those who make the circuit and stand to pray and bow and prostrate themselves.

And when We made the House a resort for men and a place of security. And: Take ye the place of Abraham for a place of prayer. And We enjoined Abraham and Ishmael, saying: Purify my house for those who visit it and those who abide in it for devotion and those who bow down and those who prostrate themselves.

Muslim belief places the story of Ishmael and his mother's search for water in the general vicinity of the mosque. In the story, Hagar runs between the hills of Safa and Marwah looking for water for her son, until God eventually reveals to her the Zamzam Well, from where water continues to flow non-stop to this day.

After the Hijra, upon Muhammed's victorious return to Mecca, the people of Mecca themselves removed all the idols in and around the Kaaba and cleansed it. This began the Islamic rule over the Kaaba, and the building of a mosque around it.

The importance of the mosque is twofold. It not only serves as the common direction towards which Muslims pray, but is also the main location for pilgrimages.

The qiblaâthe direction that Muslims turn to in their prayers (salah)âis toward the Kaaba and symbolizes unity in worshipping one God. At one point the direction of the qibla was toward Bayt al-Maqdis (Jerusalem) (and is therefore called the First of the Two Qiblas),[citation needed] however, this only lasted for seventeen months, after which the qibla became oriented towards the Kaaba in Mecca. According to accounts from Muhammad's companions, the change happened very suddenly during the noon prayer at Medina in the Masjid al-Qiblatain.

The Haram is the focal point of the hajj and umrah pilgrimages[2] that occur in the month of Dhu al-Hijjah in the Islamic calendar and at any time of the year, respectively. The Hajj pilgrimage is one of the Five Pillars of Islam, required of all able-bodied Muslims who can afford the trip. In recent times, about 3 million Muslims perform the hajj every year.

Literally, Kaaba in Arabic means square house. The word Kaaba may also be derivative of a word meaning a cube. Some of these other names include:

Al-Bait ul Ateeq which, according to one interpretation, means the earliest and ancient. According to another interpretation, it means independent and liberating.
Al-Bayt ul Haram which may be translated as the honorable house.

The whole building is constructed out of the layers of gray blue stone from the hills surrounding Mecca. The four corners roughly face the four points of the compass. In the eastern corner is the Hajr-al-Aswad (the Black Stone), at the northern corner lies the Rukn-al-Iraqi (The Iraqi corner), at the west lies Rukn-al-Shami (The Syrian corner) and at the south Rukn-al-Yamani (The Yemeni corner). The four walls are covered with a curtain (Kiswah). The kiswa is usually of black brocade with the Shahada outlined in the weave of the fabric. About two-thirds of the way up runs a gold embroidered band covered with Qur'anic text.

Source ::..... wikipedia.org

Keys to Happiness

Sun, 05 Jul 2009 17:00:00 +0600

Happiness is the only goal on earth that all people without exception are seeking to attain. Believers and unbelievers alike seek to be happy, but each party is using different methods.

However, only believers can achieve genuine happiness. All forms of happiness attained without a firm belief in God, the Almighty, are mere illusions.

The following are tips for the attainment of happiness:

1. Know that if you do not live within the scope of today, your thoughts will be scattered, your affairs will become confused, and your anxiety will increase. These realities are explained in the following hadith:

âWhen you are in the evening, do not expect to see themorning, and when you are in the morning, do not expect to see the evening.â (Saheeh Al-Bukhari)

2. Forget the past and all that it contained, focus on the present.

3. Do not completely preoccupy yourself with the future and then discard the present. Be balanced in life, prepare yourself adequately for all situations.

4. Do not be shaken by criticism; instead, be firm. Be sure that in proportion to your worth, the level of people's criticism rises. Also, make good use of criticism in discovering your shortcomings and faults, and let it drive you toward self-improvement.

5. Have complete faith in God and perform good deeds; these are the ingredients that makeup a good and happy life.

6. If you desire peace, tranquility, and comfort, you can find it all in the remembrance of God.

7. You should know with certainty that everything that happens, occurs in accordance with the divine decree.

8. Do not expect gratitude from anyone.

9. Train yourself to be prepared for the worst possibility.

10. Perhaps what has happened is in your best interest, even though you may not comprehend how that can be so.

11. Everything that is decreed for the believer is the best for him.

12. Enumerate the blessings of God and be thankful for them.

13. Remember that you are better off than many others.

14. Relief comes from one hour to the next. Indeed, with each difficulty there is relief.

15. In both times of hardship and ease, one should turn to supplication and prayer, either patiently contented or thankful.

16. Calamities should strengthen your heart and reshape your outlook in a positive way.

17. Do not let trivialities be the cause of your destruction.

18. Always remember that your God is Oft-Forgiving.

19. Assume an easy-going attitude and avoid anger.

20. Life is bread, water, and shade; so do not be perturbed by a lack of any other material thing.

âAnd in the heaven is your providence and that which you are promised.â (Quran 51:22)

21. A daunting evil that seemingly will happen usually never occurs.

22. Look at those who have more afflictions and be grateful that you have less.

23. Bear in mind the fact that God loves those who endure trials with steadfastness, so seek to be one of them.

24. Constantly repeat those supplications that the Prophet (may God praise him) taught us to say during times of hardship.

25. Work hard at something that is productive, and cast off idleness.

26. Do not spread rumors and do not listen to them. If you hear a rumor inadvertently, do not believe it.

27. Know that your malice and your striving to seek revenge are much more harmful to your health than they are to your antagonist.

28. The hardships that befall you atone for your sins, if you endure with patience.

Source::: www.islamreligion.com

Al-Masjid al-Nabawi

Sun, 05 Jul 2009 17:00:00 +0600

The Mosque of the Prophet (or Prophet's Mosque)300) this.width=300" />

in Medina, is the second holiest mosque in Islam and the second largest mosque in the world after the Masjid al-Haram in Mecca. It is the final resting place of the Islamic Prophet Muhammad. The mosque is considered the second holiest mosque by muslims while the Al-Aqsa Mosque in Jerusalem is the third holiest.

The site was originally Muhammad's house; he settled there after his Hijra (emigration) to Medina, later building a mosque on the grounds. He himself shared in the heavy work of construction. The original mosque was an open-air building. The basic plan of the building has been adopted in the building of other mosques throughout the world.

The mosque also served as a community center, a court, and a religious school. There was a raised platform for the people who taught the Qur'an.

The original mosque was built by Muhammad, next to the house where he settled after his journey to Medina in 622 AD. The original mosque was an open-air building with a raised platform for the reading of the Qur'an. It was a rectangular enclosure of 30 m Ã 35 m (98 ft Ã 110 ft), built with palm trunks and mud walls, and accessed through three doors: Bab Rahmah to the south, Bab Jibril to the west and Bab al-Nisa' to the east. The basic plan of the building has since been adopted in the building of other mosques throughout the world.

As it stands today, the Prophet's Mosque has a rectangular plan on two floors with the Ottoman prayer hall projecting to the south. The main prayer hall occupies the entire first floor. The mosque enclosure is 100 times bigger than the first mosque built by Muhammad and can accommodate more than half a million worshippers.

The heart of the mosque houses a very special but small area named ar-Rawdah an-Nabawiyah, which extends from Muhammad's tomb to his pulpit. Pilgrims attempt to visit and pray in ar-Rawdah.

It is prescribed for the one who visits the Prophetâs Mosque to pray two rakâahs in the Rawdah or whatever he wants of naafil prayers, because it is proven that there is virtue in doing so. It was narrated from Abu Hurayrah that Muhammad said: âThe area between my house and my minbar is one of the gardens ( riyaad, sing. rawdah) of Paradise, and my minbar is on my cistern (hawd)â Narrated by al-Bukhaari, 1196; Muslim, 1391.

And it was narrated that Yazeed ibn Abi âUbayd said: âI used to come with Salamah ibn al-Akwaâ and he would pray by the pillar which was by the mus-haf, i.e. in the Rawdah. I said, âO Abu Muslim, I see that you are keen to pray by this pillar!â He said, âI saw that the Prophet (peace and blessings of Allaah be upon him) was keen to pray here.ââ Narrated by al-Bukhaari, 502; Muslim, 509.

The original mosque was not very large, and today the original exists only as a small portion of the larger mosque. From 1925, after Medina surrendered to Ibn Sa'ud, the mosque was gradually expanded until 1955 when extensive renovations were carried out.[1] The latest renovations took place under King Fahd and have greatly increased the size of the mosque, allowing it to hold a large number of worshippers and pilgrims. It is also completely air conditioned and decorated with marble.

Source ::... wikipedia.org

Are Muslim women oppressed?

Thu, 07 May 2009 07:00:00 +0600

Among the many topics of interest to non-Muslims, the status of Muslim women and the theme of their rights -- or rather, the perceived lack of them â seems to be foremost. The mediaâs portrayal of Muslim women, usually outlining their âoppression and mysteryâ seems to contribute to this negative perception.

The main reason for this is that people often fail to distinguish between culture and religion -- two things that are completely different. In fact, Islam condemns oppression of any kind whether it is towards a woman or humankind in general.

The Quran is the sacred book by which Muslims live. This book was revealed 1400 years ago to a man named Muhammad , who would later become the Prophet . Fourteen centuries have passed and this book has not been changed since, not one letter has been altered.

In chapter 33, entitled Soorah Al-Ahzaab (The Clans), verse 59 Allaah The Exalted Almighty Says (what means): "O Prophet, tell your wives and your daughters and the woman of the believers to bring down over themselves (part) of their outer garments. That is more suitable that they will be known (as free respectable women) and not be abused. And ever is Allaah Forgiving and Merciful." [Quran 33:59] This verse shows that Islam makes wearing a Hijaab necessary. Hijaab is the word used for covering, not only the headscarves (as some people may think) but also wearing loose clothes that are not too bright.

Sometimes, people see covered Muslim women and they think of this as oppression. This is wrong. A Muslim woman is not oppressed, in fact, she is liberated. This is because she is no longer valued for something material, such as her good looks or the shape of her body. She compels others to judge her for her intelligence, kindness, honesty and personality. Therefore, people judge her for who she actually is.

When Muslim women cover their hair and wear loose clothes, they are obeying the orders of their Lord to be modest, not cultural or social mores. In fact, Christian nuns cover their hair out of modesty, yet no one considers them âoppressedâ. By following the command of Allaah, Muslim women are doing the exact same thing.

The lives of the people who responded to the Quran have changed drastically. It had a tremendous impact on so many people, especially women, since this was the first time that the souls of man and women were declared equal -- with the same obligations as well as the same rewards.

For the first time in history, women were granted economic independence in Islam. The money they bring in to marriage is theirs as well as the money they earn. In Islam, women are allowed to choose their own husbands and in extreme cases, ask for divorce. A woman has the right to be educated, contrary to what the contemporary world might think. The responsibility is that of the person who is raising her.

Islam is a religion that holds women in high regard. Long ago, when baby boys were born, they brought great joy to the family. The birth of a girl was greeted with considerably less joy and enthusiasm. Sometimes, girls were hated so much that they were buried alive. Islam has always been against this irrational discrimination against girls and female infanticide.

The Prophet Muhammad, sallallaahu âalayhi wasallam, said: "Seeking knowledge is mandatory for every Muslim (male and female)." Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.

While maintenance of their homes, providing support to the husband and bearing, raising and teaching children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so. However, this is allowed only as long as her family obligations are met and as long as she complies with the Islamic code of dress and conduct, with no intermingling with men in the workplace.

Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This differentiation in no way diminishes the effort or benefit of one gender over the other. God will reward both genders equally for the value of their work, though it may not necessarily be within the same sphere of activity.

The two great roles a woman plays in life are that of a wife and a mother. The Prophet , once said to a group of Companions : "The best among you are those who are the best to their wives." This shows that Islam highly encourages treating the wives well. They should be shown love, respect and care. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive dowry, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands.

Concerning motherhood, the Prophet Muhammad, sallallaahu âalayhi wasallam, said: "Heaven lies under the feet of mothers." This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.

A man came to the Prophet, sallallaahu âalayhi wasallam, and asked: "Who among my kinfolk is worthy of my good companionship?" The Prophet , replied: "Your mother" three times before saying: "Your father." This indicates the impact that a mother has in a person's life. So women are highly honored in this great religion.

Islam is a religion that treats women fairly. The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy even today in the West. These rights are from God and are designed to maintain a balance in society; what may seem âunjustâ or âmissingâ in one place is compensated for or explained in another place.

[From: Al-Jumuâah Vol. 14]

Source:: islamweb.net

Workers' Rights in Islam

Mon, 04 May 2009 08:10:00 +0600

Long before unions were established to protect workers rights, Islam acknowledged a whole set of rights for workers 1,400 years ago.

Islam praised the notion of work, and stressed that the one who works to sustain his living is more pious than the worshiper who worships day and night and who has the ability to work but relies on others for his sustenance. The truest example of this concept is the fact that all God's prophets worked to sustain themselves.

It was part of Prophet Muhammad's teachings to encourage work and assure basic rights for all categories of workers whether employees or day laborers. Workers should be treated with dignity and honor regardless of the kind of work they are performing, as long as this work is lawful.

Islam acknowledged natural rights for workers as citizens in the community and passed many regulations that allowed social equality and the possibility of a decent life for them and their families.

The Right to a Compensation

The first basic right of a worker is the right to compensation in return for the effort exerted and the time spent on the job.

Agreeing on the amount of compensation in advance is recommended because doing so motivates the worker and encourages him to accomplish the job efficiently and on time in order to receive the full agreed-upon compensation.

As soon as the job is done, the worker should be paid his full compensation if he has done his job fully as required of him. Prophet Muhammad strongly warned against exploiting a worker and not paying him his due.

Prophet Muhammad said, "Allah said, 'I will be an opponent to three types of people on the Day of Resurrection: one who makes a covenant in My name but proves treacherous ; one who sells a free person and eats his price; and one who employs a worker and takes full work from him but does not pay him for his labor'" (Al-Bukhari).

Also, Allah says in the Qur'an what means

{Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order.} (Al-A`raf 7:85)

The worker has the full right to call off a job if it does not fall under the terms of a previous agreement.

Justice is a main theme in Islam that should be applied to all aspects of life. Justice should be the general framework of any agreement between workers and job owners. Rights and obligation terms should be clearly defined in work contracts, which must be just and lawful in order to avoid any form of deception.

Both the job owner and the worker have the responsibility to fulfill their agreements as they are held accountable for that before God.

God says in the Qur'an what means,

{O you who believe! fulfill the obligations} (Al-Ma'idah 5:1)

The Right to Have Leaves

Workers should not be overburdened with work. They have the right to physical and mental rest. Workers should have time for work and time for themselves and their families. Prophet Muhammad generally spoke about giving the body its share of rest by saying "and your body and your family have a right on you" (Al-Bukhari).

Among Prophet Muhammad's teachings was that the human side must not be neglected when dealing with one's subordinates and people under one's authority; they must be treated fairly and not given work beyond their capacities.

Also, he recommended that they should be treated kindly in order not to be made to feel inferior.

Prophet Muhammad used to sit on the floor and eat with his servant Anas ibn Malik.

And he wanted to pass this teaching along to Muslims, so he said,

Your servants are your brethren upon whom Allah has given you authority. So, if one has one's brethren under one's control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them in their hard job. (Al-Bukhari)

Promotion

Islam encourages the concept of promotion, as it is one of the strongest motivators that encourage a worker to perform better. Looking up to a better position and compensation could bring out the best in a worker.

At the time of Prophet Muhammad, the criterion for promotion was efficiency, not seniority. Most firms nowadays fail to apply this criterion. Prophet Muhammad used to choose the right man for each job. When assigning jobs, he would readily disregard anyone whose qualifications did not meet the job requirements physically or mentally, and when the chosen person proved his efficiency and trustworthiness, Prophet Muhammad would promote him to a higher position.

Work in Islam is considered a kind of worship, so both workers and job owners are exhorted to be aware of their obligations and rights, knowing that they will be taken to account.

By Neveen Shedid

Reading Islam Team

Source .::: Readingislam .com

The ABCs of Islamic Law

Mon, 04 May 2009 08:10:00 +0600

15 Questions About Shari`ah and Hudud

1. What does Shari`ah mean?

The word Shari`ah literally means "a waterway that leads to a main stream, a drinking place, and a road or the right path." From this meaning, the word Shari`ah was used to refer to a path or a passage that leads to an intended place, or to a certain goal.

Although the word Shari`ah and its different derivative forms are mentioned in five places in the Qur'an, its extensive use only came into vogue much later, for the words Islam and deen (religion) were more commonly employed to express the same meaning in the early days of Islam.

Shari`ah, conceptually, refers to a set of rules, regulations, teachings, and values governing the lives of Muslims. However, these rules and regulations, contrary to how they are often described by many non-Muslims, cover every aspect of life. Shari`ah embraces worship, morals, individual attitude and conduct, as well as the political, social, economic, criminal, and civil spheres.

The Shari`ah, therefore, is a path â set by Allah for those who accept Him â to follow, in order to attain success both in the worldly life and in the hereafter.

2. What are the objectives of the Shari`ah?

In principle, the Shari`ah aims at removing hardships from people and providing them with solutions to their problems.

Shari`ah in general encourages individuals and the community to be pious and close to Allah. Societies should be in harmony and secure, with a sense of unity and trust where all help each other, enjoin what is good, and avoid what is evil and displeases Allah.

First and foremost among the objectives of Shari`ah is the protection of religion, as religion is the essence and spirit of life.

Shari`ah also aims at protecting life. One cannot go and kill others nor harm them in any way. The blood of others is sacred, and one of the most serious sins in Islam is to kill innocent people.

Shari`ah is also concerned with protecting the mind. Muslims should be sober at all times and should not intake any intoxicants, whether alcohol or drugs. Intoxicants are very harmful to societies and bring much more destruction than benefit â if there is any benefit at all.

Property in Shari`ah is also something that is highly protected. Naturally, to feel a sense of security is to feel that the fruit of one's labor is protected and not subject to theft or molestation.

Shari`ah is also very keen on keeping lineages clear and accurate. Progeny is protected, and thus pre- and extramartial sexual relations are forbidden and punishable. Shari`ah prohibits not only fornication and adultery, but also all that lead to them.

3. What are the sources of Shari`ah?

The main source of Shari`ah is the Qur'an, the literal words of Allah said out of His infinite wisdom and knowledge. After the Qur'an, there is the Sunnah of Prophet Muhammad (peace and blessings be upon him). The Sunnah includes what the Prophet (peace be upon him) said, did, and approved of. The Sunnah is mostly recorded in books of Hadith (sayings or traditions). In addition to the Qur'an and the Sunnah, there are some secondary sources of Shari`ah such as the ijma`(consensus), qiyas (analogical deduction), ijtihad (personal reasoning), maslaha (public interest).

4. What is the difference between religion and Shari`ah?

Shari`ah refers to a set of rules, regulations, teachings, and values governing the lives of Muslims. Shari`ah embraces worship, morals, individual attitude and conduct, and other spheres like political, social, economic, criminal and civil.

According to Islam, the genuine religion must come from God to guide humankind to the right path. At the same time, human nature and major human deeds are basically the same irrespective of time and place, of race and age, and of any other considerations. This conception leads to the conclusion that there is only one true religion coming from the One and the Same God, to deal with the outstanding human problems of all times. This religion is Islam. Islam was not taught by Prophet Muhammad (peace and blessings be upon him) alone. On the contrary, Islam had been taught by all the prophets before Muhammad, su ch as Abraham, Moses, and Jesus. The idea of submission to one God was the message of all prophets.

The Islamic concept maintains that religion is not only a spiritual and intellectual necessity, but also a social and universal need. It is not to bewilder people but to guide them. It is not to debase them but to elevate their moral nature. It is not to deprive them of anything useful, or to burden them, or to oppress their qualities, but to open for them inexhaustible treasures of sound thinking and right action. It is not to confine people to narrow limits but to launch them into wide horizons of truth and goodness. (Hammudah `Abdul-`Ati, Islam in Focus)

5. What is the relationship between Shari`ah and ethics?

In secular systems, law and ethics are not necessarily interrelated. However, ethics and Shari`ah are directly related; Shari`ah laws try to enforce and encourage ethical standards within the society. One cannot fully implement Shari`ah without being truly sincere and without regarding it as the true and only way to lead a society instructed by the Creator of all beings.

The whole objective of Shari`ah is ethical and moral, as Shari`ah tries to establish and promote certain values such as justice, rights and obligations, consultation, public interest, success in this world and the hereafter.

6. What does hudud mean?

The word hudud is the plural of hadd, which in Arabic means "the limit or boundary." In Islam, hudud are the liabilities incurred as a result of crossing the boundaries set by God.

Hudud are not subject to human authority; they cannot be reduced or superseded, for they have been laid down by God, and no one can be more merciful, wiser, or more just than God.

7. Why is there punishment in the first place?

Punishment is an integral part of justice; that is, praiseworthy behavior is rewarded and ill behavior is punished. Punishment is a controversial issue; however, it should be looked at as part of a bigger whole. It is only part of the picture within the framework of the overall healthiness of a society. Although law is not the main propellant of morality in a society, however it does contribute to it.

Penalties in Islam are more of a functional nature, to regulate and deter. Allah has laid down a body of mutual rights and obligations that are the true embodiment of justice. He has also laid down certain bounds and limits to be observed and maintained for this very purpose, in order for people to live in peace and harmony. If people do not abide by this set of rules, they not only put themselves in danger, but endanger others. They, therefore, naturally make themselves liable to penalties â not in vengeful retribution, but to regulate the orderly exchanges in their lives in accordance with justice (Khurram Murad, Shari`ah: The Way of Justice).

8. What is the difference between various hudud?

Different hudud have different degrees, according to the crime committed. The worse the crime is, the harsher the punishment prescribed is. Each punishment or hadd is directly related to the crime and is not prescribed randomly.

9. What are the categories of punishment?

There are three categories of punishments in Islam. The first is hudud that are prescribed to preserve the public interest. Hudud are set for crimes such as theft, drinking alcohol, illicit sexual relations, etc.

The second is qisas (retribution), which is prescribed for homicide and assault. When a person causes physical injury or harm to a fellow human being, Islam gives the injured party the right of equal requital â the well-known principle of "an eye for an eye and a tooth for a tooth."

The third is ta`zir, which is a discretionary punishment decided by the court.

10. What is the logic behind the different punishments?

These specific punishments are prescribed by Allah; however there is nothing that Allah prescribed that is not beneficial to individuals and society as a whole. Each and every thing Allah prescribes is out of His infinite mercy, knowledge, and wisdom. Allah may tell us why this specific punishment or law is prescribed on that such crime, but if He does not, we can always find logical reasoning for these specific punishments.

Ibn Al-Qayyim, a famous Islamic scholar, explained that point:

It is known that if people relied on their minds and specified a certain penalty for each crime according to its type, description, and degree, there would be a great difference in opinion, dissention, and disagreement. However, Almighty Allah spared them such a burden and, through His wisdom, knowledge, and mercy, defined crime with regard to its type and degree, and set a suitable legal penalty and an appropriate exemplary punishment for each crime. In addition, due to the limitlessness of His mercy and grace, He has made such legal penalties means of expiation and purification for the wrongdoers from the burden of sin if they willingly accept them, especially if they are followed by true repentance and sincere remorse. (I`lam Al-Muwaqqi`in)

11. Is it possible to have an ideal application of Shari`ah?

Muslims believe that Shari`ah is applicable at all times and in all places. When we fully understand the basic concepts and objectives of Shari`ah, it is safe to say that it is capable of creating a most humane and just society, and bringing peace for mankind.

Nowadays, our societies are not model ones. There are ills and evils. When we adhere to legacies of Shari`ah such as the stable family life, absence of delinquency, low crime rates, much greater freedom from drugs and alcoholism, concepts of brotherhood, mercy, compassion, generosity, justice, and mutual aid and help, then Shari`ah will be ideally applied.

12. Does the implementation of Shari`ah mean the implementation of hudud?

Shari`ah is not about hudud only. Shari`ah is about everything in Muslims' lives. When we apply the hudud, this means we are applying a part of Shari`ah, as punishments are only a part of a vastly larger, integrated whole. There are other aspects of Shari`ah that should be implemented as well.

13. Whose duty is it to implement Shari`ah?

Indeed, it is the duty of all Muslims to implement Shari`ah and abide by its spirit of ordering what is good and forbidding what is evil. However, it is important to point out that the application of Shari`ah will not happen overnight; rather, it is the fruit of individuals leading a pious Muslim life.

Gradualism in applying Shari`ah is a smart thing and was the case in the first Islamic state formed by Prophet Muhammad (peace and blessings be upon him). It is also worth pointing out that in the first 13 years of Islam, there were very minor obligations of what to do and what to avoid with the exception of praying. In these 13 years, most of the revelation was to do with matters of belief in Allah, His mercy, wisdom, knowledge, and other attributes. After those 13 years of education in matters of belief, anything that was ordained was easy on the hearts of the Companions to follow because they fully comprehended the main principles of Islam. Thus again, fostering an Islamic environment by individuals and various institutions will eventually lead to the implementation of Shari`ah.

14. Who has the right to implement hudud?

Hudud (fixed penalties) are the commands of Allah and it is obligatory upon Muslims who are living under an Islamic government to establish the hudud. However, they are implemented by the ruling authority, not by individuals. Therefore, it is not permissible for individuals to go on and enforce hudud on each other.

But before implementing hudud, the rights of people have to be established. Islam promotes certain rights: life, property, freedom, justice, etc. These rights must be established before starting to punish people who violate the rules of Allah.

15. If everything in the Shari`ah is set by God, where is human reason?

When God asks us to submit ourselves to Him, this does not imply that there is no role for human reason. On the contrary, human reason has a very significant and fundamental role to play in the Shari`ah. No doubt the Shari`ah is not rational in the sense that its authority does not rest in human reason; but it is rational in the sense that it cannot be meaningfully opposed to reason.

The role of human reason consists of:

Understanding and interpreting the divine guidance in new or changed situations.
Applying the divine guidance to actual situations in human life;
Framing rules, regulations and bylaws for the implementation of the basic principles and injunctions.
Legislating in those vast areas where nothing has been laid down in the original sources.

The conduct of the Companions of the Prophet (peace and blessings be upon him) and those who came after them; the differences in opinions that emerged in all spheres of the Shari`ah in the time of the Prophet himself, in the period immediately after him, and among successive generations of Muslims, are a witness to the role human reasoning plays in Shari`ah (Khurram Murad, Shari`ah: The Way to God).

Works Cited

`Abdul-`Atti, Hammudah. Islam in Focus, American Trust Publications: USA, 1983.

Ibn Al-Qayyim. I`lam Al-Muwaqqi`in.

Murad, Khurram. Shari`ah: The Way of Justice, The Islamic Foundation: UK, 1981.

ââ. Shari`ah: The Way to God, The Islamic Foundation: UK, 1981.

This article was compiled by Mohsen Haredy, editor of Ask About Islam page at IslamOnline.net. He graduated from Al-Azhar University and earned his master's in Hadith literature from Leiden University, the Netherlands. You can reach him at mohsen.haredy@iolteam.com.

By Reading Islam Team

Source :: readingislam.com

Rights of Citizens in an Islamic State

Mon, 04 May 2009 08:00:00 +0600

Islam protects the rights belonging to the citizens of an Islamic state, whether they are Muslims or non-Muslims.

The first is the right to security of life and property. Islam prohibits killing except for that which is done in the due process of law at the hands of a God-fearing court. No government has the right to murder its citizens, openly or secretly, because they oppose its unjust policies and actions or criticize it. Furthermore, Islam confers the right of security of ownership of property.
Another right is that of the protection of honor. Under Islamic Law, if one is proved to have said things that could have damaged the reputation and honor of the plaintiff, the accused is declared guilty of defamation â regardless of whether or not the plaintiff is able to prove that he is respectable and honorable in the first place.
Citizens of an Islamic state have the right to the sanctity and security of private life. Thus spying on others, reading their mail, tapping their phones, etc., is illegal. Espionage on the life of the individual cannot be justified on moral grounds. In fact, when a government does begin to spy on its own people, the common citizens cannot speak freely even in their own homes, and society begins to suffer from a state of general distrust and suspicion â which in turn leads to more dissatisfaction and eventually unrest.
No citizen can be imprisoned unless his guilt has been proven in an open court in which he has the opportunity to defend himself.
Citizens have the God-given right to protest against the governmentâs tyranny, whether that abuse is directed against individuals, groups, or the entire population.

Islam grants the right of freedom of thought and expression on the condition that it should be used to propagate virtue and truth, not to spread evil and wickedness. Further, no one has the right to use abusive or offensive language in the name of criticism. In fact, the citizen not only has the right of freedom of expression in order to propagate virtue, but also the duty to propagate virtue and stop the spread of evil.
Islam gives people the right to freedom of association and formation of parties or organizations, provided that this right is exercised to spread virtue and righteousness, not to spread evil and mischief.
Citizens of an Islamic state have the right to freedom of conscience and conviction. Non-Muslim citizens cannot be forced to accept Islam, and no moral, social, or political pressure can be put on them to make them change their minds.
Religious sentiments are to be protected. Discussion and debate on religious matters can be held, but these must be conducted in decency with no abusive language. This applies to followers of all faiths.
An individual cannot be arrested or imprisoned for the offenses of others. Every person is responsible for his own acts.
Citizens have the right to the basic necessities of life. It is the responsibility of the State to provide the basic necessities for the poor and needy, invalid, orphaned, elderly, unemployed, et cetera. Even a dead person with no guardian or heir has the right to a proper burial by the State.
The citizens of an Islamic state have absolute and complete equality in the eyes of the law, regardless of their religion.
In an Islamic state, the rulers are not above the law. All officials of the state, whether they are the head or ordinary employees, are equal in the eyes of the law. None can claim immunity. Even an ordinary citizen has the right to forward a claim or file a complaint against the highest executive in the country.
Citizens have the right to avoid sin. No government, or administrator, or head of a department can order another person to do wrong. A person who is so ordered has the right to refuse to comply, and this would not be seen as an offense under Islamic Law.
Islam grants the right to participate in the affairs of state. Thus every citizen has the right to have a direct say in the affairs of the state or a representative chosen by him and others.

By Reading Islam Team

source::>> readingislam.com

A true story of how a christian preacher embraced Islam

Wed, 22 Apr 2009 14:20:00 +0600

by Abdullah M. al-Faruque (Kenneth L. Jenkins)

As a former minister and elder of the Christian church, it has become incumbent upon me to enlighten those that continue to walk in darkness. After embracing Islam I felt a dire need to help those who have not yet been blessed to experience the light of Islam.
I thank Almighty God, Allah, for having mercy upon me, causing me to come to know the beauty of Islam as taught by Prophet Muhammad and his rightly guided followers. It is only by the mercy of Allah that we receive true guidance and the ability to follow the straight path, which leads to success in this life and the Hereafter.

Praise be to Allah for the kindness shown to me by Shaykh 'Abdullah bin 'Abdul-'Azeez bin Baz upon my embracing Islam. I cherish and will pass on the knowledge gained from each meeting with him. There are many others who have helped me by means of encouragement and knowledge, but for fear of missing anyone, I will refrain from attempting to list them. Sufficient it is to say that I thank Almighty God, Allah, for each and every brother and sister that He has allowed to play a role in my growth and development as a Muslim.

I pray that this short work will be of benefit to all. I hope that Christians will find that there is yet i hope for the wayward conditions that prevail over the bulk of Christendom. The answers to Christian problems are not to be found with the Christians themselves, for they are, in most instances, the root of their own problems. Rather, Islam is the solution to the problems plaguing the world of Christianity,as well as the problems facing the so-called worldof religion as a whole. May Allah guide us all and reward us according to the very best of our deeds and intent

Abdullah Muhammad al-Faruque at-Ta'if, Kingdom of Saudi Arabia

Beginnings
As a young boy I was raised with a deep fear of God. Having been partially raised by a grandmother who was a Pentecostal fundamentalist, the church became an integral part of my life at a very early age. By the time I had reached the age of six, I knew all too well the benefits awaiting me in Heaven for being a good little boy and the punishment awaiting in Hell for little boys who are naughty. I was taught by my grandmother that all liars were doomed to go to the Hellfire, where they would burn forever and ever.
My mother worked two full-time jobs and continued to remind me of the teachings given to me by her mother. My younger brother and older sister did not seem to take our grandmother's warnings of the Hereafter as seriously as I did. I recall seeing the full moon when it would take on a deep reddish hue, and I would begin to weep because I was taught that one of the signs of the end of the world would be that the moon would become red like blood. As an eight year old child I began to develop such a fear at what I thought were signs in the heavens and on earth of Doomsday that I actually had nightmares of what the Day of Judgment would be like. Our house was close to a set of railroad tracks, and trains passed by on a frequent basis. I can remember being awakened out of sleep by the horrendous sound of the locomotive's horn and thinking that I had died and was being resurrected after hearing the sound of the trumpet. These teachings were ingrained in my young mind through a combination of oral teachings and the reading of a set of children's books known as the Bible Story.

Every Sunday we would go to church dressed in all of our finery. My grandfather was our means of transportation. Church would last for what seemed to me like hours. We would arrive at around eleven in the morning and not leave until sometimes three in the afternoon. I remember falling asleep in my grandmother's lap on many occasions. For a time my brother and I were permitted to leave church in between the conclusion of Sunday school and morning worship service to sit with our grandfather at the railway yard and watch the trains pass. He was not a churchgoer, but he saw to it that my family made it there every Sunday. Sometime later he suffered a stroke, which left him partially paralyzed, and as a result, we were unable to attend church od a regular basis. This period of time would be one of the most crucial stages of my development.

Rededication
I was relieved, in a sense, at no longer being able to attend church, but I would feel the urge to go on my own every now and then. At age sixteen I began attending the church of a friend whose father was the pastor. It was a small store front building with only my friend's family, myself, and another schoolmate as members. This went on for only several months before -the church closed down. After graduating from high school and entering the university I rediscovered my religious commitment and became fully immersed in Pentecostal teachings. I was baptized and "filled with the Holy Ghost," as the experience was then called. As a college student, I quickly became the pride of the church. Everyone had high hopes for me, and I was happy to once again be "on the road to salvation. "
I attended church every time its doors would open. I studied the Bible for days and weeks at a time. I attended lectures given by the Christian scholars of my day, and I acknowledged my call to the ministry at the age of 20. I began preaching and became well known very quickly. I was extremely dogmatic and believed that no one could receive salvation unless they were of my church group. I categorically condemned everyone who had not come to know God the way I had come to know Him. I was taught that Jesus Christ (peace be upon him) and God Almighty were one and the same thing. I was taught that our church did not believe in the trinity but that Jesus (peace be upon him) was indeed the Father, Son and Holy Ghost. I tried to make myself understand it even though I had to admit that I really did not fully understand it. As far as I was concerned, it was the only doctrine that made sense to me. I admired the holy dress of the women and the pious behavior of the men. I enjoyed practicing a doctrine where women were required to dress in garments covering themselves completely, not painting their faces with makeup, and carrying themselves as true ambassadors of Christ. I was convinced beyond a shadow of a doubt that I had finally found the true path to eternal bliss. Iwould debate with anyone from a different church with different beliefs and would totally silence them with my knowledge of the Bible. I memorized hundreds of Biblical passages, and this became a trademark of my preaching. Yet, even though I felt assured of being on the right path, a part of me was still searching. I felt that there was an even higher truth to be attained.

I would meditate while alone and pray to God to lead me to the correct religion and to forgive me if what I was doing was wrong. I had never had any contact with Muslims. The only people I knew that claimed Islam as their religion were the followers of Elijah Muhammad, who were referred to by many as the "Black Muslims" or the "Lost-Found Nation." It was during this period in the late seventies that Minister Louis Farrakhan was well into rebuilding what was called "The Nation of Islam." Iwentto hear Minister Farrakhan speak at the invitation of a coworker and found it to be an experience that would change my life dramatically. I had never in my life heard another black man speak the way that he spoke. I immediately wanted to arrange a meeting with him to try to convert him to my religion. I enjoyed evangelizing, hoping to find lost souls to save from the Hellfire - no matter who they were.

After graduating from college I began to work on a full-time basis. As I was reaching the pinnacle of my ministry, the followers of Elijah Muhammad became more visible, and I appreciated their efforts in attempting to rid the black community of the evils that were destroying it from within. I began to support them, in a sense, by buying their literature and even meeting with them for dialogue. I attended their study circles to find out exactly what they believed. As sincere as I knew many of them were, I could not buy the idea of God being a black man. I disagreed with their use of the Bible to support their position on certain issues. Here was a book that I knew very well, and I was deeply disturbed at whatI deemed was their misinterpretation of it. I had attended locally supported Bible schools and had become quite knowledgeable in various fields of Bible study.

After about six years I moved to Texas and became affiliated with two churches. The first church was led by a young pastor who was inexperienced and not very learned. My knowledge of the Christian scriptures had by this time developed into something abnormal. I was obsessed with Biblical teachings. I began to look deeper into the scriptures and realized that I knew more than the present leader. As a show of respect, I left and joined another church in a different city where I felt that I could learn more. The pastor of this particular church was very scholarly. He was an excellent teacher but had some ideas that were not the norm in our church organization. He held somewhat liberal views, but I still enjoyed his indoctrination. I was soon to learn the most valuable lesson of my Christian life, which was "all that glitters is not gold." Despite its outward appearance , there were evils taking place that I never thought were possible in the Church. These evils caused me to reflect deeply, and I began questioning the teaching to which I was so dedicated.

Welcome to the Real Church World
I soon discovered that there was a great deal of jealousy prevalent in the ministerial hierarchy. Things had changed from that to which I was accustomed. Women wore clothing that I thought was shameful. People dressed in order to attract attention, usually from the opposite sex. I discovered just how great a part money and greed play in the operation of church activities. There were many small churches struggling, and they called upon us to hold meetings to help raise money for them. I wa stold that if a church did not have a certain number of members, then I was not to waste my time preaching there because I would not receive ample financial compensation. I then explained that I was not in it for the money and that I would preach even if there was only one member present... and I'd do it for free! This caused a disturbance. I started questioning those whom I thought had wisdom, only to find that they had been putting on a show. I learned that money, power and position were more important than teaching the truth about the Bible. As a Bible student, I knew full well that there were mistakes, contradictions and fabrications. I thought that people should be exposed to the truth about the Bible. The idea of exposing the people to such aspects of the Bible was a thought supposedly attributable to Satan. But I began to publicly ask my teachers questions during Bible classes, which none of them could answer. Not a single one could explain how iesus was supposedly God, and how, at the same time, he was supposedly the Father, Son and Holy Ghost wrapped up into one and yet was not apart of the trinity. Several preachers finally had to concede that they did not understand it but that we were simply required to believe it.
Cases of adultery and fornication went unpunished. Some preachers were hooked on drugs and had destroyed their lives and the lives of their families. Leaders of some churches were found to be homosexuals. There were pastors even guilty of committing adultery with the young daughters of other church members. All of this coupled with a failure to receive answers to what I thought were valid questions was enough to make me seek a change. That change came when I accepted a job in the Kingdom of Saudi Arabia.

A New Beginning
It was not long after arriving in Saudi Arabia that I saw an immediate difference in the life style of the Muslim people. They were different from the followers of Elijah Muhammad and Minister Louis Farrakhan in that they were of all nationalities, colors and languages. I immediately expressed a desire to learn more about this peculiar brand of religion. I was amazed with the life of Prophet Muhammad and wanted to know more. I requested books from one of the brothers who was active in calling people to Islam. I was supplied with all of the books that I could possibly want. I read each and every one. I was then given the Holy Qur'an and read it completely several times within four months. I asked question after question and received satisfactory answers. What appealed to me was that the brothers were not keen on impressing me with their knowledge. If a brother did not know how to answer a question, he would tell me that he simply did not know and would have to check with someone who did. The next day he would always bring the answer. I noticed how humility played such a great role in the lives of these mysterious people of the Middle East.
I was amazed to see the women covering themselves from face to foot. I did not see any religious hierarchy. No one was competing for any religious position. All of this was wonderful, but how could I entertain the thought of abandoning a teaching that had followed me since childhood? What about the Bible? I knew that there is some truth in it even though it had been changed and revised countless numbers of times. I was then given a video cassette of a debate between Shaykh Ahmed Deedat and Reverend Jimmy Swaggart. After seeing the debate I immediately became a Muslim.

I was taken to the office of Shaykh 'Abdullah bin 'Abdul-'Azeez bin Baz to officially declare my acceptance of Islam. It was there that I was given sound advice on how to prepare myself for the long journey ahead. It was truly a birth from darkness into light. I wondered what my peers from the Church would think when they heard that I had embraced Islam. It was not long before I found out. I went back to the United States for vacation and was severely criticized for my "lack of faith." I was stamped with many labels - from renegade to reprobate. People were told by so-called church leaders not to even remember me in prayer. As strange as it may seem, I was not bothered in the least. I was so happy that Almighty God, Allah, had chosen to guide me aright that nothing else mattered.

Now I only wanted to become as dedicated a Muslim as I was a Christian. This, of course, meant study. I realized that a person could grow as much as they wanted to in Islam. There is no monopoly of knowledge - it is free to all who wish to avail themselves of the opportunities to learn. I was given a set of Saheeh Muslim as a gift from my Qur'an teacher. It was then that I realized the need to learn about the life, sayings and practices of Prophet Muhammad . I read and studied as many of the hadlth collections available in English as possible. I realized that my knowledge of the Bible was an asset that is now quite useful in dealing with those of Christian backgrounds. Life for me has taken on an entirely new meaning. One of the most profound attitude changes is a result of knowing that this life must actually be spent in preparation for life in the Hereafter. It was also a new experience to know that we are rewarded even for our intentions. If you intend to do good, then you are rewarded. It was quite different in the Church. The attitude was that "the path to Hell is paved with good intentions." There was no way to win. If you sinned, then you had to confess to the pastor, especially if the sin was a great sin, such as adultery. You were judged strictly by your actions.

The Present and Future
After an interview by the Al-Madinah newspaper I was asked about my present-day activities and plans for the future. At present, my goal is to learn Arabic and continue studying to gain greater knowledge about Islam. I am presently engaged in the field-of da'wah and am called upon to lecture to non-Muslims who come from Christian backgrounds. If Allah, Almighty, spares my life, I hope to write more on the subject of comparative religion.
It is the duty of Muslims throughout the world to work to spread the knowledge of Islam. As one who has spent such a long time as a Bible teacher, I feel a special sense of duty in educating people about the errors, contradictions and fabricated tales of a book believed in by millions of people. One of the greatest joys is knowing that I do not have to engage in a great deal of dispute with Christians, because I was a teacher who taught most of the dispute techniques used by them. I also learned how to argue using the Bible to defend Christianity. And at the same time I know the counter arguments for each argument which we, as ministers, were forbidden by our leaders to discuss or divulge.

It is my prayer that Allah will forgive us all of our ignorance and guide us to the path leading to Paradise. All praise is due to Allah. May the peace and blessings of Allah be upon His last messenger, Prophet Muhammad, his family, companions, and those following true guidance.

Source ::: www.islaam.net