Hajj and Umrah

The Meaning of `Umrah

The word `umrah in common speech "visit", but in the Shari`ah it means paying a visit to the Bayt Allah al‑Haram (the Sacred House of God, i.e. the Holy Ka'bah) in a specific form.

The Kinds of `Umrah

The `Umrah is of two kinds: the first which is performed independently of the Hajj (called al‑`Umrat al‑mufradah al‑mustaqillah `an al‑Hajj), and the second kind which is performed in conjunction with the Hajj (al‑`Umrat al‑mundammah ila al‑Hajj). The al‑`Umrat al‑mufradah, the independent `Umrah, all the five legal schools agree, can be performed at all times of the year, though it is meritorious to perform it during the month of Rajab according to the Imamiyyah, and in Ramadan according to the four Sunni schools.


The time of the conjugate `Umrah, which is performed before the Hajj and in the course of the same journey by the Hujjaj coming to the Holy Makkah from distant countries, by consensus of all five schools, extends from Shawwal to Dhul Hijjah. However, there is disagreement among legists about the month of Dhul Hijjah, whether the entire month or only the first ten days belong to the Hajj season. Anyone who performs the conjugate `Umrah is considered relieved of the obligation to perform the al‑`Umrat al‑mufradah by those who believe in its being obligatory.
Difference Between the Two Kinds of `Umrah


The Imamiyyah scholars make a distinction between al‑`Umrat al‑mufradah and `Umrat al‑tamattu`, citing the following reasons:

1. The Tawaf al-nisa' (to be explained later) is obligatory in al‑`Umrat al‑mufradah, not in the `Umrat al‑tamattu; and according to some jurists is forbidden.

2. The time of `Umrat al‑tamattu` extends from the first of the month of Shawwal to the ninth of Dhu al‑Hijjah, whereas al‑`Umrat al‑mufradah can be performed at all times of the year.

3. The pilgrim (mu'tamir) performing the `Umrat al‑tamattu` is required to shorten his hair (al‑taqsir), whereas the mu`tamir of al‑`Umrat al‑mufradah can choose between shortening his hair or completely shaving his head (al‑halq), as shall be explained later.

4. The `Umrat al‑tamattu` and the Hajj occur in the same year, which is not the case with al‑`Umrat al‑mufradah.

Karrarah, in his book al‑Din wa al‑Hajj `ala al‑madhahib al‑'arba'ah, says that, according to the Maliki and Shafi`i schools, for the mu'tamir of al‑`Umrat al‑mufradah all things are permissible, even sexual intercourse, after the shortening of hair (al‑taqsir)or the head shave (al‑halq), irrespective of whether he brings along with him the sacrificial offering (al‑hady) or not. But according to the Hanbali and Hanafi schools, the mu'tamir gets away with al‑taqsir or al‑halq, if he does not bring the sacrificial offering; otherwise he remains in the state ofihram until he gets through the Hajj and the `Umrah on the day of sacrifice (yawm al‑nahr).

The Conditions of the ‘Umrah

The conditions for the `Umrah are essentially the same as mentioned in the case of the Hajj.

The Status of `Umrah

According to the Hanafi and Maliki schools, the `Umrah is not obligatory but a highly recommended sunnah(sunnah mu'akkadah). But according to the Shafi`i and Hanbali schools and the majority of Imamiyyah legists, it is obligatory (wajib) for one who is mustati`, and desirable (mustahabb) for one who is not mustati: In support, they cite the Qur'anic verse:

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ

(Perform the Hajj and the `Umrah for Allah.)1

(Fiqh al‑Sunnah, vol. V; al‑Fiqh `ala al‑madhahib al‑'arba`ah; al‑Jawahir; al‑Mughni)2

The Acts of the `Umrah

According to al‑Fiqh `ala al‑madhahib al‑'arba`ah, whatever is wajibor sunnah for the Hajj is also wajib andsunnah for the `Umrah. But the `Umrah does differ from the Hajj in certain respects: there is no specific time for performing the `Umrah; it does not involve the halt (wuquf) in the plain of `Arafat; neither the departure thenceforth to al‑Muzdalifah; nor the ramy al‑jamarat.3

The Imamiyyah book al‑Jawahir mentions that: "The obligatory acts (af'al or a'mal) of the Hajj are twelve:ihram; the wuquf at `Arafat; the wuquf at al‑Mash'ar al‑Haram; the entry into Mina; the ramy; the dhibh(sacrifice); its related taqsir or halq; the tawaf (the sevenfold circumambulation of the Ka'bah), and its relatedraka'at (units of the length of prayers); the sa’y; the tawaf al-nisa', and its related raka'at. The obligatory acts ofal‑`Umrat al‑mufradah are eight: niyyah (intention); ihram4 ; tawaf its related raka'at; the sa’y; the taqsi; thetawaf al-nisa'; and its related raka'at."

This indicates that all the legal schools agree that the acts of the Hajj exceed those of the ‘Umrah by the acts associated with the wuquf. Moreover, the Imamiyyah school considers it obligatory for the performer of theal‑`Umrat al‑mufradah to perform a second tawaf, the tawaf al-nisa'. Similarly the Maliki school differs from others in considering halqor taqsir as non‑obligatory for al‑`Umrat al‑mufradah.
Two Subsidiary Issues

1. The obligation (wujub) of al‑`Umrat al‑mufradah is not connected with the istita`ah for the Hajj. If, supposedly, it is possible for a person to go to Mecca at a time other than that of the Hajj and not possible at the time of the Hajj, then the `Umrah instead of the Hajj becomes obligatory for him. If he dies without performing it, its expense is taken out from his heritage."5

Similarly, if one has istita'ah for Hajj al‑'ifrad instead of the `Umrah, it becomes obligatory upon him; because each of them is independent of the other. This applies to al‑`Umrat al‑mufradah. As to `Umrat al‑tamattu`,which shall be explained later, its wujub depends upon that of the Hajj, since it is a part of it.

2. According to the Imamiyyah, it is not permissible for one intending to enter the Holy Mecca to cross themiqat or enter its haram (sacred precincts) without getting into the state of ihram, even if he has performed the Hajj and the `Umrah many times before. Only when the exit and entry recur several times during month, or when after entering the city as a muhrim he goes out any re‑enters for a second time in less than thirty days, it is no obligatory. Therefore, ihram with respect to entry into Mecca is comparable to the wudu' before touching the Holy Qur'an. This clearly demonstrates the baselessness of the lie that the Shi`ah do not consider al‑Bayt al‑Haram as sacred, and that they pretend to perform the Hajj for the sake of polluting the holy sanctuaries. (!)

According to Abu Hanifah, it is not permissible to go beyond the miqat and enter the haram without ihram, but entry into the remaining area is permissible without ihram. Malik does not agree with this, and two opinions are ascribed to al‑Shafi'i on the matter.

This much of discussion about the `Umrah is sufficient for throwing light upon it, so that the reader may grasp its difference with the Hajj, though only in some aspects. What we shall say later will offer further clarification.
The Forms of Hajj

All the five legal schools agree that there are three kinds of Hajj: tamattu`, qiran, and ifrad. They also agree that by Hajj al-tamattu` is meant performance of the acts of the `Umrah during the months of the Hajj. The acts of the Hajj itself are performed after getting through the `Umrah. They also agree that by Hajj al‑'ifrad is meant performing the Hajj first and then, after getting through the acts of the Hajj, getting into the state of ihram for performing the `Umrah and its related acts. The four Sunni legal schools agree that the meaning of the Hajj al-qiran is to get into ihram for the Hajj and the `Umrah together. Then the talbiyyah uttered by the pilgrim is لبيك اللهم بحج وعمرة .

According to the Imamiyyah school, the Hajj al-qiran and Hajj al‑‘ifrad are one and the same. There is no difference between them except when the pilgrim performing the Hajj al-qiran brings the hady at the time of assuming the ihram. Then it is obligatory upon him to offer what he has brought. But one who performs theHajj al‑‘ifrad has essentially no obligation to offer the hady.

In brief, the Imamiyyah do not consider it permissible to interchange two different ihram's,1 or to perform the Hajj and the `Umrah with a single niyyah (intention) under any condition; but the other legal schools permit it inHajj al-qiran. They say that it has been named `al‑qiran' because it involves union between the Hajj and the `Umrah. But the Imamiyyah say that it is because of the additional feature of the hady accompanying the pilgrim at the time of ihram.2

According to the four Sunni legal schools, it is permissible for the pilgrim, Meccan or non‑Meccan, to choose from any of the three forms of the Hajj: al‑tamattu; al‑qiran, or al‑'ifrad, without involving any karahah(reprehensibility). Only Abu Hanifah considers Hajj al-tamattu` and Hajj al-qiran as makruh for the Meccan.


The four Sunni legal schools also differ as to which of the three kinds of Hajj is superior to the others. The best according to the Shafi`i school is al‑‘ifrad, and al‑tamattu` is superior to al‑qiran. According to the Hanafi school, al‑qiran has greater merit than the other two. The best according to the Maliki school is al‑‘ifrad, and according to the Hanbali and Imamiyyah schools is al‑tamattu`.

According to the Imamiyyah school, Hajj al-tamattu` is obligatory upon one living at a distance of over forty‑eight miles from Mecca, and he may not choose any other kind except in emergency. The Hajj al-qiranand Hajj al‑‘ifrad are performable by the people of Mecca and those living around it within a distance of forty‑eight miles, and it is not permissible for them to perform except one of these two kinds. The Imamiyyah base their argument on this verse of the Qur'an:


فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَٰلِكَ لِمَنْ لَمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ


…if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque…..(2:196)

Moreover, according to the Imamiyyah school, it is not permissible for one obliged to perform the Hajj al-tamattu` to change over to something else, except for the problem of shortage of time available, or, in the case of women, due to impending menses. In those cases it is permissible to change either to al‑qiran or al‑‘ifrad on condition that the `Umrah is performed after the Hajj. The limit of the shortage of time is failure to be present at the wuquf in `Arafat until noon.


For one whose duty is al‑qiran or al‑‘ifrad, such as the natives of Mecca or those from its surrounding region, it is not permissible to change to al‑tamattu`, except in exigency (such as the fear of impending menses). After explaining this position of the Imamiyyah school, the author of al‑Jawahir says, "I have not come across any different opinion on this matter."


And all the five legal schools agree that the hady is not compulsory for one performing Hajj al‑'ifrad, though better if performed voluntarily.

Written By: Boy

Why Halal Food Is Good For Everyone

                                            

Within the Muslim community, halal is used to describe what is permissible both in food and in actions. We typically associate halal with food, as do many non-Muslims. For purposes of this article, we explore why halal food, specifically meat and poultry, is good for everyone.

I grew up devouring literature with information on eating right and living healthy. When I became a Muslim nearly ten years ago, I was excited to learn about the guidelines set forth in the Quran as it relates to what a Muslim should and should not eat.

In the process, I realized that I was fortunate enough to develop health-conscious eating habits early on in life that morphed into actions related to food consumption in accordance with Islam.

It was quickly obvious to me that the two went hand in hand.

As a food writer and blogger, I keep up with the latest news and trends on the U.S. and international food scenes on a daily basis. Unfortunately, there are more and more instances in which food is contaminated and people sickened from preventable issues related to food safety and sanitation in both the agricultural and manufacturing sectors.

Also unfortunate is the rising number of preventable diseases related to over-consumption.

Alhamdullilah, there is a growing movement in the U.S. to revolutionize how and what we eat. First Lady Michelle Obama, celebrity chefs like Jamie Oliver, and well-known food writers such as Michael Pollan and Alice Waters are heading up this movement through books, documentaries and lectures across the country.

Because of this push to educate the masses, many people are not only reading labels but demanding to know the source of their food. They want to know what the animals are eating and how they are living, the kind of air they are breathing and what, if anything is being injected into their bodies. They are visiting farms, talking to farmers, insisting on organic products, or at least those that are all natural and not sprayed or injected with harmful pesticides, toxins or artificial growth hormones.

How does halal food fit into this parameter?

Halal encompasses more than just meat, or even the type of meat eaten, although it is the most discussed type of product consumed.

For an animal to go from farm to table as halal food, it must have lived a pure life from the very beginning, finishing a cycle of life that is permissible in accordance with Islamic standards. It must have eaten well, been treated well, and been sacrificed well. It may sound good in theory, but what does this all mean?

The kind of treatment and feed an animal receives during its life is important. It should be not be abused, mistreated or caused any pain. It should not be confined to an area where it cannot move or walk normally or get fresh air. It should be fed clean water and food that is appropriate and absolutely never fed another animal or products that contain the by-products of other animals.

As an animal should be treated well during its life, it should also be treated well at the time it is sacrificed for us. The slaughter should never be done in the presence of other animals and the animal should be made comfortable as it is positioned for the sacrifice. The act of the sacrifice should be done with a sharp object, so as to accelerate the process and reduce the pain suffered by the animal as much as possible.*
Afterwords, the blood should be completely drained from the animal. It is the blood that carries toxins, germs and bacteria and when left inside the body of the animal, could potentially make people sick. At the very least, it could make the cooked meat quite tough. An amazing result of cooking and consuming halal meat is a healthy meat in which the resulting texture is tender and the meat delicious. Some people say they can “taste the difference”.

On the flip side of halal is the haram (impermissible). The most commonly known haram consumables are alcohol and pork (and their by-products), both of which are the cause of numerous health issues. (This is backed by scientific data.) Although these two products themselves could constitute their own essay, for purposes of this article they are only briefly mentioned here.

Instead of seeing the impermissible as a closed door on food choices, one can embrace an entire world of exciting, delicious and healthy variety of foods. Islam enjoins us to treat our bodies well as it has a right over us and will testify against us on the Day of Judgment for any injustices we may have caused it during our lifetime.

Treating our bodies with wholesome foods free of harmful ingredients — pesticides, toxins, pollutants, filth, etc. — is not just a value desired by Muslims, it’s desired by all of humanity. It’s a common need, a common desire and a common right, and that means everyone can benefit from consuming halal foods and avoiding what is not.

Written By Boy

Judgement Day

Day of Judgement in Islam!!!

Like Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. This life is a test for each individual for the life after death. A day will come when the whole universe will be destroyed and the dead will be resurrected for judgment by God. This day will be the beginning of a life that will never end. This day is the Day of Judgment. On that day, all people will be rewarded by God according to their beliefs and deeds. Those who die while believing that “There is no true god but God, and Muhammad is the Messenger (Prophet) of God” and are Muslim will be rewarded on that day and will be admitted to Paradise forever, as God has said:

And those who believe and do good deeds, they are dwellers of Paradise, they dwell therein forever.(Quran, 2:82)

But those who die while not believing that“There is no true god but God, and Muhammad is the Messenger (Prophet) of God” or are not Muslim will lose Paradise forever and will be sent to Hellfire, as God has said:

And whoever seeks a religion other than Islam, it will not be accepted from him and he will be one of the losers in the Hereafter.(Quran, 3:85)

And as He has said:

Those who have disbelieved and died in disbelief, the earth full of gold would not be accepted from any of them if it were offered as a ransom. They will have a painful punishment, and they will have no helpers.(Quran, 3:91)

One may ask, ‘I think Islam is a good religion, but if I were to convert to Islam, my family, friends, and other people would persecute me and make fun of me. So if I do not convert to Islam, will I enter Paradise and be saved from Hellfire?’

The answer is what God has said in the preceding verse, “And whoever seeks a religion other than Islam, it will not be accepted from him and he will be one of the losers in the Hereafter.”

After having sent the Prophet Muhammad (S) to call people to Islam, God does not accept adherence to any religion other than Islam. God is our Creator and Sustainer. He created for us whatever is in the earth. All the blessings and good things we have are from Him. So after all this, when someone rejects belief in God, His Prophet Muhammad (S), or His religion of Islam, it is just that he or she be punished in the Hereafter. Actually, the main purpose of our creation is to worship God alone and to obey Him, as God has said in the Holy Quran (51:56).

This life we live today is a very short life. The unbelievers on the Day of Judgment will think that the life they lived on earth was only a day or part of a day, as God has said:

He (God) will say, “How many years did you stay on the earth?” They will say: “We stayed a day or part of a day....” (Quran, 23:112-113)

And He has said:

Did you then think that We had created you in jest (without any purpose), and that you would not be returned to Us (in the Hereafter)? So, God is exalted, the True King. None has the right to be worshipped but Him... (Quran, 23:115-116)

The life in the Hereafter is a very real life. It is not only spiritual, but physical as well. We will live there with our souls and bodies.

In comparing this world with the Hereafter, the Prophet Muhammad (S) said: {The value of this world compared to that of the Hereafter is like what your finger brings from the sea when you put it in and then take it out.The meaning is that, the value of this world compared to that of the Hereafter is like a few drops of water compared to the sea.


written by wan syafiq

Islam and The Environment

Islam and The Environment

                                                      

“It is God, who made for you the earth a place of settlement and the sky, a ceiling and formed you,

And perfected your forms and provided you with good things. That is God, your Lord, then Blessed is Allah, Lord of the worlds.” [i]

Assalaamu’Alaykum Warahmatullah. I greet you in the Universal greeting of peace.

My introduction above, introduces us to a verse from the chapter entitled, “The Believer” from a book, which was revealed more than 1400 years ago i.e. the Quran.
In this verse, we are reminded of the beautiful abode upon which God has placed us, for a period of probation. It defines the placid and vast surroundings upon which we tread, giving us a chance to reflect upon the Magnificence of the One who created it all.

At the same time, it triggers an awakening to characteristics we are taught to echo through our daily actions as Muslims, .i.e. to be gentle and kind, and respect everything around us including nature.

Islam and the environment – the title alone brings a sense of comfort to the human heart, knowing, that everything Islam embraces has laws which protect and honor, producing a flow of harmony encompassing creation.

Let’s take a look at what Islam encourages when it comes to our treatment toward the environment.

Islam encourages us not to waste natural resources In chapter 6, verse 141 of the Quran, entitled “The Cattle”, we are encouraged to use resources sparingly.

“But waste not by excess: for God loveth not the wasters” [ii]As Muslims, we are told not to waste and instead practice moderation and display gratitude. We pray five times a day, utilizing water for ablution, and the above verse therefore, encourages us to use water abstentiously. As humanity, we are asked not to waste water even if we are at a stream as these are divine provision from the Almighty and are not to be abused.

Charity through planting

In Islam, the planting of trees is highly encouraged. We are made aware, through the words of Prophet Muhammad (peace be upon his soul) that any form of life which derives benefit from the planting of a tree will be regarded as charity to the one who planted it. Islam goes as far as to say that even if the hour of Ressurrection approaches and one were to have a shoot ready to be planted, to go ahead with it. Such, is the sanctity of planting trees. [iii]

But planting trees and conserving water, is not all that is mentioned in Islam. When we take a closer look at the environment we are exposed to all types of living creatures including animals, as they form part of the environment and eco system.

Treatment toward animals
In Islam, the ill treatment of animals is highly discouraged and we acknowledge this through the behavior and actions of the gentlest of human beings, Muhammad (Peace Be Upon Him).

Upon seeing a bird distressed, he immediately ordered her chicks to be returned to her, made certain that a she camel had her rights to be milked only, near a place of water, and treated all other animals with love and respect.

Love and Respect: The basis for the treatment of the environment in Islam, as you may have taken heed to by now, and this is further clarified in chapter 6 of the Holy Qur’an, whereby God says,”

“And there is no creature on (or within) the earth or a bird that flies with its wings except that they are nations (communities) like you”[iv]Just as other creatures upon earth, do not have the mental capabilities of human beings, we are held responsible for respecting them.

We are repeatedly encouraged to display harmony toward nature, but we are also told to avoid abusing it.

In Chapter two, entitled, “The Cow” verse 60, God compels us not to abuse the environment and resources he has provided us with.

“Eat and drink from the provision of Allah , and do not commit abuse on the earth, spreading corruption.”

This verse motivates us to restrain ourselves from abusing these provisions, and show gratitude for all that he has given us.

So the question that now remains is, how do we solve the ongoing deforestation, global warming and pollution that forms our current environmental crisis?

In order for humanity to have a reversal of our global crisis, it requires the assistant of us, the inhabitants of this earth. What better guide has the Creator of this earth, given us, than the Quran, in order to wake our senses, as He tells us in verse 41 of the chapter entitled, “The Roman Empire”,

“Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].”[v]

The answer is simple. In order for our motives to be purified to toward being gentle with the eco system, we need to educate ourselves, and others, so that our own free will, will not be detrimental to society. As Muslims, we are taught to do this, under the guidance of the Quran and the practices of Prophet Muhammad (Peace be upon Him), which displays answers to every problem we come across in our daily lives.

[i] Quran, 40: 64
[ii] Quran, 6: 141
[iii] Shahih Al Bukhari –The book of agriculture
[iv] Quran, 6: 38
[v] Quran, 30: 41

written by haziq

Jesus Is Islam

Jesus Is Islam

Muslims are Christians

For starters, Muslims are Christians – if “Christian” means someone following the teachings of Christ, so by learning about Islam you are not disobeying Jesus.

For example the Quran forbids Swine, (Holy Quran 2:173) and so too does the bible (Deuteronomy 14:8). This is also the case with interest whereby it is forbidden in the Quran 3:130 and also in Deutronomy 19:20. This is the case of many others aswell. So why is it that Muslims are the only one’s forbidding swine and forbidding Interest – as Jesus taught?

Muslims are following the teachings of Jesus, while most Christians have began to follow the Church – this is why the Quran needed to be revealed. (Holy Quran 9:31)

Does son of God mean begotten son of God?

For starters the word begotten has officially been removed from the Revised Standard Version of the Bible.

John (5:7) For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

John (3:16) For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

(These verses do not exist anymore in the RSV).

In the bible it also states that God has many sons (Luke 3:38), and in my opinion there is nothing wrong with this. As long as you are referring to sons as in followers of God. What makes Jesus more of a miracle than Adam? (who had no father nor mother). To God it is simple “be and it is” (Holy Quran 2:117).

For example, Jesus never said I am God worship me, rather he would say statements such as “OUR father who art in heaven”, and not MY father. I have also posted the link to one of the first Bible’s which states that Jesus is the servant of God.

This verse is also found in the Quran.

“I am a servant of Allah. He will reveal the Book to me and make me a prophet. He blessed me wherever I am. In the rules revealed to me there will be a special attention given to prayers and charity. Allah predestined that I will be kind to my mother and not a tyrant with a bad ending. Peace was on me the day I was born, peace will be on me on the day I will die, and on the day I am raised alive again!”

Holy Qur’an, Chapter 19 Maryam, verse 30-33

Did Jesus ever speak of Muhammad?

Jesus has said that “Every spirit (meaning every prophet) that confesses that Jesus Christ is come in flesh is of God (John 4:2). Muhammad did indeed confess Jesus Christ as a messenger of God.

Muhammad is also mentioned by name in (Song of Solomon 5:16). In the original Hebrew transcript it clearly states the word “Muhammad” when Solomon is talking about His “friend” and “how sweet his words are”.

Also in the prophecy of Jesus he states that a spirit is to come after him and reside as “The comforter”.

Many Christians claim that due to the presence of the word spirit, we must conclude that it is reffering to the Holy Spirit. However in Revelation 1:4, Seven spirits are mentioned. As there is only one “Holy spirit” (according to Christian belief), we cannot conclude on this statement so easily.

Also the comforter is described with 8 masculine pronouns (“He”), nowhere else in the bible is the Holy Spirit referred to in such terminology as the “Holy Spirit” is neither male nor female and is regarded as “it”. Therefore the assumption that it is referring to a man, would be quite possible.

Let’s take a further look.

When the Comforter comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me” John 15;26

Muhammad testified that Jesus was of God.

“But I tell you the truth: It is for your good that I am going away. Unless I go away, the Comforter will not come to you; but if I go, I will send him to you. When he comes he will convict the world of guilt in regard to sin and righteousness and judgment” John 16; 7,8

Muhammad came after Jesus and did indeed convict righteousness and judgement, while the Holy Spirit was present the entire time even during the birth of Jesus and his ministry. (Elizabeth in Luke 1:41 and Zechariah in Luke 1:67). If Christians still want to argue that it is indeed the Holy Spirit, then they must admit their bible has been corrupted as there is a clear inconsistency.

But when he, the Spirit of Truth comes, he will guide you into all truth. He will not speak on his own, he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it know to you. All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you. John 16:13-15

Muhammad did not speak of his own (Holy Quran 69:41-46). He also spoke of what he heard from Angel Gabriel, and he told us of what is yet to come. This verse is also clearly referring to a spirit that can speak, while the Holy Spirit is incapable of speech as it only groans and utters words which are in-comprehensive (Romans 8: 25-30). As mentioned before he did enforce what Jesus had enforced aswell, and did spread the same message as Jesus.

The comforter was also to reside with us forever. This is in tune with the Quran that Muhammad is the final messenger, the Quran is the final testament, and the message will remain forever.

His teachings are in tune with the Quran, the Quran IS the final testament. So what is stopping you from accepting Muhammad, when Jesus told you to. I hope I have shed light on this.

And (remember) when Allâh will say (on the Day of Resurrection): “O ‘?s? (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner-self though I do not know what is in Yours, truly, You, only You, are the All-Knower of all that is hidden (and unseen). “Never did I say to them aught except what You (Allâh) did command me to say: ‘Worship Allâh, my Lord and your Lord.’ And I was a witness over them while I dwelt amongst them, but when You took me up, You were the Watcher over them, and You are a Witness to all things. – Holy Qur’an 5:116-117

Please remember Islam = following Jesus. Muhammad confirmed Jesus.

written by haziq

Women In Islam

Women In Islam

                                        

At a time where Killing baby girls solely for being a female; At a time where women were given no right to education, inheritance, voting, choice in marriage; At a time where women were seen as possessions; At a time where men were seen as the “superior” sex was the norm all over the world in the seventh century. The Prophet( Pbuh) brought down the message of Islam, which came down to truly liberate and honour women by restoring their rights and dignity.

 

When the companion of the Prophet, pbuh, entered a town to bring them the message of Islam, he put it very beautifully. He said, “I have come to free you from the servitude of the slave and bring you to the servitude of the Lord of the slave.”

Within this statement lies a powerful treasure and message. Locked within these words, is the key to empowerment and the only real path to true liberation.

The moment we allow anything, other than our Creator (Allah), to define our success, our failure, our happiness, or our worth, we have entered into a silent, but destructive form of slavery. That thing which defines your self worth, your success and your failure is what controls you. And it becomes your Master.


The master which has defined a woman’s worth, has taken many forms throughout time. One of the most prevalent standards made for woman, has been the standard of men. But what we so often forget is that God has honoured the woman by giving her value in relation to Himself—not in relation to men. Yet, as western feminism erased God from the scene, there was no standard left—but men. As a result the western feminist was forced to find her value in relation to a man. And in so doing she had accepted a faulty assumption. She had accepted that man is the standard, and thus a woman can never be a full human being until she becomes just like a man: the standard.

When a man cut his hair short, she wanted to cut her hair short. When a man joined the army, she wanted to join the army. She wanted these things for no other reason than because the “standard” had them.

What people didn’t recognize was that God dignifies and honours both men and women in their distinctiveness–not in their sameness. When we accept men as the standard, suddenly anything uniquely feminine becomes by definition inferior. Being sensitive is an insult, becoming a full-time mother—a degradation. In the battle between stoic rationality (considered masculine) and selfless compassion (considered feminine), rationality reigned supreme.

                      


As soon as we accepted that everything a man has and does is better, all that followed was just a knee jerk reaction: if men have it—we want it too. Somewhere along the line we’d accepted the notion that having a position of worldly leadership is some indication of one’s position with God.

But a Muslim woman does not need to degrade herself in this way. She has God as the standard. She has God to give her value; she doesn’t need a man to do this.

Given our privilege as women, we only degrade ourselves by trying to be something we’re not–and in all honesty–don’t want to be: a man. As women, we will never reach true liberation until we stop trying to mimic men, and value the beauty in our own God-given distinctiveness.

And yet, in society, there is another prevalent “master” which has defined for women their worth. And that is the so-called standard of beauty. Since the time we were little, women have been taught a very clear message by society. And that message is: “Be thin. Be beautiful . Be attractive. Or…be nothing.”

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So women were told to put on their make-up and wear their short skirts. Instructed to give their lives, their bodies, and their dignity for the cause of being pretty. They came to believe that no matter what they did, they were worthy only to the degree that they could please and be beautiful for men. So they spent the lives on the cover of Cosmo and they gave their bodies for advertisers to sell.

They were slaves, but they taught them we were free. They were their object, but they swore it was success. Because they taught them that the purpose of life was to be on display, to attract and be beautiful for men. They had them believe that their bodies were created to market their cars. But they lied.

A woman’s body, A women’s soul was created for something higher. Something so much higher.

The image of a woman wearing a veil from head to toe, these days is considered to be “ Oppressive”. But in fact, when a woman puts on a headscarf out of her own free will, it is a unique moment in which her private relationship with God is manifested in a very public way. Unlike prayer, fasting or even reading the Quran, when a Muslim woman chooses to cover herself she is suddenly putting a piece of her religiosity on display. In Islam, women are honoured. But it is not by the relationship to men—either being them, or pleasing them. The value of women is not measured by the size of their waist or the number of men who like them. Their worth as a human being is measured on a higher scale of righteousness and piety. And the purpose in life–despite what the fashion magazines say–is something more sublime than just looking good for men.

God says in the Quran: ‘Verily, the most honoured of you in the sight of God is the one who is most righteous’ (Quran 49:13).

Islam teaches women that they are a soul, a mind, a servant of God. And that their worth is defined by the beauty of that soul, that heart, that moral character.. As Muslims our submission is to something higher.

As Muslim women, we have been liberated from this silent bondage. We don’t need society’s standard of beauty or fashion, to define our worth. We don’t need to become just like men to be honoured. Our worth, our honour, our salvation, and our completion lies not in the slave.

But, in the Lord of the slave.

written by haziq

The Importance Education in Islam

The Importance Education in Islam

The Importance Education in Islam

To seek knowledge is a scared duty, it is obligatory on every muslim male and female. The first world revealed of the Quran was "iqra" READ!Seek knowledge! Educate yourselves! Be educated.

The Muslims today are the most humiliated community in the world and should they persist in following the same educational program as given by their colonial masters, they will not be able to recover themselves from moral and spiritual decadence. Islam is our greatest gift. We have to thankful for this gift. We have to render to Allah His due. Allah has given us so much by making us a part of the Ummah of the Prophet Muhammad (S) so we must totally commit ourselves as followers of the Prophet Muhammad (S). We must become true Muslims.

The first and most crucial obligation on us is to acquire knowledge and secondly to practice and preach this knowledge. No man becomes truly a muslim without knowing the meaning of Islam, because he becomes a Muslim not through birth but through knowledge. Unless we come to know the basic and necessary teachings of the Prophet Muhammad (S) how can we believe in him, have faith in him, act according to what he taught? it is impossible for us to be a muslim, and the same time live in stage of ignorance.


A person without knowledge is like someone walking along a track in complete darkness. Most likely his steps will wander aside and he easily can be deceived by shaytaan. This shows that our greatest danger lies in our ignorance of Islamic teachings and in our unawareness of what the Qur?an teaches and what guidance has been given by the Prophet (S). But if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of Kufr, Shirk and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed.


THE DUTY AND COMPULSION OF ATTAINING OF KNOWLEDGE
Knowledge is the most important thing in one’s life. There are two kinds of knowledge: Religious knowledge and Secular knowledge..These two kinds of knowledge’s are very important for a human being. Secular for this day to day dwelling and religious for his smooth life on earth and hereafter.Imam Jaffer as-Sadiq (A.S.)’s knowledge of all branches attracted many students from far places until his students numbered four thousand. Apart from fiqh, hadith, tafsir, etc. Imam Jaffer as-Sadiq (A.S.) also taught science, and other arts e.g. mathematics, and chemistry. One of the famous students of Imam Jaffer as-Sadiq (A.S.) was Jabir Ibn Hayyan who was a mathematician and a chemist. Jabir benefited so much from the Imam’s knowledge and guidance that he was able to write 400 books on different subjects. Wasil Ibn’Ata - founder of the Mutazlites, Abu Hanifah, the founder of the Hanafi sect and Malik Ibn Anas, the founder of the Maliki sect were all students of Imam Jaffer as-Sadiq (A.S.).

To end this essay, I will caught the Prophet: "O Lord, increase my knowledge!" this saying is trying to tell us that knowledge can never end, you can increase knowledge everyday.


written by wan syafiq