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We've seen three major patches for World of cheap ugg boots Warcraft in the discount ugg boots last year.They included the introduction of cheap ugg boots Ulduar, the Argent Tournament grounds and subsequent raid, and Icecrown Citadel itself. We will continue to provide guide and cheap wow gold to you all throughout 2010 and beyond. This has been one of the ugg boots for sale most successful and uggs on sale amazing years in WoW and we're heading straight into a new year that promises the ugg boots cheap death of the Lich King, a major boss who has persisted for more than 5 years and a new expansion which will return the ugg boots on sale focus back to the original story the battle between Orcs and Humans. You can buy WoW Gold cheap here and look at what major changes happened on World of Warcraft. Patch 3.1 came out in April as well. It gave us the Argent Tournament, Ulduar,a ton of new class changes, and the realization of the uggs sale new welfare system. Before, if you weren't a ugg boots sale ground floor raider then you buy uggs cheap were pretty much screwed. With the wow gold new system any player at any skill level could easily get into the previous tier of loot without much trouble. This secured raiding as the endgame activity which has more or less lasted until the present. Patch 3.2 news began to rumble in June with discussion of the Argent Tournament and epic gems. The PTR launched and everyone was going insane trying to find out what was next after Ulduar. Of course, even now guilds still can't get past the keepers, but when you hit that personal ceiling there is nothing left for you to do. Patch 3.3 was on the PTR and the entire month was devoted to nothing but data mining, patch note reading, and more. Hallow's End was also pretty cool this year because you could get ilvl 200 rings that were pretty OKish, though not as good as the Brewfest trinkets for casuals. Patch 3.3 brought us a lot of changes, including the dungeon finder and the nearly month long wait for the next wing of Icecrown Citadel to open up. Winter Veil this year gave us a neat BB Gun as well, which was a nice treat. That's the recap of World of Warcraft in 2009. Now we wait and see what 2010 brings us. Join us throughout this year as we continue to cover all of the WoW news and bring you the guidesand wow cheap gold you want and need for WoW.

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The Ummah of today have abandoned salah but if we knew what it was worth we would never miss another prayer again,

Ka'b (R.A.) says that he saw in the Taurat that Allah Ta'ala said to Musa(a.a.): 'O Musa! For the two rakaats of Fajr prayer that Ummah of Muhammad (s.a.w) will perform, We will forgive all their sins of the whole day and night and enter them into the fort of Our security.

O Musa! For each of the four rakaats of Zuhr, which the Ummah of Muhammad perform, the reward is seperate. For the first rakaat, the reward is forgiveness of sins, for the second rakaat, the reward is that his good deeds will be made heavy on the Day of Judgment, for the third rakaat, the reward is the angels making Du'a for their forgiveness and asking My mercy for them; for the fourth rakaat, the reward is the opening of the doors of Heaven and the damsels of Paradise looking at them.

O Musa, when Our last Prophet and his Ummah will pray the four rakaats of Asr salat, there will be no angel on earth and heaven who will not pray for their forgiveness. And we will not punish those for whom the angels pray for forgiveness.

O Musa, when Our last Prophet's Ummah will pray the three rakats at the time of Maghirib, then the doors of the heavens will be opened, and We will fulfill whatever they will ask.

O Musa, the four rakaats of Isha are better than all the earth's kingdom and wealth. After performing this salat, they will be as purified of their sins, as a new born baby.'

Now you read this I hope you never miss another salaat.


Instead of EXPECTING a reward from God, why not BE the reward.
Interpretation: Instead of waiting for your Creator to compensate you for something good that you have done, rather do something good for others, thereby becoming their reward from God for something good that they have done in their life

The following are some advices that were given to some of the students going for Haj
By
Hadhrat Mufti Ibraaheem Salehjee (db), Hadhrat Moulana Ilyaas Patel Saahib (db) and other Asaatidhah of Madrasah Taaleemuddeen – Isipingo Beach – South Africa.

1. Purpose and Intention
2. When embarking on such a trip make the following intentions:
3. Solely for the pleasure of Allah Ta’ala.
4. To visit the mubaarak Raudha, grave of Rasulullah (Sallallahu Alayhi Wasallam).
5. To change your life and the lives of your beloved ones.
6. General Advice
7. Take along couple of suitcases of Sabar (patience).
8. Leave behind (i.e. at home) three things:
9. Always maintain a smiling face.
10. Restrain your anger. Do not quarrel or fight with anyone, though it may be their fault.
11. Do not engage in gheebah at all. This will nullify the reward of all your efforts.
12. As far as possible, avoid the company of people you know without hurting their feelings.
13. Remain in the state of wudhu at all times in Makkah and Madinah.
14. Daily give sadaqah even if it is only one riyaal a day.
15. Ensure that you perform all your Nafil and Sunnah Salaah in these holy lands. Be regular with Chaast, Ishraaq, Awwaabeen and also the sunnats and Nafil Salaah before and after the Faraaidh.
16. Enquire about the times and venues of the majaalis of the Akaabir. Sit in their gatherings even if you have to leave out your other nafil Ibaadat at that time.
17. Do not take any pictures of the Ka’bah shareef or Green Dome on your cell phone. It may amount to disrespect. There are many pictures available.
18. Speak with respect to the police. Remember: “they are always right.”
19. Do not speak anything against these places or their inhabitants.
20. Wish well for everyone and have a good opinion about everyone.
21. At all times try and make this dua in your heart, “O Allah ! Protect me, correct me and guide me”.
22. Make khidmah of your companions, relatives and other Hajis as much as possible, even though it may disrupt your nafil ibaadah.
23. Instead of drinking cool drink, drink as much Zam Zam as possible.
24. Do not waste too much time in shopping. Remember the worst of places is the bazaar.
25. Instead of bringing back presents for your family and friends, bring back the fear of Allah Ta’ala from Makkah and the sunnah of Nabi (Sallallahu Alayhi Wasallam) from Madinah.
26. Read Fazaail-e-Haj thoroughly before going as well as when you are there. This is necessary for spiritual preparation.
27. Draw up a daily programme for yourself i.e. how many paras tilaawat, zikr, munajaat e maqbul, nafl salaah etc. you will be reciting daily.
28. On the flight engage in zikr, tilaawat, or reading of some authentic Islamic book. Do not even attempt to read the “in flight magazine.”
29. Prepare a list of duas as well as a list of people for whom you will make dua for in the Haram and other sanctified places (Do not forget to include me in your duas).
30. Recite “Sayyidul Istigfaar” at least thrice after every salaah.
31. Before returning home from the holy lands, make lots of taubah and istigfaar. Do not ever boast about your Haj and Umrah to anyone.
32. Buy the Azaan cassettes of Makkah Shareef and Madina Shareef as well as the qiraat of the Imaams of the Haramain as a remembrance of these places.
33. Makkah Mukarramah
34. Keep in mind the sanctity of the place. All the Ambiyaa, Sahaabah, Tabieen and Auliyaa frequented this place.
35. Protect your eyes from Haraam. Whatever spirituality you attain could be lost through sinful gazes.
36. Do not offend anyone in the Haram. There are always approximately 360 Auliyaa in the Haram at all times. It must not happen that the person you offend is a Wali of Allah Ta’ala.
37. Make as many Tawaaf as possible for everyone. In his old age, Hadhrat Mufti Mahmood Hasan Saheb (RA) used to make upto 50 tawaaf in one day. Excessive tawaaf in Makkah is better than nafl Umras.
38. Try and stay in the Haram from Asr to Esha daily or at the least from Maghrib to Esha.
39. Do not fear heat or crowd to make tawaaf. Anytime is a good time. Make tawaaf at midday. The crowd is at its least at this time. Try to make at least five tawaaf a day but try for ten.
40. Most of our Akaabir/Ulama sit behind the hateem area.
41. Make tawaaf on behalf of all your beloved ones, Marhoomeen, etc.
42. Do not make tawaaf downstairs in the last 2/3 days before Haj.
43. Make at least one khatam of Qur’aan in Makkah. You will receive the reward of 100 000 khatams.
44. Remember all those who did some ihsaan (good) to you and make dua for them.
45. Make dua for ilm e nubuwat and noor e nubuwat.
46. Make dua that Allah Ta’ala blesses you and your children with 5 things. Ilm, Amal, Izzat, Aafiyat, Iffat (purity).
47. Make dua first for Aakhirat then for your worldly needs.
48. The Hajr-e-Aswad has a sealing effect. It seals on you whatever frame of mind you are in. If you are determined to change your life, it will seal that on you and if you are bent on remaining on your old ways then you will return home worse than the day you left.
49. Madinah Munawarrah
50. When visiting the Raudha Mubaarak, keep in mind the Hadith: “Whosoever visits my Qabr, my intercession becomes binding upon him.”
51. Take ghusl, wear your best clothes and apply Itr before going to make salaam at the Raudha Mubaarak.
52. Recite 1000 time Surah Kausar before coming into Madinah Shareef.
53. Give Sadqa before going to the Raudha Mubaarak.
54. Go to the Raudha Mubaarak at least twice a day to convey salaams. Thereafter after every salaah from wherever you are in the Haram, convey Salaams to Rasulullah (Sallallahu Alayhi Wasallam).
55. After entering the Musjidun Nabawi (Sallallahu Alayhi Wasallam), read 2 rakaats tahiyyatul Masjid, then make lots of Istigfaar and dua, thereafter proceed to confer salaam upon our Master, Sayyidinah Rasulullah (Sallallahu Alayhi Wasallam). It is better to read a short salaam that you know rather than reading from a book or card etc.
56. Recite "... ان الله وملائكته يصلون علي النبي " once then read 70 times الصلوة والسلام عليك يارسول الله.
57. Thereafter seek intercession in these words: يارسول الله اسئلك الشفاعة واتوسل بك الى الله في ان اموت مسلما على ملتك وسنتك
58. Thereafter convey the salaams of anyone who requested you to do so in these words: السلام عليك يارسول الله من جميع من اوصاني بالسلام عليك.
59. Read the section on Madinah Munawwarah in Nurul Iydaah . Compulsorily read the section on Madinah in Fazaail-e-Haj.
60. Recite 1000 times durood shareef daily.
61. Recite 40 durood and Salaam daily. (Take a pocket size one and keep it with you at all times. Every free moment you get, take it out and recite it).
62. Do not engage in any conversations in Musjid-e-Nabawi (Sallallahu Alayhi Wasallam). Feel the presence of Rasulullah (Sallallahu Alayhi Wasallam).
63. Read two rakaats shukar Salaah every so often and thank Allah Ta’ala for bringing you to this mubaarak place. The more we make shukar the more we will be blessed with visiting these mubaarak places.
64. Make the dua of Hadhrat Umar (Radi Allahu Anhu): “O Allah grant me Martyrdom in Your path and allow my death to take place in the city of Rasulullah (Sallallahu Alayhi Wasallam).”
65. In Madinah make ta’leem of Fazaail e Haj, (section on Madinah).
66. Always try and be in the first Saff for every salaah.
67. Try and visit Uhud on a Thursday as this is Mustahab. Recite Aayatul Kursi once, Surah Takaasur once and Surah Ikhlaas 11 times and then recite Surah Yaseen and convey the rewards to the martyrs of Uhud.
68. Visit Musjid-e-Quba on a Saturday, as this is sunnat. It is also sunnah to walk and go. It is advisable to leave immediately after Fajar Salaah (+ 25 minutes walk).
69. Visit Musjid-e-Fatah on a Wednesday after Zuhr Salaah. It is the experience of our elders that whatever duas are made here after Zuhr on a Wednesday is definitely accepted.
70. Take Sadaqah and Zakaat monies to distribute to the poor in Madinah. Most of the cleaners in and out of the Haram are extremely needy. Spend liberally on them.
71. Make at least one khatam of the Qur’aan in Madinah. You will receive the reward of 50 000 khatams.
72. Try and visit Jannatul Baqee every so often, (a good time is after Ishraaq Salaah) and make dua that Allah Ta’ala reserves a place for you in Baqee.
73. Travel Tips
74. Travel as light as possible.
75. Have a shawl with you at all times.
76. Practice wearing your Ihraam at home before you leave for Umrah.
77. Do a practice run of your Umrah / Ziyaarat by some learned Aalim before leaving home.
78. Buy sim card for cell phone. (Mobily (name of company like MTN) is a good network to use. Rates are cheap and it has good network coverage in Makkah and Madinah.)
79. Carry one set of clothing in your hand luggage. Will come in handy in the event of luggage getting lost.
80. Check if toilet and bed in your hotel room is facing qiblah or not. Many a times the toilets and beds do face the qiblah. Be careful in this regard.
81. Carry a shoe bag to the Haram.
82. Carry an empty 500ml water bottle in your shoe bag. You can fill it up with zam zam every time you go to the Haram to drink in your room.
83. Take a small shoulder bag for the 5 days of Haj.
84. Carry small pebble bag/packet for stones to pick up at Muzdalifa for Rami at Jamaraat. (70 pebbles in total per person)
85. Take sufficient amount of pad-kos only. Do not take extra, because it gets wasted.
86. Carry Hizbul A’zam / Munajaat Maqbul and 40 durood and salaam to recite daily. (Preferably pocket size).
87. Wear comfortable shoes as there is lot of walking to do. Diabetics must take special care.
88. Things to Take along
89. Clothes
90. Towels
91. Shoe bag for haram
92. Tawaaf tasbeeh
93. Ihram
94. Pocket size umrah guide
95. Ihram belt or moon bag
96. Vest with pockets for money
97. Waist coat with a lot of pockets
98. Wazeefah kitaabs – Punjsurah
99. Cosmetic bag with nail clipper, soap, tooth brush, tooth paste etc.
100. Non-perishable foods. Chips, biscuits, rusks etc.
101. Pen, diary, pocket note book (very important)
102. Shawl
103. Miswaak
104. Pad Kos – not too much
105. Basic medication – Panado, asthma pump etc.
106. Mozaas
107. Mosquito repellent
108. Small pocket / utility knife

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In the Name of Almighty Allah Most Beneficent, Most Merciful

"The faith of your father Abraham (is yours).

He has named you Muslims of old time and in this (Scripture)."

[Surah Al Hajj verse 78]

Wa Ba'd:
Beloved Ummaal Muslimeen! Whenever we talk about Islam, we often hear and use two very distinctive words: one is Din and the other is Shari'ah. Unfortunately, very few of us understand the difference and the true meanings of exactly what the word Din and Shari'ah means. It is not only the uneducated, but even reasonably educated people including religious scholars who are at a loss to fully grasp the important characteristics between these two concepts. It is due to our own ignorance that we often confuse Din and Shari'ah with each other. The word 'Din' has several meanings. The first is sovereignty, power, and lordship. The second is the very opposite which is submission, obedience, service or slavery. The third is to bring to account, to judge, or to dispense reward or punishment for actions. All three uses are found in the Most Holy and Glorious Qur'an as declared by Almighty Allah Subhanahu Wata'ala in verse 19 of Surah Al-Imran:

"The only (true) Din in the sight of Allah is (mankind's)
total submission to none other than Him."

O you who believe! In this verse, Din is that way of life in which we recognize none other than Almighty Allah Azza Wajjal as the real possessor of all Glory, Power and Majesty and surrender ourselves totally and completely to Him and to Him Alone. In so doing, we do not abase or humble ourselves before anybody except our Glorious Creator and Maker. We regard Almighty Allah Subhanahu Wata'ala as Master, Lord, Sovereign, for we are His slaves and servants. Furthermore, we declare that Almighty Allah Alone is the Lord and Creator of the heavens and the earth, Creator of life and death, and the Lord of reward and punishment. Islam is the name of His Din.

People of Imaan! False Din arises when we ascribe real powers to anyone besides Almighty Allah, when we take anyone as a saviour and master, when we consider such a person as a dispenser of real reward and punishment; when we bow our heads before such a person in humility and when we covet his reward and fear his punishment more than that of Almighty Allah's. This kind of false Din will never ever be accepted by Almighty Allah Subhanahu Wata'ala Who has declared His total rejection of such belief in verse 85 of Surah Al-Imran:

"If anyone desires a Din other than Islam (submission to Allah); Never will it
be accepted of him; and in the Hereafter he will be in the ranks of those who have lost."


Thus, anyone who disregards the Sovereignty and Kingship of Almighty Allah Subhanahu Wata'ala, acknowledges someone else as his or her master and saviour, and becomes his or her servant and slave, will never have his or her Din or conduct accepted by Almighty Allah as we learn in verse 83 of Surah Al-Imran:


"Do they seek a Din other than Allah's? While all creatures in the heavens and on earth have
willingly bowed to His Will (accepted Islam). And to Him shall they all be brought back."


Ummatal Qur'an! Almighty Allah Azza Wajjal - out of His Great Muhabbat for humanity, has created us to serve none other than Him. It is therefore incumbent on us that we turn away from all false gods and reserve our total submission and our true Din for none other than our Glorious Creator and Sustainer. How can we human beings incline to be servants and to submit to someone other than Almighty Allah when all other things on this Doonya and in the heavens are slaves and obedient servants of their Glorious Creator, accounting for their deeds to no other authority than Almighty Allah? Does mankind want to adopt a deviant way for himself, some kind of independent and autonomous existence, in defiance of the entire universe?


Ya Ibad'Allah! The Muslim position is very clear. A Muslim does not claim to have a Din peculiar to himself. Islam is not a sect or an ethnic religion. In its view all Din is one, for the Truth is one. It was the Din that was preached by all the earlier Ambiya Alayhim Salaam and it was the truth taught by all the revealed and inspired scriptures. In essence it amounts to a consciousness of the Will and Plan of Almighty Allah Azza Wajjal and a joyful submission to that Will and Plan. If anyone wants a Din other than Islam, he or she is false to his/her own nature, and false to Almighty Allah's Will and Plan. Such a person cannot expect guidance, for he or she has deliberately renounced the guidance from the Glorious Creator - Almighty Allah Subhanahu Wata'ala Who informs us very clearly in verse 33 of Surah At-Taubah:


"It is He Who hath sent His messenger with guidance and the Din of Truth,
to cause it to prevail over all religion, even though the pagans may detest it."


Ummatal Islam! Every religion which commends itself widely to human beings and lasts through some space of time has a glimpse of Truth in it. But Islam being the perfect light of Truth is bound to prevail. As a greater Light, through its own strength, outshines all lesser lights, so will Islam outshine all else, in spite of the displeasure of those to whom light is an offence. The lesson is very clear: we as the favoured Ummah of Almighty Allah's Beloved Nabee Sallallahoo Alayhi Wasallam must wage Jihad until the sovereignty and the Din of Almighty Allah Subhanahu Wata'ala is established throughout the Doonya.


Ummatal Tawhid! To acknowledge Almighty Allah Azza Wajjal as the Glorious Creator, Lord, Master and Ruler; to obey and serve Him Alone and to be accountable to Him, to fear His punishment and to covet only His reward are the three meanings of Din that stand out clearly. Din also includes obedience to all the Ambiya Alayhim Salaam. The commandments and scriptures of Almighty Allah Azza Wajjal have been given to mankind through the Revealed Scriptures and through His prophets Alayhim Salaam. Whoever acknowledges Almighty Allah Rabbul Ala'meen as the Creator and Ruler can be accepted as obedient to Him only when he or she becomes obedient to His Beloved Nabee Muhammad Ibn Abdullah Sallallahoo Alayhi Wasallam and all the earlier Ambiya Alayhim Salaam and lives by the guidance received through them. These are the fundamental principles of Din.


Alhumdoelillah! I now turn to explaining the meaning of the word Shari'ah. The word Shari'ah means 'way' or 'path'. We enter the Din of Almighty Allah Subhanahu Wata'ala when we accept Almighty Allah as our Sovereign; we accept to live in service only to Him Alone; and we accept that His Beloved Nabee Sallallahoo Alayhi Wasallam is the seal of the prophets and holds authority on His behalf; and we accept that the Most Holy and Glorious Qur'an was revealed to His Beloved Nabee Sallallahoo Alayhi Wasallam. The ways in which we then have to serve Almighty Allah Subhanahu Wata'ala and the path we have to travel along in order to obey our Glorious Creator and Sustainer is to follow the Sunnah and the Seerah of His Beloved Nabee Sallallahoo Alayhi Wasallam is called the Shari'ah.


Ma'a sheral Muslimeen! This 'Way' or 'Path' too, has been given by Almighty Allah through our Nabee Sallallahoo Alayhi Wasallam who taught us how to worship our Glorious Creator; how to cleanse our bodies and our hearts; what is righteousness and piety; how to discharge rights; how to undertake transactions and dealings with our fellow human beings and how to live our entire lives in total submission to none other than Almighty Allah Subhanahu Wata'ala. The key difference then between Din and Shari'ah is that while Din always was, has been, and still is one and the same, many Shari'ahs were revealed to the earlier Ambiya Alayhim Salaam before the advent of our Beloved Nabee Sallallahoo Alayhi Wasallam.


Ya ra'a kumullah! The Din of Nabee Adam Alayhis Salaam was the very same as that of Nabee Nuh Alayhis Salaam, Nabee Ebrahim Alayhis Salaam, Nabee Moosa Alayhis Salaam, Nabee Saleh Alayhis Salaam, Nabee Dawood Alayhis Salaam, Nabee Sulaiman Alayhis Salaam, Nabee Esa Alayhis Salaam and our Beloved Nabee Muhammad Sallallahoo Alayhi Wasallam, but their Shari'ahs varied from each other to some extent. The prescribed ways of performing Ibadah and observing fasting were different. Injunctions about Halal and Haram, rules of cleanliness and codes of marriage, divorce and inheritance also differed. In spite of all this, all were Muslims - the Ummah of all the earlier Ambiya Alayhim Salaam like all of us, were all Muslims because Din is one and the same for all.


Ih'watal Imaan! This shows that Din is unaffected by differences in the regulations and laws of the Shari'ah. Din remains the same though precise details of following it may differ. Before the advent of our Beloved Nabee Sallallahoo Alayhi Wasallam, Almighty Allah Subhanahu Wata'ala sent various Shari'ahs through various prophets Alayhim Salaam. One mode of service was ordained through one prophet and another through another prophet. Those who served Almighty Allah Azza Wajjal in these different ways were all Muslims like us. With the advent of Almighty Allah's Beloved Nabee Sallallahoo Alayhi Wasallam - Almighty Allah Azza Wajjal declared:


"Now We abrogate all the previous codes. From now on whoever wants to serve Us must follow the
Code which We are giving through our Final Messenger Muhammad Sallallahoo Alayhi Wasallam."


Ya Ih'watal Aqidah! There is really only one True Din - and that is complete submission only to the Will of Almighty Allah Subhanahu Wata'ala. The name of that True Din is Islam. If people corrupt that Pure Light and call their religions by different names, we must bear with them. But the Truth must prevail over all. What we as the favoured Ummah of Almighty Allah's Beloved Nabee Sallallahoo Alayhi Wasallam give or do on our parts as the defenders of Tawhid and what we get in return is described in the Most Holy and Glorious Qur'an.


Alhumdoelillah! It is indeed a great and wonderful bargain to give so very little and get so much, if we only knew and understood the comparative value of the life promised to us in the Aghirah; the sacrifice of our fleeting advantages for forgiveness, the Muhabbat of Rabbul Ala'meen, and eternal bliss and everlasting happiness. May Almighty Allah Subhanahu Wata'ala guide us so that we may Insha'Allah forever strive to help His Cause by dedicating ourselves to Him entirely without reserve. Ameen!


Baarak-Allaahu Feekum wa-Sal-Allahu wa-Salam 'alaa
Nabiyyinaa Muhammad Sallallahu Alayhi Wasallam.


Was Salaamualaykum Warahmatullahi Wabarakatu.


Abdul Hamid

By Sumayyah Meehan

JEALOUSY is a normal human emotion that both men and women can be affected with. We all feel jealousy over things in our lives from time to time. We might feel jealous because one of our friends has more money than us or a nicer car. Or we might feel jealous because someone is prettier, has more status, or is thinner than we are. Jealousy is a hard emotion to overcome and can be a destructive force that ruins relationships.

Prophet Muhammad, peace be upon him, said: “There has come to you the disease of the nations before you, jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith. By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting of) ‘Salam’ amongst yourselves.”

All Muslims should love for their fellow man what they love for themselves instead of allowing jealousy and envy to eat away at their hearts. Muslims should not look to those who are above them in wealth, as Muhammad (peace be upon him) instructed, but rather look at those below them so as we can find satisfaction in what Allah has blessed us with and increase the mercy in our hearts. Certainly someone who lives from paycheck to paycheck can look towards another person who is forced to dig in the trash for their daily meal and be grateful for what they have.

Allah says in the Holy Quran: “It is We who portion out between them their livelihood in this World, and We raised some of them above others in ranks, so that some may employ others in their work.” (43:32)

All of our sustenance, wealth and health come from Allah who is the Most Generous and the Most Merciful. Just because someone is wealthy does not mean that Allah loves him more or if someone is poor that Allah loves him or her less.

Wealth is a test for us in this world. Will we utilise it in greed to buy ourselves the most outrageous luxuries this world has to offer? Or will we use the wealth to serve the greater good of society through acts of charitable donations? Equally, poverty is a test for us in this World. Will the person who is poor be patient in seeking Allah’s bounty or will he curse the Heavens because he does not have the sustenance he craves? Allah tests all humans, be they Muslim or not, with different types of circumstances to see who are the best in faith.

Jealousy, left unchecked, can quickly escalate out of control and turn to hate or worse yet ‘hasad’, or vicious envy. This type of envy is when someone wishes that the person they are jealous of would lose their blessings whether it is a material possession or something intangible like good health or beauty. Hasad is considered to be a sin in Islam for two reasons. The first reason being that a human brings himself to hate an action that Allah has performed by bestowing someone with His bounty. The second reason is that the jealousy and envy causes the person to disagree with something Allah has decreed.

The Prophet said: “Beware of envy because indeed envy destroys good deeds in the same manner as fire destroys wood.”

Allah’s mercy and generosity are limitless and without bounds.
Fulfilling the needs of all of humanity is an easy undertaking for the Lord of this World.

It simply makes more sense to ask Allah for our needs rather than to stew and simmer because someone else has been blessed to receive it first! The best way to extinguish the flaming fire of jealousy and envy is to increase good deeds, acts of worship and to have patience even if your deepest desires never do materialise.

After this, an historical evidence from the period in which the Qur’an was being revealed was presented and the believers were addressed thus : “And remember with gratitude Allah’s favor on you, for you were enemies and He joined your hearts in love, so that by His grace you became brethren.”

Yathrib, and indeed the whole of Arabia, was torn with civil and tribal feuds and contentions before the Prophet of Islam set his sacred feet on its soil. After that, it became the city of the Prophet (SAW), an unmatched brotherhood, and the pivot of Islam. Before the advent of Islam, there were animosities among the tribes which regularly broke out into fighting and devastation; every now and then there was much bloodshed. Things had reached a point where the entire Arabian nation seemed to be on the verge of destroying itself. It was due to the blessings of Islam alone that it was saved from being consumed by the fire to which this ayah alludes. The people of Yathrib (which later came to be known as Medinah) had embraced Islam some three or four years before this ayah was revealed. They had witnessed the blessing of Islam as it unified into one brotherhood the Aws and the Khazraj, two tribes which had long been sworn enemies. Moreover, both tribes treated the migrants from Makkah in a spirit of sacrifice and love seldom seen even among members of the same family. The ayah under consideration ends with the words: “Thus Allah makes His signs clear to you that you may be guided to the right way.” That is to say, if people had eyes to see they could conclude for themselves whether their salvation lay in adhering firmly to the teachings of the Qur’an or in abandoning them and reverting to their former state. They could decide very easily whether their true well-wishers were Allah (SWT) and His Messenger (SAW) or those Jews, Polytheists, and hypocrites who strove to plunge them back into their former despicable state.


If a true Muslim reflects on the conditions of much of the world diligently and thoughtfully, he will realize that some of it resembles that of the Arabs before the advent of Islam depicted in the words of the Qur’an — “you stood on the brink of a pit of fire.” And the only way out of this pit of fire is the one delineated by these ayaat of Surah Aal-e-Imran. As the Qur’an is the eternal Divine message for all humanity, its teachings too have abiding efficacy and applicability. No matter how degenerate our conditions and circumstances may be, the Qur’an offers a sure panacea for all our ills.

In the Khatm Al-Qur’an prayer we most humbly pray to Almighty Allah (SWT) that Qur’an may be made our leader, guide and beacon of light. But, surely, we cannot get it all merely for the asking. We have to struggle hard to achieve our solicited desires. Holding fast together to the cord of Allah — the Holy Qur’an — is, therefore, the second practical point of the strategy laid down by the Divine Book.

To summarize the action-agenda so far covered in these pages: the first practical step of the three-point Qur’anic strategy is with regard to Taqwa and Islam. That is to say, a true Muslim should remain steadfast in his obedience and loyalty to God. He should avoid everything which is not pleasing to Him and live his entire life in total submission to His commandments. As a corollary, acting on the injunctions of the Holy Prophet (SAW) is also included in it, as the commandments of the Prophet (SAW) are in fact the commandments of Allah (see Al-Nisa 4:80). The second practical step is with regard to the Qur’an: i’tesam bil-Qur’an holding fast and attaching oneself firmly to the Qur’an. And this obligation is to be discharged in a unified manner. Division and dissension among Muslims is thoroughly disapproved by Allah (SWT).

Now the question is : What does “holding fast together the cord of Allah” mean and imply in practical terms. In the booklet The Obligations Muslims Owe To the Qur’an, I have made an impassioned call to the Muslims to return to the Qur’an, to rededicate themselves to its study, and make it the sole guide for their lives. Instead of making purely academic attempts at describing the unique merits and magnificence of Qur’an, the most pertinent thing for us to do is that we should clearly understand our responsibilities towards the Qur’an and then assess for ourselves whether or not we are conscientiously fulfilling them. Paying lip service or pompous tributes to the Qur’an will not be enough and these cannot substitute for actually discharging our obligations towards the Holy Book. Now what are these obligations? Or, in other words, what does the Qur’an demand from us? An objective study of the Book makes it amply dear that it makes five demands from every Muslim. Put in a simple language, these demands or obligations are as follows:

1.A Muslim is required to truly believe in the Qur’an.
2.He is required to read it properly.
3.He is required to understand it.
4.He is required to act upon its teachings in his private life to struggle for the implementation of Shari’ah and the establishment of Social Justice at the state level.
5.He is required to disseminate its teachings to others and operationalize Islam at the
global level. He must spend most of his energies and monetary sources for this cause.
As a matter of fact, if Muslims rejuvenate their relationship with the Qur’an on these lines, it will weld them into one Ummah with utmost mental and emotional unity as well as unique singularity of purpose and objective. All sorts of dissension, strife and antagonism among them will automatically vanish, and they will become united like a solid cemented structure (in Qur’anic expression, bunyan marsus). And this will indeed be a concrete exemplification of the Holy Prophet’s saying according to which Almighty Allah (SWT) will bestow dignity and honor on those people who hold fast to the Qur’an and will degrade and disgrace those who turn a deaf ear to it and do not discharge their obligations towards it. Allama Iqbal has expressed these very ideas in beautiful Persian verses thus:

To sum up: there are the two practical steps through which a man personally becomes a true believer and the collectivity of believers takes the form of a strong ideological fraternity. Now the question that crops up is: what methodology is to be pursued by this ideological group for its global struggle? This indeed is the subject matter of the next Qur’anic ayah to be explained in the sequel. It is a happy coincidence that this methodology too consists of three points and we will dwell upon them at some length.

Let us now concentrate our attention on the third ayah (ayah 104 of Surah Aal-e¬Imran) the English translation of which reads:

And from among you there must be a party (a group or band of committed Muslims) who invite people to all that is good, and enjoin the doing of all that is right and forbid the doing of all that is wrong. It is they who will attain true success.

An objective and detailed study of the preceding two ayaat of the Surah leaves no ambiguity or doubt in the mind of the reader that both of them call for a collectivity of believers, and that a serious and sincere action on their dictates necessarily demands the formation of a group or party. Now the question arises: what is the objective or goal this group should keep in view and work for? As a matter of fact, all creations and artifacts are made for serving some purpose. Even a small and modest association of people is constituted and organized for achieving certain goals defined in the memorandum of aims and objectives. So the question that quite naturally arises is: what is the purpose or goal of that group which results from collectively dinging to the Qur’an? This exactly is what is explained in the ayah under review.

This ayah has been translated in two different ways by the translators. For some, the preposition min of minkum in the ayah is general and descriptive, while for some others it is of particularizing nature. Leaving aside the technicalities of the two types of min just mentioned, let us see what difference, if any, is made in the meaning of the ayah by either use of it. According to the former the ayah would be translated as: “And you should together form a group that invites people to all that is good…,” whereas according to the latter sense of min the translation would be: “And from among you there must be a group or party that invites people to all that is good ….“ Now in my view both these translations of the ayah are entirely correct, and the logical import of the meaning of the ayah is hardly changed by the minor linguistic difference of the two translations. If all the Muslims of the world unite and together constitute an ideological fraternity (i.e., the Muslim Ummah) that performs the duties of inviting people to all that is good, enjoin the doing of all right actions and forbid the doing of all that is wrong —this would be the import of the ayah according to the descriptive or indicative use of min. But since this descriptive function of the whole of Muslim Ummah is repeated a little further on in ayah 110 of this very Surah, a large majority of Qur’anic scholars take min in the particularizing sense and interpret the ayah by maintaining that it demands the formation of a group comprising of committed and motivated Muslims from among the vast Muslim fraternity of less motivated believers. That is to say, this ayah provides answer to the question: what should be done when, by and large, the Ummah neglects its religious obligations and thus pays no heed to its Divinely ordained duties.

Let us frankly acknowledge the hard facts and conditions of present-day Muslims, however unpleasant they may appear to us. Theoretically, the words “Muslim Ummah” cover in their fold all the Muslims of the world and as such it is a universalistic concept. But, as a matter of fact, one global Muslim Ummah is at the moment a non-entity. Instead, there are many Muslim nations in the world. Even Allama Muhammad Iqbal, a great advocate of the unity of Muslim Ummah, had to be realistic about the actual condition of Muslims in the world. Accordingly, in his lectures, entitled Reconstruction of Religious Thought in Islam, he wrote that there is no one united Muslim Ummah in the world; rather there are many Muslim nations living in different states. However, perhaps this too was true more than half a century ago when Allama Iqbal delivered the Lectures. The present situation of most Muslim nations is worse still and most Muslim nations are split into numerous regional, ethnic, or linguistic groups.

So the hard fact that we must accept is that today a united world Muslim Ummah is non-existent. The de facto position is frankly none other than this. The Ummah only exists as an ideal concept in the minds of Muslims who consider theoretically all believers of Islam and the Prophet (SAW) as members of one global religious fraternity. According to this belief, each confessor of Muhammad’s (SAW) Prophethood is regarded a member of the universal Muslim brotherhood. This belief in itself is perfectly correct, but the question is whether Muslims all around the world do in fact behave as a well-knit ideological group? Is there any discipline among the Muslims? Is there a plenary leadership among Muslim nations and are the directives and recommendations of that leadership heeded by the member states? I regret to say that the answer to all these questions is in the negative. Was not a large part of Afghan army with the Russians when the latter were killing Afghan people mercilessly? Were not the most inhuman atrocities against Afghans committed by their own Islam-professing Afghan brethren? Again was not the long and devastating war between Iran and Iraq between two Muslim countries? Armed clashes between different factions of Muslims in Lebanon and brutal and murderous assaults on Palestinian refugee camps are known to anyone who is in touch with modern media. And the recent Gulf war has proved beyond any doubt that, as a matter of fact, one world-wide Muslim Ummah does not exist.

In the light of these facts the ayah under consideration with the particularizing sense of preposition in the expression minkum assumes special significance and its meanings become quite intelligible. In effect, what it means is that even when the vast multitudes of people in the Muslim Ummah are in a state of slumber, are divided among themselves and pursuing only secular ends, there must arise a group or party within the larger Ummah that performs the duties laid down by the Qur’an in this ayah, and also make the rest aware of them.

Some readers may wonder as to what an Ummah within the Ummah means. I am sure you must be familiar with the expressions of “a state within a state” and “a party within a party.” For instance, those among you who have read about the freedom struggle of the Indian subcontinent know very well that the Indian National Congress was a big political party and there was a forward block of it within the Congress that consisted of rather more revolutionary members. The forward block stood for more radical strategy as compared with the ordinary political policies approved by the Congress. Despite their membership and loyalty to the Indian Congress, they constituted a separate group under the leadership of Subhash Chandra Bose.

Similarly, since in the contemporary context the universal Muslim Ummah has been reduced to the level of an abstract concept, its reification is needed in the form of a smaller group (from among the larger Ummah) consisting of such Muslims as have fulfilled, to the maximum possible degree, the requirements and demands made in ayah 102 of the Surah with respect to the individual behavior and practice of a true Muslim. They attain the driving force of Taqwa in their hearts and meticulously observe the commandments of the Holy Prophet (SAW). Moreover, in compliance, to a fair degree, with the imperatives of the next ayah, they hold fast to the Qur’an for guidance even in minor details of their lives, and unite and join together as comrades in order to make up an ideological group. Ayah 104 of Surah Aal-e-Imran enlightens us about the three aims and objectives this collectivity of God-conscious and motivated Muslims is to work for:

1.Calling and inviting people to all that is good and noble.
2.Enjoining and dictating the doing of all that is right and virtuous.
3.Forbidding the doing of all that is wrong and immoral.
First of all, let us discuss the first two objectives and goals of the real and hard-core Muslim Ummah’s struggle. The Islamic summons have, by and large, been understood by Muslims to be in general call to Iman and A’mal Saleh (righteous action) in conformity with the guidance of Revelation, summoning people to God and inviting them to follow His and His Messenger’s dictates. But the crucial question that must be asked here is:

Do the Qur’anic injunctions “calling and inviting people to all that is good” and “enjoining the doing of all that is right” mean one and the same action? We, however, cannot think for a minute that Almighty Allah (SWT) has used synonymous expressions in the same ayah for pointless repetition. They certainly mean and imply different performances or levels and intensity of operations. da’wah ilal-khair and amr bil-ma’roof are obviously semantically distinct expressions and thus connote different types of activities. Most probably, da’wah ilal-khair means calling and inviting people to the Qur’an, as according to the Holy Qur’an the highest khair (i.e., good) is the Qur’an itself. To substantiate this the following ayaat of Surah Yunus can be cited:

O mankind! There has come unto you an Admonition (or an Exhortation) from your Lord, and a Healing for the diseases in your hearts, and for those who believe a Guidance and a Mercy. Say: In this bounty of Allah and in His Mercy, therein let them rejoice; it is better than all (the worldly wealth) that they may amass! (Yunus 10: 57,58)
These two ayaat clearly tell us how majestically Qur’an describes its own magnificence. Those who do wrong have a disease in their hearts, which causes their spirits to suffocate. Allah (SWT) in His Mercy declares His Will (i.e., the Qur’an) to them which should direct their lives and provide a healing for their spiritual malaise. If they accept faith, the remedy acts; they find themselves in right guidance and receive Allah’s forgiveness and mercy. Surely this guidance — the Qur’an — is far better a gift than material gains, wealth, or possessions. Therefore, according to this ayah, the referent of khair is Qur’an itself, something far superior to what worldly people hoard. To be sure, worldly possessions and wealth have also been termed as khair by the Qur’an. For example, an ayah of Surah Al-Aadiyaat reads:

… for, verily, to the love of wealth (khair) is he most ardently devoted. (A1-Aadiyaat 100:8)
This, of course, refers to a natural inclination and disposition of man. Yet, we are told in very dear and categorical terms that the Divine gift bestowed upon us in the form of the Qur’an is in reality far better than material riches and belongings. So da’wah ilal-khair (that is to say, inviting and calling people to goodness) is, in fact, exhorting men to study and act upon the teachings of the Qur’an.

While the first objective or aim of the Ummah’s missionary work is specifically with respect to the Qur’an, the second one is quite general and broad. It includes advising, admonishing, preaching, and exhorting people to all that is morally right and virtuous. However, the literal meaning of the Arabic verb amr is definitely more, and stronger, than just advising or preaching sermons; it additionally implies commanding and implementing with force. Thus amr is quite a wide expression. Starting from moralizing it goes right up to the bringing about of a revolution in political leadership so that corrupt and ungodly people are forced to be righteous and follow Divine guidance.

Another difference between da’wah and amr is that the former (i.e., preaching and exhorting) is never undertaken in an authoritative manner. On the contrary, it is always performed in a warm and heart-moving manner. In da’wah one pleads and even requests people most humbly to uphold goodness and probity. The da’ee (i.e., one who performs the da’wah) is always on the look out for an appropriate moment when he can approach people in a receptive mood. He even requests them in the name of God to order their lives according to the dictates of Islam. His role is both of an evangelist (i.e., one who gives glad tidings on moral actions) and of a warner of the torments of hell¬fire. He is always very polite and never harsh, aggressive, or authoritative. This indeed is the attitude which members of the Tableeghi Jama’at have adopted for the past several decades for their missionary activities.

In da’wah, one speaks from the depth of ones heart and strikes a cord in the interlocutor’s heart as the preacher is definitely taken as a well-wisher. This difference amply shows why calling people to goodness has been mentioned by the Qur’an as distinct and separate from “enjoining what is morally right.” The mild and polite manner to be adopted in da’wah was required of Prophet Musa (AS) and Prophet Haroon (AS) when the two messengers were ordered by Allah (SWT) to go to the Pharaoh. We read in Surah Taha the following ayaat:

Go forth (then), you and your brother, with My messages, and never tire of remembering Me. Go forth, both of you, unto Pharaoh, for verily he has transgressed all bounds of equity! But speak unto him in a mild manner, so that he might bethink himself or (at least) be filled with apprehension (Taha 42:44).
Thus amr bil-ma’roof is a step higher than mere da’wah ilal-khair or preaching and, as such, it calls for a different methodology and approach. The word amr literally means to order, dictate, or enforce on the basis of authority. This necessitates, at the societal or state level, a change or revolutions in the whole power structure so that the morally good and right is implemented and enforced with the authority of governmental institutions. Supporting evidence for this is also provided by the fact that the expression amr bil-ma’roof was first used in Surah Al-Hajj when the Prophet (SAW) and his Companions (RAA) were obliquely given the glad tiding of political power. English translation of ayah 41 of this Surah reads:

(They are) those who, if we establish them in the land, organize regular prayer and give regular charity, enjoin the right and forbid wrong.. .(Al-Hajj 22:41).
Soon after the revelation of this Surah, the foundations of an Islamic state were laid in Medinah, and the Prophet (SAW) began to enforce the laws of Shari’ah and religious practices in the capacity of a political ruler. However, it may be noted that full and total authority in the Arabian peninsula was achieved only after the conquest of Makkah, some ten years latter.

A very important point must be clearly appreciated and understood by all of us at this juncture. Absence of Islamic political power at the state level does not imply that the Qur’anic injunction of amr bil-ma’roof has no scope or relevance for Muslims.

He was the most forbearing of people, the most courageous of people, the most just of people, the most chaste of people. His hand never touched the hand of any woman unless he owned her as a slave or was married to her or was closely related to her by blood (mahram).

He was the most generous of people, who never kept a dinar or a dirham with him overnight. If he had anything left over and he could not find someone to give it to before night came, he would not go home until he had donated it to someone who needed it. He did not take anything from that which Allah had bestowed upon him except one year’s supply of the simplest provisions, dates and barley, giving all of that for the sake of Allah. He was never asked for anything but he gave it, then he would go back to his annual supplies and donate from them to those who needed it more, then he might run out before the year ended.

He used to repair his own sandals and mend his own clothes, and he would help his family in the home and cut meat for them. He was the most modest of people and would not look anyone straight in the eye. He would respond to the invitations of slave and free alike, and accept a gift even if it was a cup of milk, and he would reward a person for it. He did not eat food that had been given in charity, and he would respond to slave women and the poor when they asked him for something.

He got angry for the sake of his Lord but he did not get angry for his own sake. He would adhere to the truth even if that resulted in harm for himself or his companions. He found one of the best of his companions slain in an area where Jews lived, but he did not treat them harshly or do more than that which is prescribed by sharee’ah. Rather he paid a diyah for him of one hundred camels even though some of his companions were in desperate need of just one camel.

He would tie a rock to his stomach to ward off hunger pangs, and he did not refuse halal food or and he would not eat reclining or at a table. He never ate his fill of bread for three days in a row until he met Allah, may He be exalted, as he would prefer to give away what he had rather than eat his fill, not because of poverty or miserliness. He would accept invitations to meals, visit the sick, and attend funerals.

He walked alone among his enemies without a guard. He was the most humble and quiet of people without being arrogant, the most eloquent without being long-winded, the most cheerful of countenance. He did not worry about worldly matters. He wore whatever he found, and let his slave or others ride behind him on his mount. He rode whatever was available, sometimes a horse, sometimes a camel, sometimes a mule and sometimes a donkey.

Sometimes he walked barefoot, with no cloak, turban or cap, visiting the sick in the furthest parts of Madinah. He loved perfume and hated foul smells. He would sit with the poor and offer food to and eat with the needy, honoring the virtuous and softening the hearts of people of status by treating them kindly. He upheld ties of kinship without favoring his relatives over those who were better than them, and he did not treat anyone harshly.

He accepted the excuses of those who apologized to him; he would joke but he only spoke the truth, and he would smile without laughing out loud. If he saw permissible play he did not denounce it, and he raced with his wife. When voices were raised against him, he bore that with patience. He had slaves, male and female, but he did not eat or dress any better than they did. He did not waste time without striving for the sake of Allah or doing that which was essential to better himself. He did not look down on any poor person because of his poverty or chronic sickness, and he did not fear any king because of his power. He called both of them to Allah on equal terms.

Al-Bakhtari said: The Messenger of Allah (peace and blessings of Allah be upon him) did not revile any of the believers but he prayed that it might become an expiation and a mercy for them. He said: “I have been sent as a blessing, not a curse.” If he was asked to pray against anyone, whether Muslim or kafir, he would refrain from praying against him and pray for him instead.

His hand never struck anyone. If he was given the choice between two things he would choose the easier option, unless it involved sin or the severing of family ties. Allah described him in the Torah before He sent him, and said:


Muhammad the Messenger of Allah, My chosen slave; he is not harsh or rough, and does not make noise in the marketplace.

He did not repay evil in kind; rather he would pardon and forgive. Part of his attitude was that he would be the first to greet whomever he met, and if someone came to him with a need, he would be patient until the person was the first one to leave. If someone took him by the hand, he would not let go until the other person let go first. In a gathering he could not be distinguished from his companions. Allah, may He be exalted, said (interpretation of the meaning):

“And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh‑hearted, they would have broken away from about you” [Al ‘Imran 3:159].

Allah bestowed upon him the best attitude and conduct, and the best way of dealing with people and situations, even though he was illiterate and could neither read nor write. He grew up poor in an ignorant desert land, tending sheep, an orphan with neither father nor mother. But Allah taught him all good characteristics and good ways, and taught him the stories of earlier and later generations, and that which brings success and salvation in the Hereafter and happiness in this world, and showed him the way to focus on one’s duties and keep away from inessentials. May Allah help us to obey his commands and follow his example. Aameen.

Abu Hamid al-Ghazali (rahimahullah) in Ihya’ ‘Uloom al-Deen (2/430-442)

By Professor Mustafa Abu Sway (Al Quds University, Jerusalem


It is sad that Muslims and Muslim governments pay scant regard to the preservation of the environment. In the heartland of Islam, the Holy city of Makkah, mountains are razed to make way for high rise buildings. We are told that this is being done to provide accommodation for the pilgrims ..... or in reality is the reason the greed for money. It would be sad if in the years to come we are unable to visualise Zain Bhika’s song ‘The Mountains of Makkah’ and the mountains remain only as a figment of our imagination.


Glossary

Quran: An Islamic scripture believed by Muslims to be God's revelation to the Prophet Muhammed (peace be upon him). It is believed to be the exact, unadulterated words of Allah and is written in Arabic.

Dhikr: Literally, Dhikr means mention or rememberance but it is often used in reference to the rememberance of Allah.




The environment is perceived as the place where the signs (e.g rivers, plants, and birds), pointing to God exist:



"Verily in the heavens and the earth, are Signs for those who believe. And in the creation of yourselves and the fact that animals are scattered (throughout the earth), are Signs for those of assured Faith. And the alteration of Night and Day, and the fact that God sends down Sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds,-are Signs for those that are wise." Qur'an, 45:3-5



As a result, any destruction occurring to the environment is tantamount to destroying these signs. If any species becomes extinct, it is considered a loss of a Sign that reflects the greatness of the Creator. It is indeed a very sad thing if we continue to destroy the environment, because we will prevent the generations to come from having a healthy relationship with the environment, where "healthy" means the chance to experience these Signs.


It has been said that there are two books; the one which is read [i.e. the Qur'an] and the one which is seen [i.e. the universe]. While it is known why the Qur'an is described as a Book, the universe is considered a book in the sense that includes signs pointing to God. A transparent heart is needed, though, in order to unveil the way these signs function Indeed, once the person is not blocked from "reading" the signs that fill up the universe, beautiful forms of dhikr are ensued, and a correlation between many verses of the Qur'an and the corresponding "verses" of the universe are established.


Being blocked from the Signs is best expressed with the example of the large industrial or metropolitan city. The huge structures, including high rise buildings, change the horizon. Sunrise and sunset are not anymore phenomena that form a part of daily experiences; at least not for those who are trapped inside the city. One needs a lot of ingenuity to see a "sign" in concrete slabs!


In the absence of green lungs for the city, its dwellers, who only see steel and concrete growth, might not experience the natural cycles of growth stated in the following verse:



"A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye eat." Qur'an, 36:33.



Though we do not understand how, everything in the universe, including the components of the environment, participates in making remembrance [dhikr] of God:



The seven heavens and the earth, and all beings therein, declare his Glory: There is not a thing but celebrates His praise; and yet ye understand not how they declare His Glory! Verily He is Oft-Forbearing; Most Forgiving." Qur'an, 17:44



There are many verses that mention specific beings that praise God; some of which are the following:



"Nay, thunder repeateth His praises, and so do the angels, with awe ..." Qur'an, 13:13



"Seest thou not that it is God Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And God knows well all that they do." Qur'an, 24:41



"...It was Our power that made the mountains and the birds celebrate Our praises, with David..." Qur'an, 21:79



It is rather obvious that both animate and inanimate objects celebrate the praises of God. As such, the destruction of the habitat of any species means the extinction of a Sign that, not only leads people to remember God, but also participates in praising God. With just a little imagination, one can see the universe in a constant circle of dhikr. Excluded of course are those whose hearts are not sensitive enough to see the need to join the rest of the universe.



That the creation inherently point in the direction of the Creator is something widely discussed by Muslim scholars and mystics. A very beautiful and illuminating statement by Sa'id Al-Nursi (d. 1960) indicates that every creature, by its own nature, has what I would translate liberally as a Divine stamp that cannot be imitated.



"An illuminated heart is capable of seeing the stamp which helps in transcending this realm to the other!" *



^ Sa'id Al-Nursi, al-Mathnawi al-'Arabi al-Nuri; Ihsan Qasim Al-Salihi, ed. 1988, p. 53.



Professor Mustafa Abu Sway is in the Department of Philosophy at al-Quds University, Jerusalem. He was formerly a Senior Research Fellow at the International Institute of Islamic Thought and Civilisation (ISTAC) in Kuala Lumpur. He was also the head of the Department of Philosophy at the International Islamic University Malaysia (IIUM). He has written books such as Al-Ghazzali: A Study in Islamic Epistemology (1996).]



The above article is an extract from the article ‘Caring for the Environment- Act of Faith’ by Prof. Mustafa Abu-Sway (Al-Quds University)



http://www.muslimbridges.org/content/view/145/80/

Name: Abdelzaher El Sakka
Club: Genclerbirligi , TURKEY
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Team: Strasbourg, FRANCE
Position: L. Back
Nationality: Egypt

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Club: Middlesbrough, ENGLAND
Position: Striker
Nationality: Egypt

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Nationality: Dutch/Morrocan

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Position; GK
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Position: Midfield
Nationality: Germany

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Club: FC Schalke 04, GERMANY
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Position: Defender
Nationality: Uzbekistan

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Position: Striker
Nationality: Bosnia

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