The Last Revelation

"We have revealed for you (O men!) a book in which is a Message for you: will ye not then understand?" (21:10)

2009-07-04T22:43:00.000-07:00

A message especially for YOU.

Have you read it, understand it, internalize it, live it?

A blessed unifying message that transcends all boundaries, background, status & color,
a message for all the people of the world.

Scroll over the images below to see a bigger image,
click on the images to read why they embraced Islam!

Let the Quran answer all of your life's questions, doubts & uncertainties.
Let the Quran speak for itself.
What is this book?
find out now. click here

Invitation to read the most important book in the human history.

2009-07-04T13:40:00.000-07:00

Come, come, whoever you are.

Wonderer, worshipper, lover of leaving.

It doesn't matter. Ours is not a caravan of despair.

Photo Courtesy : http://www.flickr.com/photos/happyindya2020/

This is a book that has had such a profound impact on the human history. Since it was revealed more than 1,400 years ago, it has caught the attention of countless - including scientists, historians, scholars and philosophers. Today, this book (The Quran) continues to influence and shape the lives of more than 1 billion people throughout the world! (All only by the Mercy & Will of Allah). Surely, a must-read for all citizens of the world regardless of religious beliefs and background.

Now available in an English translation for FREE.

The Meaning of the Holy Quran by Abdullah Yusuf Ali.

Size and cover may vary depending on availability.

Click here for product information or to read the book online.

Inside: Poetically eloquent, beautifully written,

and rich with literal & symbolical meaning for contemplation.

With extensive footnotes/commentaries

to build a deeper understanding of the context, instruction, meaning

of each Chapter, verse by verse.

HOW TO ORDER

a) For members of other faiths besides Islam

Thank you for your interest! Simply fill out the Order Form below or write us at getfreequran@gmail.com.

Kindly note that requests will be fulfilled on a first-come, first-serve basis and will be subjected to availability.

Important note: Here are few things to remember in regards to the free copy that you will be receiving shortly;

1- Please remember that the Glorious Quran is a sacred scripture, and thus we humbly ask of you to treat it as such.
2- Please handle this translated copy of the Glorious Quran respectfully, and in a state of personal cleanliness.
3- If you wish to dispose off this copy, do not throw it away. Please forward it to someone, or contact us to arrange a pickup from your location.

Thank you and may God Bless you always.

b) For fellow brothers & sisters in Islam

Thank you for your interest and support! As the project is one of non-profit (and we need your support), you are welcomed to order a copy at a discounted price of your liking. Retail price is RM100-RM70 (depending on the size and cover). So we humbly ask you to state your price when filling out the order form below.

Thank you and May Allah Bless you with His Light, Knowledge & Wisdom.

SPONSOR A QURAN

Brothers & Sisters, sponsor a Quran or make a donation of any amount to help us ensure the continuity of the Free Quran Project. Kindly fill in the form at the bottom of the page or email us at getfreequran@gmail.com and we will inform you of the procedure inshaAllah!

*Only in Malaysia.

Note: If you are living in the US or Canada, you can order a free copy here:
http://www.allahsquran.com/free/

The Quran - A message to you and to all

2009-07-03T21:29:00.000-07:00

Have you read it yourself?

Uncover this hidden treasure - a book of wisdom, a code of righteousness, a gospel of unity, a message to all mankind.

"Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much discrepancy." (4:82)

"This (Quran) is clear insight for humanity & guidance & mercy for people with certainty." (45:20)

"Verily, this Quran guides (humanity) to that which is most just."
(17:9)

The Quran is one the most famous and widely read 'book' in the world. It is the only religious sacred writing that has been in circulation for a long time without undergoing even the slightest alteration since it was revealed more than 1,400 years ago. Yet, it continues to touch the hearts of many, and it becomes younger & fresher as time passes by, for this process allows its hidden unlimited treasures to be disclosed one by one.

No other books can claim the same, as most books, even by the greatest scholars & scientists of our time, come with many revised editions.

Indeed, it is a divine miracle of literature of prophesy, science, wisdom and truth. Many of the scientific claims found in the Quran has only been recently discovered through modern science.

You be the judge. We invite you to pick up a copy of the Quran and read it for yourself.

***********

The Quran is God's final revelation to humankind. God revealed the Torah to Moses, the Psalms to David, the Gospel to Jesus and finally the Quran to the last prophet, Muhammad. Peace be upon Moses, David, Jesus and Muhammad, who are among the long list of prophets sent down to every nation throught out the ages, to warn mankind. From the beginning of mankind (Adam), only ONE same message has been taught: "There is no God but ONE God".

"He (God) has send down to you the Book (the Quran) with truth, confirming what was revealed before; and He send down the Torah (of Moses) and the Gospel (of Jesus) before this as a guide in humankind; and He sent down the Criterion (the Quran)." (Quran 3:3-4)

"This Quran is not such as can be produced by other than Allah. On the contrary, it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book - wherein there is no doubt - from the Lord of the worlds" (Quran 10:37)

Read their stories
click on their names for full story

Muhammad Asad - Leopold Weiss
Statesman, Journalist, and Author
"I knew now, beyond any doubt, that it was a God-inspired book I was holding in my hand: for although it had been placed before man over thirteen centuries ago, it clearly anticipated something that could have become true only in this complicated, mechanized, phantom-ridden age of ours....

William Burchell Bashyr Pickard
Author, Poet and Novelist
"I purchased a copy of Savary's French translation of the Qur'an .... It was as if a ray of eternal truth shone down with blessedness upon me....

Yusuf Islam
Former Pop star Cat Stevens
"I realized that this was the true religion; religion not in the sense the West understands it, not the type for only your old age. In the West, whoever wishes to embrace a religion and make it his only way of life is deemed a fanatic. I was not a fanatic....

Wilfried Hofmann
German Social Scientist and Diplomat
"I began to see Islam with its own eyes, as the unadulterated, pristine belief in the one and only, the true God, Who does not beget, and was not begotten, Whom nothing and nobody resembles …

Rene Guénon - Abd al-Wahid Yahya
French Intellectual, Author and Critic
"Modern science in disavowing the principles [of traditional metaphysics and cosmology] and in refusing to attach itself to them, robs itself both of the highest guarantee and the surest direction it could have; there is no longer anything valid in it except knowledge of details, and as soon as it seeks to rise one degree higher, it becomes dubious and vacillating."

Jemima Goldsmith- Haiqa Khan
"It would seem that a Western woman's happiness hinges largely upon her access to nightclubs, alcohol and revealing clothes; and the absence of such apparent freedom and luxuries in Islamic societies is seen as an infringement of her basic rights. However, as we all know, such superficialities have very little to do with true happiness....

Those Questions You Ask About Life & You

2009-06-30T20:27:00.000-07:00

Have you ever contemplated upon the meaning of life? Or the reason as to why things happened as they did? Or the purpose of your existence? Have sorrow or emptiness ever caught you in your solitude and you can't explain why?

Give yourself that time and prioritize in understanding you. Set aside some time and listen to these life-changing talks, by the Will of God.

Download these into your mp3 player:

Depression vs. Contentment - Sulaiman Mulla
There is no life but the Hereafter - Siraj Wahaj

More to come God Willing.

Chapters from the Quran - English Translation

While you are reading the English translation of the Glorious Quran, why not listen to the original (in Arabic)? Thus helping you to understand the meaning and at the same time listen to its beautiful style & rhythmical form. After all, the Quran literally means "a reading or reciting."

More videos will be added from time to time InshaAllah (God Willing)

FAQ On ISLAM

2009-06-30T18:20:00.000-07:00

Nowadays, everyone seems to be an expert on Islam. But what is the truth and what is propaganda and lies? As a truth seeker, one should always objectively do their research first before confirming a 'fact'.

If you have any question about Islam or if you simply would like to clarify/validate what you have heard about Islam, please look through this comprehensive FAQ.

FAQ On ISLAM by Dr Zakir Naik

Thinking of the Creation

2008-07-17T17:45:00.000-07:00

In every age, people have always wondered how this seamless universe originated, where it leads to, how the laws maintaining its order and balance work.

For centuries, scientists and thinkers have made numerous researches on this issue and produced quite a few theories.

Read

A single cell in the mother’s womb. Smaller than a grain of salt. You, too, once consisted of this single cell.

Just like everybody else in the world.

And then this cell divided, becoming two cells. Then they divided and became four. Then eight, then 16 cells. First a piece of flesh emerged. Then this piece of flesh took shape. It developed arms, legs, eyes.

God performed a string of miracles and created the human being you are watching in this film, who was once just a drop of water. And He revealed to Man how He created him in the Qur’an, in these words:

Does man think that he will be left uncontrolled, (without purpose)? Was he not once a drop of ejected semen? Then he became a clot, so He created and fashioned him and made him into two sexes, male and female. Is He who does this not able to bring the dead to life? (Surat al-Qiyama: 36-40)

Read

People use different techniques to make their agriculture productive. Scientists have developed techniques such as crop spraying and chemical fertilizers to increase production.

They have also managed to raise crops all year round by means of greenhouses.

Yet there is another creature which has been engaging in agriculture and employing these techniques for even longer.

These are leaf-cutter ants. They have been agriculturalists for millions of years. Read

The first thing that comes to mind when one thinks about spiders are their webs. These webs are marvels of design.

A spider’s web contains its own architectural blueprint, and the engineering calculations to accompany it.

If we enlarged a spider to the size of a human being, the web it weaves would be around 150 metres high. That is the same height as a 50-storey skyscraper. If a spider were so large as to be capable of making a 50-metre-wide web, that web would be strong enough to stop even a jumbo jet. So, how do spiders weave webs with these properties? Read

Dolphins are the most intelligent of sea creatures. They understand commands very well and know how to obey them. Their bodies have been created according to a marvelous design.

We always see dolphins at the surface of the water. But they spend most of their lives in the deep. In places where it is very difficult for them to see each other and to find food.

But dolphins can see better in the deep darkness of the sea than we can in the light.

So, how can dolphins do this? God created dolphins with a complex system that allows them to find their direction by sensing sound waves Scientists call this system “echolocation. To find out how dolphins do this we have to look closely at their heads. Read

The existence of life and its continuation depend on a very delicate stability. If you are to think about it, there is only one single conclusion you can come up with: Whole living creatures and the world we live in are specially designed.

The first design that makes world a remarkable place is the carbon atom. The scientists concluded that there could be no organism without carbon. The reason is that all the other atoms in the organisms can only make bonds with the carbon atom. There is no other element like carbon because other elements cannot make infinite bonds with other atoms like carbon. The well known scientist Micheal Denton says in his book named as Nature’s Destiny:

“Consequently if life is going to exist on any planet anywhere in the universe it is going to have to be carbon-based” (Michael Denton, Nature's Destiny, p 106)

Read

For more topics, please click here

Download Books

The Qur'an & Modern Science

Ever since the dawn of human life on this planet, Man has always sought to understand Nature, his own place in the scheme of Creation and the purpose of Life itself. In this quest for Truth, spanning many centuries and diverse civilizations, organized religion has shaped human life and determined to a large extent, the course of history. While some religions have been based on books, claimed by their adherents to be divinely inspired, others have relied solely on human experience.

download

The Bible, The Qur'an and Science

By Dr. Maurice Bucaille

In his objective study of the texts, Maurice Bucaille clears away many preconceived ideas about the Old Testament, the Gospels and the Qur'an. He tries, in this collection of Writings, to separate what belongs to Revelation from what is the product of error or human interpretation. His study sheds new light on the Holy Scriptures. At the end of a gripping account, he places the Believer before a point of cardinal importance: the continuity of a Revelation emanating from the same God, with modes of expression that differ in the course of time. As a surgeon, Maurice Bucaille has often been in a situation where he was able to examine not only people's bodies, but their souls. This is how he was struck by the existence of Muslim piety and by aspects of Islam which remain unknown to the vast majority of non-Muslims. In his search for explanations which are otherwise difficult to obtain, he learnt Arabic and studied the Qur'an. In it, he was surprised to find statements on natural phenomena whose meaning can only be understood through modern scientific knowledge. He then turned to the question of the authenticity of the writings that constitute the Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he proceeded to a confrontation between these writings and scientific data. The results of his research into the Judeo-Christian Revelation and the Qur'an are set out in this book.
download

Concept of God in Major Religions

There has always been a question in the minds of people about the existence of God. All major religions have believed in one god or another. Thus, believing in a supreme being that is omnipotent and omniscience is essential to the existence of mankind. This full-colored book tackles the issue of existence of God from a different perspective including starting off with how different people view God. It first categorizes the belief of the major religions into 5 types of religions. Then, it describes the concept of God for world's several major religions including Hinduism, Sikhism, Judaism, and others. The book ends with a detailed analysis of concept of God in Islam and how it perfects the concept of God.

download

Islam is Your Birthright

Majed S. Al-Rassi. Edited by Dr. Bilal Philips

Is it necessary to adopt a religion? What is the criteria to judge a religion? How to differentiate between a false and a true religion? How to check the pure teachings of a religion? These are the vital questions that arise in the mind of a person when he looks upon the religions for a critical study. So, which religion is the right one and how can the seeker of truth know it? This is the subject of this booklet.

download

*Photos & material are from http://www.kalamullah.com & http://www.theistsunited.com
*Books are also available for sale.

Issues of Today

2008-07-16T21:43:00.000-07:00

Islam's Stance on Racism

The world today still suffers from racism, which continues to exist on different human levels. Let us now see what Islam has to say on this issue and how it solved it for good.

Islam is a religion of unity; it unifies its followers under one nation, one banner; that is why all Muslims are considered as brothers and sisters. Islam does not make any distinction between an Arab and non-Arab, black person and a white; the only difference between people is due to their level of taqwa (consciousness of Almighty Allah) and good conduct

The Glorious Qur’an has abolished racism in a clear-cut categorical manner and clearly states that all people are alike in origin, nature, reason for existence, and morality:
'O mankind! We have created you from a single male and female and made you into nations and tribes so that you may know each other. The most honorable of you in the sight of Allah are surety the righteous." (Al-Hujurat: 13)

The Qur’an asserts that differences in race, color, and language exist and must be a vehicle for friendship and harmony. In doing so, all will cooperate to establish God's message on earth, build civilizations, and utilize the world's resources for the betterment of humanity.

"O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women.” (An-Nisa’: 1)

According to these Qur'anic verses, Islam stressed the absolute unity in variety of the human race. In his famous Farewell Pilgrimage sermon, the Prophet (peace and blessings be upon him) declared: "'O people, our father is one, and our God is One; We are all from Adam, and Adam is from dust. No Arab is to be preferred over a non-Arab except by virtue of his piety."

In another hadith, he (peace and blessings be upon him) said: "Allah does not look at your images or your colors but He looks at your hearts (intentions) and your deeds. Creatures are the dependants of Allah and the closest among them to Allah are indeed the most useful to His dependants."

In practice, Prophet Muhammad (peace and blessings be upon him) had among his closest Companions Salman the Persian, Suhaib the Roman, and Bilal the Ethiopian. Two of the three Companions were ex-slaves who were liberated after embracing Islam, namely Salman and Bilal. Despite this, and in spite of the black complexion of Bilal, he was chosen by the Prophet (peace and blessings be upon him) as the first muezzin to prayer, a position coveted by many. As a matter of fact, senior Companions like Abu Bakr and `Umar used to call Bilal 'our master', and the Prophet himself used to say: 'Salman is a member of our family.'

It was not, however, an easy task to cancel racism in Islam. But every time it rose its head the Prophet (peace and blessings be upon him) used to give the Muslims an important lesson. Thus when his Arab Companion Abu Dharr called Bilal 'son of the black woman', the Prophet (peace and blessings be upon him) got angry and told him: 'You are a man who has ignorance in him.' Abu Dharr felt such a great remorse that he put his cheek on the ground and asked Bilal to tread on his other cheek if he’d like to.

The Prophet (peace and blessings be upon him) taught that religions have the same origin, the whole earth belongs to us all, and we must work together to establish peace and justice for all. The Prophet (peace and blessings be upon him) stated, 'The earth has been made a place of worship for me, and a pure place.' The whole earth must be protected and respected, and everything and everyone on it.

Therefore, making discrimination and distinction among people on account of their color, race, etc. has no basis in Islam. It leads to the disintegration and disunity of the Ummah. It also contradicts the command of Allah the Almighty to Muslims in the Qur’an: “And hold fast by the covenant of Allah all together and be not disunited.” (Al `Imran: 103)

Positive Means to Overcome Racism:

We must increase awareness in schools and media outlets regarding the evils of racism, which is akin to a disease that destroys unity, disrupts civilizations, and leads to conflicts and war.

Winning Allah’s pleasure is not due to color, race or language; but rather to the degree that man tries to help others. This is the fundamental religious value that establishes brotherhood in humanity, and it should be promoted in the workplace at all levels.

We must be honest in stating that racism played a great role in encouraging conflict and war (such as the American Civil war, Turkish-Kurdish conflict, the Serb-Croat conflict, and the Tamil-Sri Lankan).

We must sponsor studies of previous civilizations, to show the role of racism in their decline and fall.

We must reform the field of sociology and anthropology, which have a history in spreading racism. A new vision to the oneness of humanity and a shared fate need to be promoted in these fields.

The Affirmation of Basic Religious Values:

As Muslims, we do affirm the worth of every person, emphasize the need for compassion, join in the call to reconciliation, and assert the desirability of cooperation. Differences between us should be the reason we come together, rather than the reason we drift apart.

So based on this, if anyone happens to be a victim of racism, this shouldn't drive him to have mistrust of the well-established rule due to an individual case. It should be well-ingrained in his mind that, according to what is mentioned above, Islam is totally against giving privilege to someone or some people due to color or race.

By this, if one notices contravention of the above-mentioned rule in any place, it doesn’t mean that the same is expected to take place elsewhere. This also should not be taken as a pretext to nullify the whole system, the Divine Legislation, which stipulates that all human beings are equal before the law, and in the Sight of Allah, save the privilege one enjoys for being pious and righteous in the true sense."

(taken from www.islamonline.net with modification)

Back to Index

Opinions of Famous Non-Muslims Scientists & Scholars

2008-07-09T19:36:00.000-07:00

Words of Scientists World-wide

(For more clips, see below)

Keith L. Moore
Professor Emeritus, Department of Anatomy and Cell Biology, University of Toronto. Distinguished embryologist and the author of several medical textbooks, including Clinically Oriented Anatomy (3rd Edition) and The Developing Human (5th Edition, with T.V.N. Persaud). Dr. Moore was a former President of the Canadian Association of Anatomists, and of the American Association of Clinical Anatomists. He was honoured by the Canadian Association of Anatomists with the prestigious J.C.B. Grant Award and in 1994 he received the Honoured Member Award of the American Association of Clinical Anatomists "for outstanding contributions to the field of clinical anatomy".

Investigations in to the 'alaqa or leech-like stage.

"For the past three years, I have worked with the Embryology Committee of King ^cAbdulaziz University in Jeddah, Saudi Arabia, helping them to interpret the many statements in the Qur'an and Sunnah referring to human reproduction and prenatal development. At first I was astonished by the accuracy of the statements that were recorded in the 7^th century AD, before the science of embryology was established. Although I was aware of the glorious history of Muslim scientists in the 10th century AD, and some of their contributions to Medicine, I knew nothing about the religious facts and beliefs contained in the Qur'an and Sunnah."^[2]At a conference in Cairo he presented a research paper and stated:

"It has been a great pleasure for me to help clarify statements in the Qur'an about human development. It is clear to me that these statements must have come to Muhammad from God, or Allah, because most of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God, or Allah." ^[1]Professor Moore also stated that:

"...Because the staging of human embryos is complex, owing to the continuous process of change during development, it is proposed that a new system of classification could be developed using the terms mentioned in the Qur'an and Sunnah. The proposed system is simple, comprehensive, and conforms with present embryological knowledge.

"The intensive studies of the Qur'an and Hadith in the last four years have revealed a system of classifying human embryos that is amazing since it was recorded in the seventh century A.D... the descriptions in the Qur'an cannot be based on scientific knowledge in the seventh century..."^[1]

E. Marshall Johnson
Professor and Chairman of the Department of Anatomy and Developmental Biology, and Director of the Daniel Baugh Institute, Thomas Jefferson University, Philadelphia, Pennsylvania, USA. Author of over 200 publications. Former President of the Teratology Society among other accomplishments. Professor Johnson began to take an interest in the scientific signs in the Qur'an at the 7th Saudi Medical Conference (1982), when a special committee was formed to investigate scientific signs in the Qur'an and Hadith. At first, Professor Johnson refused to accept the existence of such verses in the Qur'an and Hadith. But after a dicussuion with Sheikh Zindani he took an interest and concentrated his research on the internal as well as external development of the fetus.

"...in summary, the Qur'an describes not only the development of external form, but emphasises also the internal stages, the stages inside the embryo, of its creation and development, emphasising major events recognised by contemporary science."

"As a scientist, I can only deal with things which I can specifically see. I can understand embryology and developmental biology. I can understand the words that are translated to me from the Qur'an. As I gave the example before, if I were to transpose myself into that era, knowing what I do today and describing things, I could not describe the things that were described...

I see no evidence to refute the concept that this individual Muhammad had to be developing this information from some place... so I see nothing here in conflict with the concept that divine intervention was involved in what he was able to write..." ^[1]

T.V.N. Persaud
Professor of Anatomy, and Professor of Paediatrics and Child Health, University of Manitoba, Winnipeg, Manitoba, Canada. Author and editor of over 20 books, and has published over 181 scientific papers. Co-author of The Developing Human (5th Edition, with Keith L. Moore) He received the J.C.B. Grant Award in 1991. Professor Peraud presented several research papers.

"It seems to me that Muhammad was a very ordinary man, he couldn't read, didn't know how to write, in fact he was an illiterate...

We're talking about 1400 years ago, you have some illiterate person making profound statements that are amazingly accurate, of a scientific nature...

I personally can't see how this could be mere chance, there are too many accuracies and like Dr. Moore, I have no difficulty in my mind reconciling that this is a divine inspiration or revelation which lead him to these statements." ^[1]

Joe Leigh Simpson
Professor and Chairman of the Department of Obstetrics and Gynaecology, Baylor College of Medicine, Houston, Texas, USA. He is the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynaecology Public Recognition Award in 1992. Like many others, Professor Simpson was taken by surprise when he discovered that the Qur'an and Hadith contain verses related to his specialised field of study. When he met with Sheikh Abdul-Majeed A.Zindani, he insisted on verifying the text presented to him from the Qur'an and Hadith.

"... these Hadiths (sayings of Muhammad) could not have been obtained on the basis of the scientific knowledge that was available at the time of the 'writer'... It follows that not only is there no conflict between genetics and religion (Islam) but in fact religion (Islam) may guide science by adding revelation to some of the traditional scientific approaches... There exist statements in the Qur'an shown centuries later to be valid which support knowledge in the Qur'an having been derived from God." ^[1]

Gerald C. Goeringer
Professor and Co-ordinator of Medical Embryology in the Department of Cell Biology, School of Medicine, Georgetown University, Washington DC, USA. Sheikh ^cAbdul-Majeed A.Zindani met with Professor Goeringer and asked him whether in the history of embryology was there any mention of the different stages of embryonic development, or whether there existed any embryological texts at the time of the Prophet. Sheikh Zindani also asked his opinion regarding the terms the Qur'an uses to describe the different phases of fetal development. After several long discussions, he presented a study at the 8th Saudi Medical Conference:

"...In a relatively few ayahs (Qur'anic verses) is contained a rather comprehensive description of human development from the time of commingling of the gametes through organogenesis. No such distinct and complete record of human development such as classification, terminology, and description existed previously. In most, if not all instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature." ^[1]

Alfred Kroner
Professor of the Department of Geosciences, University of Mainz, Germany. Professor Kroner is one of the world's most famous geologists, becoming well known among his colleague scientists for his criticisms against the theories of some of the major scientists in his field. Sheikh ^cAbdul-Majeed A. Zindani met with him and presented several Qur'anic verses and Hadith which he studied and commented upon.

"Thinking where Muhammad came from... I think it is almost impossible that he could have known about things like the common origin of the universe, because scientists have only found out within the last few years with very complicated and advanced technological methods that this is the case."

"Somebody who did not know something about nuclear physics 1400 years ago could not, I think, be in a position to find out from his own mind for instance that the earth and the heavens had the same origin, or many others of the questions that we have discussed here...

If you combine all these and you combine all these statements that are being made in the Qur'an in terms that relate to the earth and the formation of the earth and science in general, you can basically say that statements made there in many ways are true, they can now be confirmed by scientific methods, and in a way, you can say that the Qur'an is a simple science text book for the simple man. And that many of the statements made in there at that time could not be proven, but that modern scientific methods are now in a position to prove what Muhammad said 1400 years ago." ^[1]

Yushidi Kusan
Director of the Tokyo Observatory, Tokyo, Japan. Sheikh Abdul-Majeed A. Zindani presented a number of Qur'anic verses describing the beginnings of the universe and of the heavens, and the relationship of the earth to the heavens. He expressed his astonishment, saying that the Qur'an describes the universe as seen from the highest observation point, everything is distinct and clear.

"I say, I am very much impressed by finding true astronomical facts in Qur'an, and for us modern astronomers have been studying very small piece of the universe. We have concentrated our efforts for understanding of very small part. Because by using telescopes, we can see only very few parts of the sky without thinking about the whole universe. So by reading Qur'an and by answering to the questions, I think I can find my future way for investigation of the universe." ^[1]

Professor Armstrong
Professor Armstrong works for NASA and is also Professor of Astronomy, University of Kansas, Lawrence, Kansas, USA. Prof. Armstrong was asked a number of questions about Qur'anic verses dealing with his field of specialisation. He was eventually asked, "You have seen and discovered for yourself the true nature of modern Astronomy by means of modern equipment, rockets, and satellites developed by man. You have also seen how the same facts were mentioned by the Qur'an fourteen centuries ago. So what is your opinion?

"That is a difficult question which I have been thinking about since our discussion here. I am impressed at how remarkably some of the ancient writings seem to correspond to modern and recent Astronomy. I am not a sufficient scholar of human history to project myself completely and reliably into the circumstances that 1400 years ago would have prevailed.

Certainly, I would like to leave it at that, that what we have seen is remarkable, it may or may not admit of scientific explanation, there may well have to be something beyond what we understand as ordinary human experience to account for the writings that we have seen." ^[1]

William Hay
Professor of Oceanogprahy, University of Colorado, Boulder, Colorado, USA. Professor Hay is one of the best known marine scientist in the USA. Sheikh ^cAbdul-Majeed A. Zindani met with him and asked him many questions about the marine surface, the divider between upper and lower sea, and about the ocean floor and marine geology.

"I find it very interesting that this sort of information is in the ancient scriptures of the Holy Qur'an, and I have no way of knowing where they would have come from. But I think it is extremely interesting that they are there and this work is going on to discover it, the meaning of some of the passages."

And when he was asked about the source of the Qur'an, he replied, "Well, I would think it must be the divine being." ^[1]

Durja Rao
Professor of Marine Geology teaching at King Abdulaziz University, Jeddah, Saudi Arabia. Sheikh Zindani presented to Prof. Rao many verses dealing with his area of specialisation, and asked: "What do you think of the existence of the scientific information in the Qur'an? How could Prophet Muhammad have known about these facts fourteen centuries ago?

"It is difficult to imagine that this type of knowledge was existing at that time, around 1400 years back. May be some of the things they have simple idea about, but to describe those things in great detail is very difficult. So this is definitely not simple human knowledge. A normal human being cannot explain this phenomenon in that much detail. So, I thought the information must have come from a supernatural source." ^[1]

Professor Siaveda
Professor of Marine Geology, Japan. Sheikh Zindani asked him a number of questions in his area of specialisation, and then informed him of the Qur'anic verses and Hadith which mention the same phenomena he spoke of. One of the questions was concerning mountains. Sheikh Zindani asked him about the shape of mountains; and whether they were firmly rooted in the earth. "What is your opinion of what you have seen in the Qur'an and the Sunnah with regard to the secrets of the Universe, which scientists only discovered now?"

"I think it seems to me very, very mysterious, almost unbelievable. I really think if what you have said is true, the book is really a very remarkable book, I agree." ^[1]

Tejatat Tejasen
Chairman of the Department of Anatomy and is the former Dean of the faculty of Medicine, University of Chiang Mai, Chiang Mai, Thailand. Professor Tejasen studied various articles concerning the Qur'an and modern embryology. He spent four days with several scholars, Muslims and non-Muslims, discussing this phenomenon in the Qur'an and Hadith. During the 8th Saudi Medical Conference in Riyadh, Saudi Arabia he stood up and said:

"In the last three years, I became interested in the Qur'an... From my studies and what I have learned throughout this conference, I believe that everything that has been recorded in the Qur'an fourteen hundred years ago must be the truth, that can be proved by the scientific means.

Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth which was revealed to him as an enlightenment by the one who is eligible creator. This creator must be God, or Allah.

I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah (God), Muhammad rasoolu Allah, Muhammad is Messenger of Allah...

The most precious thing I have gained from coming to this conference is La ilaha illa Allah, and to have become Muslim."^[1]

Dr. Maurice Bucaille
Born in 1920, former chief of the Surgical Clinic, University of Paris, has for a long time deeply interested in the correspondences between the teachings of the Holy Scriptures and modern secular knowledge. He is the author of a best-seller, "The Bible, The Qur'an and Science" (1976). His classical studies of the scriptural languages, including Arabic, in association with his knowledge of hieroglyphics, have allowed him to hold a multidisciplinary inquiry, in which his personal contribution as a medical doctor has produced conclusive arguments. His work, "Mummies of the Pharaohs - Modern Medical Investigations" (St. Martins Press, 1990), won a History Prize from the Académie Française and another prize from the French National Academy of Medicine.

His other works include: "What is the Origin of Man" (Seghers, 1988), "Moses and Pharaoh, the Hebrews in Egypt", (NTT Mediascope Inc, 1994); and "Réflexions sur le Coran" (Mohamed Talbi & Maurice Bucaille, Seghers, 1989)

After a study which lasted ten years, Dr. Maurice Bucaille addressed the French Academy of Medicine in 1976 concerning the existence in the Qur'an of certain statements concerning physiology and reproduction. His reason for doing that was that :

"...our knowledge of these disciplines is such, that it is impossible to explain how a text produced at the time of the Qur'an could have contained ideas that have only been discovered in modern times."

"The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Qur'an untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature?

How could he then pronounce truths of a scientific nature that no other human-being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject?"

* * * * * * * * * * * * * * * * * * * * * * * * * * * * *

Words of Scholars

"A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as a mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production of the human mind indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind."

Dr. Steingass, quoted in T.P. Hughes' DICTIONARY OF ISLAM, pp. 526-527.

"In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms which - apart from the message itself - constitute the Koran's undeniable claim to rank amongst the greatest literary masterpieces of mankind... This very characteristic feature - 'that inimitable symphony,' as the believing Pickthall described his Holy Book, 'the very sounds of which move men to tears and ecstasy' - has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original."

Arthur J. Arberry, THE KORAN INTERPRETED, London: Oxford University Press, 1964, p. x.

"Here, therefore, its merits as a literary production should perhaps not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Muhammad's contemporaries and fellow countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well-organized body, animated by ideas far beyond those which had until now ruled the Arabian mind, then its eloquence was perfect, simply because it created a civilized nation out of savage tribes, and shot a fresh woof into the old warp of history."

Dr. Steingass, quoted in T.P. Hughes' DICTIONARY OF ISLAM, p.528.

"A totally objective examination of it [the Qur'an] in the light of modern knowledge, leads us to recognize the agreement between the two, as has been already noted on repeated occasions. It makes us deem it quite unthinkable for a man of Muhammad's time to have been the author of such statements on account of the state of knowledge in his day. Such considerations are part of what gives the Qur'anic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which calls solely upon materialistic reasoning."

Maurice Bucaille, THE QUR'AN AND MODERN SCIENCE, 1981, p. 18.

"However often we turn to it [the Qur'an] at first disgusting us each time afresh, it soon attracts, astounds, and in the end enforces our reverence... Its style, in accordance with its contents and aim is stern, grand, terrible - ever and anon truly sublime -- Thus this book will go on exercising through all ages a most potent influence."

Goethe, quoted in T.P. Hughes' DICTIONARY OF ISLAM, p. 526.

"The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Muhammadan world which are one of the great forces with which Europe and the East have to reckon today."

G. Margoliouth, Introduction to J.M. Rodwell's, THE KORAN, New York: Everyman's Library, 1977, p. vii.

*Scientists' Comments On The Qur'an are extracts from the video This is the Truth by Sheikh Abdul-Majeed A. al-Zindani, Director, Project of Scientific Miracles in the Qur'an and Hadith, King Abdulaziz University, Jeddah, Saudi Arabia.

Taken from http://www.islamic-awareness.org/Quran/Science/scientists.html

Bibliography

[1] al-Zindani, Abdul-Majeed A, This is the Truth (video tape). Scientific Signs of the Qur'an and Sunnah containing interviews with various scientists. Available in Arabic, English, French, Urdu and Turkish. A full English transcript of this video with illustrations is also available: Al-Rehaili, Abdullah M., This is the Truth, Muslim World League, Makkah al-Mukarrammah, 1995.

[2] Moore, Keith L. and al-Zindani, Abdul-Majeed A., The Developing Human with Islamic Additions, Third Edition, W.B. Saunders Company, Philadelphia, 1982, with Dar Al-Qiblah for Islamic Literature, Jeddah, Saudi Arabia, 1983, page viiic. Limited Edition.

[3] Moore, Keith L., al-Zindani, Abdul-Majeed A., Ahmed Mustafa A, The Qur'an and Modern Science - Correlation Studies, Islamic Academy for Scientific Research, Makkah, Saudi Arabia. Reprinted by World Assembly of Muslim Youth (WAMY), USA., 1990, ISBN 0-9627236-0-6. Collection of papers presented at a symposium sponsored by the Muslim Students Association, University of Illinois, May 1990.

[4] Moore, Keith L.; Johnson, E. Marshall; Persaud, T.V.N.; Goeringer, Gerald C.; Zindani, Abdul-Majeed A.; and Ahmed Mustafa A, Human Development as Described in the Qur'an and Sunnah, Commission on Scientific Signs of the Qur'an and Sunnah, Muslim World League, Makkah Al-Mukarramah, Saudi Arabia, 1992, ISBN 0-9627236-1-4. Collection of papers that were originally presented in the First International Conference on Scientific Signs of the Qur'an and Sunnah, held in Islamabad, Pakistan, 1987, and after some modifications and development, presented in their present form in Dakar, Sengal in July 1991.

Obama Quotes Quran

2008-07-05T11:32:00.000-07:00

Barack Obama says...

"There must be a sustained effort to listen to each other; to learn from each other; to respect one another; and to seek common ground. As the Holy Quran tells us, "Be conscious of God and speak always the truth." That is what I will try to do today."	"The Holy Quran teaches that whoever kills an innocent is as -- it is as if he has killed all mankind. (Applause.) And the Holy Quran also says whoever saves a person, it is as if he has saved all mankind."
"The Holy Quran tells us: "O mankind! We have created you male and a female; and we have made you into nations and tribes so that you may know one another." "The people of the world can live together in peace. We know that is God's vision. Now that must be our work here on Earth."	"And I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear."

Read news

Free Quran Project

2008-07-05T10:28:00.000-07:00

The Last Revelation: A Message to Mankind

We believe that knowledge is the key that leads to the Truth. And that materials and means to knowledge should be easy to access. And we believe that everyone should have the chance to read this Glorious book, as it is meant for each & every single individual on this planet. Everyone deserve the chance to determine for themselves, what is right and what is the truth.

The project also aims at promoting a greater understanding of what Islam stands for, by directing the community to refer straight to the source: the Quran. Understanding leads to greater tolerance & harmony-living between Muslims & community members of other faith, especially in times of escalating propaganda against Islam and the Muslims.

It also aspires to build a greater interest, appreciation and understanding of the Glorious Messages in the Book of Wisdom & Guidance and hence encourage Muslims particularly the youth to reach out, embrace and hold on to the Rope of Allah.

Path to Islam : Stories to Share

If you've made that choice to embrace & practice Islam, we'd like to hear from you! Please write to us at getfreequran@gmail.com and tell us about your path to Islam. InshaAllah we will include your story on the website and InshaAllah, it will inspire & benefit the readers.

The Quran is in my heart

Love it & Live it
An effort that looks to stir a greater interest, love, understanding & attachment to the Quran among the young muslims.

HOW TO PARTICIPATE

1. Understanding the Quran

a)If you haven't got a good translation, its time to get one.
b)Dedicate some time that you can commit to on a daily/weekly basis for you to read &
understand the Quran, such as 45 minutes everyday. But you must commit to it.
c)Contemplate upon the meaning of each verse and jot down any points that interest or
struck you. Then share them with a friend.
d)If you've read one translation, read another one.
e)Read about or watch videos on the Miracles of the Quran.

2. Encourage others

Send gifts- give a translation of the Quran to your loved ones or to your friends. You may
choose to give one with extensive commentaries (recommended) or with only the arabic
text & translation or even this translation only with selected commentaries (for quick
reference).

3. Share the love
Drop us an email and tell us why you love the Quran- leave us a simple comment or other creative forms of expression. InshaAllah, we will collect all the responses and publish them on the site, in hopes that it could encourage others to find that love too! So please, send them in now!

WHO WE ARE - Merely servant of Allah trying to serve

Path to Islam: Yvonne Ridley

2008-02-19T08:38:00.000-08:00

British-born, award-winning journalist Yvonne Ridley is well known in the Muslim world for her outspoken views and defence of Islam. She endeared herself to the Muslim community in Britain when she reverted to Islam 30 months after making international headlines when she was captured by the Taleban on an undercover assignment in Afghanistan.

Journey towards Islam

By Yvonne Ridley

Yvonne Ridley was the woman who was arrested by the Taliban for entering Afghanistan illegally. She feared severe punishment, but instead she was released after promising to read about Islam and emerged from her imprisonment praising the civility and courtesy of her captors. News reports of her embracing Islam have proved premature, but as she outlines for The Muslim News, Yvonne Ridley has certainly been wooed by Islam and the Muslims.

ISLAM is by far the most misunderstood religion in the world today thanks to centuries of medieval-style propaganda successfully peddled by bigots and Christian zealots.

So I should not have been entirely surprised by the almost hysterical reaction in the mainstream media to news that I am considering becoming a Muslim.

I have even been accused of suffering from Stockholm Syndrome as a result of spending 10 days in the hands of the Taliban.

Bearing in mind I spent my last four days in the company of six bible-bashing Christians in Kabul Prison I think we can knock that theory on the head.

The truth is my captors probably thanked Allah when I was kicked out of Afghanistan. They appeared very happy to see the back of me since I spent most of my time being rather abusive and obnoxious to them – I think some are still receiving counselling!
When I initially thought about converting, I reflected I had a fundamental problem… I started the day with a bacon sandwich and ended it with a large glass or three of whisky. I was told by someone who had ‘crossed over’ that these issues would become insignificant and indeed they have.
However, my spiritual journey, like that for many converts/reverts, was always meant to be a personal affair between myself and God.
Unfortunately, it has now become a very public issue and so I have decided to set the record straight to prevent any more misunderstandings or misconceptions.

Stories of my premature conversion were wired around the world resulting in a deluge of e-mails from Muslim congratulating me – some e-mails were not that complimentary.
It is true my journey did begin in the unlikely surrounds of an Afghan prison where I was being held by the Taliban facing charges of spying for entering their country illegally disguised in the all-enveloping burqa. I remember the day very clearly.
Hamid, my interpreter, said I had a very important visitor and that I must be respectful. My heart skipped a beat as a tall man wearing long flowing white robes and a turban walked into my room.

I realised immediately he was a religious cleric. He asked me about my religious status – Protestant – and then asked me what I thought of Islam and if I would like to convert.

I was terrified. For five days I had managed to avoid the subject of religion in a country led by extremists. If I gave the wrong response, I had convinced myself I would be stoned to death. After careful thought I thanked the cleric for his generous offer and said it was difficult for me to make such a life-changing decision while I was in prison.

However, I did make a promise that if I was released I would study Islam on my return to London. My reward for such a reply was being sent to a primitive jail in Kabul where I was locked up with six Christians who faced charges of trying to convert Muslims to their faith.

I was also brought up in the Christian faith, sang in the church choir and was a Sunday School teacher, but I felt their brand of Christianity was almost as extreme as the Taliban’s brand of Islam.

I remember one evening sitting outside my cell in the prison courtyard listening to happy clappy hymns in my left ear as someone made the call to prayers in my right ear. I thought to myself I was caught in between two sets of religious fundamentalists.

It was a very clear night and as I gazed up at the stars I felt I was trapped in a parallel universe and pondered my fate.
Several days later I was released unharmed on humanitarian grounds on the orders of Mullah Omar, the Taliban’s one-eyed spiritual leader.

My captors had treated me with courtesy and respect (despite my bad behaviour) and so, in turn, I kept my word and set out to study their religion. It was supposed to be an academic venture but as I became more engrossed with each page I turned, I became more impressed with what I read.

I turned to several eminent Islamic academics, including Dr Zaki Badawi, for advice and instruction. I was even given several books by the notorious Sheikh Abu Hamza Al-Masri who I spoke to after sharing a platform at an Oxford Union debate.

This latter snippet was seized upon by some sections of the media in such a ridiculous fashion that outsiders could be forgiven for thinking I was going to open a Madrassah for Al-Qaida recruits from my flat in Soho.
It earned me a place on a ‘Watch on Terror’ website in America, so I’m probably now classed as a subversive by those incompetent spooks from US intelligence agencies.
I have also listened to and spoken with Dr Muhammad Al-Massari and had a very enlightening lunch recently with three sisters from Hizb ut-Tahrir.
One of the most useful reference points for me has been the New Muslim Project chat site on the Internet, which has given me access to others who, like myself, are in the process of converting.

Thankfully the support and understanding I have been given from my brothers and sisters (for I regard them as that) has been unstinting and comforting. Not one of them has put pressure on me to become a Muslim and every convert/revert I’ve spoken to has urged me to take my time.

One of the big turning points for me happened earlier this year when the Israelis began shelling The Church of the Nativity in Manger Square . . . one of the most precious monuments for Christians.

Every year thousands of school children re-enact the Nativity at Christmas time, a potent symbol of Christianity. Yet not one Church of England leader publicly denounced the Israelis for their attack.

Our Prime Minister Tony Blair, who loves to be pictured coming out of church surrounded by his family, espousing Christian values, was silent. Only the Pope had the guts to condemn this atrocity. I was shocked and saddened and felt there was no backbone or conviction among the C of E religious leaders.

At least with Islam I need no mediator or conduit to rely upon, I can have a direct line with God anytime I want.

While I feel under no pressure by Muslims to convert/revert there has been real pressure to walk away from Islam from some friends and journalists who like to think they’re cynical, hard-bitten, hard-drinking, observers of the world. Religion of any form makes them feel uneasy – but Islam, well that’s something even worse.

You’d think I had made a pact with the devil or wanted to become a grand wizard in the Ku Klux Klan. Others feared I was being brainwashed and that I would soon be back in my burqa, silenced forever like all Muslim women.

This, of course, is nonsense. I have never met so many well-educated, opinionated, outspoken, intelligent, politically aware women in the Muslim groups I have visited throughout the UK.

Feminism pales into insignificance when it comes to the sisterhood, which has a strong identity and a loud voice in this country.
Yes, it is true that many Muslim women around the world are subjugated, but this has only come about through other cultures hi-jacking and misinterpreting the Qur’an.
I wish I had this knowledge (and I’m still very much a novice) when I was captured by the Taliban, because I would have asked them why they treated their own women so badly.
The Qur’an makes it crystal clear that all Muslims, men and women are entirely equal in worth, spirituality and responsibility. Allah ordained equality and fairness for women in education and opportunity, at least that is my understanding.

Fair property law and divorce settlements were introduced for Muslim women 1500 years ago – maybe this is where Californian divorce lawyers got their inspiration from in recent years!

The Qur’an could have been written yesterday for today. It could sit very easily with any Green Party manifesto, it is environmentally friendly and it is a true inspiration for the 21st century, yet not one word has changed since the day it was written – unlike other religious tomes bent on courting popularity.

“It’s more punk than punk rock,” musician Aki Nawaz of the band Fun’da’mental recently told me. And, of course he is right.

Source:

http://www.muslimnews.co.uk/paper/index.php?article=903

Finding Women's Liberation in Islam

By Neveen Shedid

IslamOnline (IOL): How much did you know about Islam before becoming Muslim?

Yvonne Ridley: I knew very little about Islam before becoming Muslim. I only knew what the media told me.

IOL: How did you embrace Islam?

Yvonne Ridley: During my captivity by the Taliban, a religious cleric visited me. He asked me some questions about religion, and asked if I would like to convert. I was terrified that if I gave the wrong response, I'd be killed. After careful thought, I thanked the cleric for his generous offer and said it would be difficult for me to make such a life-altering decision while I was imprisoned. However, I did make a promise that if I were to be released, I would study Islam upon my return to London.

So after being released, I read an English translation of the Qur'an. When I went back home to England, I went cherry-picking in the index of the Qur'an, and read different chapters. I was amazed by the rights Islam has given to women, and that really was the thing that attracted me most to Islam.

IOL: Did you find the needed support from the Muslim community, especially after embracing Islam?

Yvonne Ridley :Yes and no. I got lots of support from the sisters; I think I was luckier than a lot of reverts. Some reverts really need very close support and almost supervision on a daily basis. Sadly, a lot of us are abandoned once we have said our Shahadah (testimony of faith.) In fact, I would like to say to the brothers and sisters out there, the first year for reverts is extremely critical in one's development as a Muslim. Please don't abandon us as soon as we have said our Shahadah.

IOL: What have been the greatest challenges you've had to face after embracing Islam?

Yvonne Ridley: Learning to be a better person. This may sound strange because I don't think I was a bad person before embracing Islam, but I did need to learn Islamic etiquette, such as being patient and tolerant. For those who know me quite well know that this can be quite a struggle for me at times.

IOL: How did you your family and friends accept you becoming Muslim? What was their reaction?

Yvonne Ridley: Everyone was shocked. How could a party girl suddenly walk away from the Western lifestyle and embrace Islam? But after awhile, they found that I haven't grown two heads! I am happier and healthier; I've lost weight. They see that whatever it is in my life, I am doing very well with it. They were in denial that it is Islam. My girlfriends would ask me if I have a man in my life, and I would say, "Why do you think that to look this good I have to have a man in my life? I mean, can't you just accept that I have found something that gives me a lot of happiness, inner strength, and spirituality?"

IOL: With all this fuss going on about hijab, how did you cope with wearing it in England?

Yvonne Ridley: I didn't put the hijab on straight away, and I'm so pleased that you've asked me about this. Many people have an opinion about the hijab, mainly men, who don't have to wear it. They have no idea what challenges every Muslim woman must face the moment she puts on the hijab or the niqab and goes out her front door. She is fighting for Islam; she is on the front lines. She is open to abuse. Sadly, some sisters have been physically attacked because of the ongoing debate about hijab started by various ill-advised politicians. My advice to those politicians is to stay out of our wardrobe. What women wear has nothing whatsoever to do with you.

What I would say to my sisters is, yes, the hijab is an obligation in Islam. I've looked for the shortcuts and the get-outs, but there is no get-out. The hijab is an obligation.

To those sisters who are wearing it, I salute your strength and courage and conviction of faith.

For the sisters who don't wear it, I would tell the people around them to be patient and give them time. We are all on a spiritual journey, some of us reach levels much more quickly than others. It just takes time. We shouldn't be critical of those sisters who don't wear the hijab, because there are many pressures and stresses. Instead of being critical, we should be supportive and help them.

I didn't put my hijab on immediately. It took time for me, and is part of my growth and development as a Muslim. Each day I'm developing, and if we have this conversation in twenty years time, I will still be learning and developing in sha' Allah.

IOL: What do you think non-Muslims need to know most about Islam? What is the most important message we as Muslims should convey to non-Muslims?

Yvonne Ridley: We have to get through to the West that Muslim women are not oppressed, subjugated creatures. Yes, some women are under the rule of men, but I can take you into non-Muslim areas and show you oppressed Western women. The problem of domestic violence is not a Muslim one, it's a global issue for women.

There are many issues that affect Western women and Muslim women. And what I would say to non-Muslim women is that there is quite a lot of substance and character underneath that veil. If you take a look, you will realize that there are some incredible, highly-politicized, internationally-aware, multi-skilled, multi-talented women under that veil. So instead of spending so much time wondering what's underneath the veil, stop and talk to the sisters. There are a lot of Islamic feminists. And they are far more radical than their secular counterparts.

Source:
http://www.readingislam.com/servlet/Satellite?c=Article_C&cid=1165993867260&pagename=Zone-English-Discover_Islam%2FDIELayout

Path to Islam: Yousef Al-Khattab

2008-02-19T07:52:00.000-08:00

For years he convinced himself that Judaism was the true path and the doubts he felt was due to lack of knowledge. All his doubts and questions were later addressed when he read, not the Talmud, but the Quran. This is the story of a former Jew from the United States who found Islam while living in the Occupied Palestine.

The Religion of Islam

By Yousef al Khattab

I was born to a Secular Jewish family, and at the age of 18 years old decided to look “deeper” into belief in God. Like most people, I looked at religion from a view point that was closer to me. Being that my family was Jewish and I was raised to attend Jewish schools I looked into Rabbinical “Orthodox Judaism”.

In the year 1988 I entered a Yeshiva and started my journey into the Orthodox Rabbinical racist cult. In 1991 I wed my 1st wife (then) Luna Mellul now Qamar al Khattab.

She was from the Moroccan town named Tetouan and was attending the racist Orthodox Jewish girl’s seminary known as Breuers or Sampson Raphael Hirsh Bet Yaakov aka Bais Yakov.

1992 bought us the birth of my 1st child Abdel Rahman (formally Rachamim Cohen).

Alhumdulilah[1] he was then as he is now my pride and joy. Upon the birth of Abdel Rahman we were living in Williamsburg, Brooklyn in the Satmar Hasidic community. I used to see all the lying and cheating, government scams and money laundering using the Synagogue and Yeshiva bank accounts and the poor hygiene of these folk, and was nervous for my new born son not to grow up like these folk.

We tried broadening our horizons and moved to the Ocean Parkway area of Brooklyn, later that year.

1994 till 1998 bought us the birth of 3 more wonderful children alhumdulilah. Hesibeh, Abdel Aziz (formally Ezra), and Abdullah (formally Ovadia) during these years I tried to convince myself that Judaism was a true path and I just didn’t understand it because I never read the entire set of Talmud and it 3 different ways of understanding it including the “hidden level”. You see this is the trick in the rabbinical cult, you will not EVER finish learning all the rabbinic text thus u are subservient to the Rabbis (aka Elders of Zion) who will interpret Judaism for you. During this time frame the Rabbis saw that we doubted there beliefs thus constantly followed our family contacting all new friends and employers etc. The Rabbis MUST ALWAYS know where you move to and who are your friends. The Rabbis were starting to be a big nuisance as were the Rabbinical Jews, so seeking a better future elsewhere we loaded up the family and moved to Palestine. (then like most westerners we were brainwashed to refer to the Jew entity as Israel).

September, 1998 we now arrived in Ghaza [Gaza] , or what the Jewish squatters refer to as Gush Qatif. Quickly my wife was turned off by the lies of the folk there and my son Abdel Rahman came running home from school one day saying “Daddy, my teacher doesn’t cover her hair properly, her dress is to short, they don’t learn Torah here and all they do is play”!!

Maashaallah[2], my son was very correctl, so with no possessions or money we set off to find a home in the nearby Jew settlement of Netivot in occupied 1948 Palestine. Shas, a “religious political party” immediately helped us by providing a home and their private school system and my kids went from knowing NO Hebrew to being tops in there class alhumdulilah. During our stay in Netivot I met a Muslim from UAEm, and we had conversations for about two years where he would ask me questions about Jewish Aqeedah or Jewish creed, and then compare it to Tawheed al Elohiya a part of Islamic Monotheism. I would then go and ask major Rabbis questions about the Jewish creed and always got 60000 different answers. The Jews can’t even tell you where there God is based on text; rather they say God is everywhere! (authubilah[3]) One day I decided to go to the Arab souk and buy a translation of the meaning of the Holy Quran in the English language. Subhanallah[4]!!!!! I could not put it down!! Every problem I had with Jews and Judaism was being addressed by Allah the Most High, in the 1st three chapters of the Quran Allah answered most of my doubts about Judaism. The Quran is firm with the Jews and invites them to a just truth (Islam) to save them from the hellfire their ancestors are currently in.

When I finished reading the entire Quran, I could no longer associate with Jews any longer, thus I was obliged to tell my wife I am a Muslim. Alhumdulilah within 2 weeks my wife decided to read the Quran and became a Muslimah!!! Then the kids after her alhumdulilah. Soon after this we moved to the Palestinian Authority and East Jerusalem where we lived for almost 6 years.

Today 2006 alhumdulilah we live in Morocco.

My kids’ alhumdulilah no longer remember Hebrew and their 1st language is Arabic. All are learning in Islamic Arabic schools alhumdulilah, and we thank Allah subahanahu wa tala [5] for blessing us with Islam.

Footnotes:
[1] All praise is due to God – IslamReligion.

[2] A statement of praise, “Whatever Allah wills.”

[3] We seek protection in Allah!

[4] Glory be to Allah!

[5] Glory be to Him, the Most High.

Source:
http://en.dean4me.com/play.php?catsmktba=415

Path to Islam: Siraj Wahaj

2008-02-18T08:02:00.000-08:00

Siraj Wahaj is a well-known African-American Muslim speaker in North America, and a supporter of Islamic causes in America. He's currently the Imam of Masjid Al-Taqwa in Brooklyn, New York.

Born and raised in New York as Jeffrey Kearse, he became a sunday school teacher as a teenager, then later went to New York University (NYU) where he studied Math Education. In the 1960's, he became attracted to the Nation of Islam, then later left it for Sunni Islam. He changed his name to Siraj Wahaj, which means "Bright Light" in Arabic, and was chosen to receive Imam training at the Ummul Qura university of Mecca in 1978. he also briefly taught a course in Islamic studies at Howard University.

He started his own mosque in 1981 in a friend's apartment in Brooklyn. Although it originally started out with only 25 people, today it is a well-known mosque in New York City.

Imam Siraj has been Vice President of ISNA (Islamic Society of North America) since 1997 and has served on the Majlis Ash-Shura, a consultative council of Islamic scholars, since 1987. He is also a member of the Board of Advisors for the American Muslim Council. He has appeared on several national television talk shows and interviews in America. Imam Siraj was the first person to give an Islamic invocation to the United States Congress. He led his Brooklyn community in an anti-drug patrol in Brooklyn, New York in 1988, which was a success and put a dent in the drug trade in Bedford-Stuyvesant, and received high praise from the NYPD for his efforts.

Imam Siraj is a fairly prolific speaker in America. He makes many appearances at the major North American Muslim conventions, and numerous forums and lectures in New England. His english audio lectures are fairly popular among the Muslim community, with titles like "Allah's Word is Supreme," "Are You Ready To Die?" "Confusion of the Ummah," "Control Your Anger," "Easy Way To Paradise," and "Good Or Bad Company:How To Judge."

Source:

http://www.thetruecall.com/home/modules.php?name=News&file=article&sid=84

A MUST-SEE!
Watch the video below by clicking on the link

My Story by Imam Siraj Wahaj

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Path to Islam: Aminah Assilmi

2008-02-18T07:42:00.000-08:00

"I am so very glad that I am a Muslim. Islam is my life. Islam is the beat of my heart. Islam is the blood that courses through my veins. Islam is my strength. Islam is my life so wonderful and beautiful. Without Islam I am nothing, and should Allah ever turn His magnificent face from me, I could not survive."

A Girl on A Mission

By Mushfiqur Rahman

It all started with a computer glitch.

She was a Southern Baptist girl, a radical feminist, and a broadcast journalist. She was a girl with an unusual caliber, who excelled in school, received scholarships, ran her own business, and were competing with professionals and getting awards – all these while she was going to college. Then one day a computer error happened that made her take up a mission as a devout Christian. Eventually, however, it resulted into something opposite and changed her life completely around.

It was 1975 when for the first time computer was used to pre-register for a class in her college. She was working on her degree on Recreation. She pre-registered for a class and then went to Oklahoma City to take care of a business. Her return was delayed and she came back to college two weeks into the class. Making up the missed work was no problem for her, but she was surprised to find that the computer mistakenly registered her for a Theatre class, a class where students would be required to perform in front of others.

She was a very reticent girl and she was horrified to think about performing in front of others. She could not drop the class for it was too late to do so. Failing the class was also not a choice, for she was receiving a scholarship that was paying for her tuition and receiving an 'F' would have jeopardized it.

Advised by her husband, she went to her teacher to work out some other alternative to performing, such as preparing costumes, etc. Assured by the teacher that he would try to help her, she went to the next class and was shocked by what she saw. The class was full of Arabs and "camel jockeys". That was enough for her. She came back home and decided not to go back to the class anymore. It was not possible for her to be in the middle of Arabs. "There was no way I was going to sit in a room full of dirty heathens!"

Her husband was calm as usual. He pointed out to her that God has a reason for everything and that she should think about more before quitting. Besides, there was the scholarship that was paying her tuition. She went behind locked doors for 2 days to think about. When she came out, she decided to continue the class. She felt that God gave her a task to convert the Arabs into Christianity.

Thus she found herself with a mission to accomplish. Throughout the class, she would be discussing Christianity with her Arab classmates. "I proceeded to explain to them how they would burn in the fires of hell for all eternity, if they did not accept Jesus as their personal savior. They were very polite, but did not convert. Then, I explained how Jesus loved them and had died on the cross to save them from their sins. All they had to do was accept him into their hearts." They still did not convert, and so she decided to do something else: "I decided to read their own book to show to them that Islam was a false religion and Mohammed was a false God".

At her request, one student gave her a copy of the Qur'an and another book on Islam. With these two books she started on her research, which she was to continue for the next one and half years. She read the Qur'an fully and another fifteen books on Islam. Then she came back to the Qur'an and re-read it. During her research, she started taking notes that she found objectionable and which she would be able to use to prove that Islam was a false religion.

Unconsciously, however, she was changing from within which did not escape the attention of her husband. "I was changing, just in little ways but enough to bother him. We used to go to the bar every Friday and Saturday, or to a party, and I no longer wanted to go. I was quieter and more distant." She stopped drinking and eating pork. Her husband suspected her of having an affair with another man, for "it was only for a man that a woman changes". Ultimately, she was asked to leave, and she soon found herself living in a separate apartment.

Watching A Rose Open - Petal By Petal

"When I first started to study Islam, I did not expect to find anything that I needed or wanted in my personal life. Little did I know that Islam would change my life. No human could have ever convinced me that I would finally be at peace and overflowing with love and joy because of Islam."

Throughout these times, she continued studying Islam and although she was changing subtly from within, she remained a devout Christian. Then one day, there was a knock on her door. It was a man in traditional Muslim robe, who appeared to her as a "man in a long white night gown with a red and white checkered table cloth on his head". His name was Abdul-Aziz Al-Sheik and he was accompanied by three other men in similar dress. She was very offended by Muslim men coming to her in nightgowns and pajamas. She was further shocked when Abdul-Aziz told her that he understood that she waited to be a Muslim. She replied that she was a Christian and she did not have any plan to become a Muslim. However, she had some questions to ask if they had the time.

At her invitation, they came inside. She now brought up the questions and objections that she noted down while she was researching. "I will never forget his name", she said of Abdul-Aziz who proved to be a very patient and soft-mannered person. "He was very patient and discussed every question with me. He never made me feel silly or that a question was stupid." Abdul-Aziz listened to every question and objection and explained it within the proper context. "He explained that Allah had told us to seek knowledge and questions were one of the ways to accomplish that. When he explained something, it was like watching a rose open – petal by petal, until it reached its full glory. When I told him that I did not agree with something and why, he always said I was correct up to a point. Then he would show me how to look deeper and from different directions to reach a fuller understanding."

It would not be long before she would externally submit to what she had already been submitting to internally during the last one and half years. Later in that same day, this Southern Baptist girl would declare in front of Abdul-Aziz and his companions: "I bear witness that there is no god but God and Mohammed is His Messenger." It was May 21, 1977.

A Sacrifice For Faith & Conviction

"I embraced Islam about 24 years ago to the consternation of most of my family. The reaction of my family was so severe that one member of my family actually tried to kill me … And yet by applying Islam to my life, by living Islam, most of my family is now Muslim. The thing is that everywhere you go, if you actually are living Islam, if you are demonstrating Islam, you will impact people. And you will change mindset."

Conversion to Islam, or to any other religion for that matter, is not always a simple thing to do. Except for a few fortunate ones, a new Muslim usually face consequences. The convert may face isolation from family and friends, if not pressure to go back to the family faith. Sometimes, a convert may even face sever economic hardship, as in the case of those who are asked to leave the house because of converting to Islam. Some converts are fortunate to continue to be well respected by family and friends, but most of them face minor to severe hardship especially during the first few years after the conversion.

But the difficulty that Aminah Assilimi had to go through and the sacrifice that she had to make for the sake of her conviction and faith is almost unheard of. There are few who could rely so much on Allah as she did, standing firm and meeting the challenges, making sacrifices, and yet maintaining a positive posture and influencing people around with the beauty of what she found and believed in.

She lost most of her friends, for she was "no fun anymore".

Her mother did not accept her becoming a Muslim and hoped that it was a temporary zeal and that she would soon grow out of it.

Her "mental health expert" sister thought that she lost her mind. She attempted to put her in a mental health institution.

Her father was a calm and wise man. People would come to him for advice and he could comfort anyone in distress. But when he heard that his daughter became a Muslim, he loaded his double-barrel shotgun and started on his way to kill her. "It is better that she be dead rather than suffering in the deepest of Hell", he said.

She was now without friends and without family.

She soon started wearing hijab. The day she put it on, she was denied her job. She was now without family, friends, and job. But her greatest sacrifice was yet to come.

She and her husband both loved each other very much. But while she was studying Islam, her husband misunderstood her for her apparent changes. She became quieter and stopped going to the bar. Her changes were visible to him and he suspected her of having affair with another man, for whom she must have been changing. She could not explain to him what was happening. "There was no way to make him understand what was changing me because I did not know." Eventually he asked her to leave and she started living separately.

After she openly accepted Islam, it went worse. A divorce was now inevitable. This was a time when Islam was little known, much less understood for what it is. She had two little children whom she loved dearly and whose custody should have rightfully be given to her. But in a grave violation of justice, she was denied their custody just because she became a Muslim. Before giving the formal verdict, the judge offered her a harsh choice: either renounce Islam and get custody of the children, or keep Islam and leave the children. She was given 20 minutes to make a decision.

She loved her children very dearly. It is perhaps the worst nightmare that a mother can have: asked to willfully leave her child - not for one day, month, or year, but forever. On the other hand, how could she keep the Truth away from her children and live as a hypocrite? "It was the most painful 20 minutes in my life","I prayed like I had never done before … I knew that there was no safer place for my children to be than in the hands of Allah. If I denied Him, there would be no way in the future to show my children the wonders of being with Allah." she said in an interview. Those of us who are mothers and fathers, especially of young children, little imagination is needed to feel the pain and torment that she must have passed every second in those 20 minutes. What added further to her pain was that according to doctors, she could never bear another child because of certain complications.

She decided to retain Islam. Her two dear children – one little boy and one little girl – were taken away from her and given to her ex-husband.

For a mother, is there a sacrifice greater than this – a sacrifice that is done for no material reason but only for faith and conviction?

"I left the court knowing that life without my babies would be very difficult. My heart bled, even though I knew, inside, I had done the right thing". She found comfort in the following verse of the Qur'an:

Allah! there is no god But He – the Living, The Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things In the heavens and on earth. Who is there can intercede. In His presence except as He permitteth? He knoweth what (appeareth to his creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). (Quran 2: 255)

Help of Allah Is Always Near!

"This veil warns people upfront that I am not a woman to be messed with. It shows that I am a woman with a mind and that I know I am more than a body. In no way does this veil equal oppression and we don't want you to feel sorry for us."

Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily the help of Allah is (always) near! (Quran 2: 214)

Perhaps the air of Colorado was too thin for justice. Or perhaps there was a plan in Allah's greater scheme of affairs. Aminah Assilimi later fought back and took her case to the media. Although she did not get custody of her children again, a change was made in the Colorado law that one cannot be denied child custody on the basis of his or her religion.

Indeed Allah's love and mercy engulfed her so much that, as if, she has been granted the touchstone of Islam. Wherever she goes, people are touched by her beautiful words and Islamic manners and become Muslim.

By accepting Islam, she became a changed person, and a much better person. So much so that her family, relatives, and people around her started appreciating her mannerism and the faith that brought about such changes in her. Despite her family's initial reaction, she remained in touch with them and addressed them with respect and humility, just as the Qur'an enjoins the Muslims to do. She would send cards to her parents on different occasions, but she would always write down a verse from the Qur'an or the Hadith without mentioning the source of such beautiful words of wisdom. It was not long before she started making a positive influence among her family members.

The first to become Muslim was her grand mother. She was over 100 years old. Soon after accepting Islam, she died. "The day she pronounced Shahada, all her misdeeds had been erased, while her good deeds were preserved. She died so soon after accepting Islam that I knew her "book" was bound to be heavy on the good side. It fills me with such a joy!"

Next to become Muslim was her father, the one who wanted to kill her after she became Muslim. Thus he brought alive the story of Umar ibn Khattab. Umar was a companion of the Prophet who persecuted the early Muslims before he converted to Islam. When he heard one day that his sister became a Muslim, he went out with an open sword to kill her. But upon hearing some of the verses from the Qur'an that his sister was reciting, he recognized the truth and went straight to the Prophet and accepted Islam.

Two years after she (Assilmi) accepted Islam, her mother called and said that she appreciated her faith and hoped that she would keep it. Couple of years later, she called again and asked her about what one would need to do to become a Muslim. Assilmi replied that one had to believe that there is only One God and Muhammad was his Messenger. "Any fool knows that. But what do you have to do?", she asked again. She replied that if that is what she believed, then she was already a Muslim! At this, her mother said, "Well … OK. But let's not tell your father just yet".

She was not aware that her husband (Assilmi's step father) had had the same conversation with her a few weeks earlier. Thus the two lived together as Muslims for years in secret without knowing that the other was also a Muslim.

Her sister who wanted to put her in mental institution accepted Islam as well. She must have realized that becoming Muslim is indeed the most healthy and sound thing to do.

Her son, upon becoming adult, accepted Islam. When he turned 21, he called her and said that he wanted to become a Muslim.

Sixteen years after the divorce, her ex-husband also accepted Islam. He said that he had been watching her for sixteen years and wanted his daughter to have the same religion that she had. He came to her and apologized for what he had done. He was a very nice gentlemen and Assilimi had forgiven him long ago.

Perhaps the greatest reward for her was yet to come. Assilmi later married another person, and despite the doctors' verdict that she could never conceive another child, Allah blessed her with a beautiful boy. If Allah (swt) makes a gift to someone, who can prevent Him? It was truly a wonderful blessing from Allah (swt), and so she named him "Barakah".

Radiating With Allah's Love

"It did not take me long to start being aware of His blessing … I learned how very important it was for me to share the truth of Islam with everyone. It did not matter if people, Muslim or not, agreed with me or even liked me. The only approval I needed was from Allah. Yet, I discovered more and more people who for no apparent reason loved me. I rejoiced, for I remembered reading that if Allah loves you, He causes others to love you. I am not worthy of all the love. That means it must be another gift from Allah. Allah is the Greatest!"

The sacrifice that Assilmi made for the sake of Allah (swt) was tremendous. And so Allah (swt) turned in mercy to her and rewarded her with enormous blessings. Her family discarded her after she accepted Islam, and now by Allah's mercy, most of them are Muslim. She lost her friends because of Islam, and now she is being loved by so many. "Friends who loved came out of nowhere", she said. Allah's blessings came upon her so much that wherever she goes people are touched by the beauty of Islam and accept the Truth. Both Muslims and non-Muslims now come to her for advice and counseling.

She lost her job because of wearing hijab, and now she is the President of the International Union of Muslim Women. She delivers lectures nationwide and is on high demand. It was her organization that successfully lobbied for the "Eid Stamp" and had it approved by the United States Postal Service, but it took many years of work. She is now working on making the Eid Day as a national holiday.

She has tremendous trust on Allah's love and mercy and she never looses faith on Him. She was once diagnosed with cancer some years ago. Doctors said that it was in an advanced stage and that she would live for another year. But her faith in Allah (swt) remained strong. "We must all die. I was confident that the pain I was experiencing contained blessings." As a brilliant example of how much one can love Allah, she mentions about a friend of her named Kareem Al-Misawi who died of cancer when he was in his 20's:

"Shortly before he died, he told me that Allah was truly Merciful. This man was in unbelievable anguish and was radiating with Allah's love. He said: "Allah intends that I should enter heaven with a clean book." His death experience gave me something to think about. He taught me of Allah's love and mercy."

All praise is due to Allah, she continues to live in good health. She now thinks that having cancer was the greatest blessing that she ever had.

Assilmi's is a story of faith and conviction. It is a story of test and tribulation and success. It is a story of triumphant victory of faith. It is a story of inspiration for the rest of us, and it is a story of confidence and reliance on Allah. It is story of Allah's love and mercy, and it is a story of Allah's promise come true. "True, Allah has tested me as was promised, and rewarded me far beyond what I could ever hoped for".

May Almighty Allah continue to shower His love, mercy, and blessings on this wonderful Muslima. May Allah grant her long life and enable her to do more and more work for Islam. May Allah benefit more and more people by her story and example, and turn their hearts to the Message of Truth, and to His love and mercy.

Bibliography:

Aminah Assilmi, Choosing Islam (The Introduction and Decision)
Scripps Howard News Service: Former Baptist Explains why she is now a Muslim, Nov 1, 1997
The Post (Ohio Univ Student Newspaper), Veil is Not Oppressive, Oct 25, 1995
Aminah Assilmi, Getting to Know Allah Through Nature (video)
Welcome Back, a radio interview of Aminah Assilmi by Islamic Foundation of America, August, 2001

Source:
http://www.islamicbulletin.com/services/new_muslims/aminah.htm

Path to Islam: Michael Wolfe

2008-02-18T07:27:00.000-08:00

“I did not want to ‘trade in’ my culture. I wanted access to new meanings.” - How an American writer born of a Jewish father and a Christian mother found spiritual fulfillment in Islam.

Becoming Muslim

by Michael Wolfe

After twenty-five years a writer in America, I wanted something to soften my cynicism. I was searching for new terms by which to see. The way one is raised establishes certain needs in this department. From a pluralist background, I naturally placed great stress on the matters of racism and freedom. Then, in my early twenties, I had gone to live in Africa for three years. During this time, which was formative for me, I did rubbed shoulders with blacks of many different tribes, with Arabs, Berbers, and even Europeans, who were Muslims. By and large these people did not share the Western obsession with race as a social category. In our encounters being oddly colored rarely mattered. I was welcomed first and judged on merit later. By contrast, Europeans and Americans, including many who are free of racist notions, automatically class people racially. Muslims classified people by their faith and their actions. I found this transcendent and refreshing. Malcolm X saw his nation’s salvation in it. “America needs to understand Islam,” he wrote, “because this is the one religion that erases from its society the race problem”.

I was looking for an escape route, too, from the isolating terms of a materialistic culture. I wanted access to a spiritual dimension, but the conventional paths I had known as a boy were closed. My father had been a Jew; my mother Christian. Because of my mongrel background, I had a foot in two religious camps. Both faiths were undoubtedly profound. Yet the one that emphasizes a chosen people I found insupportable; while the other, based in a mystery, repelled me. A century before, my maternal great-great-grandmother’s name had been set in stained glass at the high street Church of Christ in Hamilton, Ohio. By the time I was twenty, this meant nothing to me.

These were the terms my early life provided. The more I thought about it now, the more I returned to my experiences in Muslim Africa. After two return trips to Morocco, in 1981 and 1985, I came to feel that Africa, the continent, had little to do with the balanced life I found there. It was not, that is, a continent I was after, nor an institution, either. I was looking for a framework I could live with, a vocabulary of spiritual concepts applicable to the life I was living now. I did not want to “trade in” my culture. I wanted access to new meanings.

After a mid-Atlantic dinner I went to wash up in the bathroom. During my absence a quorum of Hasidim lined up to pray outside the door. By the time I had finished, they were too immersed to notice me. Emerging from the bathroom, I could barely work the handle. Stepping into the aisle was out of the question.

I could only stand with my head thrust into the hallway, staring at the congregation’s backs. Holding palm-size prayer books, they cut an impressive figure, tapping the texts on their breastbones as they divined. Little by little the movements grew erratic, like a mild, bobbing form of rock and roll. I watched from the bathroom door until they were finished, then slipped back down the aisle to my seat.

We landed together later that night in Brussels. Reboarding, I found a discarded Yiddish newspaper on a food tray. When the plane took off for Morocco, they were gone.

I do not mean to imply here that my life during this period conformed to any grand design. In the beginning, around 1981, I was driven by curiosity and an appetite for travel. My favorite place to go, when I had the money, was Morocco. When I could not travel, there were books. This fascination brought me into contact with a handful of writers driven to the exotic, authors capable of sentences like this, by Freya Stark:

The perpetual charm of Arabia is that the traveller finds his level there simply as a human being; the people’s directness, deadly to the sentimental or the pedantic, like the less complicated virtues; and the pleasantness of being liked for oneself might, I think, be added to the five reasons for travel given me by Sayyid Abdulla, the watchmaker; “to leave one’s troubles behind one; to earn a living; to acquire learning; to practice good manners; and to meet honorable men”.

I could not have drawn up a list of demands, but I had a fair idea of what I was after. The religion I wanted should be to metaphysics as metaphysics is to science. It would not be confined by a narrow rationalism or traffic in mystery to please its priests. There would be no priests, no separation between nature and things sacred. There would be no war with the flesh, if I could help it. Sex would be natural, not the seat of a curse upon the species. Finally, I did want a ritual component, daily routine to sharpen the senses and discipline my mind. Above all, I wanted clarity and freedom. I did not want to trade away reason simply to be saddled with a dogma.

The more I learned about Islam, the more it appeared to conform to what I was after.

Most of the educated Westerners I knew around this time regarded any strong religious climate with suspicion. They classified religion as political manipulation, or they dismissed it as a medieval concept, projecting upon it notions from their European past.

It was not hard to find a source for their opinions. A thousand years of Western history had left us plenty of fine reasons to regret a path that led through so much ignorance and slaughter. From the Children’s Crusade and the Inquisition to the transmogrified faiths of nazism and communism during our century, whole countries have been exhausted by belief. Nietzsche’s fear, that the modern nation-state would become a substitute religion, have proved tragically accurate. Our century, it seemed to me, was ending in an age beyond belief, which believers inhabited as much as agnostics.

Regardless of church affiliation, secular humanism is the air westerners breathe, the lens we gaze through. Like any world view, this outlook is pervasive and transparent. It forms the basis of our broad identification with democracy and with the pursuit of freedom in all its countless and beguiling forms. Immersed in our shared preoccupations, one may easily forget that other ways of life exist on the same planet.

At the time of my trip, for instance, 650 million Muslims with a majority representation in forty-four countries adhered to the formal teachings of Islam. In addition, about 400 million more were living as minorities in Europe, Asia and the Americas. Assisted by postcolonial economics, Islam has become in a matter of thirty years a major faith in Western Europe. Of the world’s great religions, Islam alone was adding to its fold.

My politicized friends were dismayed by my new interest. They all but universally confused Islam with the machinations of half a dozen middle eastern tyrants. The books they read, the new broadcasts they viewed depicted the faith as a set of political functions. Almost nothing was said of its spiritual practice. I liked to quote Mae West to them: “Anytime you take religion for a joke, the laugh’s on you”.

Historically a Muslim sees Islam as the final, matured expression of an original religion reaching back to Adam. It is as resolutely monotheistic as Judaism, whose major Prophets Islam reveres as links in a progressive chain, culminating in Jesus and Muhammad. Essentially a message of renewal, Islam has done its part on the world stage to return the forgotten taste of life’s lost sweetness to millions of people. Its book, the Qur’an, caused Goethe to remark, “You see, this teaching never fails; with all our systems, we cannot go, and generally speaking no man can go, further”.

Traditional Islam is expressed through the practice of five pillars. Declaring one’s faith, prayer, charity, and fasting are activities pursued repeatedly throughout one’s life. Conditions permitting, each Muslim is additionally charged with undertaking a pilgrimage to Mecca once in a lifetime. The Arabic term for this fifth rite is Hadj. Scholars relate the word to the concept of kasd, “aspiration,” and to the notion of men and women as travelers on earth. In Western religions pilgrimage is a vestigial tradition, a quaint, folkloric concept commonly reduced to metaphor. Among Muslims, on the other hand, the hadj embodies a vital experience for millions of new pilgrims every year. In spite of the modern content of their lives, it remains an act of obedience, a profession of belief, and the visible expression of a spiritual community. For a majority of Muslims the hadj is an ultimate goal, the trip of a lifetime.

As a convert I felt obliged to go to Makkah. As an addict to travel I could not imagine a more compelling goal.

The annual, month-long fast of Ramadan precedes the hadj by about one hundred days. These two rites form a period of intensified awareness in Muslim society. I wanted to put this period to use. I had read about Islam; I had joined a Mosque near my home in California; I had started a practice. Now I hoped to deepen what I was learning by submerging myself in a religion where Islam infuses every aspect of existence.

I planned to begin in Morocco, because I knew that country well and because it followed traditional Islam and was fairly stable. The last place I wanted to start was in a backwater full of uproarious sectarians. I wanted to paddle the mainstream, the broad, calm water.

Originally published on Islam for Today at http://www.islamfortoday.com/wolfe1.htm

Source:
http://theamericanmuslim.org/tam.php/features/articles/becoming_muslim1/

Path to Islam: Frederic Kanoute

2008-02-18T07:00:00.000-08:00

Frederic Kanoute is a muslim soccer striker who plays for Sevilla in La Liga, Spain. Oumar Kanoute was named the 2007 African Footbaler of the Year. He spent more than US$700,000 to buy mosque for local muslim population in Spain.

Not Your Average Footballer

by André Tucic

Frédéric Oumar Kanouté is no ordinary footballer: he has donated a large sum of money to a mosque, raises money for needy children, and takes a clear stance on the conflict in the Middle East.

Early last January, FC Sevilla beat Deportivo La Coruna 2:1 in the round of 16 of the Spanish Copa del Rey. While the two teams were battling it out on the pitch, bombs were raining down on the Gaza Strip. Frédéric Oumar Kanouté, Seville's 31-year-old striker, scored the deciding goal that put his team 2:0 up.

On that memorable evening, Kanouté demonstrated more than just football skills on the pitch; the devout Muslim felt compelled to make a statement about the Middle East conflict. Celebrating his goal, Kanouté pulled his jersey over his head, revealing a T-shirt emblazoned with the word "Palestine" in four languages.

The atmosphere in Ramón Sánchez Pizjuán stadium showed that the crowd was unsure what to make of the silent demonstration. The ref, on the other hand, knew exactly what he had to do and showed Kanouté the yellow card. The next day, the Spanish Football Association slapped a €3,000-fine on the football professional.

Political statements of any kind are forbidden on the pitch. FIFA has made it clear that slogans and political, religious, and personal statements on the players’ football kit are not welcome; the heated atmosphere of a football stadium is not the right place to engage in social disputes.

Religious principles and social involvement

Kanouté was well aware of this, but went ahead and made his statement anyway: "I felt I had to do it. Everyone should feel responsible when such injustice is done," explained the footballer.

It was not the first time that Kanouté showed that professional footballers are not necessarily dim-witted conformists. When Seville announced two years ago that a sports betting company would be sponsoring the team's kit, he refused to wear it.

The reason he gave was that his Muslim faith forbids him to gamble. José María del Nido, the club's president, was more than a little taken aback, but respected the striker's decision, and reached a compromise agreement with the sponsor: the name of the company would be covered over on Kanouté's jersey until such time as the sports betting company made a donation to an Islamic charity.

This solution, which was Kanouté's idea, was no randomly selected compromise: Kanouté has been raising money for social projects for a number of years. In 2006, he established the "Development Trust", an organisation that seeks to build not only a school, but an entire village for about 100 orphans in Mali.

Although born and raised in Lyon, France, Kanouté's roots are in the impoverished West African nation of Mali, where one in nine children dies before it reaches the age of 5, where 64 per cent of the population lives below the poverty line, and where life expectancy is 48.

Speaking up for the poorest of the poor

Not least his work for the Malian national football team showed him how important it is to lend a helping hand. With the support of FC Seville, and UNICEF, Kanouté organised a charity football match in the summer of 2008, the proceeds of which went to needy African children.

But his work for the needy does not just focus on Africa. In late 2007, Kanouté donated half a million euros to a mosque near Seville to save it from being closed.

Faith, he explains, has always meant a huge amount to him, his wife Fatima, and his two children Ibrahim and Iman. "I know how happy I am in this life. And I thank God for it," says Kanouté.

He started his career as a professional footballer at Olympique Lyon in 1997 and later played for West Ham United and Tottenham Hotspur before transferring to FC Sevilla in 2005. With the Andalusian team, the bearded striker with the shaven head and the gentle smile won the UEFA Cup in 2006 and 2007 and the Spanish Copa del Rey in the same year, the very competition he used as a soap-box for his political opinions earlier this year.

For his family and the people of Mali

Although selected for the French under 21 team, Kanouté didn't make the cut for the country's A team in 2004, at which point he decided to play for his father's native country, Mali.

Since then, he has played in the Africa Cup twice. In 2004, Mali came fourth in the competition and Kanouté was the top goal-scorer; in 2008, the team was knocked out in the first round. He was also named African footballer of the year in 2007.

"I dedicate this award to my family and the people in Mali," he said when presented with the award. "I believe that sport can help take development in Africa forward." At the very least, he is one of those sportsmen who is actively trying to make this happen.

Source: Qantara.de
http://en.qantara.de/webcom/show_article.php/_c-478/_nr-902/i.html

http://muslimsoccer.blogspot.com

Path to Islam: Nakata Khaula

2008-02-18T06:46:00.000-08:00

A Japanese Woman's Experience of Hijab

by Nakata Khaula

When I returned to Islam, the religion of our inborn nature, a fierce debate raged about girls observing the hijab at schools in France. It still does. The majority, it seemed, thought that wearing the head-scarf was contrary to the principle that public -that is state-funded - schools should be neutral with regard to religion. Even as a non-Muslim, I could not understand why there was such a fuss over such a small thing as a scarf on a Muslim student's head.

Muslims contributed a proportionate amount of tax to the state funds. In my opinion, schools could respect religious beliefs and practices of students as long as they did not disrupt the school routine, nor pose a threat to discipline. However, the French faced, apparently, increasing unemployment and they felt insecure about the immigration of Arab workers. The sight of the hijab in their towns and schools aggravated such insecurity.

More and more young people in Arab countries were ( and are ) wearing the hijab, despite the expectations of many Arabs and non-Arabs alike that it would disappear as Western secularism took root in Arab societies. Such a revival of Islamic practices is often regarded as an attempt by Muslims to restore their pride and identity, both undermined by colonialism. In Japan, it may be seen and understood as conservative traditionalism, or the result of anti-Western feeling, something which the Japanese themselves experienced following the first contact with Western culture during the Meiji era; they too reacted against a non-traditional lifestyle and Western dress. There is a tendency for people to be conservative in their ways and to react against anything new and unfamiliar without taking the time to see if it is good or bad.

The feeling still persists amongst non-Muslims that Muslim women wear the hijab simply because they are slaves to tradition, so much so that it is seen as a symbol of oppression. Women' s liberation and independence is, so they believe, impossible unless they first remove the hijab.

Such naivete is shared by "Muslims" with little or no knowledge of Islam. Being so used to secularism and religious eclecticism, pick and mix, they are unable to comprehend that Islam is universal and eternal. This apart, women all over the world, non-Arabs, are embracing Islam and wearing the hijab as a religious requirement, not a misdirected sense of "tradition." I am but one example of such women. My hijab is not a part of my racial or traditional identity; it has no social or political significance; it is, purely and simply, my religious identity.

For non-Muslims, the hijab not only covers a woman' s hair, but also hides something, leaving them no access. They are being excluded from something which they have taken for granted in secular society.

I have worn the hijab since embracing Islam in Paris. The exact form of the hijab varies according to the country one is in, or the degree of the individual's religious awareness. In France I wore a simple scarf which matched my dress and perched lightly on my head so that it was almost fashionable! Now, in Saudi Arabia, I wear an all-covering black cape; not even my eyes are visible. Thus, I have experienced the hijab from its simplest to its most complete form.

What does the hijab mean to me? Although there have been many books and articles about the hijab, they always tend to be written from an outsider's point of view; I hope this will allow me to explain what I can observe from the inside, so to speak.

When I decided to declare my Islam, I did not think whether I could pray five times a day or wear the hijab. Maybe I was scared that if I had given it serious thought I would have reached a negative conclusion, and that would affect my decision to become a Muslim. Until I visited the main mosque in Paris I had nothing to do with Islam; neither the prayers nor the hijab were familiar to me. In fact, both were unimaginable but my desire to be a Muslim was too strong (Alhamdulilah) for me to be overly concerned with what awaited me on the "other side" of my conversion.

The benefits of observing hijab became clear to me following a lecture at the mosque when I kept my scarf on even after leaving the building. The lecture had filled me with such a previously unknown spiritual satisfaction that I simply did not want to remove it. Because of the cold weather, I did not attract too much attention but I did feel different, somehow purified and protected; I felt as if I was in Allah' s company. As a foreigner in Paris, I sometimes felt uneasy about being stared at by men. In my hijab I went unnoticed, protected from impolite stares.

My hijab made me happy; it was both a sign of my obedience to Allah and a manifestation of my faith. I did not need to utter beliefs, the hijab stated them clearly for all to see, especially fellow Muslims, and thus it helped to strengthen the bonds of sisterhood in Islam. Wearing the hijab soon became spontaneous, albeit purely voluntary. No human being could force me to wear it; if they had, perhaps I would have rebelled and rejected it. However, the first Islamic book I read used very moderate language in this respect, saying that "Allah recommends it (the hijab) strongly" and since Islam (as the word itself indicates) means we are to obey Allah' s will I accomplished my Islamic duties willingly and without difficulty, Alhamdulilah.

The hijab reminds people who see it that God exists, and it serves as a constant reminder to me that I should conduct myself as a Muslim. Just as police officers are more professionally aware while in uniform, so I had a stronger sense of being a Muslim wearing my hijab.

Two weeks after my return to Islam, I went back to Japan for a family wedding and took the decision not to return to my studies in France; French literature had lost its appeal and the desire to study Arabic had replaced it. As a new Muslim with very little knowledge of Islam it was a big test for me to live in a small town in Japan completely isolated from Muslims. However, this isolation intensified my Islamic consciousness, and I knew that I was not alone as Allah was with me. I had to abandon many of my clothes and, with some help from a friend who knew dress-making, I made some pantaloons, similar to Pakistani dress. I was not bothered by the strange looks the people gave me!

After six months in Japan, my desire to study Arabic grew so much that I decided to go to Cairo, where I knew someone. None of my host family there spoke English (or Japanese!) and the lady who took my hand to lead me into the house was covered from head to toe in black. Even her face was covered. Although this is now familiar to me here in Riyadh, I remember being surprised at the time, recalling an incident in France when I had seen such dress and thought, "there is a woman enslaved by Arabic tradition, unaware of real Islam," (which, I believed, taught that covering the face was not a necessity, but an ethnic tradition).

I wanted to tell the lady in Cairo that she was exaggerating her dress, that it was unnatural and abnormal. Instead, I was told that my self-made dress was not suitable to go out in, something I disagreed with since I understood that it satisfied the requirements for a Muslimah. But, when in Rome . . . So I bought some cloth and made a long dress, called khimar, which covered the loins and the arms completely. I was even ready to cover my face, something most of the sisters with whom I became acquainted did. They were, though, a small minority in Cairo.

Generally-speaking, young Egyptians, more or less fully westernized, kept their distance from women wearing khimar and called them "the sisters." Men treated us with respect and special politeness. Women wearing a khimar shared a sisterhood which lived up to the Prophet' s saying (Allah' s blessings and peace on him) that "a Muslim gives his salaam to the person he crosses in the street, whether he knows him or not." The sisters were, it is probably true to say, more conscious of their faith than those who wear scarves for the sake of custom, rather than for the sake of Allah.

Before becoming a Muslimah, my preference was for active pants-style clothes, not the more feminine skirt, but the long dress I wore in Cairo pleased me; I felt elegant and more relaxed.

In the western sense, black is a favorite color for evening wear as it accentuates the beauty of the wearer. My new sisters were truly beautiful in their black khimar, and a light akin to saintliness shone from their faces. Indeed, they are not unlike Roman Catholic nuns, something I noticed particularly when I had occasion to visit Paris soon after arriving in Saudi Arabia. I was in the same Metro carriage as a nun and I smiled at our similarity of dress. Hers was the symbol of her devotion to God, as is that of a Muslimah. I often wonder why people say nothing about the veil of the Catholic nun but criticize vehemently the veil of a Muslimah, regarding it as a symbol of` "terrorism" and "oppression." I did not mind abandoning colorful clothes in favor of black; in fact, I had always had a sense of longing for the religious lifestyle of a nun even before becoming a Muslimah!

Nevertheless, I balked at the suggestion that I should wear my khimar back in Japan. I was angry at the sister's lack of understanding: Islam commands us to cover our bodies, and as long as this is done, one may dress as desired. Every society has its own fashions and such long black clothes in Japan could make people think I am crazy, and reject Islam even before I could explain its teachings. Our argument revolved around this aspect.

After another six months in Cairo, however, I was so accustomed to my long dress that I started to think that I would wear it on my return to Japan. My concession was that I had some dresses made in light colors, and some white khimars, in the belief that they would be less shocking in Japan than the black variety.

I was right. The Japanese reacted rather well to my white khimars, and they seemed to be able to guess that I was of a religious persuasion. I heard one girl telling her friend that I was a Buddhist nun; how similar a Muslimah, a buddhist nun and a Christian nun are! Once, on a train, the elderly man next to me asked why I was dressed in such unusual fashion. When I explained that I was a Muslimah and that Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation, he seemed impressed. When he left the train he thanked me and said that he would have liked more time to speak to me about Islam.

In this instance, the hijab prompted a discussion on Islam with a Japanese man who would not normally be accustomed to talking about religion. As in Cairo, the hijab acted as a means of identification between Muslims; I found myself on the way to a study circle wondering if I was on the right route when I saw a group of sisters wearing the hijab. We greeted each other with salaam and went on to the meeting together.

My father was worried when I went out in long sleeves and a head-cover even in the hottest weather, but I found that my hijab protected me from the sun. Indeed, it was I who also felt uneasy looking at my younger sister's legs while she wore short pants. I have often been embarrassed, even before declaring Islam, by the sight of a women' s bosoms and hips clearly outlined by tight, thin clothing. I felt as if I was seeing something secret. If such a sight embarrasses me, one of the same sex, it is not difficult to imagine the effect on men. In Islam, men and women are commanded to dress modestly and not be naked in public, even in all male or all female situations.

It is clear that what is acceptable to be bared in society varies according to societal or individual understanding. For example, in Japan fifty years ago it was considered vulgar to swim in a swimming suit but now bikinis are the norm. If, however, a woman swam topless she would be regarded as shameless. To go topless on the south coast of France, however, is the norm. On some beaches in America, nudists lie as naked as the day they were born. If a nudist were to ask a ` liberated ' female who rejects the hijab why she still covers her bosoms and hips which are as natural as her hands and face could she give an honest answer? The definition of what part of a woman' s body should remain private to her is altered to suit the whims and fancies of either men or their surrogates, the so-called feminists. But in Islam we have no such problems: Allah has defined what may and may not be bared, and we follow.

The way people walk around naked (or almost so), excreting or making love in public, robs them of the sense of shame and reduces them to the status of animals. In Japan, women only wear makeup when they go out and have little regard for how they look at home. In Islam a wife will try to look beautiful for her husband and her husband will try to look good for his wife. There is modesty even between husband and wife and this embellishes the relationship.

Muslims are accused of being over-sensitive about the human body but the degree of sexual harassment which occurs these days justifies modest dress. Just as a short skirt can send the signal that the wearer is available to men, so the hijab signals, loud and clear: "I am forbidden for you."

The Prophet, Allah's blessings and peace on him, once asked his daughter Fatima, May Allah be pleased with her, "What is the best for a woman?" And she replied: "Not to see men and not to be seen by them." The Prophet, Allah' s blessings and peace on him, was pleased and said: "You are truly my daughter." This shows that it is preferable for a woman to stay at home and avoid contact with male strangers as much as possible. Observing the hijab, when one goes outside, has the same effect.

Having married, I left japan for Saudi Arabia, where it is customary for the women to cover their face outdoors. I was impatient to try the niqab (face cover), and curious to know how it felt. Of course, non-Muslim women generally wear a black cloak, rather non-chalantly thrown over their shoulders but do not cover their faces; Non-Saudi Muslim women also often keep their faces uncovered.

Once accustomed to, the niqab is certainly not inconvenient. In fact I felt like the owner of a secret masterpiece, a treasure which you can neither know about, nor see. Whereas non-Muslims may think they are life imitating caricatures when they see Muslim couples walk in the streets, the oppressed, and the oppressor, the possessed, and the possessor, the reality is that the women feel like queens being led by servants.

My first niqab left my eyes uncovered. But in winter I wore a fine eye- covering as well. All the feelings of un-ease when a man's eyes met mine disappeared. As with sun glasses, the visual intrusion of strangers was prevented.

It is an error of judgment to think that a Muslim woman covers herself because she is a private possession of her husband. In fact, she preserves her dignity and refuses to be possessed by strangers. It is non-Muslim (and "liberated" Muslim) women who are to be pitied for displaying their private self for all to see.

Observing the hijab from outside, it is impossible to see what it hides. The gap, between being outside and looking in, and being inside and looking out, explains in part the void in the understanding of Islam. An outsider may see Islam as restricting Muslims. In side, however, there is peace, freedom, and joy, which those who experience it have never known before. Practicing Muslims, whether those born in Muslim families or those returned to Islam, choose Islam rather than the illusory freedom of secular life. If it oppresses women, why are so many well-educated young women in Europe, America, Japan, Australia, indeed all over the world, abandoning "liberty" and "independence" and embracing Islam?

A person blinded by prejudice may not see it, but a woman in hijab is as brightly beautiful as an angel, full of self-confidence, serenity, and dignity. No signs of oppression scar her face. "For indeed it is not the eyes that grow blind, but it is the hearts within the bosoms, that grow blind," says the Qur'an (Al-Hajj 22:46). How else can we explain the great gap in understanding between us and such people?

Source:

http://www.usislam.org/converts/nakata.htm

Path to Islam: Ann Wan Seng

2008-02-18T06:33:00.000-08:00

Ustaz Ann Wan Seng was attracted to the concept of brotherhood and zakat in Islam.

ACAP kali penulis bertemu dengan beliau dalam beberapa majlis, pelawaan untuk diwawancara terutamanya berkaitan kisah pengislamannya sering mendapat isyarat ‘lampu merah’. Pun begitu, panggilan yang dibuat Sabtu lalu mendapat respons yang tidak disangka kerana keizinannya umpama pucuk dicita ulam mendatang.

Gerangan yang dimaksudkan ialah Penolong Setiausaha Agung Kehormat Pertubuhan Kebajikan Islam Malaysia (Perkim) Kebangsaan, Ann Wan Seng, 39 tahun.

Anak kelahiran Klang, Selangor ini juga adalah Setiausaha Agung Kehormat Persatuan Cina Muslim Malaysia (Macma), Pengerusi Pertubuhan Kebajikan Islam Malaysia (Perkim) Cawangan Putra, Ahli Jawatankuasa Perkim Bahagian Wilayah Persekutuan dan Penasihat Asrama Baitul Ummah, asrama kanak-kanak yatim, fakir miskin dan mualaf di Taman Setapak Indah, Kuala Lumpur.

Melihat kepada jawatan yang disandangnya, terbukti jadual hariannya begitu ketat. Biarpun begitu, Ann masih mampu memperuntukkan waktu dalam bidang penulisan buku. Sehingga kini sebanyak 30 buku tulisannya diterbitkan di bawah pelbagai syarikat penerbitan.

Kesungguhannya meluangkan masa begitu dihargai lebih-lebih lagi, terpaksa berkejar dari satu majlis di Shah Alam untuk memenuhi janji temu kami yang dirancang di Tingkat 4, Bangunan Perkim, Jalan Ipoh, Selasa lalu.

Sempena sambutan Maal Hijrah yang akan disambut Sabtu ini, umum seringkali mengaitkannya dengan penghijrahan akidah yang dilalui mereka yang bergelar saudara baru.

Menurut Ann, hijrah merupakan suatu sejarah besar umat Islam yang sarat pengajaran dan hikmah untuk direnungi dan dihayati. Sewajarnya peristiwa hijrah Rasulullah s.a.w. tidak dilihat dalam satu skop sahaja iaitu peristiwa perpindahan Baginda Rasulullah s.a.w. dari Mekah ke Kota Madinah.

“Sebenarnya, hijrah itu bukan sekadar dilihat dari segi akidah tetapi sepatutnya mencakupi pelbagai aspek dalam kehidupan seperti sikap, cara hidup, pergaulan, percakapan dan banyak lagi.

“Ini menunjukkan bahawa betapa Islam menggalakkan umatnya untuk melakukan perubahan. Islam itu adalah agama yang dinamik, bukan jumud dan kaku. Malah Islam menuntut kita agar selalu membuat perubahan. Contohnya dari perlakuan buruk kepada baik dan sebagainya,” kata beliau.

Berbesar hati berkongsi dua peristiwa bermakna setiap kali tiba hijrah cerita Ann, detik paling bermakna ialah penghijrahan akidah yang dilalui pada akhir 1996. Jika sebelum ini beragama Buddha tetapi hidayah Allah menjadikan beliau seorang Muslim.

Perubahan ini, turut disusuli dari segi lain seperti sikap. Sebelum ini sedikit kasar dan keras terutamanya kepada ibu bapa tetapi penghijrahan akidah itu sekali gus membawa kepada perubahan yang lebih menyeluruh menuju peribadi Muslim sebenar.

Di samping itu, akui Ann, penghijrahannya turut mengimbau perpindahan beliau ke rumah baru pada tahun yang sama. Baginya biarpun nampak biasa tetapi perpindahan itu bukan sahaja memberi azam baru malah ia satu alamat yang cukup baik iaitu ia bersih, tersusun dan kebetulan memiliki kejiranan majoriti berbangsa Cina. Ia secara tidak langsung, memerlukan seorang yang mengakui Islam perlu menjaga hak-hak mereka sebagai jiran.

Katanya, oleh itu, hijrah seharusnya menjadi satu titik perubahan untuk berusaha menjadi seorang Muslim yang baik dan memperbaiki diri dari semasa ke semasa.

“Apa yang paling penting bukan dari segi sambutannya tetapi pengertian dan kefahaman terhadap peristiwa hijrah itulah yang lebih utama. Sayang nya apa yang berlaku sekarang, ramai yang sekadar menganggap ia sebagai sambutan.

“Natijahnya tidaklah ada perubahan malah umat Islam hari ini semakin dicengkam dengan permasalahan yang membabitkan ramai orang Islam seperti peningkatan kes-kes keruntuhan moral, hakisan akidah dan sebagainya. Ini semua berpunca kerana tiadanya penghayatan sebenar di sebalik peristiwa hijrah,” ujar Ann.

Jika ada penghayatan maka segala yang dipandukan dalam Islam akan dilaksanakan dalam kehidupan seharian umat Islam.

Lantaran itu, menjadi tanggungjawab dan kewajipan kepada semua umat Islam memulihkan kembali syiar Islam. Kesemua usaha ini pasti berjaya jika ia bermula dari dalam diri individu Islam itu sendiri untuk memperbaiki diri.

Hal ini dapat disamakan dengan bagaimana Baginda Rasulullah s.a.w. berdakwah demi membangunkan insaniah di kalangan orang Arab Mekah yang mengambil masa 13 tahun. Penyelesaian kepada masalah di atas terjawab sekiranya pembangunan insan dikembalikan kegemilangannya.

“Selain itu, orang Islam juga umpama tubuh manusia, bangunan atau bersaudara. Apabila disebut bersaudara ini bermakna lebih rapat daripada kawan, lebih akrab daripada sahabat dan lebih dekat daripada jiran. Hal ini bukan sahaja ditekankan soal pemulihan akhlak atau akidah tetapi turut melibatkan pembanterasan kemiskinan dalam kalangan umat Islam.

“Ini berbalik semula kepada pembuktian di sebalik peristiwa hijrah iaitu nilai pengorbanan. Ia mengajar kita supaya suka melakukan pengorbanan tidak kira dari aspek masa, tenaga dan wang ringgit sekali gus mendidik hati setiap Muslim,” tambahnya.

Apa yang amat dikesali Ann, masyarakat kita agak liat melibatkan diri dengan aktiviti kemasyarakatan, kebajikan dan dakwah Islamiah dengan alasan paling popular iaitu sibuk bekerja dan ketiadaan masa.

Katanya, masyarakat lebih cenderung kepada aktiviti berbentuk hiburan. Ini tidak dinafikan kerana manusia memang mudah tertarik kepada segala bentuk hiburan. Kini, orang Islam perlu celik mata dan hati kerana banyak kerja yang belum selesai yang berkaitan dengan dakwah Islamiah.

“Inilah yang menyebabkan pihak kami turut berhadapan dengan masalah untuk mencetuskan kesedaran kepada masyarakat. Salah satunya berpunca daripada masalah komunikasi.

“Oleh itu salah satu cara yang dilakukan ialah dengan mengadakan pelbagai bentuk program di mana semua pihak tidak kira pangkat turun padang menjayakannya. Malah turut diharapkan ialah penglibatan daripada ahli berdaftar sebagai sukarelawan, supaya kerjasama mereka akan menentukan kejayaan perlaksanaan penganjuran aktiviti,” kata Ann.

Kata beliau, di Perkim terdapat beberapa program yang dirancang. Antaranya Program Ziarah Dakwah di Pulau Ketam, Ahad lalu. Ia adalah program berkala dari semasa ke semasa. Alhamdulillah, semenjak diadakan ada perubahan sikap umat Islam dan bukan Islam terhadap agama Islam.

Sementara itu, pada Februari ini program yang serupa turut dirancang di Pulau Carey, Selangor. Ini mengkhusus kepada golongan Orang Asli yang menjadi penduduk majoriti di sana selain Melayu, Cina dan India.

Kejayaan program-program ini juga adalah hasil sokongan dan kerjasama institusi agama dan pertubuhan bukan kerajaan lain. Perkim lebih berperanan sebagai orang tengah atau jambatan untuk merapatkan jurang perbezaan.

Akui anak bongsu daripada empat adik-beradik ini lagi, di samping suka melibatkan diri dengan pelbagai program kemasyarakatan, beliau turut aktif dalam dunia penulisan bahan ilmiah. Beberapa buku terlaris beliau ialah Rahsia Bisnes Orang Cina, Rahsia Bisnes Orang Jepun, Rahsia Bisnes Orang Korea, Rahsia Black Metal dan Rahsia Arqam.

Menjawab kepuasan yang diperoleh dalam semua kerja-kerja yang dilakukan, Ann yang sedang melanjutkan pengajian peringkat Doktor Falsafah (PhD) di Pusat Pengajian Komuniti di Universiti Putra Malaysia (UPM), berkata, ia dirasai apabila dapat memberi sumbangan kepada anggota masyarakat.

Ini kerana setiap manusia tidak dapat lari daripada kehidupan bermasyarakat. Sekurang-kurangnya, apa yang dilakukan secara ikhlas ini menjadi aset akhirat sewaktu bertemu Ilahi kelak.

Berkongsi kisah pengislaman, kata Ann, sebab utama mengkaji tentang Islam ialah apabila tidak mendapat jawapan atau penjelasan tepat tentang sesuatu kemusykilan berkaitan Islam apabila diutarakan kepada teman-teman.

Beliau mula tertarik kepada Islam sewaktu di zaman persekolahan dan semasa menuntut di universiti di mana beliau mula bergaul dengan orang Islam.

“Saya terpikat dengan Islam ini terutamanya penekanannya kepada konsep persaudaraan Islam dan institusi zakat. Ini kerana bidang sosiologi yang saya pelajari tidak ada tolok bandingannya dengan Islam.

“Jadi apabila saya tidak dapat penjelasan sebagaimana yang diharapkan, saya mula mencari menerusi bahan bacaan, perbincangan dengan ulama dan menerusi kajian, Gerakan Islam di Malaysia di peringkat sarjana. Saya juga pernah melalui pengalaman kerohanian dan saya pernah berniat sekiranya saya menjumpai duit saya yang hilang, saya akan membeli sebuah al-Quran.

“Entah macam mana, duit tersebut ditemui jadi sebagai memenuhi hasrat itu, saya pun membeli senaskhah terjemahan al-Quran dan menerusinya saya mendalami Islam dan akhirnya membawa kepada agama Allah,” akui Ann.

Harapan bekas tenaga pengajar di Jabatan Antropologi dan Sosiologi, Universiti Malaya ini, agar tidak berlaku pengasingan atau penyisihan kepada golongan saudara baru terutamanya di kalangan umat Islam itu sendiri.

Sebaik-baiknya, umat Islam dapat menjadikan saudara baru sebahagian daripada mereka dan lebih digalakkan jika golongan ini diberikan sokongan dari segi fizikal dan bukan fizikal.

Bagi mereka yang ingin menyalurkan bantuan kepada kanak-kanak di asrama Baitul Ummah bolehlah menghubungi talian 03-4024 3304.

Source:

http://www.utusan.com.my/utusan/archive.asp?y=2007&dt=0118&pub=Utusan_Malaysia&sec=Bicara_Agama&pg=ba_01.htm

Path to Islam: Pastor Yohanes

2008-02-17T21:19:00.000-08:00

The former pastor from Sabah, Malaysia had a strong education in Christianity; with his father as the leader of 15 churches. Although active in missionary works, he had always questioned the rationality of the Trinity concept and Baptism.

Farhan- Dulunya Paster Yohanes Kaum Kadazan

Oleh Zuarida Mohyin

PENULIS terpanggil untuk menemu bual lelaki bertubuh kecil kelahiran Kota Belud, Sabah ini selepas secara tidak sengaja terdengar suaranya menerusi satu program yang ke udara di IKIM.fm.

Pada masa itu, beliau diminta berkongsi kisah pengislaman, cabaran bergelar mualaf, penglibatan aktif beliau dengan kerja-kerja dakwah dan membantu golongan saudara baru, terutamanya di Sabah.

Tanpa melengahkan masa, penulis terus menghubunginya selepas memperoleh talian telefon bimbitnya. Biarpun sibuk, kesediaan Mohd. Farhan Abdullah al-Hafiz, 39, iaitu Penasihat Pusat Pengajian Tahfiz al-Quran Bestari (PPTQB) yang beroperasi di Serdang, Selangor meluangkan masa, apatah lagi melihat jadual hariannya yang sentiasa padat dengan undangan tazkirah sepanjang bulan Ramadan, amatlah penulis hargai.

Lantaran memahami kesibukannya itu juga, kami (penulis dan jurufoto) akur apabila pemuda berketurunan Kadazan ini terlewat daripada waktu yang dijanjikan.

Menurut Mohd. Farhan ataupun sebelum ini bergelar Paster Yohanes, sebagai anak kepada seorang ketua kepada 15 buah gereja, sudah pastilah dia memiliki latar belakang pendidikan beraliran Kristian yang mantap. Beliau mengikuti latihan ketua mubaligh Kristian selama dua tahun dengan melibatkan diri secara aktif aktiviti dakyah Kristian sebelum melanjutkan pengajian menguasai bahasa Ibrani di Bandung, Indonesia.

“Sungguhpun telah mengusai kesemua ilmu agama Kristian, dua persoalan yang sering bermain fikiran saya iaitu; tentang konsep Trinity dan Majlis Pengampunan Dosa yang disebut Baptis,” ceritanya mengimbas kisah lebih 15 tahun lalu.

Mohd. Farhan yang memeluk Islam pada 26 Februari 1990 di Pusat Latihan Dakwah Keningau, Sabah berkata, dia mula tertarik kepada Islam semasa belajar di Institut Teknologi Mara, cawangan Sabah (sekarang UiTM). Kenyataan seorang pensyarah subjek Pelajaran Islam tentang tuhan Allah tidak sama dengan tuhan agama lain agak memanaskan telinga dan hatinya.

“Jadi inilah peluang saya berhujah, apabila mengetahui beliau juga mahir tentang masalah perbandingan agama termasuklah dalam masalah Teologi.

“Pada masa sama juga, saya mempunyai teman sebilik yang rajin mengaji al-Quran. Kalau sebelum ini, setiap kali terdengar azan sama ada di radio atau televisyen, saya akan cepat-cepat mematikannya. Tetapi semuanya berubah selepas sentiasa diperdengarkan dengan bacaan al-Qurannya yang begitu baik bacaannya dan menusuk kalbu.

“Selain itu, saya juga tertarik dengan akhlaknya. Dia begitu menjaga masanya terutamanya dalam urusan agama. Kami selalu berhujah, dan dia selalu membawa saya bertemu seorang ustaz untuk menyelesaikan dua persoalan yang selama ini terbuku di hati.

Mimpi luar biasa

“Hasil perdebatan, pengkajian dan penelitian tanpa paksaan dan bukan pula kerana inginkan habuan dunia, saya mula tertarik dengan Islam,” tegas Mohd. Farhan ‘mimpi luar biasa’ yang dialami sewaktu bermalam di rumah ustaz menjadi pembuka jalan kepada pengislaman.

Akui beliau lagi, cabaran yang dihadapi selepas bergelar Muslim memang berat dan perit. Apa tidaknya, dia bukan sahaja terputus subsidi keluarga tetapi telah dihalau dari rumah, tidak diakui anak dan hampir-hampir terkena peluru hidup milik senapang bapa yang tersasar bidikan.

Pun begitu, sebelum meninggalkan keluarga, anak kedua daripada enam adik-beradik ini berazam untuk membawa bersama keseluruhan ahli keluarganya kepada Islam. Malah, beliau tidak menjadikan agama sebagai penghalang memutuskan ikatan antara anak dengan kedua-dua ibu bapa.

“Selepas sahaja mengucap syahadah saya berhijrah ke Pertubuhan Kebajikan Islam Malaysia (Perkim) di Kuala Lumpur, sebelum belajar agama di Perkim Pengkalan Chepa Kelantan (1991-1993), Nilam Puri (1994) Pondok (1995), mengambil Diploma Tahfizul Quran di Pusat Islam (1996-1998) dan pada 2000 hingga 2003 berada di Shoubra al-Azhar, Mesir dalam jurusan al-Quran dan Qiraati.

“Selama membawa diri, saya tidak pernah putus-putus berdoa, bersolat hajat, bertanya khabar serta menghantar kitab-kitab berkaitan Islam agar Allah ‘melembutkan’ hati keluarga untuk menerima Islam.

“Alhamdulillah, selepas lapan tahun, doa saya dimakbulkan Allah. Sekarang seluruh ahli keluarga saya menerima Islam. Apa yang saya alami sebelum ini, begitulah juga dialami oleh ayah,” katanya yang telah mengislamkan lebih 2,000 orang dari pelbagai kaum.

Katanya lagi, ayahnya kini senang dengan kehidupan yang sederhana, cukup makan, senang beribadat meskipun sering cuba ‘dipikat’ dengan bermacam-macam bentuk kemewahan dan ganjaran oleh pihak-pihak tertentu supaya kembali kepada agama asal.

“Malah dia juga mewakafkan tanahnya untuk pembinaan masjid dan madrasah sebagai tempat pengajian golongan mualaf,” kata Mohd. Farhan yang menubuhkan Pusat Pengajian Ilmu-ilmu Islam al-Azhar Sabah (PUPIS) bersama beberapa orang sahabat. Mereka melaksanakan Program Dakwah Bergerak secara sukarela di Sabah dan Sarawak.

Mengulas tentang peranannya sebagai pengasas PPTQB, katanya ia ditubuhkan untuk membasmi buta huruf al-Quran dan memperkenalkan pelajaran Jawi dan bahasa Arab serta asas-asas agama di peringkat kanak-kanak. Para pelajar di sini sebahagiannya mengikuti pengajian Pra Tahfiz (4-6 tahun), Tahfiz (7-17 tahun) dan Umumi iaitu terbuka kepada orang dewasa.

Selain menguruskan pusat tahfiz, Mohd. Farhan turut giat menyampaikan maklumat tentang gerakan kristianisasi yang begitu membimbangkan. Harapan beliau juga, semoga umat Islam menjaga iman dan Islam terutamanya generasi muda-mudi yang merupakan sasaran utama mereka.

Baginya, semua pihak tidak perlu menuding jari menyalahkan satu sama lain apabila anak-anak mereka terlibat dengan kerja-kerja yang dilarang Islam. Satu formula saranannya ialah kembali menghayati al-Quran menerusi kempen yang dikenali satu rumah satu hafiz atau hafizah. Ia boleh dilakukan menerusi buku, Kaedah Sistematik Penghafazan al-Quran Jilid 1 & 2.

Tambah Mohd. Farhan, manusia tidak perlu kepada agama lain kerana syarat bagi agama yang sebenar ialah; Pertama, agama itu menyembah kepada Allah dan Allah tidak boleh dinisbahkan kepada makhluk atau benda lain. Kedua, agama itu mempunyai undang-undang yang berbentuk kitab yang meliputi bidang kehidupan secara terperinci dan dipakai dari dahulu hingga sekarang serta tidak berubah-ubah.

Pada kesempatan ini juga Mohd. Farhan menyeru bantuan sumbangan orang ramai untuk mendirikan bangunan bagi kerja-kerja dakwah.

Beliau boleh dihubungi menerusi talian 019-2666 323 atau 03-8942 3624. No akaun Bank Islam: 12-029-01-003493-7 atau Maybank: 5122-68-40494-7 di atas nama Pusat Pengajian Tahfiz Al-Quran Bestari.

Source:

http://www.utusan.com.my/utusan/content.asp?y=2007&dt=0927&pub=Utusan_Malaysia&sec=Bicara_Agama&pg=ba_01.htm

Path to Islam: Hirose Junko

2008-02-17T11:12:00.000-08:00

Seeing the hardship that other endures, the Japanese lecturer Hirose Junko questioned life and the hereafter, finding clear answers in the Quran.

Pengalaman di Nepal buka pintu hati Fitrah

Oleh Zuarida Mohyin

“TIDAK akan sekali-kali saya menafikan Allah kerana ini bermakna kita menyangkal segala-galanya termasuk kewujudan kita di muka bumi. Allah menciptakan kita dan kepada-Nya kita akan dikembalikan.

Allah mengajar siapa diri kita ini dan saya berharap akan bertemu-Nya tanpa rasa malu.

“Malah saya percaya kehidupan di dunia ini adalah bertujuan untuk bertemu-Nya di akhirat yang kekal kelak. Insya-Allah,” luah pensyarah bahasa Jepun, di MARA-OISCA Japanese Centre, Fitrah Hirose Junko yang mengakui banyak perubahan dialami sejak memeluk Islam di Masjid Kobe, Jepun pada Februari 1998 .

Fitrah, 41, yang juga merupakan peneraju Perhimpunan Muslimah KL-Jepun sejak 2003 merasakan titik tolak kepada penubuhan persatuan untuk kaum muslimat Jepun ini atas kesedaran beliau tentang kepentingan mempertajamkan ilmu agama apabila bergelar Muslim.

Alhamdulillah, dengan sokongan daripada wakil Persatuan Muslim Jepun di Malaysia, Ustaz Abdul Wasei Haruka Kimura, kelas-kelas pengajian Islam berjaya dilaksanakan sekali gus mengeratkan hubungan silaturahim sesama ahli.

Berbalik kepada perbezaan aspek kerohanian, pandangan tentang kehidupan, kepercayaan yang dialami terutamanya selepas penghijrahan akidah, kata Fitrah, pengetahuannya mengenai Islam sebelum ini memang kosong.

Mengimbau perubahan ketara ialah dari aspek kesedaran. Sebelum memeluk Islam, apa yang dilakukan semuanya berpusat kepada kepentingan diri sendiri.

“Memandangkan diri saya adalah segala-galanya, jadi saya menganggap saya harus menerima perkara-perkara yang baik yang dipilih sendiri melalui pelbagai pandangan, falsafah, budaya atau agama.

Tunjang

“Namun selepas bertemu dan mempelajari agama Islam, barulah saya tahu bahawa Allah wujud dan menjadi tunjang utama dalam kehidupan manusia. Berpegang dengan tali Allah sebagai pedoman hidup, secara tidak langsung ia menimbulkan kesedaran dalam diri saya,” jelasnya.

Kemudian Fitrah mengalami perubahan dari segi pandangan. Kalau sebelum ini beliau melihat dunia tidak berlaku adil tetapi setelah yakin kepada Allah, banyak perkara mula difahaminya. Contohnya; Apa itu kebahagiaan, kekayaan, kebaikan dan kekuatan hakiki?

“Dahulu, pemahaman saya tentang agama itu kabur tetapi menerusi al-Quran, saya temui jawapan yang jelas. Alhamdulillah, Allah telah membuka pintu hati saya,” akui Fitrah.

Wanita ini menjejak kaki di bumi Malaysia pada Februari 1999 kerana mengikuti program pengajian al-Quran anjuran Majlis Dakwah Islamiah Rantau Asia Tenggara dan Pasifik (RISEP) selama sebulan.

Fitrah dan seorang teman senegaranya mengambil keputusan menyambung pengajian dengan biaya sendiri. Akhirnya mendapat peluang mengajar bahasa Jepun kepada pelajar-pelajar tajaan Majlis Amanah Rakyat (Mara) sehingga ke hari ini.

Di bumi Malaysia ini jugalah menyaksikan detik bersejarah buat anak kelahiran Pulau Shikoku, Jepun ini yang pernah bekerja sebagai jururawat di Osaka, Jepun mengakhiri zaman bujangnya dengan Ahmad Tajudin Abdul Zawawi, 48. Perkahwinan yang dibina atas rasa keikhlasan diceriakan dengan kehadiran anak-anak tiri yang masih kecil dan baru kehilangan ibu tersayang akibat kanser.

Perkahwinan Ahmad Tajuddin sebelum ini dikurniakan empat cahaya mata iaitu Ahmad Syazwan, 20, Nor Syazwani, 19, Ahmad Syazwi, 17 dan Nor Syazwina, 12. Hasil perkahwinan dengan Fitrah mereka dikurnikan Nor Maryam, 5, dan Amir Syaaban, 2.

Pemahaman dan pandangan beliau berkaitan agama semakin jelas selepas mengikuti rombongan sukarelawan perubatan Jepun ke Nepal pada 1997. Pada masa itu, usia Fitrah baru 27 tahun dan belum bergelar Muslim.

Naluri suka membantu mereka yang di dalam kesusahan mendorongnya bergiat aktif dalam kerja-kerja sukarelawan terutamanya membantu penduduk dari negara-negara miskin.

“Sebelum ke Nepal, saya memang giat membantu menjual produk-produk kraf dari Nepal di Osaka. Hasil jualan disalurkan untuk membantu anak-anak yatim Nepal. Pada Mei 1997, di bawah Pertubuhan Bantuan Kanak-kanak Nepal, kami seramai 20 sukarelawan menjejakkan kaki di Nepal.

“Kehidupan mereka yang daif, melarat, kotor dan serba kekurangan amat menyentuh hati saya. Apabila melihat mereka meminta-minta sesuatu untuk dimakan begitu menyebakkan. Saya tidak menyangka ada yang lebih susah berbanding kami yang jauh merasai erti maju dan kekayaan,” katanya.

Rombongan itu meneruskan perjalanan ke sebuah perkampungan terpencil, Kampung Tharu di Chitawan yang terletak kira-kira sejam menaiki pesawat dari Kathmandu, Nepal.

Sungguhpun, tidak lama di sana tetapi ia membawa kesan mendalam terutamanya dari segi gambaran kehidupan di dunia ini.

Sejak itu, Fitrah mula memikirkan ketidakadilan terhadap mereka yang langsung tidak merasai kesenangan sehinggalah mereka mati. Persoalan seperti ada tidak kehidupan selepas kematian sentiasa berlegar-legar dalam fikirannya. Bagi anak sulung daripada tiga adik-beradik ini, mati seperti tidur yang panjang.

Sekembalinya ke Jepun, Fitrah dan ahli-ahli pertubuhan sentiasa berbincang sesama ahli yang pelbagai bangsa dan negara tentang pengalaman mereka yang pernah ke Nepal.

“Mereka ada sebut tentang Islam. Saya ke perpustakaan dan baca tentang Islam. Keesokannya, saya bertemu dengan seorang Muslim dan diberitahu bahawa di Masjid Kobe ada seorang Jepun yang mengajarkan Islam bernama Salwa yang telah berkahwin dengan lelaki Mesir,” katanya.

Bermula di situlah pelbagai persoalan yang membebani fikirannya terjawab satu persatu. Sesuatu yang luar biasa berlaku kepada Fitrah apabila timbul sahaja kemusykilan, beliau akan memperoleh jawapannya menerusi al-Quran.

“Ini menambah keyakinan dan kepercayaan saya kepada agama Islam. Dari situ jugalah saya menyedari agama Islam adalah satu-satunya agama yang menjelaskan tentang kehidupan selepas mati itu adalah kekal secara jelas.

“Kehidupan di dunia adalah sementara dan ia adalah ujian kepada manusia. Lantaran itu, mereka yang benar-benar beriman dengan Allah dan Rasul, akan kekal bahagia,” akui Fitrah yang mula berhadapan dengan pelbagai tekanan hebat selepas bergelar Muslim.

Menurutnya, selepas pulang bercuti dari Turki dan Syria, beliau mula selesa dengan pemakaian tudung sehingga tidak sanggup menanggalkannya apabila pulang ke Jepun dan meneruskan tugas kembali.

“Saya pergi kerja seperti biasa, cuma kali ini saya memakai tudung. Pada sebelah tengah hari, ketua memanggil saya dan mempersoalkan tindakan saya.

“Dia juga menyuruh saya membukanya tetapi saya enggan. Akibatnya, saya diberhentikan serta merta,” jelasnya.

Setelah tidak lagi mempunyai pekerjaan di Osaka, Fitrah kembali ke Kobe di mana beliau mendalami Islam. Salwa mengesyorkan beliau mengikuti program di bawah RISEP kerana menurutnya, masanya boleh terluang dengan perkara berfaedah. Inilah yang membawanya ke Malaysia.

“Alhamdulillah, saya berkenalan dengan beberapa Muslim Jepun yang sudah lama menetap di sini. Menerusi bantuan kawan, saya mendapat tawaran mengajar memandangkan guru yang sedia ada akan bersara.

“Saya pulang ke Jepun untuk mengikuti kursus mengajar bahasa Jepun selama 3 bulan sebelum boleh menjawat jawatan guru bahasa Jepun di Mara,” akur Fitrah mengimbas solat dan doa yang dipohon selepas kehilangan pekerjaan rupa-rupanya termakbul dan dirasai sekarang ini.

Ditanya apakah yang masih dicita-citakan, Fitrah berhasrat memperbaiki kelas-kelas pengajian agama anjuran Perhimpunan Muslimah KL-Jepun dari semasa ke semasa.

“Apa yang sedang saya usahakan sekarang ialah menunaikan haji kerana saya ingin benar menyaksikan kebenaran Islam di depan mata tidak sekadar dengan mengikuti sejarah keagungan Islam menerusi pembacaan. Alhamdulillah kursus haji telah saya ikuti pada tahun lepas.

“Di samping itu, kepada pelajar-pelajar saya yang akan bekerja di Jepun agar dapat menunjukkan Islam yang sebenar. Ini kerana masyarakat Jepun masih beranggapan, Islam adalah agama yang kasar dan ganas.

“Untuk berdakwah cara tradisional bukanlah jawapannya kerana bagi saya walaupun orang Jepun tidak ada agama namun pandangan mereka tentang aspek kebersihan, penjagaan masa, hormat-menghormati dan banyak lagi adalah terbaik. Sebab itulah agak sukar untuk berdakwah cuma yang saya harapkan ialah hidayah daripada Allah,” kata Fitrah yang merahsiakan pengislamannya daripada pengetahuan keluarga selama setengah tahun.

Kini, alhamdulillah keluarga semakin terbuka dan menerima saya dan anak-anak termasuk anak-anak tiri dan suami.

Fitrah juga meluahkan rasa syukur dan berterima kasihnya kepada suami yang begitu memahami, bertolak ansur, sentiasa menyokong, baik hati dan sentiasa ringan tulang.

Source: http://www.utusan.com.my/utusan/arkib.asp?y=2007&dt=0301&pub=Utusan_Malaysia&sec=Bicara_Agama&pg=ba_01.htm

Path to Islam: Elsie Jian

2008-02-17T10:57:00.000-08:00

Former Christian from Sarawak Elsie Jian hopes to share the knowledge on Islam.

Nur Athirah Elsie korban kerjaya demi ilmu agama

Oleh Zuarida Mohyin

NUR Athirah termenung panjang. Fikirannya menerawang mengingat kepada lima remaja Islam yang baru dilintasi tadi.

Entahlah, hatinya jadi tidak keharuan. Pelbagai perasaan silih berganti dalam sanubarinya. Ada rasa geram, marah dan sedih.

Kadang-kadang dipujuk hatinya supaya banyakkan beristighfar dan mohon perlindungan Allah Yang Maha Pengasih Lagi Maha Penyayang. Namun, ada ketikanya, perasaan itu datang kembali.

Begitulah rintihan hati Nur Athirah Elsie Jian, 37, lebih-lebih lagi semenjak mengucap dua kalimah syahadah kira-kira lima tahun lalu.

Bukan kehendak hatinya untuk menyinggung perasaan mana-mana pihak terutamanya mereka yang dilahirkan Muslim. Tetapi itulah hakikatnya.

Nur Athirah selalu bermonolog di dalam dirinya. Mengapa ini berlaku? Tidakkah mereka sedar perbuatan mereka memberi imej buruk kepada agama Islam? Tak takutkah mereka kepada Allah dan hari pembalasan? dan apa yang mampu aku lakukan, Ya Allah?

Semuanya rentetan daripada sikap alpa serta mengambil kesempatan terhadap rahmat dan nikmat yang Allah kurniakan selama ini.

Sedangkan telah banyak dilihat daripada lipatan sejarah umat terdahulu tentang bala yang Allah turunkan akibat kemungkaran yang dilakukan.

Lantaran itu, anak kelahiran Serian, Sarawak ini meletakkan syarat untuk tidak memeluk agama Islam selagi belum mengenali dan memahami agama tersebut.

Meskipun akui Nur Athirah, agama Islam bukanlah asing bagi dirinya kerana sebagai anak seorang anggota tentera, pergaulan dengan masyarakat Melayu Islam sedikit sebanyak mendedahkannya kepada agama anutan majoriti umat Islam di negara ini.

Apatah lagi, beliau tidak mahu dituduh bergelar Muslim kerana hendak berkahwin atau pelbagai tohmahan yang lumrah dilemparkan kepada golongan mualaf.

Minat

Sebenarnya, Nur Athirah tertarik dengan agama Islam sejak dahulu tetapi pada masa yang sama beliau aktif dengan kerja-kerja di gereja sebagai pengikut setia agama Kristian. Sayangnya, mungkin tidak bertemu dengan orang yang dapat menerangkan tentang Islam secara tepat dan betul menyebabkan minatnya berkubur begitu sahaja.

“Namun pada 2001 apabila mula berkenalan dengan suami, kami mula mengikuti kelas pengajian Islam di Pertubuhan Kebajikan Islam Malaysia (Perkim).

“Alhamdulillah, tidak sampai setahun segalanya jelas kini. Bagi saya, Islam itu cukup lengkap dan amat cantik. Yang merosakkan imej agama Islam ini adalah segelintir umat Islam yang tidak memahami dan menghayati seterusnya mempraktikkannya,” katanya.

Sebab itulah beliau sanggup melepaskan pekerjaan tetap dalam bidang perhotelan demi menumpukan sepenuh masa menimba ilmu fardu ain dan fardu kifayah.

“Sekurang-kurangnya, dengan ilmu yang sedikit yang ada di dada dapat dikongsikan bersama keluarga dan masyarakat Islam,” cerita Nur Athirah semasa ditemui di Pusat Islam, Kuala Lumpur baru-baru ini.

Nur Athirah yang mendirikan rumah tangga dengan bapa tunggal beranak dua, Mohd. Ramli Jelani, 43, pada 2002 bersyukur diketemukan jodoh dengan pasangan hidup yang begitu memahami, sentiasa menyokong dan memberi restu untuknya menuntut ilmu. Di samping itu, keluarga mentua, teman-teman dan tenaga pengajar di kelas juga banyak membantu.

Malah katanya lagi, mereka pernah bersama-sama belajar agama di Perkim. Cuma apabila mula mengikuti kelas agama di Jabatan Agama Islam Wilayah Persekutuan (Jawi) di Pusat Islam, Nur Athirah lebih serius memandangkan dia sudah berhenti kerja.

“Semakin lama saya belajar, rupa-rupanya masih banyak yang saya rasakan kurang. Sebenarnya, Islam itu mudah tetapi umatnya yang menyusahkan.

“Bagi saya apabila sesuatu amalan itu kita faham bukan sahaja yang tersurat tetapi tersirat, benda yang susah pun jadi senang. Contohnya, bertudung, ramai wanita Islam berat untuk melaksanakan perintah Allah ini tetapi apabila kita tahu manfaat di sebaliknya, kerelaan itu datang dengan sendirinya tanpa perlu kepada paksaan atau rasa terpaksa,” jelasnya.

Malah, sehingga satu peringkat perasaan berkobar-kobar untuk melakukan ibadat lahir dalam diri. Itulah kepuasan yang paling indah dirasai apabila sesuatu ibadah itu dapat disempurnakan dengan ikhlas, penuh kesabaran dan akan hadir rasa ketenangan.

“Saya masih ingat bagaimana melakukan ibadat puasa, solat terawih sedangkan diri baru memeluk Islam. Tetapi apabila itu semua berjaya diharungi, kepuasannya tiada tolok bandingan,” akui anak sulong daripada enam adik-beradik ini berkongsi cabaran pertama selepas mengucap dua kalimah syahadah.

Nur Athirah juga menganggap dirinya bertuah kerana sewaktu menyuarakan hasrat untuk berkahwin dengan lelaki Melayu serta bertukar agama, tidak timbul tentangan hebat terutamanya daripada datuk. Ini kerana bagi masyarakat Bidayuh, restu daripada datuk mengatasi kuasa ibu bapa. Ditambah pula, pandangan mereka kepada Islam sebelum-sebelum ini, banyak yang negatif berbanding positif.

Pinta Nur Athirah, umat Islam tidak kira mualaf atau yang dilahirkan Islam harus sentiasa mempertingkatkan ilmu agama. Malah beliau selalu berdoa agar dipermudahkan dalam urusan menimba ilmu.

Tuntutan

“Malangnya kini, orang bukan Islam selalunya melihat kepada penganut agama Islam dan melabelkan Islam itu ganas, tidak bermoral dan banyak lagi.

“Tetapi, jika semua umat Islam terpanggil untuk melakukan sebagaimana tuntutan Islam, insya-Allah imej Islam akan kembali disanjungi dan diterima sebagai agama sejagat serta sesuai dengan fitrah manusia,” tambahnya.

Nur Athirah berkata, ramai yang bertanya mengapa beliau memilih Islam sedangkan segelintir umat Islam itu sendiri tidak menghargainya?

“Saya suka menjelaskan bahawa Islam itu terlalu indah bagi mereka yang memahaminya. Bak kata pepatah, tak kenal maka tak cinta. Janganlah kita mengambil kesempatan daripada kurniaan Ilahi dengan tidak berusaha memikul amanah Allah sebagai khalifah di muka bumi.

“Kelak kita akan dipersoalkan di kemudian hari,” pesan Nur Athirah kepada dirinya dan umat Islam lain.

Peluang menunaikan umrah selama dua minggu atas tajaan Jawi pada penghujung Ogos tahun lalu merupakan pengalaman paling bermakna dan pemangkin semangat menjadi Muslim sejati.

Cita-citanya, semoga ilmu yang ada itu dapat disebarkan kepada orang lain.

Source: http://www.utusan.com.my/utusan/arkib.asp?y=2007&dt=0503&pub=Utusan_Malaysia&sec=Bicara_Agama&pg=ba_01.htm

Path to Islam: Hussein Yee

2008-02-17T10:38:00.000-08:00

Born in 1950 into a Buddhist family, he found Islam during his later teenage years. Today, he is a well-known personality in the Islamic world and the President of Al Khadeem Organization in Malaysia.

Ustaz Muhammad Hussain Ye is a Malaysian national of Chinese descent. Although born into a Buddhist family, he embraced Islam at the age of 18 in 1968.

He pursued further studies at the Islamic University of Madinah in Saudi Arabia majoring in Hadith. After graduating in 1978, he joined the Muslim Welfare Organization, ‘Perkin', in Malaysia, which focuses on the well being of the new converts to Islam. Later he seconded as director of Islamic centre in Hong Kong. With his vast experience in Islamic Social Welfare and Da'wah work, he founded Al Khadim with a group of volunteers in 1984.

He also studied under one of the great scholars on Hadith of his time, Shaikh Muhammad Nasiruddin Al Albani.

He gives regular lectures in the Asia Pacific region and conducts a lot of summer camps in UK and Europe by the invitation of local and international organizations.

Source: http://www.peacetv.in/sp-hussain_ye.php

Path to Islam: Yahya Waloni

2008-02-17T08:55:00.000-08:00

The former Indonesian priest found the truth in Islam, along with his wife and three children.

M. Yahya Waloni : Menemukan Kebenaran dalam Islam

Penulis : Redaksi KSC

Sebagai pakar teologi, Pendeta Yahya Yopie Waloni sangat mengetahui teori-teori yang ada dalam agama Islam. Meskipun masih beragama Kristen, Yahya memandang teori apa pun yang ada di Islam sangat benar. Islam pun, mampu menceritakan peradaban dunia dari yang lalu sampai sekarang. Bahkan, agama Kristen diceritakan pula dalam Islam.

Namun, menurut pria kelahiran Manado tahun 1970 ini, yang paling membuatnya tunduk patuh hingga memutuskan untuk masuk Islam pada Oktober 2006 adalah Islam menunjuk satu individu yang sangat tepat untuk menyebarkan ajarannya. ''Ada satu individu yang membuat saya tunduk dan patuh, dia buta huruf tapi bisa menyusun Al-Qur'an secara sistematis,'' ujar pria yang mengganti namanya menjadi M. Yahya Waloni setelah memeluk agama Islam itu kepada Republika.

Menurut suami dari Lusiana (33) yang mengganti namanya menjadi Mutmainnah setelah memeluk Islam itu, dirinya masuk agama Islam karena dari sistematika teori Islam sudah benar. Sebagai akademisi, kata dia, dirinya pun berpikir orang yang sudah memilih teori yang benar saja bisa salah, apalagi yang tidak memiliki teori yang benar. ''Orang Islam yang sudah memiliki teori yang benar saja bisa salah, apalagi yang tidak memiliki teori yang benar. Jadi, saya mengakui Islam secara teori dan spiritual,'' ujar Yahya.

Ketertarikan Yahya untuk masuk Islam, kata dia, sebenarnya sudah ada sejak kecil, saat berumur sekitar 14 tahun. Pada usia itu, dirinya sudah ke masjd karena tertarik melihat banyak orang Islam menggunakan pakaian seperti yang digambarkan di agamanya, yaitu baju ikhram. Selain itu, dirinya pun sangat tertarik dengan gendang yang suka dimainkan di masjid-masjid.

''Saya hanya berani ke masjid satu kali saja karena ketahuan dan dipukul sampai babak belur oleh bapak saya. Kalau nekad ke masjid lagi, saya takut bapak saya yang seorang tentara akan menggantung saya,'' ujar pria yang memiliki hobi bermain gendang ini.

Namun, sambung pria yang pernah menjabat Ketua Sekolah Tinggi Theologia Calvinis di Sorong tahun 2000-2004 ini, dari sekian kejadian yang mendorongnya untuk memeluk Islam adalah pengalaman spiritual yang dialaminya. ”Suatu hari, saya bertemu dengan seorang penjual ikan, di rumah lama kompleks Tanah Abang, Kelurahan Panasakan, Tolitoli,” ia memulai kisahnya.

Pertemuannya dengan si penjual ikan berlangsung tiga kali berturut-turut dengan waktu pertemuan yang sama, yaitu pukul 09.45 WITA. ''Kepada saya, si penjual ikan itu mengaku namanya Sappo (dalam bahasa Bugis artinya sepupu). Dia juga panggil saya Sappo. Dia baik sekali dengan saya,'' ujar bapak dari Silvana (8 tahun, kini bernama Nur Hidayah), Sarah (7 tahun, menjadi Siti Sarah), dan Zakaria (4 tahun) ini.

Setiap kali ketemu dengan si penjual ikan itu, kata Yahya, dirinya berdialog panjang soal Islam. Anehnya, kata dia, si penjual ikan yang mengaku tidak lulus sekolah dasar (SD) itu sangat mahir dalam menceritakan soal Islam. Ia makin tertarik pada Islam.

Namun, sejak saat itu, ia tidak pernah lagi bertemu dengan penjual ikan itu. Si penjual ikan mengaku dari dusun Doyan, Desa Sandana, salah satu desa di sebelah utara kota Tolitoli. ”Saat saya datangi kampungnya, tidak ada satupun warganya yang menjual ikan dengan bersepeda,” tambahnya.

Sejak pertemuannya dengan si penjual ikan itulah katanya, konflik internal keluarga Yahya dengan istrinya meruncing. Istrinya, Lusiana tetap ngotot untuk tidak memeluk Islam. Karena dipengaruhi oleh pendeta dan saudara-saudaranya. ''Ia tetap bertahan pada agama yang dianut sebelumnya. Jadi, kita memutuskan untuk bercerai,'' katanya.

Namun, sambung dia, tidak lama setelah itu, tepatnya 17 Ramadhan 1427 Hijriyah atau tanggal 10 Oktober sekitar pukul 23.00 WITA, ia bermimpi bertemu dengan seseorang yang berpakaian serba putih, duduk di atas kursi. Sementara, dia di lantai dengan posisi duduk bersila dan berhadap-hadapan dengan seseorang yang berpakaian serba putih itu. ''Saya dialog dengan bapak itu. Namanya, katanya Lailatulkadar,'' kata Yahya.

Setelah dari itu, Yahya kemudian berada di satu tempat yang dia sendiri tidak pernah melihat tempat itu sebelumnya. Di tempat itulah, Yahya menengadah ke atas dan melihat ada pintu buka-tutup. Tidak lama berselang, dua perempuan masuk ke dalam.

Perempuan yang pertama masuk, tanpa hambatan apa-apa. Namun perempuan yang kedua, tersengat api panas. ”Setelah sadar, seluruh badan saya, mulai dari ujung kaki sampai kepala berkeringat. Saya seperti orang yang kena malaria. Saya sudah minum obat, tapi tidak ada perubahan. Tetap saja begitu,'' ujarnya.

Setelah diceritakan ke istrinya, kata dia, istrinya semakin tidak percaya dan ingin bercerai dengan Yahya. Namun, beberapa jam kemudian, istrinya menangis karena mimpi yang diceritakan suaminya kepadanya, sama dengan apa yang dimimpikan. Akhirnya istri saya yang mengajak segera masuk Islam,'' katanya.

Akhirnya, kata Yahya, bersama istrinya memeluk Islam secara sah pada hari Rabu, 11 Oktober 2006 pukul 12.00 WITA melalui tuntunan Komarudin Sofa, Sekretaris Pimpinan Cabang Nahdlatul Ulama (NU) Tolitoli. Hari itulah, Yahya dan istrinya mengucapkan dua kalimat syahadat. ''Kekuatan saya, sekarang hanya shalat tahajud malam dan Dhuha pukul 08.00,'' ujar mantan Rektor UKI Papua ini.

Dari Republika Online dan KotaSantri.com

Issues of Today #2

2008-02-17T07:36:00.000-08:00

Relations with Non-Muslims

Muslims should have good relations with all people of every religion. At school, at work, in the neighborhood, et cetera, a Muslim should be kind and courteous to everyone. Islam teaches its adherents to interact with all people and cooperate for the good and betterment of the whole mankind. Islam encourages Muslims to cooperate with everyone regardless of his/her religion or creed in all projects that are virtuous or beneficial to humanity or other creatures of God.

Befriending People of Other Faiths

Islam establishes a relationship with the people of different faiths on the basis of tolerance, justice, benevolence, and mercy. The basis of this relationship is Allah’s saying in the Qur’an:

"Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong." (Al-Mumtahinah 60: 8- 9)

According to the Qur’an, Muslims are required to deal with all people kindly and justly as long as they do not oppose or oppress Muslims or place obstacles in the way of spreading Islam. Accordingly, it is not permissible for Muslims to support or assist those who wage wars against Islam—that is, to be their ally—nor to entrust them with secrets at the expense of Islam or Muslim community.

Christians & Jews

We would like to stress that Islam does not prohibit Muslims from being kind and generous to peoples of other religions. However, Islam looks upon the People of the Book, that is, Jews and Christians, with special regard, whether they reside in a Muslim society or outside it.

The Qur'an never addresses the Jews and Christians without saying, "O People of the Book" or "O You who have been given the Book," indicating that they were originally people of a revealed religion. For this reason, there exists a relationship of mercy and spiritual kinship between them and the Muslims, all having in common the principles of the one true religion sent by Allah through His Prophets (peace and blessings are upon them all): He says, (He has ordained for (the Muslims) the same religion which He enjoined on Noah, and that which We have revealed to thee (Muhammad) and that which We enjoined on Abraham, Moses, and Jesus: that you should establish the faith and make no division in it....) (Ash-Shura 42: 13)

Muslims are required to believe in all the Books revealed by Allah and in all the Prophets sent by Him, otherwise they are not considered true believers. Allah says in the Qur'an: (Say: We (Muslims) believe in Allah and in what He has revealed to us, and in what He revealed to Abraham and Ishmael and Isaac and Jacob and the tribes (of Israel), and in what was given to Moses and Jesus, and in what was given to (all) the prophets by their Lord. We make no distinction between any of them, and to Him do we submit.) (Al-Baqarah 2: 136) Consequently, if the People of the Book read the Qur'an, they will find in it praise for their Books, Messengers, and Prophets.

In having dialogue with the People of the Book, Muslims should avoid such approaches that may cause bitterness or arouse hostility; Allah says, "And do not dispute with the People of the Book except by (the way) which is best, unless it be with such of them as transgress, and say, 'We believe in what has been sent down to us and sent down to you, and our God and your God is one, and to Him do we submit." (Al-`Ankabut 29: 46)

Non-Muslim Citizens of a Muslim State

People who live under the protection of an Islamic government enjoy special privileges. They are referred to as "the Protected People" ( AhlAdh-Dhimmah or Dhimmis), meaning that Allah, His Messenger (peace and blessings be upon him), and the community of Muslims have made a covenant with them that they may live in safety and security under the Islamic government.

The Prophet (peace and blessings be upon him) emphasized the duties of Muslims toward Dhimmis, threatening anyone who violates them with the wrath and punishment of Allah. The Prophet is reported to have said: "He who hurts a Dhimmi hurts me, and he who hurts me annoys Allah." (Reported by At-Tabarani in Al-Awsat with good chain of narrators.)

"On the Day of Judgment I will dispute with anyone who oppresses a person from among the People of the Covenant, or infringes upon his right, or puts a responsibility on him which is beyond his strength, or takes something from him against his will." (Reported by Abu Dawud)

The successors of the Prophet safeguarded these rights and sanctities of non-Muslim citizens, and the jurists of Islam, in spite of the variation of their opinions regarding many other matters, are unanimous in emphasizing these rights and sanctities.

The Maliki jurist, Shahab Ad-Deen Al-Qarafi states: The covenant of protection imposes upon us certain obligations toward Ahl Adh-Dhimmah. They are our neighbors, under our shelter and protection upon the guarantee of Allah, His Messenger (peace and blessings be upon him) and the religion of Islam. Whoever violates these obligations against anyone of them, by damaging his reputation, or by doing him some injury, has breached the Covenant of Allah, His Messenger, and his conduct run counters to the teachings of Islam. (Al-Furuq, by Al-Qarafi.)

And the Zahiri jurist, Ibn Hazm, says: If a Dhimmi is threatened by an enemy, it is our obligation to fight the enemy with soldiers and weapons. With this, we will be honoring the Covenant of Allah and His Messenger. To hand him over to the enemy would mean to betrayal to the Covenant of Allah and His Messenger. (MaratibAl-Ijma', by Ibn Hazm)

Rights & Privileges of non-Muslim citizens of an Islamic State.

Being a divine religion revealed to guide all mankind, Islam tackles all aspects of man's life, regardless of whether he believes in it or not. That is why we see it granting many rights and privileges to non-Muslim citizens of the Islamic state. Muslims are ordered to show full consideration to this injunction and give due respect to non-Muslims' places of worship, which are part and parcel of their property enjoying full protection in Islam.

*Protection of property:
The Islamic government is bound to protect the properties of non-Muslims. In his book Al-Kharaj, Abu Yusuf sheds light on the Prophet’s contract with the people of Najran: “Najran and its neighboring area are in the security of Allah, the Almighty, and His Messenger. The property, religions and churches of the inhabitants, as well as properties, whether much or little, are under the protection of the Prophet.”

`Umar ibn Al-Khattab, in his letter to Abu `Ubaydah ibn Al-Jarrah (may Allah be pleased with them both) wrote: “Prevent Muslims from wronging or causing harm to them (non-Muslims) or taking their property illegally.”

* Freedom of worship:
This means the freedom to practice any religion or ideology and not to be forced to adopt a certain faith or compelled to convert to Islam. This is based on the verse:

"Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things." (Al-Baqarah 2: 256)

Commenting on the verse, the famous exegete Ibn Katheer states: “Don’t force anyone to embrace Islam as it is clear and self-evident in its proofs and realities and does not need to exert force to be accepted.”

Islam protects the places of worship of non-Muslims, and allows them to observe their religious ceremonies. Allah says:

To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will).] (Al-Hajj 22: 39-40)

In the reign of `Umar ibn Al-Khattab, the religious freedom of the citizens of Ilya (Jerusalem) and the sanctity of their synagogues and places of worship were confirmed: “This is the protection which the slave-servant of Allah, `Umar, the Commander of the Believers, extends to the people of Ilya: The safeguarding of their lives, properties, churches, crosses, and of their entire community. Their churches cannot be occupied, demolished, or damaged, nor are their crosses or anything belonging to them to be touched. They will never be forced to abandon their religion, nor will they be oppressed. None of the Jews will live with them in Ilya….” (At-Tabari, Tarikh, Vol III, p. 609, ed. Dar Al-Ma`arif, Egypt.)

Khalid Ibn Al-Waleed, in his covenant with the People of `Anat, wrote: “They are allowed to ring the bells at any time of the day or night, except in the time of the Islamic prayer times. They are allowed to bear their crosses in their festivals.” (Abu Yusuf, Al-Kharaj, p. 146)

Muslims not only allowed non-Muslims to enjoy the freedom of their faith, but also let them follow their way even though some of their practices might conflict with the religion of the majority. Actually, this is the highest degree of tolerance. Muslims tolerated the religious practices of their minorities by not prohibiting even those practices which were contrary to the state ideology.

History bears witness to the fact that Muslims accepted and applied the Islamic laws to an extent that has no parallel in the history of mankind. The fair and tolerant approach they show to other faiths are no secret.

Adopted from:
1. http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544972
2. http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503544450
And based on Al-Qaradawi’s book Ghayr Al-Muslimeen fil Mujtama` Al-Islami (Non-Muslims in the Islamic Society).

Back to Index

Path to Islam : Suhaib Webb

2007-11-29T19:02:00.000-08:00

Coming from America's Bible Belt to the halls of Al-Azhar, this young imam wants to combine the best of both worlds in Islam.

By Farzina Alam
From Egypt Today
(http://www.egypttoday.com)

Born in the USA

Now in his third year of study at Al-Azhar, Webb has a growing following among American and British Muslims. But he wasn’t always Imam Suhaib Webb. Once upon a time he was William Webb, born in 1972 to a Christian family in Oklahoma, where his grandfather was a preacher. “I had a lot of trouble accepting God as a human being or creation,” he recalls. “Even as a young child I would ask my mother questions. Suddenly, God is one of three instead of God just being God. So I became a little confused. How could the prophets before Jesus go to heaven if they couldn’t worship Jesus? If [the criteria for heaven was] worshipping and recognizing him as a deity and [as] the key to paradise?”

At 14, Webb went through a spiritual crisis. By then he had become a gang member. “Although I came from a middle-class family, I went to a rough high school,” he says. Deeply entrenched in the 1980s hip-hop community, Webb worked as a DJ.

“Hip-hop was more of a social movement than it is now. Now it’s all, ‘I got girls, I got some nice gold, nice car, I’ll kill you and I love my mamma.’ [Back in the] ‘80s and ‘90s, there was more of a sociopolitical, almost Afro-centric feel, which was kind of laced with the teachings of Islam due to the Nation of Islam and Malcolm X.”

Webb credits this as his first exposure to Islam. “There was always a feeling among the hip-hop community and among inner city African-Americans and the whites that mix with them that Muslims are correct, and Islam is the true religion. Malcolm went that way so it must’ve been right.”

He got his first copy of the Qur’an at age 17. “I read the Qur’an for three years in the restroom because I was scared my mother would pulverize me if she saw the Qur’an in her house,” he says, his eyes growing wide. “It was a big deal!”

Once in college, his life became further intertwined with gang violence, culminating with his involvement in a drive-by shooting. That, he says, was a wakeup call. At the height of his material success as an artist, “I was completely empty inside and spiritually dissatisfied. I felt impoverished on an internal level.”

At age 20, when most freshmen in college were joining fraternities and spending the year drunk on dormitory lawns, Webb made the shahadah (the Muslim declaration of faith, recited at the moment of conversion).

“You’re a Westerner, Brother!”

The interview is interrupted several times as visitors wander through Ibn Tulun mosque doors. Imam Suhaib greets them all. When addressing me, he keeps his eyes on the floor. He knows the mosque quarters well: When a man approaches to ask where the fatwa office is, he gives directions without a pause.

For him, converting to Islam wasn’t enough. In one year, Webb will finish his studies at Al-Azhar, adding a formal degree to his already formidable accumulation of religious knowledge: He spent 10 years studying with a Senegalese scholar and memorized the Qur’an under his guidance. He has studied with well-known sheikhs in the US and United Kingdom, and traveled to Kuwait, Qatar, Jordan, Saudi Arabia and Malaysia to learn more. Egypt has been the first place in which he has dropped anchor.

The Muslim American Society sponsored Webb’s move to Egypt in an attempt to cultivate leaders among American Muslims and deal with a crisis facing modern Muslims in the West. In a country where about 85 percent of non-African-American mosques are led by foreign-born imams, scores of religious leaders are confronting a community they do not understand.

“We felt that the youth were very confused when dealing with imams [sent from abroad], who are not really able to understand where the youth are coming from. They don’t even speak the language at times. At times, they even exhibited behavior that is reprehensible for us in the West, like in their understanding of women and their role in the community. [] We had a hard time swallowing that, so we felt we needed some local expression.

“The quality of the [imam] is that he should have knowledge of the religion and knowledge of the place in which he articulates his views. There was a need for indigenous scholarship and articulation in America — so in order to do that, we had to sponsor people.”

There are 8-9 million Muslims in America, but Webb counts only nine or 10 Americans at Azhar with him. “It’s scary because if you take all the students of [Islamic] knowledge in Syria, Saudi, and Africa — probably only 100 [American] students are out there studying, with a mere handful going back.”

But it isn’t merely the imams who are to blame for this gulf of misunderstanding, he says. “The problem is also the communities these imams from abroad land in. If those communities don’t engage that imam and don’t encourage him to branch out into society, then you have problems.”

As a Western convert to Islam, Webb has found himself in an unusual position: smack in the middle of East and West. Coming to terms with the responsibility such a position holds isn’t always simple. “As Western Muslims, we have a complex when we deal with the tradition. [In the sense that] we are told that traditional Islam is the savior for everything in the West. But I don’t buy that Our job as Western Muslims is to synthesize and articulate a Western Islam.

“There’s nothing wrong with that. The Malaysians articulate a Malaysian Islam. The Pakistanis love biryani; the Arabs hate spices and the Africans like a mix. We in the West, because of the society we live in, because of the way our society moves, we cannot just merely regurgitate sixth- or seventh-century texts and try to answer the crisis of humanity. Our job is to fuse both.”

As a convert, knowing what aspects of East and West to adopt or reject is also a challenge. “I have to engage the tradition first, understand it, then what I learn from the teacher, I have to translate into my experience as a Westerner. And I shouldn’t be ashamed of that.

“We have a lot of brothers and sisters who convert to Islam who experience crises in dealing with modernity. What brought sovereignty to women and urbanization is modernity, what brought management — we don’t have any management here — is modernity.

“At the same time spiritually, I have issues with modernity. The absence of God, the absence of a creator. The outcome of modernity was basically Hitler and Mussolini, but we can take just the good. I felt that I didn’t want to lose my identity as a Westerner. I don’t want to start speaking like,” and he adopts a fake Indian accent for a moment, “‘Hello, my name is Suhaib from Oklahoma.’ I meet brothers who go through this crisis. I meet people who don’t want to dress like a Westerner — why not? You’re a Westerner, brother! The Prophet rarely asked people to change their dress or their names unless their names meant something really bad.”

Webb believes converts in the West have not really come to grips with this fusion. “Our job as Western Muslims is to learn our religion well, to have an understanding and articulation that’s balanced within the confines of our environment, because we represent a reservoir of prophetic guidance to the West. And the West represents a reservoir of material guidance for us.” The trick, he believes, is knowing how to fuse the two.

“All of us, whether you like it or not, here [in the East] we are representatives of the West; [over] there, we are representatives of the East. Although I’m definitely not Eastern: My hair is blond, my eyes are blue. But immediately people assume I have experience with the East because I’m Muslim.”

While in Egypt, Webb is equipping himself for a return to the States, where he will try to bridge the gulf he believes Western Muslims experience. “I feel I have a long way to go. I’m still in the beginning. What I’m learning here is very theoretical, I learn a lot more when I go back to my environment and I can thematically relate what I study here here it is hard for me to contextualize.”

INTERVIEW WITH SUHAIB WEBB
Interviewer: Hisham Al-Zoubeir
(http://www.gawaher.com/lofiversion/index.php/t10293.html)

Q: As-salamu `alaykum wa rahmutullahi wa barakatuh. On behalf of DeenPort, thank you very much for agreeing to be interviewed and benefiting our visitors. Could you tell us a bit about your background and how you came to Islam?

A: Before I start, I want to thank the brothers and sisters at DeenPort for this opportunity. I hope our brothers and sisters will take time to utilize DeenPort as a means for increasing their faith and identity.

In my early years I found that my ideas pertaining to God, Prophets and the Unseen were very much in agreement with Islamic principles. However, in my early teens I became frustrated with my inability to find those who shared my ideas. Thus, I turned to a life of crime, drugs; the whole '50 cent Tupaq gangster utopia'. After some time, I became a successful DJ, made a few records and had it, as they say, "Going on."

However, I was very empty on the inside and my heart began to cry out. A great scholar said, "The heart is in need of Allah, more than the stomach is in need of food and drink." Finally, I met some Muslims, asked questions and found myself reading and studying Islam. Al-Hamdulillah, I accepted Islam at the age of twenty after three years of study. I would say the number one motivator for accepting Islam was the Qur'anic message pertaining to the uniqueness of our Creator.

Q: You did not just convert to Islam, but set out to learn the deen. What were your motivations and circumstances for doing so?

A: I would describe my life prior to Islam as out of focus. After investigating Islam the main message that struck me was the focus on Allah. "I have not created the Jinn and humanity except to worship Me." Thus, the more I learned the more I understood that learning was a catalyst towards increasing that focus with Allah. As Ibn Abbas said, "Any thing you learn that fails to increase your khushu' (reverence) for Allah was done so for pride." And Allah says, "Indeed it is only the learned from (Allah's) servants who venerate Allah."

Q: What books have most influenced you and why?

A: I hope that by writing this I will not be labeled. But, inshallah I must be honest.

* The Qur'an and the great work of tafsir by Imam Al-Qurtubi (ra). Also, the recent tafsir of Shaykh Dr. Wahba Al-Zuhayli.
* The Forty ahadith of Imam an-Nawawi (ra) and Ibn Rajab al-Hanbali's (ra) commentary.
* Any book on Maliki and Shafi'i Fiqh. I'm currently reading an interesting explanation of Ibn 'Ashir with a Shaykh.
* Any book related to Nahu, Sarf, Balagha, or poetry. We are currently studying the explanation of Ibn Aqeel in Azhar and I'm really enjoying it.
* The books of hujjat-al Islam (the proof of Islam) Imam Abu Hamid al-Ghazali (ra).
* The Hikam of Ibn Ata'illah al-Iskandari (ra).
* The works of Ibn Qayyim al-Jawziyyah (ra) .
* The works of Ibn Rajab al-Hanbali (ra) .
* The works of the Shaykhul- Islam Sidi Ahmed az-Zarruq (ra).
* The works of Imam Hasan Al-Banna (ra).
* The works of Syed Hawa (ra) .
* The writings and speeches of Malik Al-Shabaaz (Malcolm X) (ra) with a primary focus on
him after his conversion to Ahl-Sunnah.
* The works of Shaykh Abdul Fatah Abu Ghuda (ra).
* The works of Shaykh Dr. Yusuf Al-Qaradawi (May Allah preserve him).
* The works of Shaykh Abdullah Bin Bayyah (May Allah preserve him).
* The works of Shaykh Dr. Ali Jumma' (May Allah preserve him).
* The books of Dr. Tariq Ramadan, particularly 'To be a European Muslim' (May Allah
preserve him)

Q: What people have most influenced you (dead and alive) and why?

A: * The Prophet (saw) and his (saw) companions (ra).
* Fudayl bin 'Iyaad (ra) (x-gangsters love x-gangsters).
* Abu Hamid Al-Ghazali (ra) (never scared to asked questions and move forward).
* Ibn Qayyim al-Jawziyyah (ra) (He was able to combine the best of two great schools).
* Hasan Al-Banna (ra) He has one statement that has always touched me. When asked why
he failed to write a large number of books, he responded, "I wrote men."
* Malik al-Shabaaz (Malcom X) (ra) (It is that x-gangster thing again).
* Jamal Badawi (He is one of the few people who I've seen who lives by his words, may
Allah preserve him).
* Siraj Wahaj (He has always given the youth his time and wise council, may Allah preserve him).
* Amr Khalid (Just listen to his cassette on the love of the Prophet and you'll know why, may
Allah preserve him).
* Shaykh Abdullah Hamoud (one of my teachers from Yemen).
* Shaykh Abu Mustafa (my first sheikh and teacher).
* My father Dr. Webb. (He has an amazing mind and a great work ethic).
* The 'Ulema of Azhar whom I've met since my arrival to Cairo.

Q: You have left the United States for the time being to study in Cairo. Could you tell us why? Tell us more about al-Azhar, and what you think the place of al-Azhar will be for the Muslim ummah for the future.

A: I left because of my lack of knowledge and reverence for Allah. I found, in the States, that there were many things that I needed to work on inwardly and outwardly. For that reason I decided to set sail and head for Al-Azhar. I chose Al-Azhar because of its respect for traditional sciences with a look towards the future. Unfortunately it has become the habit of the Muslims in the West to blast Al-Azhar; forgetting the hadith of the Prophet, "Speak well or remain silent."

However, I would like to say that Al-Azhar is alive and well. Our program of study, in the high school system, covers 11 subjects including memorization of the Qur'an and Hadith. We study most of the major mutn with the focus being on grammar, rhetoric, and morphology as well as fiqh according to one of our Sunni legal schools. Although I am a Maliki, I study Shafi`i fiqh at al-Azhar itself and Maliki fiqh with an Azhari scholar outside of class time.

Azhar's role in the future of the Ummah is one of great concern. I think the greatest question it is wrestling with is how to take the traditional method of study and apply it to a trans-modern reality? If it can answer that question, then I think with people like Shaykh Ali Jumma' and others, it will continue to impact the Muslim world in a positive way.

Q: What do you think are the major challenges facing Muslims in the 'West', as an American Muslim of the 21st/15th century?

A: I think we face a number of challenges. Since 9/11, however, I think the greatest challenge we are wrestling with is our understanding, application and definition of traditionalism. How is it that a people who live in the most advanced society materially are unable to harness those advances and move forward, and are instead arguing over issues which have remained unsolved by our greatest minds for the last 1000 years? Thus, instead of allowing the dynamics of Islam to push us towards creativity and dynamism, we are still dwelling on issues whose conclusions are many.

I think this is a symptom of our lack of understanding the goals and objectives of our faith, as well as a lack of identity. If we are unable to define ourselves in our current reality, then the only escape is to head towards the past and rehash identity affiliations of days gone by. Thus, instead of realizing our role with our current societies and opening up organizations which will serve as catalyst in spreading our faith, we are busy arguing about the essence of Allah's attributes, the meaning of certain verse of Qur'an, and secondary fiqh issues.

On the other hand we are witnessing a complete rejection of our tradition and the interpretive devices passed down to us in order to answer the challenges of the Trans-Modern reality. Again, this will lead us astray as a people without a past are a people without a future. Thus, and Allah only knows, I think we are going to go through some major growing pains in the next decade and it would be safe to say that all types of extremes will appear within our ranks. Thus, by holding on to our traditions with an eye to the future, we can stay balanced and pass through the difficult storms that lie ahead.

If you look carefully, you've already seen this developing with the recent call for our sisters to take the mantle of Imam. Anyone with a grain of sense would have seen this a long time ago. And if our communities would have answered the simple request of our sisters for better facilities and a say in the community, this current trend would have lost its voice a long time ago. However, our lack of knowledge and inability to synthesize our tradition with our own reality is allowing for more and more of the extreme to have a voice.

My second major concern is that there is a lot of finger pointing within our community as to who is to blame for our current situation. I hope we will come to the realization that there are a large number of factors that lead to the creation of the extremism that has lifted its head amongst our Ummah. Therefore, it is important to criticise each other and offer advice, but I would like to see it done with the correct approach and adab.

Imam ash-Shafi'i (may Allah have mercy upon him) lamented over advice that was given in the public arena in a famous poem. Instead of using newspapers, web sites, and magazines to release worthy frustrations, I would like to see more direct contact and interaction amongst our leaders. Paper and pen can appear very cold, but warm smiles and sincere council can, inshallah, bring hearts together and increase respect.

My last concern, and I'm rambling, so I ask your visitors to excuse me, is that we don't break away from the international Ummah. In trying to define who we are and what we are. Although it is important for us to develop our own identify, it is equally important that in doing so we keep our bridges open with our brothers and sisters from other lands. I'm very concerned that our scholarship might move towards an isolationist mentality and cut the vein of relations with our great scholars in others lands.

On the other side of the coin it would be great if our non-Western Muslim scholars would discuss their ideas about the West with our own scholars before issuing religious rulings in the future. It is well known that the conditions for a fatwa are two:

1. Knowledge of the faith
2. Knowledge of the place

It would be great to see someone like Dr. Sherman Jackson on the European Fatwa Council and Dr. Tariq Ramadan on another. I think that in this current age of globalization and mass communication explosion there is a great opportunity for cross cultural scholarship to develop and have an important impact on the Ummah.

Path to Islam : Sarah Joseph

2007-11-28T22:32:00.000-08:00

Sarah Joseph is a lecturer and producer of a Muslim Style magazine called Emel. She was awarded the OBE in 2004 for services to women's rights.

By Diana Appleyard and Rachel Halliwell

Sarah, who grew up in London, says: When I was 14, my brother married a Muslim girl whom he'd met at a party, and he converted to Islam. It made me realise I had a lot of prejudices.

To me, Islam was all about terrorism, hijackings and men being able to divorce women by simply saying it three times. And yet there was my beautiful, gentle sister-in-law, and soon my lovely, sweet niece. None of it added up.

I realised there was so much ignorance out there and it angered me. I started reading books about Islam and asking Muslims questions.

Meanwhile, I was being educated in Mayfair and Chelsea, and my friends had the usual teenage interests, although I went to a Catholic school so there weren't too many parties.

My father was an accountant and my mother ran a model agency, and I was surrounded by incredibly beautiful, slim women. My teenage years were full of glitz and glamour.

My mother was a Roman Catholic, but I was at that age when I questioned everything fiercely, and I realised I no longer believed in the Catholic faith - I could not accept papal infallibility and original sin.

By the age of 17, I began to feel that there were obvious pressures on women in Western society to look slim and beautiful, and that didn't have any relevance to me.

The more I studied the Koran over several months, the more I realised that Islam held many truths which I found admirable.

I had always believed in God, and here was this very simple religion with a clear, powerful doctrine. There weren't the complications and traditions of the Roman Catholic faith, just the strong, simple belief in the one God.

It took me several years to decide to convert, and I did face some prejudice. People seem frightened of the religion because they don't understand it.

I started attending the mosque in Regent's Park, and I was made very welcome by the Imam. I began wearing the hijab because that is an obligation to cover your head and dress modestly. At first I felt uncomfortable, as if everyone was staring at me in a negative way. But gradually I got used to it and it is no longer an issue for me.

As I've got older, the lifestyle choices - not drinking, having a very close family life and not being exposed to the decadent elements of Western society - have become a welcome part of my life.

But my parents found my conversion hard to accept. It was, in a way, a bereavement to them - they felt they had lost their child to Islam. It took me a long time to convince them that actually Islam was an extension of all the things they had brought me up to believe in: good citizenship, community, the importance of home and family.

I utterly condemn women being forced by men or society to wear the jilbab or niqab - that is wrong.

It should be about choice, not an imposition of society.

After September 11, my husband and I went on the road for a year with the children, lecturing up and down the country to condemn the terrorist actions. I am totally against oppression.

When I am wearing the veil, I feel as if I am not judged so much on my looks. It's liberating rather than oppressive. I find it empowering - I am judged by what I have to say, not what I look like.

I try to look smart, without wearing anything revealing or figure hugging. To go out, I tend to dress in demure Laura Ashley clothes as well as the hijab.

At home, my husband and I have a normal relationship - he is a very relaxed, modern man and we share the childcare and domestic duties.

I've found that not being obsessed with the way I look, allied to the clear, simple faith of Islam, gives me far more time to get on with the important things in life - family, work and friends.

INTERVIEW WITH SARAH JOSEPH
-readingislam.com

Q: Could you please tell us what made you convert to Islam and elaborate more on your first experiences (postive/negative) when you first become a Muslim.

A: I was a practicing Roman Catholic. I was a very serious teenager into social issues, politics and religion. My faith meant a lot to me and it impacted on my social conscience. My family were Liberals though and not religious. My Mother says that I was always religious - since I was tiny child.

When I was about 13 my brother embraced Islam to get married. I was very angry with him. I felt that he had sold his hereafter for a marriage. I was also very scared for him because Islam was so alien, and I had a lot of negative views about it. I had been brought up to never be prejudice however, and it felt uncomfortable to have these negative feelings. I knew that I was fearly of the unknown and that fear was caused by ignorance. I decided to find out more about Islam but was never told anything accurate. This made me more curious - 'how come no one knows anything about this religion?' I thought.

So I set about finding more and one question led to another.

A bit later on I ceased to be a Catholic. This had nothing to do with Islam but was due to the rule of Papal Infallibility. I could not accept that this rule which is so central had come about because of the unification of Italy. I also had problems with the notion of Original Sin and its implications for the Crucifiction.

I did not become a Muslim though - did not want to become one. It seems so much hassle.

So I continued my life - neither a Muslim nor as a Christian. Rather I just tried to submit to God. There was something though that kept me pulling towards Islam. It kept answering my questions - a simple belief in One God, the position of Christ - born of a Virgin through the power of God, but not because of his Divinity. Also, the Qur'an unchanged.

The final thing which made me accept Islam was seeing someone pray. As they went down into prostration - I thought that "this is submission". And sumitting to God was what I wanted.

It was hard in the beginning. I have always tested my faith. But ultimately Islam makes no gratuitous demands on my logic. It appeals to my logic as well as my heart. And I have never not found an answer to a question.

Q: How did your family react to your embracing Islam and did their reaction affect your resolve?

A: My family took my conversion quite hard. They are Liberals - and had brought me up not to be prejudice and to be anything that I wanted. When I told them that I wanted Islam - they found it hard because of their view of Islam as something which was backward, violent and oppressed women.

Also, because I took on the hijab right from the beginning, they found that really hard. If I had not worn it straight then it would have been easier - but I wanted to. I think that I was very forceful in my wanting to be a Muslim - maybe too forceful in many ways. I could have been more tactful and that would have been better. It took many years for them to eventually come round - but now they are very happy. They are happy about the way I live my life and that is good. Although they show no signs of embracing Islam themselves.

Q: Sister what do you feel after embracing Islam? What do you think about the purpose of life?

A: Life is to try and purify your soul and to gain the acceptance and pleasure of Allah (swt).
Islam is for me the simplest way to access God.

I feel we need to focus on the purpose rather than just the dogma. And as the Qur'an was dedicated to those who think - we must think about our actions.

IAW LAUNCH SPEECH BY SARAH JOSEPH
http://www.mcb.org.uk

Thirteen years ago I became drawn to the simple faith of Islam: "believe in God and thereafter be upright". Little did I know then that that decision would lead me to the life it has. A life, where for at least ten of those years, I have been asked to explain my faith and articulate its message of peace and justice.

I have never ever felt that there is a conflict with me as a Briton and me as a Muslim. God made me English, and I don't question His motives for doing so. As an English woman, I grew up knowing my rights and my duties, and I feel an intense sense of social obligation towards my community and my society, which my faith enhances and increases.

Yet so easily, my loyalty to my country and my fellow country men are called into question. Indeed my very "right" to be here is called into question. The less well educated offer the suggestion that I "bleep off back to my own country"; some broadsheet columnists and commentators politely suggest I abandon any emotional feelings to people of my shared faith for to do otherwise makes me a fifth columnist, then they witter on about Briton as my "host" country.

Briton does not "host" me - this is my home… I am no guest. [My family have been here for generations, fought in our wars on land and sea, have dressed the ladies at Victoria's Diamond Jubilee and survived the sinking of the Titanic.] The daffodils and tulips of Spring; the roses and lavender of Summer, the very shade of light and the crispness of the air are imbedded in my subliminal consciousness so that England is the only place I can ever imagine calling home. I have travelled the world and cannot imagine living anywhere else, indeed nowhere am I more English than when I am abroad! Although I know God created the whole world, He chose that I will always be an English woman wherever I may roam.

But my religious faith is Islam, and Islam is perceived as foreign and a thing apart. It is not foreign - well, only as foreign to these shores as Christianity once was - for both faiths emanate from the same part of the world, come from the same God and hold to the same Prophets.

Many of my fellow countrymen have chosen the same path as I, both now and in the past. I think of William Henry Abdullah Quilliam a Liverpudlian solicitor who embraced Islam in 1887. He headed a fine and active Muslim community in Liverpool - mainly of converts. I think of Lord Headley Al Faruq, not the first, but the THIRD peer to embrace Islam, however his was the most public conversion, and caused quite a sensation in 1913!

I mention these gentlemen because they were English Muslims from over a 100 years ago. They were not quiet wall flowers, indeed they did not always agree with the decisions of the day and spoke out when they felt they had to, but their dignity and position as Englishmen were never brought into question.

Islam Awareness Week has been going for 7 years now, the activities of groups such as the Islamic Society of Britain have been going still longer. It is not the type of work that grabs headlines: it's not aggressive enough! But it involves hundreds of ordinary Muslims giving up time and energy to tell ordinary people about their faith. This work goes on in local libraries, town halls and school halls, people's homes and the High Street, and never before has this work seemed more urgent, more pressing, more important.

The recent events have drawn Islam once again into the spotlight. Our papers and our televisions show us pictures of angry men with placards, angry men with beards, angry men with turbans, angry men with guns, oppressed women in burkhas, oppressed women - silent. The current crisis is being billed as Islam versus Christianity.

These images and this billing are so far removed from the message of Islam which I know and love that sometimes it is hard to bear.

This whole mess - it is not Islam versus Judaism. Moses went to Pharaoh and asked him to set his people free. He demanded of the powerful Pharaoh that his civilisation not be built on the backs of slaves. He spoke for the poor, the weak, the disposed and the oppressed. His message is in the Qur'an.

This is not Islam versus Christianity. Jesus Christ came to the lost sheep of the children of the house of Israel. He spoke for the poor, the weak, the disposed and the oppressed. His message is in the Qur'an.

This is the message of Islam. Islam and consequently Muslims will always speak for the poor, the weak, the disposed and the oppressed. A quality I find in my fellow Englishmen who are renowned for speaking up for the under-dog!

Whoever oppresses, even if they claim to be a Muslim, the Qur'anic message stands against them. Islam is versus those who oppress, who spread tyranny, who dispossess, who mis-use power - in the name of freedom or in the name of God.

Islam is versus any who act only out of self interest, whoever they may be.

The Qur'an demands "be just: even if it be against yourself, for justice is closest to God consciousness."

This would seem to be a powerful message for all human beings - as we face the issues of the present crisis, and as a principle for the future. We all want peace, and if we are to attain it, be sure that peace has to be built on the foundation of justice.

The Meaning of the Holy Quran

2007-08-15T23:58:00.000-07:00

By Abdullah Yusuf Ali

First published in 1934, The Holy Qur’an: Text, Translation and Commentary may be the most popular and most studied of the English translation of the Quran. It was the first monumental and authoritative work of its kind and it subsequently inspired many such similar endeavors. Its poetic style of translation and the authenticity of the extensive commentaries made it a major landmark in the Quranic interpretations. This work has enabled readers of English without the proficiency in Quranic Arabic to enrich their understanding of the meaning and the incomparable beauty of the Quran (by the Will & Mercy of Allah).

Read a portion of the book below.

Part IV

2007-02-16T21:22:00.000-08:00

Issues of Today - Index

Islam's Stance on Racism
Is there a race, color or nation superior than another?
How do we treat others based on these differences?

Treatment of Non-Muslims
How do we treat our Non-Muslim friends, neighbors or the community in general? Are they entitled to certain privileges?