The Bad and Good are Not Equal

Allah T'ala says in the Holy Quran:

 

قُل لاَّ يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللّهَ يَا أُوْلِي الأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'

This verse enunciates a standard of evaluation and judgement quite distinct from the standards employed by superficial people. For the latter, for instance, a hundred dollars are worth more than five dollars, since a hundred is more than five. But, according to this verse, if those hundred dollars have been earned in a manner entailing the disobedience of God the entire amount becomes unclean. If, on the contrary, a man earns five dollars while obeying God then this amount is clean; and anything which is unclean, whatever its quantity, cannot be worth that which is clean. A drop of perfume is more valuable than a heap of filth; a palmful of clean water is much more valuable than a huge cauldron brimming with urine. A truly wise person should therefore necessarily be content with whatever he acquires by clean, permissible means, however small and humble its quantity may be. He should not reach out for what is prohibited, however large in quantity and glittering in appearance.

You Must Know Him

You may be an atheist or an agnostic or you may belong to any of the religious denominations that exist in the world today. You may have been a Communist or a believer in democracy and freedom. No matter what you are, and no matter what your religious and political beliefs, personal and social habits happen to be— YOU STILL MUST KNOW THIS MAN!

He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated numberless social and political reforms, established a dynamic and powerful society to practice and represent his teachings, and he revolutionized the worlds of human thought and human action for all time. His name was Muhammad (peace and blessings of Almighty Creator be upon him)—and he accomplished all these wonders in the unbelievably short span of twenty-three years.

 

Read more...

Moral State of the present-day Armies

Allah T'ala says in the Holy Quran:

وَلاَ تَكُونُواْ كَالَّذِينَ خَرَجُواْ مِن دِيَارِهِم بَطَرًا وَرِئَاء النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَاللّهُ بِمَا يَعْمَلُونَ مُحِيطٌ

(8:47) And be not like those who came forth from their homes exulting, with a desire to be seen of people, and hindering others from the way of Allah. Allah encompasses all that they do.

This alludes to the army of the disbelieving Qurayash, which, when it proceeded on a military expedition against the Muslims, was accompanied by singing and dancing minstrels. (See Ibn Sa'd. vol. 2, p. 13 ) Whenever the army halted, dancing and drinking parties were held. Also the army arrogantly vaunted its military power and numerical strength before the tribes and localities which fell on the way, and boasted of its invincibility. (See al-Waqidi, vol. 1, p. 39 ) This much is about the moral state of the Quraysh army. What was even worse was the object of their fighting. They were not fighting for any lofty ideal. What they aimed at was merely to defeat the forces of truth and justice, to suppress and obliterate the only group which sought to uphold the truth. They simply did not want any one to champion the cause of truth and justice.

This occasion was considered appropriate to warn the Muslims not to let themselves degenerate into a group like the Quraysh. God had favoured them with faith and devotion to the truth. And gratitude to God for this favour required that they should purify both their conduct and their reason for fighting.

This directive was not meant just for the time in which it was revealed. It is equally applicable today, and will remain applicable in all times to come. The forces of Unbelief today are no different from those in the time of the Prophet (peace he on him) for the moral state of the present-day armies is no better than of armies in the past. Arrangements for prostitution and drinking are as much a part of the present-day armies of unbelievers as ever before. The soldiers in these armies feel no shame in openly demanding the maximum amount of alcoholic drinks and as many call-girls as possible. Without any sense of shame the soldiers virtually ask their compatriots to make available to them their daughters and sisters for the gratification of their lust. That being the case how can one expect that the soldiers of today would not go about committing debauchery and polluting the life of the people in the lands which they happen to conquer?

Apart from moral corruption, the soldiers of the present-day armies are known for their arrogance and affrontery to the conquered peoples. Their gestures and conversation - both of ordinary soldiers and officers - bespeak of their arrogance. Arrogance is also reflected in the statements made by the statesmen of the militarily-strong and triumphant nations who in effect boastfully say to their people, in the words of the Quran: 'No one shall overcome you today' (al-Anfal 8: 48) and challenging the whole world in their vainglory: 'Who is greater than us in strength?' (Fusilat 41: 15).

These powers are evidently wicked, but the purposes for which they wage war are even more so. These powers are keen, out of sheer trickery, to assure the rest of the world that in waging war they are prompted only by the welfare of mankind. In actual fact, they might have either one motive for waging war or another, but it is absolutely certain that the motive is not the welfare of mankind. Their purpose is to establish their exclusive control and to exploit the resources created by God for all mankind. Their goal is to reduce other nations to the position of hewers of wood and drawers of water and to subject them to thraldom and servitude. Here Muslims are being told, in effect, that they should eschew the ways of non-Muslims and desist from devoting their lives, energy, and resources to the evil purposes for which non-Muslims engage in warfare. (Tafheemul Quran)

Prophet's Appearance and Dress

Appearance

Muhammad (s.a.a.w.) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen grey hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet about him:

"As there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright."

His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes [Tirmidhi].

Dress

His dress generally consisted of a shirt, tamad (trousers), a sheet thrown round the shoulders and a turban. On rare occasions, he would put on costly robes presented to him by foreign emissaries in the later part of his life. [Ahmed, Musnad, Hafiz Bin Qayyim]

His blanket had several patches. [Tirmidhi] He had very few spare clothes, but he kept them spotlessly clean. [Bukhari] He wanted others also to put on simple but clean clothes. Once he saw a person putting on dirty clothes and remarked,

"Why can't this man wash them." [Abu Dawood]

On another occasion he enquired of a person in dirty clothes whether he had any income. Upon getting a reply in the affirmative, he observed,

"When Allah has blessed you with His bounty, your appearance should reflect it." [Abu Dawood]

He used to observe:

"Cleanliness is piety."

 

Reference url: http://muslim-canada.org/muhammadatharhusain.html

ISLAMIC CIVILIZATION AS DEPICTED IN THE QUR'AN

User Rating:  / 27
PoorBest 

Nature of Islamic Zakat

Through prayer and fasting exercises which rest on a base of the widest and deepest possible scientific knowledge of the world, man may reach awareness of the pattern of the cosmos and a penetration of its secrets. In consequence, man may discover his place as well as that of his fellow men in the cosmos. His love for them and their love for him will increase with this realization. In service to God, they will cooperate with one another for the good and reinforce one another's piety; the strong will protect the weak, and the rich will share their bounty with the poor. But that is precisely the zakat. To do more than it requires is charity. The Qur'an joins zakat to prayer in many places. Some of the following verses have already been quoted

"But righteousness consists in being convinced of the existence and unity of God, of the reality of the Day of Judgment, of the angels, the Book, the Prophets; in giving of one's wealth lovingly to the next of kin, the orphan, the destitute, the wayfarer, the poor, the slave; and in holding the prayer and giving the zakat." [Qur'an, 2:277] The Most High also says: "Observe the prayer and remit the zakat and kneel with those who pray." [Qur'an, 2:43] Further, God-may He be adored-says: "Those believers have done well and achieved felicity who hold their prayers with reverence, abstain from gossip, and complete their payment of zakat," [Qur'an, 23:1-4] etc., etc.

Concerning zakat and charity, the Qur'an talks at length, clearly and emphatically. It has classified charity among the highest virtues deserving of the greatest rewards; indeed, it has placed charity alongside the conviction of God, thus leading us to believe that the two are equal. Addressing His angels regarding a man who violated the duty of charity, God said

"Take him away. Fetter him and cast him into the fire that he may broil therein. Bind him in long and heavy chains that he may not move. For he did not believe in God Almighty, nor did he urge the feeding of the poor." [Qur'an, 69:30-34]

Similarly, God said: "And give glad tidings to the humble, whose hearts are filled with reverential fear whenever God is mentioned, who patiently endure whatever befalls them, who observe the prayer and spend of that which We have provided for them." [Qur'an, 22:34-35]. Further, God-may He be blessed and adored-says: "Those who spend of their wealth at night and during the day, in secret and in public, have their reward with God. They have reason neither to fear nor to grieve." [Qur'an, 2:274]

 

Short Quotes

Allah is the Lord

اَلْحَمْدُ ِللهِ رَبِّ الْعَالَمِيْنَ     Praise be to Allah, the Lord of the entire universe.(1:2)
In Arabic the word Rabb has three meanings: (i) Lord and Master; (ii) Sustainer, Provider, Supporter, Nourisher and Guardian, and (iii) Sovereign, Ruler, He Who controls and directs. God is the Rabb of the universe in all three meanings of the term.