Bismillaahirrahmaanirrahiim,
Tomorrow (August 5th, 2009, Wed) will be the 14th of Sha'ban, "the Laylatul Baraa'h (the night of freedom from the fire). It's the month of honoring and welcoming Ramadhan, which is around the corner, Insha Allah. And the 15th (August 6, Thurs) of sha'ban is the nishfu/the half of sha'ban, it is the day we're encouraged to fast, Insha Allah...Please forgive me and my family, may Ramadhan will bring blessing to everyone, Insha Allah. Amiin
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By Mufti Taqi Usmani
- The Night of Bara'ah
- What Should be Done in this Night?
- What Should Not be Done in This Night
- Fast of the 15th Sha'ban
Sha'ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha'ban. These fasts were not obligatory on him but Sha'ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:
1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Shaban in honor of Ramadan."
2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: "Messenger of Allah, I have seen you fasting in the month of Sha'ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: "That (Sha'ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."
3. Ummul Mu'mineen 'Aishah, Radi-Allahu anha, says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha'ban. I said to him, 'Messenger of Allah, is Sha'ban your most favorite month for fasting?' He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting."
4. In another Tradition she says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha'ban."
5. In another report she says, "I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha'ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."
6. Ummul-Mu'mineen Umm Salamah, Radi-Allahu anha, says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha'ban and Ramadan."
These reports indicate that fasting in the month of Sha'ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.
But it should be kept in mind that the fasts of Sha'ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha'ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, "Do not fast after the first half of the month of Sha'ban is gone."
According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: "Do not precede the month of Ramadan with one or two fasts."
The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha'ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha'ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of Bara'ah
Another significant feature of the month of Sha'ban is that it consists of a night which is termed in Shariah as "Laylatul-bara'ah" (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha'ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:
1. Ummul-Mu'mineen 'Aishah, Radi-Allahu anha, is reported to have said, "Once Prophet Muhammad, Sall-Allahu alayhi wa sallam, performed the Salah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: 'I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.' Thereafter, when he raised his head from Sajdah and finished his salah, he said to me: 'Aishah, did you think that the Prophet has betrayed you?' I said, 'No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.' He asked me, 'Do you know which night is this?' I said, 'Allah and His Messenger know best.' He said, 'This is the night of the half of Sha'ban. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).'"
2. In another Tradition Sayyidah' Aishah, Radi-Allahu anha, has reported that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said, "Allah Almighty descends (in a manner He best knows it) in the night occurring in the middle of Sha'ban and forgives a large number of people more than the number of the fibers on the sheep of the tribe, Kalb."
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
3. In yet another Tradition, she has reported Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, "This is the middle Night of Sha'ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of kinship, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine."
4. Sayyidna Mu'adh ibn Jabal, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, has said: "Allah Almighty looks upon all those created by Him in the middle Night of Sha'ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)".
Although the chain of narrators of some of these traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some well founded merits, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration. That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.
What Should be Done in this Night?
In order to observe the Night of Bara'ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah. Salah is the most preferable act to be performed in this night. There is no particular number of Rak'at but preferably it should not be less than eight. It is also advisable that each part of the Salah like qiyam, rukoo' and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the Salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak'ah.
(b) Tilawa. The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
(c) Dhikr. One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
One should recite Salah (durood) on Prophet Muhammad, Sall-Allahu alayhi wa sallam, as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) Dua. The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, insha-Allah. Prayer itself is an 'Ibadah, and Allah Almighty gives reward on each prayer along with the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits one strives for. The prayers and supplications also strengthen one's relation with Allah Almighty, which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones made by Prophet Muhammad, Sall-Allahu alayhi wa sallam. These are so comprehensive and all-encompassing prayers that all the human needs, of this world and the Hereafter, are fully covered in the eloquent expressions used in them. Actually, most of the prophetic prayers are so profound that human imagination can hardly match their greatness.
Several books in various languages are available which provide these prophetic prayers, and one should pray to Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not deprive themselves completely of the blessings of this night. They should observe the following acts:
(i) To perform the Salah of Maghrib, 'Isha' and Fajr with Jama'ah in the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.
(iii) They should pray to Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.
(f) The women during their periods cannot perform salah, nor can they recite the Qur'an, but they can recite any dhikr, tasbeeh, durood sharif and can pray to Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Qur'an or in the hadith with the intention of supplication (and not with the intention of recitation).
(g) According to a hadith, which is relatively less authentic, Prophet Muhammad, Sall-Allahu alayhi wa sallam, went in this night to the graveyard of Baqi' where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.
What Should Not be Done in This Night
1. As mentioned earlier, the Night of Bara'ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities, which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.
2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara'ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures. All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin; performing it in a blessed night like the Night of Bara'ah makes it worse. Muslims should strictly abstain from all such activities.
3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights. This night requires one to devote himself for the pure acts of worship only.
4. The acts of worship like Salah, recitation of the Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jama'ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favorite life companion Sayyidah 'Aishah, Radi-Allahu anha, and that is why all forms of the optional worship (Nafl Ibadah), are advised by him to be done in individual, not in collective manner.
Fast of the 15th Sha'ban
On the day immediately following the Night of Bara'ah, i.e. the 15th of Sha'ban, it is mustahabb (advisable) to keep fast. Prophet Muhammad, Sall-Allahu alayhi wa sallam, is reported to have recommended this fast emphatically. Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha'ban have special merits and Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the days in Sha'ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th of Sha'ban. This constant practice indicates that they have accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Sha'ban as an optional (nafl) fast. One can also keep a fast of qada on this day and it is hoped that he can also benefit from the merits of this fast.
the source: http://curezone.com/forums/fm.asp?i=1462314
Tuesday, August 04, 2009
Tuesday, June 23, 2009
Towards better dynamics and communication in Marriage- Islamic Perspective
Check out this SlideShare Presentation:
Monday, June 22, 2009
Du'a (prayer) for the sick person
When visiting the sick
Recite:
لَا بَأْسَ طَهُورٌ إِنْ شَاءَ اللَّهُ
"There is no problem, If Allah wills, He will purge your sins by this illness."
(Bukhari)
And recite this dua seven times for his good health
أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ
"I ask Allah who is the Lofty and the Lord of the Mighty Throne that He cures you"
Prophet Mohammad (SAW.) said that by reciting this dua seven times, the ill person will regain his health and if death occurs then that (death) is a different issue (i.e. death is written it cannot be prevented).
(Mishkat)
Monday, June 08, 2009
Obama's Speech in Cairo
Source: Office of the White House press secretary
I am honored to be in the timeless city of Cairo, and to be hosted by two remarkable institutions. For over a thousand years, Al-Azhar has stood as a beacon of Islamic learning, and for over a century, Cairo University has been a source of Egypt's advancement. Together, you represent the harmony between tradition and progress. I am grateful for your hospitality, and the hospitality of the people of Egypt. I am also proud to carry with me the goodwill of the American people, and a greeting of peace from Muslim communities in my country: assalaamu alaykum.
We meet at a time of tension between the United States and Muslims around the world — tension rooted in historical forces that go beyond any current policy debate. The relationship between Islam and the West includes centuries of co-existence and cooperation, but also conflict and religious wars. More recently, tension has been fed by colonialism that denied rights and opportunities to many Muslims, and a Cold War in which Muslim-majority countries were too often treated as proxies without regard to their own aspirations. Moreover, the sweeping change brought by modernity and globalization led many Muslims to view the West as hostile to the traditions of Islam.
Violent extremists have exploited these tensions in a small but potent minority of Muslims. The attacks of September 11th, 2001 and the continued efforts of these extremists to engage in violence against civilians has led some in my country to view Islam as inevitably hostile not only to America and Western countries, but also to human rights. This has bred more fear and mistrust.
So long as our relationship is defined by our differences, we will empower those who sow hatred rather than peace, and who promote conflict rather than the cooperation that can help all of our people achieve justice and prosperity. This cycle of suspicion and discord must end.
I have come here to seek a new beginning between the United States and Muslims around the world; one based upon mutual interest and mutual respect; and one based upon the truth that America and Islam are not exclusive, and need not be in competition. Instead, they overlap, and share common principles — principles of justice and progress; tolerance and the dignity of all human beings.
I do so recognizing that change cannot happen overnight. No single speech can eradicate years of mistrust, nor can I answer in the time that I have all the complex questions that brought us to this point. But I am convinced that in order to move forward, we must say openly the things we hold in our hearts, and that too often are said only behind closed doors. 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 Koran tells us, "Be conscious of God and speak always the truth." That is what I will try to do -– to speak the truth as best I can, humbled by the task before us, and firm in my belief that the interests we share as human beings are far more powerful than the forces that drive us apart.
Part of this conviction is rooted in my own experience. I am a Christian, but my father came from a Kenyan family that includes generations of Muslims. As a boy, I spent several years in Indonesia and heard the call of the azaan at the break of dawn and the fall of dusk. As a young man, I worked in Chicago communities where many found dignity and peace in their Muslim faith.
As a student of history, I also know civilization's debt to Islam. It was Islam — at places like Al-Azhar University — that carried the light of learning through so many centuries, paving the way for Europe's Renaissance and Enlightenment. It was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed. Islamic culture has given us majestic arches and soaring spires; timeless poetry and cherished music; elegant calligraphy and places of peaceful contemplation. And throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality.
I know, too, that Islam has always been a part of America's story. The first nation to recognize my country was Morocco. In signing the Treaty of Tripoli in 1796, our second President John Adams wrote, "The United States has in itself no character of enmity against the laws, religion or tranquility of Muslims." And since our founding, American Muslims have enriched the United States. They have fought in our wars, served in government, stood for civil rights, started businesses, taught at our Universities, excelled in our sports arenas, won Nobel Prizes, built our tallest building, and lit the Olympic Torch. And when the first Muslim-American was recently elected to Congress, he took the oath to defend our Constitution using the same Holy Koran that one of our Founding Fathers — Thomas Jefferson — kept in his personal library.
So I have known Islam on three continents before coming to the region where it was first revealed. That experience guides my conviction that partnership between America and Islam must be based on what Islam is, not what it isn't. And I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear.
But that same principle must apply to Muslim perceptions of America. Just as Muslims do not fit a crude stereotype, America is not the crude stereotype of a self-interested empire. The United States has been one of the greatest sources of progress that the world has ever known. We were born out of revolution against an empire. We were founded upon the ideal that all are created equal, and we have shed blood and struggled for centuries to give meaning to those words — within our borders, and around the world. We are shaped by every culture, drawn from every end of the Earth, and dedicated to a simple concept: E pluribus unum: "Out of many, one."
Much has been made of the fact that an African-American with the name Barack Hussein Obama could be elected President. But my personal story is not so unique. The dream of opportunity for all people has not come true for everyone in America, but its promise exists for all who come to our shores — that includes nearly seven million American Muslims in our country today who enjoy incomes and education that are higher than average.
Moreover, freedom in America is indivisible from the freedom to practice one's religion. That is why there is a mosque in every state of our union, and over 1,200 mosques within our borders. That is why the U.S. government has gone to court to protect the right of women and girls to wear the hijab, and to punish those who would deny it.
So let there be no doubt: Islam is a part of America. And I believe that America holds within her the truth that regardless of race, religion, or station in life, all of us share common aspirations — to live in peace and security; to get an education and to work with dignity; to love our families, our communities, and our God. These things we share. This is the hope of all humanity.
Of course, recognizing our common humanity is only the beginning of our task. Words alone cannot meet the needs of our people. These needs will be met only if we act boldly in the years ahead; and if we understand that the challenges we face are shared, and our failure to meet them will hurt us all.
For we have learned from recent experience that when a financial system weakens in one country, prosperity is hurt everywhere. When a new flu infects one human being, all are at risk. When one nation pursues a nuclear weapon, the risk of nuclear attack rises for all nations. When violent extremists operate in one stretch of mountains, people are endangered across an ocean. And when innocents in Bosnia and Darfur are slaughtered, that is a stain on our collective conscience. That is what it means to share this world in the 21st century. That is the responsibility we have to one another as human beings.
This is a difficult responsibility to embrace. For human history has often been a record of nations and tribes subjugating one another to serve their own interests. Yet in this new age, such attitudes are self-defeating Given our interdependence, any world order that elevates one nation or group of people over another will inevitably fail. So whatever we think of the past, we must not be prisoners of it. Our problems must be dealt with through partnership; progress must be shared.
That does not mean we should ignore sources of tension. Indeed, it suggests the opposite: we must face these tensions squarely. And so in that spirit, let me speak as clearly and plainly as I can about some specific issues that I believe we must finally confront together.
The first issue that we have to confront is violent extremism in all of its forms.
In Ankara, I made clear that America is not — and never will be — at war with Islam. We will, however, relentlessly confront violent extremists who pose a grave threat to our security. Because we reject the same thing that people of all faiths reject: the killing of innocent men, women, and children. And it is my first duty as President to protect the American people.
The situation in Afghanistan demonstrates America's goals, and our need to work together. Over seven years ago, the United States pursued al Qaeda and the Taliban with broad international support. We did not go by choice, we went because of necessity. I am aware that some question or justify the events of 9/11. But let us be clear: al Qaeda killed nearly 3,000 people on that day. The victims were innocent men, women and children from America and many other nations who had done nothing to harm anybody. And yet Al Qaeda chose to ruthlessly murder these people, claimed credit for the attack, and even now states their determination to kill on a massive scale. They have affiliates in many countries and are trying to expand their reach. These are not opinions to be debated; these are facts to be dealt with.
Make no mistake: we do not want to keep our troops in Afghanistan. We seek no military bases there. It is agonizing for America to lose our young men and women. It is costly and politically difficult to continue this conflict. We would gladly bring every single one of our troops home if we could be confident that there were not violent extremists in Afghanistan and Pakistan determined to kill as many Americans as they possibly can. But that is not yet the case.
That's why we're partnering with a coalition of forty-six countries. And despite the costs involved, America's commitment will not weaken. Indeed, none of us should tolerate these extremists. They have killed in many countries. They have killed people of different faiths — more than any other, they have killed Muslims. Their actions are irreconcilable with the rights of human beings, the progress of nations, and with Islam. The Holy Koran teaches that whoever kills an innocent, it is as if he has killed all mankind; and whoever saves a person, it is as if he has saved all mankind. The enduring faith of over a billion people is so much bigger than the narrow hatred of a few. Islam is not part of the problem in combating violent extremism — it is an important part of promoting peace.
We also know that military power alone is not going to solve the problems in Afghanistan and Pakistan. That is why we plan to invest $1.5 billion each year over the next five years to partner with Pakistanis to build schools and hospitals, roads and businesses, and hundreds of millions to help those who have been displaced. And that is why we are providing more than $2.8 billion to help Afghans develop their economy and deliver services that people depend upon.
Let me also address the issue of Iraq. Unlike Afghanistan, Iraq was a war of choice that provoked strong differences in my country and around the world. Although I believe that the Iraqi people are ultimately better off without the tyranny of Saddam Hussein, I also believe that events in Iraq have reminded America of the need to use diplomacy and build international consensus to resolve our problems whenever possible. Indeed, we can recall the words of Thomas Jefferson, who said: "I hope that our wisdom will grow with our power, and teach us that the less we use our power the greater it will be."
Today, America has a dual responsibility: to help Iraq forge a better future -– and to leave Iraq to Iraqis. I have made it clear to the Iraqi people that we pursue no bases, and no claim on their territory or resources. Iraq's sovereignty is its own. That is why I ordered the removal of our combat brigades by next August. That is why we will honor our agreement with Iraq's democratically-elected government to remove combat troops from Iraqi cities by July, and to remove all our troops from Iraq by 2012. We will help Iraq train its Security Forces and develop its economy. But we will support a secure and united Iraq as a partner, and never as a patron.
And finally, just as America can never tolerate violence by extremists, we must never alter our principles. 9/11 was an enormous trauma to our country. The fear and anger that it provoked was understandable, but in some cases, it led us to act contrary to our ideals. We are taking concrete actions to change course. I have unequivocally prohibited the use of torture by the United States, and I have ordered the prison at Guantanamo Bay closed by early next year.
So America will defend itself respectful of the sovereignty of nations and the rule of law. And we will do so in partnership with Muslim communities which are also threatened. The sooner the extremists are isolated and unwelcome in Muslim communities, the sooner we will all be safer.
The second major source of tension that we need to discuss is the situation between Israelis, Palestinians and the Arab world.
America's strong bonds with Israel are well known. This bond is unbreakable. It is based upon cultural and historical ties, and the recognition that the aspiration for a Jewish homeland is rooted in a tragic history that cannot be denied.
Around the world, the Jewish people were persecuted for centuries, and anti-Semitism in Europe culminated in an unprecedented Holocaust. Tomorrow, I will visit Buchenwald, which was part of a network of camps where Jews were enslaved, tortured, shot and gassed to death by the Third Reich. Six million Jews were killed — more than the entire Jewish population of Israel today. Denying that fact is baseless, ignorant, and hateful. Threatening Israel with destruction — or repeating vile stereotypes about Jews — is deeply wrong, and only serves to evoke in the minds of Israelis this most painful of memories while preventing the peace that the people of this region deserve.
On the other hand, it is also undeniable that the Palestinian people —Muslims and Christians — have suffered in pursuit of a homeland. For more than sixty years they have endured the pain of dislocation. Many wait in refugee camps in the West Bank, Gaza, and neighboring lands for a life of peace and security that they have never been able to lead. They endure the daily humiliations — large and small — that come with occupation So let there be no doubt: the situation for the Palestinian people is intolerable. America will not turn our backs on the legitimate Palestinian aspiration for dignity, opportunity, and a state of their own.
For decades, there has been a stalemate: two peoples with legitimate aspirations, each with a painful history that makes compromise elusive. It is easy to point fingers — for Palestinians to point to the displacement brought by Israel's founding, and for Israelis to point to the constant hostility and attacks throughout its history from within its borders as well as beyond. But if we see this conflict only from one side or the other, then we will be blind to the truth: the only resolution is for the aspirations of both sides to be met through two states, where Israelis and Palestinians each live in peace and security.
That is in Israel's interest, Palestine's interest, America's interest, and the world's interest. That is why I intend to personally pursue this outcome with all the patience that the task requires. The obligations that the parties have agreed to under the Road Map are clear. For peace to come, it is time for them — and all of us — to live up to our responsibilities.
Palestinians must abandon violence. Resistance through violence and killing is wrong and does not succeed. For centuries, black people in America suffered the lash of the whip as slaves and the humiliation of segregation. But it was not violence that won full and equal rights. It was a peaceful and determined insistence upon the ideals at the center of America's founding. This same story can be told by people from South Africa to South Asia; from Eastern Europe to Indonesia. It's a story with a simple truth: that violence is a dead end. It is a sign of neither courage nor power to shoot rockets at sleeping children, or to blow up old women on a bus. That is not how moral authority is claimed; that is how it is surrendered.
Now is the time for Palestinians to focus on what they can build. The Palestinian Authority must develop its capacity to govern, with institutions that serve the needs of its people. Hamas does have support among some Palestinians, but they also have responsibilities. To play a role in fulfilling Palestinian aspirations, and to unify the Palestinian people, Hamas must put an end to violence, recognize past agreements, and recognize Israel's right to exist.
At the same time, Israelis must acknowledge that just as Israel's right to exist cannot be denied, neither can Palestine's. The United States does not accept the legitimacy of continued Israeli settlements. This construction violates previous agreements and undermines efforts to achieve peace. It is time for these settlements to stop.
Israel must also live up to its obligations to ensure that Palestinians can live, and work, and develop their society. And just as it devastates Palestinian families, the continuing humanitarian crisis in Gaza does not serve Israel's security; neither does the continuing lack of opportunity in the West Bank. Progress in the daily lives of the Palestinian people must be part of a road to peace, and Israel must take concrete steps to enable such progress.
Finally, the Arab States must recognize that the Arab Peace Initiative was an important beginning, but not the end of their responsibilities. The Arab-Israeli conflict should no longer be used to distract the people of Arab nations from other problems. Instead, it must be a cause for action to help the Palestinian people develop the institutions that will sustain their state; to recognize Israel's legitimacy; and to choose progress over a self-defeating focus on the past.
America will align our policies with those who pursue peace, and say in public what we say in private to Israelis and Palestinians and Arabs. We cannot impose peace. But privately, many Muslims recognize that Israel will not go away. Likewise, many Israelis recognize the need for a Palestinian state. It is time for us to act on what everyone knows to be true.
Too many tears have flowed. Too much blood has been shed. All of us have a responsibility to work for the day when the mothers of Israelis and Palestinians can see their children grow up without fear; when the Holy Land of three great faiths is the place of peace that God intended it to be; when Jerusalem is a secure and lasting home for Jews and Christians and Muslims, and a place for all of the children of Abraham to mingle peacefully together as in the story of Isra, when Moses, Jesus, and Mohammed (peace be upon them) joined in prayer.
The third source of tension is our shared interest in the rights and responsibilities of nations on nuclear weapons.
This issue has been a source of tension between the United States and the Islamic Republic of Iran. For many years, Iran has defined itself in part by its opposition to my country, and there is indeed a tumultuous history between us. In the middle of the Cold War, the United States played a role in the overthrow of a democratically-elected Iranian government. Since the Islamic Revolution, Iran has played a role in acts of hostage-taking and violence against U.S. troops and civilians. This history is well known. Rather than remain trapped in the past, I have made it clear to Iran's leaders and people that my country is prepared to move forward. The question, now, is not what Iran is against, but rather what future it wants to build.
It will be hard to overcome decades of mistrust, but we will proceed with courage, rectitude and resolve. There will be many issues to discuss between our two countries, and we are willing to move forward without preconditions on the basis of mutual respect. But it is clear to all concerned that when it comes to nuclear weapons, we have reached a decisive point. This is not simply about America's interests. It is about preventing a nuclear arms race in the Middle East that could lead this region and the world down a hugely dangerous path.
I understand those who protest that some countries have weapons that others do not. No single nation should pick and choose which nations hold nuclear weapons. That is why I strongly reaffirmed America's commitment to seek a world in which no nations hold nuclear weapons. And any nation — including Iran — should have the right to access peaceful nuclear power if it complies with its responsibilities under the nuclear Non-Proliferation Treaty. That commitment is at the core of the Treaty, and it must be kept for all who fully abide by it. And I am hopeful that all countries in the region can share in this goal.
The fourth issue that I will address is democracy.
I know there has been controversy about the promotion of democracy in recent years, and much of this controversy is connected to the war in Iraq. So let me be clear: no system of government can or should be imposed upon one nation by any other.
That does not lessen my commitment, however, to governments that reflect the will of the people. Each nation gives life to this principle in its own way, grounded in the traditions of its own people. America does not presume to know what is best for everyone, just as we would not presume to pick the outcome of a peaceful election. But I do have an unyielding belief that all people yearn for certain things: the ability to speak your mind and have a say in how you are governed; confidence in the rule of law and the equal administration of justice; government that is transparent and doesn't steal from the people; the freedom to live as you choose. Those are not just American ideas, they are human rights, and that is why we will support them everywhere.
There is no straight line to realize this promise. But this much is clear: governments that protect these rights are ultimately more stable, successful and secure. Suppressing ideas never succeeds in making them go away America respects the right of all peaceful and law-abiding voices to be heard around the world, even if we disagree with them. And we will welcome all elected, peaceful governments — provided they govern with respect for all their people.
This last point is important because there are some who advocate for democracy only when they are out of power; once in power, they are ruthless in suppressing the rights of others. No matter where it takes hold, government of the people and by the people sets a single standard for all who hold power: you must maintain your power through consent, not coercion; you must respect the rights of minorities, and participate with a spirit of tolerance and compromise; you must place the interests of your people and the legitimate workings of the political process above your party. Without these ingredients, elections alone do not make true democracy.
The fifth issue that we must address together is religious freedom.
Islam has a proud tradition of tolerance. We see it in the history of Andalusia and Cordoba during the Inquisition. I saw it firsthand as a child in Indonesia, where devout Christians worshiped freely in an overwhelmingly Muslim country. That is the spirit we need today. People in every country should be free to choose and live their faith based upon the persuasion of the mind, heart, and soul. This tolerance is essential for religion to thrive, but it is being challenged in many different ways.
Among some Muslims, there is a disturbing tendency to measure one's own faith by the rejection of another's. The richness of religious diversity must be upheld — whether it is for Maronites in Lebanon or the Copts in Egypt. And fault lines must be closed among Muslims as well, as the divisions between Sunni and Shia have led to tragic violence, particularly in Iraq.
Freedom of religion is central to the ability of peoples to live together We must always examine the ways in which we protect it. For instance, in the United States, rules on charitable giving have made it harder for Muslims to fulfill their religious obligation. That is why I am committed to working with American Muslims to ensure that they can fulfill zakat.
Likewise, it is important for Western countries to avoid impeding Muslim citizens from practicing religion as they see fit — for instance, by dictating what clothes a Muslim woman should wear. We cannot disguise hostility towards any religion behind the pretence of liberalism.
Indeed, faith should bring us together. That is why we are forging service projects in America that bring together Christians, Muslims, and Jews. That is why we welcome efforts like Saudi Arabian King Abdullah's Interfaith dialogue and Turkey's leadership in the Alliance of Civilizations. Around the world, we can turn dialogue into Interfaith service, so bridges between peoples lead to action — whether it is combating malaria in Africa, or providing relief after a natural disaster.
The sixth issue that I want to address is women's rights.
I know there is debate about this issue. I reject the view of some in the West that a woman who chooses to cover her hair is somehow less equal, but I do believe that a woman who is denied an education is denied equality. And it is no coincidence that countries where women are well-educated are far more likely to be prosperous.
Now let me be clear: issues of women's equality are by no means simply an issue for Islam. In Turkey, Pakistan, Bangladesh and Indonesia, we have seen Muslim-majority countries elect a woman to lead. Meanwhile, the struggle for women's equality continues in many aspects of American life, and in countries around the world.
Our daughters can contribute just as much to society as our sons, and our common prosperity will be advanced by allowing all humanity — men and women — to reach their full potential. I do not believe that women must make the same choices as men in order to be equal, and I respect those women who choose to live their lives in traditional roles. But it should be their choice. That is why the United States will partner with any Muslim-majority country to support expanded literacy for girls, and to help young women pursue employment through micro-financing that helps people live their dreams.
Finally, I want to discuss economic development and opportunity.
I know that for many, the face of globalization is contradictory. The Internet and television can bring knowledge and information, but also offensive sexuality and mindless violence. Trade can bring new wealth and opportunities, but also huge disruptions and changing communities. In all nations — including my own — this change can bring fear. Fear that because of modernity we will lose of control over our economic choices, our politics, and most importantly our identities — those things we most cherish about our communities, our families, our traditions, and our faith.
But I also know that human progress cannot be denied. There need not be contradiction between development and tradition. Countries like Japan and South Korea grew their economies while maintaining distinct cultures. The same is true for the astonishing progress within Muslim-majority countries from Kuala Lumpur to Dubai. In ancient times and in our times, Muslim communities have been at the forefront of innovation and education.
This is important because no development strategy can be based only upon what comes out of the ground, nor can it be sustained while young people are out of work. Many Gulf States have enjoyed great wealth as a consequence of oil, and some are beginning to focus it on broader development. But all of us must recognize that education and innovation will be the currency of the 21st century, and in too many Muslim communities there remains underinvestment in these areas. I am emphasizing such investments within my country. And while America in the past has focused on oil and gas in this part of the world, we now seek a broader engagement.
On education, we will expand exchange programs, and increase scholarships, like the one that brought my father to America, while encouraging more Americans to study in Muslim communities. And we will match promising Muslim students with internships in America; invest in on-line learning for teachers and children around the world; and create a new online network, so a teenager in Kansas can communicate instantly with a teenager in Cairo.
On economic development, we will create a new corps of business volunteers to partner with counterparts in Muslim-majority countries. And I will host a Summit on Entrepreneurship this year to identify how we can deepen ties between business leaders, foundations and social entrepreneurs in the United States and Muslim communities around the world.
On science and technology, we will launch a new fund to support technological development in Muslim-majority countries, and to help transfer ideas to the marketplace so they can create jobs. We will open centers of scientific excellence in Africa, the Middle East and Southeast Asia, and appoint new Science Envoys to collaborate on programs that develop new sources of energy, create green jobs, digitize records, clean water, and grow new crops. And today I am announcing a new global effort with the Organization of the Islamic Conference to eradicate polio. And we will also expand partnerships with Muslim communities to promote child and maternal health.
All these things must be done in partnership. Americans are ready to join with citizens and governments; community organizations, religious leaders, and businesses in Muslim communities around the world to help our people pursue a better life.
The issues that I have described will not be easy to address. But we have a responsibility to join together on behalf of the world we seek — a world where extremists no longer threaten our people, and American troops have come home; a world where Israelis and Palestinians are each secure in a state of their own, and nuclear energy is used for peaceful purposes; a world where governments serve their citizens, and the rights of all God's children are respected. Those are mutual interests. That is the world we seek. But we can only achieve it together.
I know there are many — Muslim and non-Muslim — who question whether we can forge this new beginning. Some are eager to stoke the flames of division, and to stand in the way of progress. Some suggest that it isn't worth the effort — that we are fated to disagree, and civilizations are doomed to clash. Many more are simply skeptical that real change can occur. There is so much fear, so much mistrust. But if we choose to be bound by the past, we will never move forward. And I want to particularly say this to young people of every faith, in every country — you, more than anyone, have the ability to remake this world.
All of us share this world for but a brief moment in time. The question is whether we spend that time focused on what pushes us apart, or whether we commit ourselves to an effort — a sustained effort — to find common ground, to focus on the future we seek for our children, and to respect the dignity of all human beings.
It is easier to start wars than to end them. It is easier to blame others than to look inward; to see what is different about someone than to find the things we share. But we should choose the right path, not just the easy path. There is also one rule that lies at the heart of every religion — that we do unto others as we would have them do unto us. This truth transcends nations and peoples — a belief that isn't new; that isn't black or white or brown; that isn't Christian, or Muslim or Jew. It's a belief that pulsed in the cradle of civilization, and that still beats in the heart of billions. It's a faith in other people, and it's what brought me here today.
We have the power to make the world we seek, but only if we have the courage to make a new beginning, keeping in mind what has been written.
The Holy Koran 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 Talmud tells us: "The whole of the Torah is for the purpose of promoting peace."
The Holy Bible tells us, "Blessed are the peacemakers, for they shall be called sons of God."
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. Thank you. And may God's peace be upon you.
I am honored to be in the timeless city of Cairo, and to be hosted by two remarkable institutions. For over a thousand years, Al-Azhar has stood as a beacon of Islamic learning, and for over a century, Cairo University has been a source of Egypt's advancement. Together, you represent the harmony between tradition and progress. I am grateful for your hospitality, and the hospitality of the people of Egypt. I am also proud to carry with me the goodwill of the American people, and a greeting of peace from Muslim communities in my country: assalaamu alaykum.
We meet at a time of tension between the United States and Muslims around the world — tension rooted in historical forces that go beyond any current policy debate. The relationship between Islam and the West includes centuries of co-existence and cooperation, but also conflict and religious wars. More recently, tension has been fed by colonialism that denied rights and opportunities to many Muslims, and a Cold War in which Muslim-majority countries were too often treated as proxies without regard to their own aspirations. Moreover, the sweeping change brought by modernity and globalization led many Muslims to view the West as hostile to the traditions of Islam.
Violent extremists have exploited these tensions in a small but potent minority of Muslims. The attacks of September 11th, 2001 and the continued efforts of these extremists to engage in violence against civilians has led some in my country to view Islam as inevitably hostile not only to America and Western countries, but also to human rights. This has bred more fear and mistrust.
So long as our relationship is defined by our differences, we will empower those who sow hatred rather than peace, and who promote conflict rather than the cooperation that can help all of our people achieve justice and prosperity. This cycle of suspicion and discord must end.
I have come here to seek a new beginning between the United States and Muslims around the world; one based upon mutual interest and mutual respect; and one based upon the truth that America and Islam are not exclusive, and need not be in competition. Instead, they overlap, and share common principles — principles of justice and progress; tolerance and the dignity of all human beings.
I do so recognizing that change cannot happen overnight. No single speech can eradicate years of mistrust, nor can I answer in the time that I have all the complex questions that brought us to this point. But I am convinced that in order to move forward, we must say openly the things we hold in our hearts, and that too often are said only behind closed doors. 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 Koran tells us, "Be conscious of God and speak always the truth." That is what I will try to do -– to speak the truth as best I can, humbled by the task before us, and firm in my belief that the interests we share as human beings are far more powerful than the forces that drive us apart.
Part of this conviction is rooted in my own experience. I am a Christian, but my father came from a Kenyan family that includes generations of Muslims. As a boy, I spent several years in Indonesia and heard the call of the azaan at the break of dawn and the fall of dusk. As a young man, I worked in Chicago communities where many found dignity and peace in their Muslim faith.
As a student of history, I also know civilization's debt to Islam. It was Islam — at places like Al-Azhar University — that carried the light of learning through so many centuries, paving the way for Europe's Renaissance and Enlightenment. It was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed. Islamic culture has given us majestic arches and soaring spires; timeless poetry and cherished music; elegant calligraphy and places of peaceful contemplation. And throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality.
I know, too, that Islam has always been a part of America's story. The first nation to recognize my country was Morocco. In signing the Treaty of Tripoli in 1796, our second President John Adams wrote, "The United States has in itself no character of enmity against the laws, religion or tranquility of Muslims." And since our founding, American Muslims have enriched the United States. They have fought in our wars, served in government, stood for civil rights, started businesses, taught at our Universities, excelled in our sports arenas, won Nobel Prizes, built our tallest building, and lit the Olympic Torch. And when the first Muslim-American was recently elected to Congress, he took the oath to defend our Constitution using the same Holy Koran that one of our Founding Fathers — Thomas Jefferson — kept in his personal library.
So I have known Islam on three continents before coming to the region where it was first revealed. That experience guides my conviction that partnership between America and Islam must be based on what Islam is, not what it isn't. And I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear.
But that same principle must apply to Muslim perceptions of America. Just as Muslims do not fit a crude stereotype, America is not the crude stereotype of a self-interested empire. The United States has been one of the greatest sources of progress that the world has ever known. We were born out of revolution against an empire. We were founded upon the ideal that all are created equal, and we have shed blood and struggled for centuries to give meaning to those words — within our borders, and around the world. We are shaped by every culture, drawn from every end of the Earth, and dedicated to a simple concept: E pluribus unum: "Out of many, one."
Much has been made of the fact that an African-American with the name Barack Hussein Obama could be elected President. But my personal story is not so unique. The dream of opportunity for all people has not come true for everyone in America, but its promise exists for all who come to our shores — that includes nearly seven million American Muslims in our country today who enjoy incomes and education that are higher than average.
Moreover, freedom in America is indivisible from the freedom to practice one's religion. That is why there is a mosque in every state of our union, and over 1,200 mosques within our borders. That is why the U.S. government has gone to court to protect the right of women and girls to wear the hijab, and to punish those who would deny it.
So let there be no doubt: Islam is a part of America. And I believe that America holds within her the truth that regardless of race, religion, or station in life, all of us share common aspirations — to live in peace and security; to get an education and to work with dignity; to love our families, our communities, and our God. These things we share. This is the hope of all humanity.
Of course, recognizing our common humanity is only the beginning of our task. Words alone cannot meet the needs of our people. These needs will be met only if we act boldly in the years ahead; and if we understand that the challenges we face are shared, and our failure to meet them will hurt us all.
For we have learned from recent experience that when a financial system weakens in one country, prosperity is hurt everywhere. When a new flu infects one human being, all are at risk. When one nation pursues a nuclear weapon, the risk of nuclear attack rises for all nations. When violent extremists operate in one stretch of mountains, people are endangered across an ocean. And when innocents in Bosnia and Darfur are slaughtered, that is a stain on our collective conscience. That is what it means to share this world in the 21st century. That is the responsibility we have to one another as human beings.
This is a difficult responsibility to embrace. For human history has often been a record of nations and tribes subjugating one another to serve their own interests. Yet in this new age, such attitudes are self-defeating Given our interdependence, any world order that elevates one nation or group of people over another will inevitably fail. So whatever we think of the past, we must not be prisoners of it. Our problems must be dealt with through partnership; progress must be shared.
That does not mean we should ignore sources of tension. Indeed, it suggests the opposite: we must face these tensions squarely. And so in that spirit, let me speak as clearly and plainly as I can about some specific issues that I believe we must finally confront together.
The first issue that we have to confront is violent extremism in all of its forms.
In Ankara, I made clear that America is not — and never will be — at war with Islam. We will, however, relentlessly confront violent extremists who pose a grave threat to our security. Because we reject the same thing that people of all faiths reject: the killing of innocent men, women, and children. And it is my first duty as President to protect the American people.
The situation in Afghanistan demonstrates America's goals, and our need to work together. Over seven years ago, the United States pursued al Qaeda and the Taliban with broad international support. We did not go by choice, we went because of necessity. I am aware that some question or justify the events of 9/11. But let us be clear: al Qaeda killed nearly 3,000 people on that day. The victims were innocent men, women and children from America and many other nations who had done nothing to harm anybody. And yet Al Qaeda chose to ruthlessly murder these people, claimed credit for the attack, and even now states their determination to kill on a massive scale. They have affiliates in many countries and are trying to expand their reach. These are not opinions to be debated; these are facts to be dealt with.
Make no mistake: we do not want to keep our troops in Afghanistan. We seek no military bases there. It is agonizing for America to lose our young men and women. It is costly and politically difficult to continue this conflict. We would gladly bring every single one of our troops home if we could be confident that there were not violent extremists in Afghanistan and Pakistan determined to kill as many Americans as they possibly can. But that is not yet the case.
That's why we're partnering with a coalition of forty-six countries. And despite the costs involved, America's commitment will not weaken. Indeed, none of us should tolerate these extremists. They have killed in many countries. They have killed people of different faiths — more than any other, they have killed Muslims. Their actions are irreconcilable with the rights of human beings, the progress of nations, and with Islam. The Holy Koran teaches that whoever kills an innocent, it is as if he has killed all mankind; and whoever saves a person, it is as if he has saved all mankind. The enduring faith of over a billion people is so much bigger than the narrow hatred of a few. Islam is not part of the problem in combating violent extremism — it is an important part of promoting peace.
We also know that military power alone is not going to solve the problems in Afghanistan and Pakistan. That is why we plan to invest $1.5 billion each year over the next five years to partner with Pakistanis to build schools and hospitals, roads and businesses, and hundreds of millions to help those who have been displaced. And that is why we are providing more than $2.8 billion to help Afghans develop their economy and deliver services that people depend upon.
Let me also address the issue of Iraq. Unlike Afghanistan, Iraq was a war of choice that provoked strong differences in my country and around the world. Although I believe that the Iraqi people are ultimately better off without the tyranny of Saddam Hussein, I also believe that events in Iraq have reminded America of the need to use diplomacy and build international consensus to resolve our problems whenever possible. Indeed, we can recall the words of Thomas Jefferson, who said: "I hope that our wisdom will grow with our power, and teach us that the less we use our power the greater it will be."
Today, America has a dual responsibility: to help Iraq forge a better future -– and to leave Iraq to Iraqis. I have made it clear to the Iraqi people that we pursue no bases, and no claim on their territory or resources. Iraq's sovereignty is its own. That is why I ordered the removal of our combat brigades by next August. That is why we will honor our agreement with Iraq's democratically-elected government to remove combat troops from Iraqi cities by July, and to remove all our troops from Iraq by 2012. We will help Iraq train its Security Forces and develop its economy. But we will support a secure and united Iraq as a partner, and never as a patron.
And finally, just as America can never tolerate violence by extremists, we must never alter our principles. 9/11 was an enormous trauma to our country. The fear and anger that it provoked was understandable, but in some cases, it led us to act contrary to our ideals. We are taking concrete actions to change course. I have unequivocally prohibited the use of torture by the United States, and I have ordered the prison at Guantanamo Bay closed by early next year.
So America will defend itself respectful of the sovereignty of nations and the rule of law. And we will do so in partnership with Muslim communities which are also threatened. The sooner the extremists are isolated and unwelcome in Muslim communities, the sooner we will all be safer.
The second major source of tension that we need to discuss is the situation between Israelis, Palestinians and the Arab world.
America's strong bonds with Israel are well known. This bond is unbreakable. It is based upon cultural and historical ties, and the recognition that the aspiration for a Jewish homeland is rooted in a tragic history that cannot be denied.
Around the world, the Jewish people were persecuted for centuries, and anti-Semitism in Europe culminated in an unprecedented Holocaust. Tomorrow, I will visit Buchenwald, which was part of a network of camps where Jews were enslaved, tortured, shot and gassed to death by the Third Reich. Six million Jews were killed — more than the entire Jewish population of Israel today. Denying that fact is baseless, ignorant, and hateful. Threatening Israel with destruction — or repeating vile stereotypes about Jews — is deeply wrong, and only serves to evoke in the minds of Israelis this most painful of memories while preventing the peace that the people of this region deserve.
On the other hand, it is also undeniable that the Palestinian people —Muslims and Christians — have suffered in pursuit of a homeland. For more than sixty years they have endured the pain of dislocation. Many wait in refugee camps in the West Bank, Gaza, and neighboring lands for a life of peace and security that they have never been able to lead. They endure the daily humiliations — large and small — that come with occupation So let there be no doubt: the situation for the Palestinian people is intolerable. America will not turn our backs on the legitimate Palestinian aspiration for dignity, opportunity, and a state of their own.
For decades, there has been a stalemate: two peoples with legitimate aspirations, each with a painful history that makes compromise elusive. It is easy to point fingers — for Palestinians to point to the displacement brought by Israel's founding, and for Israelis to point to the constant hostility and attacks throughout its history from within its borders as well as beyond. But if we see this conflict only from one side or the other, then we will be blind to the truth: the only resolution is for the aspirations of both sides to be met through two states, where Israelis and Palestinians each live in peace and security.
That is in Israel's interest, Palestine's interest, America's interest, and the world's interest. That is why I intend to personally pursue this outcome with all the patience that the task requires. The obligations that the parties have agreed to under the Road Map are clear. For peace to come, it is time for them — and all of us — to live up to our responsibilities.
Palestinians must abandon violence. Resistance through violence and killing is wrong and does not succeed. For centuries, black people in America suffered the lash of the whip as slaves and the humiliation of segregation. But it was not violence that won full and equal rights. It was a peaceful and determined insistence upon the ideals at the center of America's founding. This same story can be told by people from South Africa to South Asia; from Eastern Europe to Indonesia. It's a story with a simple truth: that violence is a dead end. It is a sign of neither courage nor power to shoot rockets at sleeping children, or to blow up old women on a bus. That is not how moral authority is claimed; that is how it is surrendered.
Now is the time for Palestinians to focus on what they can build. The Palestinian Authority must develop its capacity to govern, with institutions that serve the needs of its people. Hamas does have support among some Palestinians, but they also have responsibilities. To play a role in fulfilling Palestinian aspirations, and to unify the Palestinian people, Hamas must put an end to violence, recognize past agreements, and recognize Israel's right to exist.
At the same time, Israelis must acknowledge that just as Israel's right to exist cannot be denied, neither can Palestine's. The United States does not accept the legitimacy of continued Israeli settlements. This construction violates previous agreements and undermines efforts to achieve peace. It is time for these settlements to stop.
Israel must also live up to its obligations to ensure that Palestinians can live, and work, and develop their society. And just as it devastates Palestinian families, the continuing humanitarian crisis in Gaza does not serve Israel's security; neither does the continuing lack of opportunity in the West Bank. Progress in the daily lives of the Palestinian people must be part of a road to peace, and Israel must take concrete steps to enable such progress.
Finally, the Arab States must recognize that the Arab Peace Initiative was an important beginning, but not the end of their responsibilities. The Arab-Israeli conflict should no longer be used to distract the people of Arab nations from other problems. Instead, it must be a cause for action to help the Palestinian people develop the institutions that will sustain their state; to recognize Israel's legitimacy; and to choose progress over a self-defeating focus on the past.
America will align our policies with those who pursue peace, and say in public what we say in private to Israelis and Palestinians and Arabs. We cannot impose peace. But privately, many Muslims recognize that Israel will not go away. Likewise, many Israelis recognize the need for a Palestinian state. It is time for us to act on what everyone knows to be true.
Too many tears have flowed. Too much blood has been shed. All of us have a responsibility to work for the day when the mothers of Israelis and Palestinians can see their children grow up without fear; when the Holy Land of three great faiths is the place of peace that God intended it to be; when Jerusalem is a secure and lasting home for Jews and Christians and Muslims, and a place for all of the children of Abraham to mingle peacefully together as in the story of Isra, when Moses, Jesus, and Mohammed (peace be upon them) joined in prayer.
The third source of tension is our shared interest in the rights and responsibilities of nations on nuclear weapons.
This issue has been a source of tension between the United States and the Islamic Republic of Iran. For many years, Iran has defined itself in part by its opposition to my country, and there is indeed a tumultuous history between us. In the middle of the Cold War, the United States played a role in the overthrow of a democratically-elected Iranian government. Since the Islamic Revolution, Iran has played a role in acts of hostage-taking and violence against U.S. troops and civilians. This history is well known. Rather than remain trapped in the past, I have made it clear to Iran's leaders and people that my country is prepared to move forward. The question, now, is not what Iran is against, but rather what future it wants to build.
It will be hard to overcome decades of mistrust, but we will proceed with courage, rectitude and resolve. There will be many issues to discuss between our two countries, and we are willing to move forward without preconditions on the basis of mutual respect. But it is clear to all concerned that when it comes to nuclear weapons, we have reached a decisive point. This is not simply about America's interests. It is about preventing a nuclear arms race in the Middle East that could lead this region and the world down a hugely dangerous path.
I understand those who protest that some countries have weapons that others do not. No single nation should pick and choose which nations hold nuclear weapons. That is why I strongly reaffirmed America's commitment to seek a world in which no nations hold nuclear weapons. And any nation — including Iran — should have the right to access peaceful nuclear power if it complies with its responsibilities under the nuclear Non-Proliferation Treaty. That commitment is at the core of the Treaty, and it must be kept for all who fully abide by it. And I am hopeful that all countries in the region can share in this goal.
The fourth issue that I will address is democracy.
I know there has been controversy about the promotion of democracy in recent years, and much of this controversy is connected to the war in Iraq. So let me be clear: no system of government can or should be imposed upon one nation by any other.
That does not lessen my commitment, however, to governments that reflect the will of the people. Each nation gives life to this principle in its own way, grounded in the traditions of its own people. America does not presume to know what is best for everyone, just as we would not presume to pick the outcome of a peaceful election. But I do have an unyielding belief that all people yearn for certain things: the ability to speak your mind and have a say in how you are governed; confidence in the rule of law and the equal administration of justice; government that is transparent and doesn't steal from the people; the freedom to live as you choose. Those are not just American ideas, they are human rights, and that is why we will support them everywhere.
There is no straight line to realize this promise. But this much is clear: governments that protect these rights are ultimately more stable, successful and secure. Suppressing ideas never succeeds in making them go away America respects the right of all peaceful and law-abiding voices to be heard around the world, even if we disagree with them. And we will welcome all elected, peaceful governments — provided they govern with respect for all their people.
This last point is important because there are some who advocate for democracy only when they are out of power; once in power, they are ruthless in suppressing the rights of others. No matter where it takes hold, government of the people and by the people sets a single standard for all who hold power: you must maintain your power through consent, not coercion; you must respect the rights of minorities, and participate with a spirit of tolerance and compromise; you must place the interests of your people and the legitimate workings of the political process above your party. Without these ingredients, elections alone do not make true democracy.
The fifth issue that we must address together is religious freedom.
Islam has a proud tradition of tolerance. We see it in the history of Andalusia and Cordoba during the Inquisition. I saw it firsthand as a child in Indonesia, where devout Christians worshiped freely in an overwhelmingly Muslim country. That is the spirit we need today. People in every country should be free to choose and live their faith based upon the persuasion of the mind, heart, and soul. This tolerance is essential for religion to thrive, but it is being challenged in many different ways.
Among some Muslims, there is a disturbing tendency to measure one's own faith by the rejection of another's. The richness of religious diversity must be upheld — whether it is for Maronites in Lebanon or the Copts in Egypt. And fault lines must be closed among Muslims as well, as the divisions between Sunni and Shia have led to tragic violence, particularly in Iraq.
Freedom of religion is central to the ability of peoples to live together We must always examine the ways in which we protect it. For instance, in the United States, rules on charitable giving have made it harder for Muslims to fulfill their religious obligation. That is why I am committed to working with American Muslims to ensure that they can fulfill zakat.
Likewise, it is important for Western countries to avoid impeding Muslim citizens from practicing religion as they see fit — for instance, by dictating what clothes a Muslim woman should wear. We cannot disguise hostility towards any religion behind the pretence of liberalism.
Indeed, faith should bring us together. That is why we are forging service projects in America that bring together Christians, Muslims, and Jews. That is why we welcome efforts like Saudi Arabian King Abdullah's Interfaith dialogue and Turkey's leadership in the Alliance of Civilizations. Around the world, we can turn dialogue into Interfaith service, so bridges between peoples lead to action — whether it is combating malaria in Africa, or providing relief after a natural disaster.
The sixth issue that I want to address is women's rights.
I know there is debate about this issue. I reject the view of some in the West that a woman who chooses to cover her hair is somehow less equal, but I do believe that a woman who is denied an education is denied equality. And it is no coincidence that countries where women are well-educated are far more likely to be prosperous.
Now let me be clear: issues of women's equality are by no means simply an issue for Islam. In Turkey, Pakistan, Bangladesh and Indonesia, we have seen Muslim-majority countries elect a woman to lead. Meanwhile, the struggle for women's equality continues in many aspects of American life, and in countries around the world.
Our daughters can contribute just as much to society as our sons, and our common prosperity will be advanced by allowing all humanity — men and women — to reach their full potential. I do not believe that women must make the same choices as men in order to be equal, and I respect those women who choose to live their lives in traditional roles. But it should be their choice. That is why the United States will partner with any Muslim-majority country to support expanded literacy for girls, and to help young women pursue employment through micro-financing that helps people live their dreams.
Finally, I want to discuss economic development and opportunity.
I know that for many, the face of globalization is contradictory. The Internet and television can bring knowledge and information, but also offensive sexuality and mindless violence. Trade can bring new wealth and opportunities, but also huge disruptions and changing communities. In all nations — including my own — this change can bring fear. Fear that because of modernity we will lose of control over our economic choices, our politics, and most importantly our identities — those things we most cherish about our communities, our families, our traditions, and our faith.
But I also know that human progress cannot be denied. There need not be contradiction between development and tradition. Countries like Japan and South Korea grew their economies while maintaining distinct cultures. The same is true for the astonishing progress within Muslim-majority countries from Kuala Lumpur to Dubai. In ancient times and in our times, Muslim communities have been at the forefront of innovation and education.
This is important because no development strategy can be based only upon what comes out of the ground, nor can it be sustained while young people are out of work. Many Gulf States have enjoyed great wealth as a consequence of oil, and some are beginning to focus it on broader development. But all of us must recognize that education and innovation will be the currency of the 21st century, and in too many Muslim communities there remains underinvestment in these areas. I am emphasizing such investments within my country. And while America in the past has focused on oil and gas in this part of the world, we now seek a broader engagement.
On education, we will expand exchange programs, and increase scholarships, like the one that brought my father to America, while encouraging more Americans to study in Muslim communities. And we will match promising Muslim students with internships in America; invest in on-line learning for teachers and children around the world; and create a new online network, so a teenager in Kansas can communicate instantly with a teenager in Cairo.
On economic development, we will create a new corps of business volunteers to partner with counterparts in Muslim-majority countries. And I will host a Summit on Entrepreneurship this year to identify how we can deepen ties between business leaders, foundations and social entrepreneurs in the United States and Muslim communities around the world.
On science and technology, we will launch a new fund to support technological development in Muslim-majority countries, and to help transfer ideas to the marketplace so they can create jobs. We will open centers of scientific excellence in Africa, the Middle East and Southeast Asia, and appoint new Science Envoys to collaborate on programs that develop new sources of energy, create green jobs, digitize records, clean water, and grow new crops. And today I am announcing a new global effort with the Organization of the Islamic Conference to eradicate polio. And we will also expand partnerships with Muslim communities to promote child and maternal health.
All these things must be done in partnership. Americans are ready to join with citizens and governments; community organizations, religious leaders, and businesses in Muslim communities around the world to help our people pursue a better life.
The issues that I have described will not be easy to address. But we have a responsibility to join together on behalf of the world we seek — a world where extremists no longer threaten our people, and American troops have come home; a world where Israelis and Palestinians are each secure in a state of their own, and nuclear energy is used for peaceful purposes; a world where governments serve their citizens, and the rights of all God's children are respected. Those are mutual interests. That is the world we seek. But we can only achieve it together.
I know there are many — Muslim and non-Muslim — who question whether we can forge this new beginning. Some are eager to stoke the flames of division, and to stand in the way of progress. Some suggest that it isn't worth the effort — that we are fated to disagree, and civilizations are doomed to clash. Many more are simply skeptical that real change can occur. There is so much fear, so much mistrust. But if we choose to be bound by the past, we will never move forward. And I want to particularly say this to young people of every faith, in every country — you, more than anyone, have the ability to remake this world.
All of us share this world for but a brief moment in time. The question is whether we spend that time focused on what pushes us apart, or whether we commit ourselves to an effort — a sustained effort — to find common ground, to focus on the future we seek for our children, and to respect the dignity of all human beings.
It is easier to start wars than to end them. It is easier to blame others than to look inward; to see what is different about someone than to find the things we share. But we should choose the right path, not just the easy path. There is also one rule that lies at the heart of every religion — that we do unto others as we would have them do unto us. This truth transcends nations and peoples — a belief that isn't new; that isn't black or white or brown; that isn't Christian, or Muslim or Jew. It's a belief that pulsed in the cradle of civilization, and that still beats in the heart of billions. It's a faith in other people, and it's what brought me here today.
We have the power to make the world we seek, but only if we have the courage to make a new beginning, keeping in mind what has been written.
The Holy Koran 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 Talmud tells us: "The whole of the Torah is for the purpose of promoting peace."
The Holy Bible tells us, "Blessed are the peacemakers, for they shall be called sons of God."
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. Thank you. And may God's peace be upon you.
Saturday, March 21, 2009
Forget And Forgive!!!
Have you ever had a bad feeling toward someone? because he or she did something wrong to you or did something bad to your family member? You want to forgive him, but you still remember what he did to you.You haven't spoken to him/her for a while? You've been blaming him/her? Or some one had upset or hurt your feelings. You are angry at him/her/them.
Forgiveness signifies overlooking the offence and sin of a person who has purposefully or mistakenly done you wrong, such as insulting you by his words, beating you up or exacting your property. Ignoring all these issues and not committing this wrong called "forgiveness".
The Qur'an and the Hadith teach us that we have to forgive others (especially those who hurt us the most) if we wish to earn the forgiveness of Allah on the day of judgment. Whatever he/she did to you or to your family member, he wronged you. He deceived you. He backbited you. He lied to you, to make you feel good you must forgive him/her. Forgiveness is linked with piety and God-consciousness, is there anybody who is not without sin? Is there anybody who can be arrogant enough to say that he does not need to forgive?
Some might say that to forgive is a sign of weakness and humiliation, and for them it is better to be strong and preserve their honor. But honor in the eyes of Allah lies in forgiveness. They say that it's so difficult to forgive what he has done to me or to my family.
If we look at the example and the character of the Prophet SAW we can see that he was always forgiving and never showed enmity to anyone except those who waged war against him.
There was an old lady who used to throw rubbish in his way every day, on one occasion she did not throw rubbish in the street, so he decided to go and see what was the matter.
She was ill in bed, to her amazement, the Messenger of Allah SAW came to see her and find out about her. She accepted Islam.
This is the example of the man whom we claim to follow. Thumamah, as the chief of his tribe had killed many Muslims. On his travels, he was caught by the Muslim soldiers and was taken to the Prophet's masjid and tied to one of the pillars.
The Messenger of Allah SAW commanded his companions to untie him and give him the best food. The Messenger of Allah SAW was indeed a mercy for the worlds.
We should similarly be merciful with each other. First of all, we ourselves should not do anything to upset our brothers and sisters (because this is in itself a part of mercy) and then we should forgive those who have upset us or made us angry. We will never be a strong ummah if we are not able to forgive.
Human beings are not perfect nor were they meant to be. Therefore forgiveness as an interhuman ethic is a mandatory value and an important virtue. Common sense tells us that the more people are guided by their forgiving nature the happier they are, whether at the individual, familial, social, national or international level. Islam emphasizes forgiveness and enjoins on its followers to be forgiving for as much as they yearn to be forgiven.
And we know that Allah Himself is Ar-Rahmaan (the Most Compassionate) and Ar-Raheem (the Most Merciful) and that His Mercy is infinite, and that no matter the sin (except shirk)
"Those who spend (freely) whether in prosperity or in adversity, who restrain anger, and who forgive (all) people, for God loves those. who do good." Quran (3:134)
The Prophet SAW once asked his companions; "Do you know what will cause you to have high walled palaces in Paradise (as a symbol of great reward) and will cause you to be raised by God?"
When they replied in the negative, he said, "To be forgiving and to control yourself in the face of provocation, to give justice to the person who was unfair and unjust to you, to give to someone even though he did not give to you when you were in need and to keep connection with someone who may not have reciprocated your concern."
Similarly the Prophet SAW said that: "the best of people are those who are slow to get angry and quick to forgive. On the other hand the worst of people are those, he said who get angry quickly but are slow to forgive".
The characteristic that makes a person most likely to forgive is the purity of his or her heart. Apologies must be accepted,
The Prophet SAW said that: "Whoever apologizes to his brother and that apology is not accepted, then the person who refuses to accept the apology bears the sin of one who takes the property of another unjustly."
And the Prophet SAW also said that: "The doors of the Garden are open on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother.
It is said, 'Leave those two until they have made a reconciliation. Leave those two until they have made a reconciliation" .
If we are to be really strong then we have to be strong against Shaytaan and forgive our brothers and sisters, and in this way maybe Allah will decide, insha Allah, to forgive ourselves for our many mistakes.
Islam emphasizes justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people. We must keep in mind that as much as we need Allah’s forgiveness for our own sins and mistakes, we must also practice forgiveness towards those who do wrong to us.”
We cannot expect Allah’s forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one’s enemies is one of the most important Islamic teachings. In the Qur’an Allah has described the Believers as “those who avoid major sins and acts of indecencies and when they are angry they forgive.” (QS. ash-Shura 42: 37) Later in the same Surah Allah says, “The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allah.” (QS. al-Shura 42: 40) In another place the Qur’an says, “If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allah.” (QS.an-Nahl:126-127)
Once you forgive someone, then forget it.
Abu Naim mentioned a Hadith or a tradition from Ali Ibn al-Hussein about the merit of forgiveness saying: "On the Day of Judgment a caller will say: 'Who amongst you are the people of kindness?' Then some people stand up. It is then said to them: 'Go into Paradise'. The Angels meet them and ask them: "Where to"? They reply: "To Paradise". The Angels say: "Before being judged"? They reply: "Yes". The Angels ask: "Who are you?" They reply: "We are the people of kindness". The Angels ask: "And what was your kindness?" They reply: "We used to be clement when oppressed and be patient when agressed and forgive when offended". The Angels then say: "Enter Paradise how excellent a reward for the (pious good) workers!" .
Forgiveness signifies overlooking the offence and sin of a person who has purposefully or mistakenly done you wrong, such as insulting you by his words, beating you up or exacting your property. Ignoring all these issues and not committing this wrong called "forgiveness".
The Qur'an and the Hadith teach us that we have to forgive others (especially those who hurt us the most) if we wish to earn the forgiveness of Allah on the day of judgment. Whatever he/she did to you or to your family member, he wronged you. He deceived you. He backbited you. He lied to you, to make you feel good you must forgive him/her. Forgiveness is linked with piety and God-consciousness, is there anybody who is not without sin? Is there anybody who can be arrogant enough to say that he does not need to forgive?
Some might say that to forgive is a sign of weakness and humiliation, and for them it is better to be strong and preserve their honor. But honor in the eyes of Allah lies in forgiveness. They say that it's so difficult to forgive what he has done to me or to my family.
If we look at the example and the character of the Prophet SAW we can see that he was always forgiving and never showed enmity to anyone except those who waged war against him.
There was an old lady who used to throw rubbish in his way every day, on one occasion she did not throw rubbish in the street, so he decided to go and see what was the matter.
She was ill in bed, to her amazement, the Messenger of Allah SAW came to see her and find out about her. She accepted Islam.
This is the example of the man whom we claim to follow. Thumamah, as the chief of his tribe had killed many Muslims. On his travels, he was caught by the Muslim soldiers and was taken to the Prophet's masjid and tied to one of the pillars.
The Messenger of Allah SAW commanded his companions to untie him and give him the best food. The Messenger of Allah SAW was indeed a mercy for the worlds.
We should similarly be merciful with each other. First of all, we ourselves should not do anything to upset our brothers and sisters (because this is in itself a part of mercy) and then we should forgive those who have upset us or made us angry. We will never be a strong ummah if we are not able to forgive.
Human beings are not perfect nor were they meant to be. Therefore forgiveness as an interhuman ethic is a mandatory value and an important virtue. Common sense tells us that the more people are guided by their forgiving nature the happier they are, whether at the individual, familial, social, national or international level. Islam emphasizes forgiveness and enjoins on its followers to be forgiving for as much as they yearn to be forgiven.
And we know that Allah Himself is Ar-Rahmaan (the Most Compassionate) and Ar-Raheem (the Most Merciful) and that His Mercy is infinite, and that no matter the sin (except shirk)
"Those who spend (freely) whether in prosperity or in adversity, who restrain anger, and who forgive (all) people, for God loves those. who do good." Quran (3:134)
The Prophet SAW once asked his companions; "Do you know what will cause you to have high walled palaces in Paradise (as a symbol of great reward) and will cause you to be raised by God?"
When they replied in the negative, he said, "To be forgiving and to control yourself in the face of provocation, to give justice to the person who was unfair and unjust to you, to give to someone even though he did not give to you when you were in need and to keep connection with someone who may not have reciprocated your concern."
Similarly the Prophet SAW said that: "the best of people are those who are slow to get angry and quick to forgive. On the other hand the worst of people are those, he said who get angry quickly but are slow to forgive".
The characteristic that makes a person most likely to forgive is the purity of his or her heart. Apologies must be accepted,
The Prophet SAW said that: "Whoever apologizes to his brother and that apology is not accepted, then the person who refuses to accept the apology bears the sin of one who takes the property of another unjustly."
And the Prophet SAW also said that: "The doors of the Garden are open on Monday and Thursday. Every Muslim slave who does not associate anything with Allah is forgiven except for the man who has enmity between him and his brother.
It is said, 'Leave those two until they have made a reconciliation. Leave those two until they have made a reconciliation" .
If we are to be really strong then we have to be strong against Shaytaan and forgive our brothers and sisters, and in this way maybe Allah will decide, insha Allah, to forgive ourselves for our many mistakes.
Islam emphasizes justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people. We must keep in mind that as much as we need Allah’s forgiveness for our own sins and mistakes, we must also practice forgiveness towards those who do wrong to us.”
We cannot expect Allah’s forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one’s enemies is one of the most important Islamic teachings. In the Qur’an Allah has described the Believers as “those who avoid major sins and acts of indecencies and when they are angry they forgive.” (QS. ash-Shura 42: 37) Later in the same Surah Allah says, “The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allah.” (QS. al-Shura 42: 40) In another place the Qur’an says, “If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allah.” (QS.an-Nahl:126-127)
Once you forgive someone, then forget it.
Abu Naim mentioned a Hadith or a tradition from Ali Ibn al-Hussein about the merit of forgiveness saying: "On the Day of Judgment a caller will say: 'Who amongst you are the people of kindness?' Then some people stand up. It is then said to them: 'Go into Paradise'. The Angels meet them and ask them: "Where to"? They reply: "To Paradise". The Angels say: "Before being judged"? They reply: "Yes". The Angels ask: "Who are you?" They reply: "We are the people of kindness". The Angels ask: "And what was your kindness?" They reply: "We used to be clement when oppressed and be patient when agressed and forgive when offended". The Angels then say: "Enter Paradise how excellent a reward for the (pious good) workers!" .
Friday, March 06, 2009
Friday is the Blessing Day
Friday has many distinguishing features and virtues that Allah SWT has bestowed upon this day and not others. Friday is the day of great blessings for Muslims. And for non-muslims as well,...ever heard of TGIF- Thank God its Friday. Well, most of the people get paid on Fridays, yes they get their pay-checks on Fridays and that's why its kind of a blessed and most desired day for everyone. SubhanAllah even non muslims wait anxiously for the blessed day of Friday.
Friday has many distinguishing features and virtues that Allah SWT has bestowed upon this day and not others. Friday is the day of great blessings for Muslims. And for non-muslims as well,...ever heard of TGIF- Thank God its Friday. Well, most of the people get paid on Fridays, yes they get their pay-checks on Fridays and that's why its kind of a blessed and most desired day for everyone. SubhanAllah even non muslims wait anxiously for the blessed day of Friday.
Friday prayers are mandatory for Muslims. Muslims prepare for Friday prayers like its a day of Eid or great Happiness. A happiness so profound that Jews and Christians cant even imagine on Saturdays and Sundays, their holy days. But why is Friday so Special?
Friday is a huge favour and Rahmah from Allah and a sign of His Mercy for human beings. We are lucky to have this blessing every week. So don't forget the importance of this blessed day because of your busy lifestyle and start preparing for Friday with love and joy and if you haven't done anything to earn Jannah during the whole week then Friday is your last chance, so go visit some one sick, get ready for Jum'ah prayers, invite some one for dinner or lunch, and don't forget to pray especially around the 'Asr time and always ask for an honorable death on the blessed day of Jumu'ah.
Of all the days of the week, the day of Juma'ah was chosen by Allah to be the greatest and the most special for Muslims. Allah has said in the Qur'an: " O you who believe! When the call for salah is made on al -Jumm'ah. hasten to the remembrance of Allah, and leave trading aside. That is better for you, if only you knew." [62:9]
Some Ahadiths about Friday:
"Whoever dies on the day of al-Jumu'ah or on its eve will be protected from the torment of the grave." (HR. Ahmad)
Subhanaallah, So why don't you pray that: Allah make Friday the day of my return to you.
As reported by Imam Bukhari, "There is an hour, on the day of al-Jumuah, during which Allah answers the prayers and supplications.
Most scholars agree that this hour is the last hour of the day, after the Salatul 'Asr, Ask of Allah in the last hour after the Asr." {HR. An-Naas'i}
And why do we get so busy around 'Asr time on Fridays and totally forget about this special hour? Shaitan makes us forget about it.
" The Final Day will only fall on al -Jumuah." {Muslim}
Yes the last day on earth will be a Friday and thats when Day of Judgement will start. Just like the first day of Earth was Friday.
" Going to Salat-ul-Jumuah is required of all male Muslims who have reached puberty." (HR.Nassa'i)
" A traveler does not have to perform Salat-ul-Jumuah." {Sahihal Jami'}
Jumuah prayer is compulsory for all adult male Muslims.
" Allah forgives the sins of the week between the al-Jumuah Salah (Prayer) and of three additional days, for whosoever goes to Salat-ul Jumuah, prays what he wills, listens until the end of Khutbah and makes shalah with the Imam " {Muslim}
What a blessing Day of Jummah is? And why we neglect it so easily every week?????
" 5 deeds when done on a day chosen by Allah (al-Jumuah) will be rewarded by Entry into Paradise:
1. Visiting the sick
2. Attending the funeral
3. Fasting a day *
(* Should be followed or preceded by another day of fasting, means fast either Thur & Fri or Fri & Sat. But never fast just on Friday. ).
4. Going to Shalatul Jumu'ah
5. And the freeing of a slave. " (Sahih Ibn Hibban)
Above mentioned good deeds have special kind of rewards when performed on the day of al-Junuah.
" Al-Jummah is the day of feast so do not fast on the day of your feast, unless you fast before it or after it."
Islam prohibits us from fasting on Al-Jum'ah alone because its an on going event of celebration, a day of Happiness for we receive special favors /rewards and Rahmah from Allah.
" The people of Jannah can not wait for the arrival of al-Jum'ah, to fill their eyes more and more with the presence of the Almighty.
For this reason al-Jum'ah has been named the day of more (increase) ." (HR.At-Tabarani)
It means people of Jannah will be waiting for the arrival of Friday very anxiously because it is the day when they will be able to see Allah SWT for the first time.
It was narrated that Abu Hurayrah and Hudhayfah (may Allaah be pleased with them) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allah SWT led those who came before us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allaah brought us and Allaah guided us to Friday. So there is Friday, Saturday and Sunday, and thus they will follow us on the Day of Resurrection. We are the last of the people of this world but we will be the first on the Day of Resurrection, and we will be dealt with before all others.” Narrated by Muslim, 856.
Al-Nawawi said: Al-Qaadi said: The apparent meaning is that it was obligatory for them to venerate Friday but this was not stated clearly; the matter was left to their own reasoning… But they did not manage to work it out and Allaah did not guide them to it. It was enjoined clearly upon this ummah, and was not left to their own reasoning, thus they were blessed with it …
It was narrated that Musa enjoined Friday upon them and told them of its virtues, but they disputed with him and argued that Saturday was better, and it was said to him, ‘Let them be.’ Al-Qaadi said: if there had been a clear command, their arguing with him would not have been valid, rather it would have been said to him that they were going against the command. I say: it may be that that was clearly enjoined upon them but they disputed as to whether it was something they had to adhere to or they could change it to another day; they decided to change it to another day and they erred greatly thereby.
It comes as no surprise that Friday was specifically enjoined upon them and they went against that.
Al-Haafiz said: How can it be otherwise when they are the ones who said “We hear and we disobey”?
It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”
Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom.” (HR. by Muslim)
This hadeeth includes some of the reasons why Friday is regarded as special.
Al-Nawawi said: Al-Qaadi ‘Iyaad said: The apparent meaning is that these virtues do not mean that Friday is regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is meant to explain what momentous events took place and will take place on this day, so that people will make the most of this day to do righteous deeds, so as to attain the mercy of Allaah and ward off His punishment.
This is the view of al-Qaadi. Abu Bakr ibn al-‘Arabi said in his book al-Ahwadhi fi Sharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of Adam from Paradise is the reason why his offspring and the Messengers, the Prophets, the righteous and the awliya’ exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya’ and others, and their honour and high status may be made manifest. This hadeeth points to the virtues of Friday and its high status in relation to the other days.
It was narrated that Abu Lubaabah ibn ‘Abd al-Mundhir said: The Prophet (peace and blessings of Allaah be upon him) said: “Friday is the master of days, and the greatest of them before Allah SWT. It is greater before Allaah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on this day Allaah created Adam, on it He sent Adam down to the earth, on it Allaah caused Adam to die, on it there is a time when a person does not ask Allaah for anything but He gives it to him, so long as he does not ask for anything haraam, and on it the Hour will begin. There is no angel who is close to Allaah, no heaven, no earth, no wind, no mountain and no sea that does not fear Friday.”
Narrated by Ibn Maajah, 1084; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, no. 2279
Al-Sanadi said: “They fear Friday” means they fear the onset of the Hour. This indicates that all created beings are aware of the days and they know that the Day of Resurrection will come on a Friday.
Therefore The virtues of this day include the following:
(1) On it is Salaat al-Jumu’ah (Friday prayer), which is the best of prayer.
Allah says (interpretation of the meaning): “O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!” [QS. al-Jumu’ah 62:9]
Muslim (233) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “The five daily prayers and from one Jum’ah to the next is an expiation for whatever sins come in between them, so long as one does not commit a major sin.”
(2) Praying Fajr in congregation on Fridays is the best prayer that the Muslim can pray during the week.
It was narrated that Ibn ‘Umar said: The Messenger (peace and blessings of Allaah be upon him) said: “The best prayer before Allaah is Fajr prayer on Friday in congregation.”
Narrated by al-Bayhaqi in Shu’ab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1119
One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah in the first rak’ah and Soorat al-Insaan in the second.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to recite in Fajr prayer in Fridays Alif-Laam-Meem Tanzeel (Soorat al-Sajdah) in the first rak’ah and Hal ata ‘ala’l-insaan heenun min al-dahr lam yakun shay’an madhkooran (Soorat al-Insaan) in the second. (HR. al-Bukhaari, 851; Muslim, 880.)
Al-Haafiz Ibn Hajar said: It was said that the reason why these two soorahs are recited is because they mention the creation of Adam and what will happen on the Day of Resurrection, because that will come to pass on a Friday.
(3) Whoever dies during the day or night of Friday, Allaah will protect him from the trial of the grave.
It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allah be upon him) said: “There is no Muslim who dies during the day of Friday or the night of Friday but Allaah will protect him from the trial of the grave.” (HR. al-Tirmidhi, 1074; classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 49, 50
A little about the History of Friday:
Al-Jummah used to be called "Urubah". It was later renamed to "Al-Jumuah", which in Arabic means "the day of gathering" because the body of Adam (a.s) was gathered (created) on this day.
Allah guided all Muslims to hold their gatherings on Jumuah before and after the Hijrah.
Prophet Muhammad SAW said: "Those before us were misled from al-Jumuah. The Jews had Saturday and the Christians had Sunday.Then Allah guided us to al-Jumuah, preceding Saturday and Sunday, as will be the case with the Muslims on the Final Day, when they will precede the Jews and Christians.
We are the last of the People in the world and the first to be dealt with on the day of Judgement." (Muslim)
Meaning: Their cases will be settled first in the court of Allah SWT and non believers will have to wait and bear the hardships of the Day of Judgement for a very long time.
Now after having read so many Ahadeeths (saying of the Prophet s.a.w ) are you able to realize how very important is the day of Friday and how blessed we are to have it. And it would such a shame to pass this day with out giving much thought.
Friday prayers are mandatory for Muslims. Muslims prepare for Friday prayers like its a day of Eid or great Happiness. A happiness so profound that Jews and Christians cant even imagine on Saturdays and Sundays, their holy days. But why is Friday so Special?
Friday is a huge favour and Rahmah from Allah and a sign of His Mercy for human beings. We are lucky to have this blessing every week. So don't forget the importance of this blessed day because of your busy lifestyle and start preparing for Friday with love and joy and if you haven't done anything to earn Jannah during the whole week then Friday is your last chance, so go visit some one sick, get ready for Jum'ah prayers, invite some one for dinner or lunch, and don't forget to pray especially around the 'Asr time and always ask for an honorable death on the blessed day of Jumu'ah.
Of all the days of the week, the day of Juma'ah was chosen by Allah to be the greatest and the most special for Muslims. Allah has said in the Qur'an: " O you who believe! When the call for salah is made on al -Jumm'ah. hasten to the remembrance of Allah, and leave trading aside. That is better for you, if only you knew." [62:9]
Some Ahadiths about Friday:
"Whoever dies on the day of al-Jumu'ah or on its eve will be protected from the torment of the grave." (HR. Ahmad)
Subhanaallah, So why don't you pray that: Allah make Friday the day of my return to you.
As reported by Imam Bukhari, "There is an hour, on the day of al-Jumuah, during which Allah answers the prayers and supplications.
Most scholars agree that this hour is the last hour of the day, after the Salatul 'Asr, Ask of Allah in the last hour after the Asr." {HR. An-Naas'i}
And why do we get so busy around 'Asr time on Fridays and totally forget about this special hour? Shaitan makes us forget about it.
" The Final Day will only fall on al -Jumuah." {Muslim}
Yes the last day on earth will be a Friday and thats when Day of Judgement will start. Just like the first day of Earth was Friday.
" Going to Salat-ul-Jumuah is required of all male Muslims who have reached puberty." (HR.Nassa'i)
" A traveler does not have to perform Salat-ul-Jumuah." {Sahihal Jami'}
Jumuah prayer is compulsory for all adult male Muslims.
" Allah forgives the sins of the week between the al-Jumuah Salah (Prayer) and of three additional days, for whosoever goes to Salat-ul Jumuah, prays what he wills, listens until the end of Khutbah and makes shalah with the Imam " {Muslim}
What a blessing Day of Jummah is? And why we neglect it so easily every week?????
" 5 deeds when done on a day chosen by Allah (al-Jumuah) will be rewarded by Entry into Paradise:
1. Visiting the sick
2. Attending the funeral
3. Fasting a day *
(* Should be followed or preceded by another day of fasting, means fast either Thur & Fri or Fri & Sat. But never fast just on Friday. ).
4. Going to Shalatul Jumu'ah
5. And the freeing of a slave. " (Sahih Ibn Hibban)
Above mentioned good deeds have special kind of rewards when performed on the day of al-Junuah.
" Al-Jummah is the day of feast so do not fast on the day of your feast, unless you fast before it or after it."
Islam prohibits us from fasting on Al-Jum'ah alone because its an on going event of celebration, a day of Happiness for we receive special favors /rewards and Rahmah from Allah.
" The people of Jannah can not wait for the arrival of al-Jum'ah, to fill their eyes more and more with the presence of the Almighty.
For this reason al-Jum'ah has been named the day of more (increase) ." (HR.At-Tabarani)
It means people of Jannah will be waiting for the arrival of Friday very anxiously because it is the day when they will be able to see Allah SWT for the first time.
It was narrated that Abu Hurayrah and Hudhayfah (may Allaah be pleased with them) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allah SWT led those who came before us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allaah brought us and Allaah guided us to Friday. So there is Friday, Saturday and Sunday, and thus they will follow us on the Day of Resurrection. We are the last of the people of this world but we will be the first on the Day of Resurrection, and we will be dealt with before all others.” Narrated by Muslim, 856.
Al-Nawawi said: Al-Qaadi said: The apparent meaning is that it was obligatory for them to venerate Friday but this was not stated clearly; the matter was left to their own reasoning… But they did not manage to work it out and Allaah did not guide them to it. It was enjoined clearly upon this ummah, and was not left to their own reasoning, thus they were blessed with it …
It was narrated that Musa enjoined Friday upon them and told them of its virtues, but they disputed with him and argued that Saturday was better, and it was said to him, ‘Let them be.’ Al-Qaadi said: if there had been a clear command, their arguing with him would not have been valid, rather it would have been said to him that they were going against the command. I say: it may be that that was clearly enjoined upon them but they disputed as to whether it was something they had to adhere to or they could change it to another day; they decided to change it to another day and they erred greatly thereby.
It comes as no surprise that Friday was specifically enjoined upon them and they went against that.
Al-Haafiz said: How can it be otherwise when they are the ones who said “We hear and we disobey”?
It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”
Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom.” (HR. by Muslim)
This hadeeth includes some of the reasons why Friday is regarded as special.
Al-Nawawi said: Al-Qaadi ‘Iyaad said: The apparent meaning is that these virtues do not mean that Friday is regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is meant to explain what momentous events took place and will take place on this day, so that people will make the most of this day to do righteous deeds, so as to attain the mercy of Allaah and ward off His punishment.
This is the view of al-Qaadi. Abu Bakr ibn al-‘Arabi said in his book al-Ahwadhi fi Sharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of Adam from Paradise is the reason why his offspring and the Messengers, the Prophets, the righteous and the awliya’ exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya’ and others, and their honour and high status may be made manifest. This hadeeth points to the virtues of Friday and its high status in relation to the other days.
It was narrated that Abu Lubaabah ibn ‘Abd al-Mundhir said: The Prophet (peace and blessings of Allaah be upon him) said: “Friday is the master of days, and the greatest of them before Allah SWT. It is greater before Allaah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on this day Allaah created Adam, on it He sent Adam down to the earth, on it Allaah caused Adam to die, on it there is a time when a person does not ask Allaah for anything but He gives it to him, so long as he does not ask for anything haraam, and on it the Hour will begin. There is no angel who is close to Allaah, no heaven, no earth, no wind, no mountain and no sea that does not fear Friday.”
Narrated by Ibn Maajah, 1084; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, no. 2279
Al-Sanadi said: “They fear Friday” means they fear the onset of the Hour. This indicates that all created beings are aware of the days and they know that the Day of Resurrection will come on a Friday.
Therefore The virtues of this day include the following:
(1) On it is Salaat al-Jumu’ah (Friday prayer), which is the best of prayer.
Allah says (interpretation of the meaning): “O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!” [QS. al-Jumu’ah 62:9]
Muslim (233) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “The five daily prayers and from one Jum’ah to the next is an expiation for whatever sins come in between them, so long as one does not commit a major sin.”
(2) Praying Fajr in congregation on Fridays is the best prayer that the Muslim can pray during the week.
It was narrated that Ibn ‘Umar said: The Messenger (peace and blessings of Allaah be upon him) said: “The best prayer before Allaah is Fajr prayer on Friday in congregation.”
Narrated by al-Bayhaqi in Shu’ab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1119
One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah in the first rak’ah and Soorat al-Insaan in the second.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to recite in Fajr prayer in Fridays Alif-Laam-Meem Tanzeel (Soorat al-Sajdah) in the first rak’ah and Hal ata ‘ala’l-insaan heenun min al-dahr lam yakun shay’an madhkooran (Soorat al-Insaan) in the second. (HR. al-Bukhaari, 851; Muslim, 880.)
Al-Haafiz Ibn Hajar said: It was said that the reason why these two soorahs are recited is because they mention the creation of Adam and what will happen on the Day of Resurrection, because that will come to pass on a Friday.
(3) Whoever dies during the day or night of Friday, Allaah will protect him from the trial of the grave.
It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allah be upon him) said: “There is no Muslim who dies during the day of Friday or the night of Friday but Allaah will protect him from the trial of the grave.” (HR. al-Tirmidhi, 1074; classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 49, 50
A little about the History of Friday:
Al-Jummah used to be called "Urubah". It was later renamed to "Al-Jumuah", which in Arabic means "the day of gathering" because the body of Adam (a.s) was gathered (created) on this day.
Allah guided all Muslims to hold their gatherings on Jumuah before and after the Hijrah.
Prophet Muhammad SAW said: "Those before us were misled from al-Jumuah. The Jews had Saturday and the Christians had Sunday.Then Allah guided us to al-Jumuah, preceding Saturday and Sunday, as will be the case with the Muslims on the Final Day, when they will precede the Jews and Christians.
We are the last of the People in the world and the first to be dealt with on the day of Judgement." (Muslim)
Meaning: Their cases will be settled first in the court of Allah SWT and non believers will have to wait and bear the hardships of the Day of Judgement for a very long time.
Now after having read so many Ahadeeths (saying of the Prophet s.a.w ) are you able to realize how very important is the day of Friday and how blessed we are to have it. And it would such a shame to pass this day with out giving much thought.
Friday has many distinguishing features and virtues that Allah SWT has bestowed upon this day and not others. Friday is the day of great blessings for Muslims. And for non-muslims as well,...ever heard of TGIF- Thank God its Friday. Well, most of the people get paid on Fridays, yes they get their pay-checks on Fridays and that's why its kind of a blessed and most desired day for everyone. SubhanAllah even non muslims wait anxiously for the blessed day of Friday.
Friday prayers are mandatory for Muslims. Muslims prepare for Friday prayers like its a day of Eid or great Happiness. A happiness so profound that Jews and Christians cant even imagine on Saturdays and Sundays, their holy days. But why is Friday so Special?
Friday is a huge favour and Rahmah from Allah and a sign of His Mercy for human beings. We are lucky to have this blessing every week. So don't forget the importance of this blessed day because of your busy lifestyle and start preparing for Friday with love and joy and if you haven't done anything to earn Jannah during the whole week then Friday is your last chance, so go visit some one sick, get ready for Jum'ah prayers, invite some one for dinner or lunch, and don't forget to pray especially around the 'Asr time and always ask for an honorable death on the blessed day of Jumu'ah.
Of all the days of the week, the day of Juma'ah was chosen by Allah to be the greatest and the most special for Muslims. Allah has said in the Qur'an: " O you who believe! When the call for salah is made on al -Jumm'ah. hasten to the remembrance of Allah, and leave trading aside. That is better for you, if only you knew." [62:9]
Some Ahadiths about Friday:
"Whoever dies on the day of al-Jumu'ah or on its eve will be protected from the torment of the grave." (HR. Ahmad)
Subhanaallah, So why don't you pray that: Allah make Friday the day of my return to you.
As reported by Imam Bukhari, "There is an hour, on the day of al-Jumuah, during which Allah answers the prayers and supplications.
Most scholars agree that this hour is the last hour of the day, after the Salatul 'Asr, Ask of Allah in the last hour after the Asr." {HR. An-Naas'i}
And why do we get so busy around 'Asr time on Fridays and totally forget about this special hour? Shaitan makes us forget about it.
" The Final Day will only fall on al -Jumuah." {Muslim}
Yes the last day on earth will be a Friday and thats when Day of Judgement will start. Just like the first day of Earth was Friday.
" Going to Salat-ul-Jumuah is required of all male Muslims who have reached puberty." (HR.Nassa'i)
" A traveler does not have to perform Salat-ul-Jumuah." {Sahihal Jami'}
Jumuah prayer is compulsory for all adult male Muslims.
" Allah forgives the sins of the week between the al-Jumuah Salah (Prayer) and of three additional days, for whosoever goes to Salat-ul Jumuah, prays what he wills, listens until the end of Khutbah and makes shalah with the Imam " {Muslim}
What a blessing Day of Jummah is? And why we neglect it so easily every week?????
" 5 deeds when done on a day chosen by Allah (al-Jumuah) will be rewarded by Entry into Paradise:
1. Visiting the sick
2. Attending the funeral
3. Fasting a day *
(* Should be followed or preceded by another day of fasting, means fast either Thur & Fri or Fri & Sat. But never fast just on Friday. ).
4. Going to Shalatul Jumu'ah
5. And the freeing of a slave. " (Sahih Ibn Hibban)
Above mentioned good deeds have special kind of rewards when performed on the day of al-Junuah.
" Al-Jummah is the day of feast so do not fast on the day of your feast, unless you fast before it or after it."
Islam prohibits us from fasting on Al-Jum'ah alone because its an on going event of celebration, a day of Happiness for we receive special favors /rewards and Rahmah from Allah.
" The people of Jannah can not wait for the arrival of al-Jum'ah, to fill their eyes more and more with the presence of the Almighty.
For this reason al-Jum'ah has been named the day of more (increase) ." (HR.At-Tabarani)
It means people of Jannah will be waiting for the arrival of Friday very anxiously because it is the day when they will be able to see Allah SWT for the first time.
It was narrated that Abu Hurayrah and Hudhayfah (may Allaah be pleased with them) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allah SWT led those who came before us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allaah brought us and Allaah guided us to Friday. So there is Friday, Saturday and Sunday, and thus they will follow us on the Day of Resurrection. We are the last of the people of this world but we will be the first on the Day of Resurrection, and we will be dealt with before all others.” Narrated by Muslim, 856.
Al-Nawawi said: Al-Qaadi said: The apparent meaning is that it was obligatory for them to venerate Friday but this was not stated clearly; the matter was left to their own reasoning… But they did not manage to work it out and Allaah did not guide them to it. It was enjoined clearly upon this ummah, and was not left to their own reasoning, thus they were blessed with it …
It was narrated that Musa enjoined Friday upon them and told them of its virtues, but they disputed with him and argued that Saturday was better, and it was said to him, ‘Let them be.’ Al-Qaadi said: if there had been a clear command, their arguing with him would not have been valid, rather it would have been said to him that they were going against the command. I say: it may be that that was clearly enjoined upon them but they disputed as to whether it was something they had to adhere to or they could change it to another day; they decided to change it to another day and they erred greatly thereby.
It comes as no surprise that Friday was specifically enjoined upon them and they went against that.
Al-Haafiz said: How can it be otherwise when they are the ones who said “We hear and we disobey”?
It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”
Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom.” (HR. by Muslim)
This hadeeth includes some of the reasons why Friday is regarded as special.
Al-Nawawi said: Al-Qaadi ‘Iyaad said: The apparent meaning is that these virtues do not mean that Friday is regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is meant to explain what momentous events took place and will take place on this day, so that people will make the most of this day to do righteous deeds, so as to attain the mercy of Allaah and ward off His punishment.
This is the view of al-Qaadi. Abu Bakr ibn al-‘Arabi said in his book al-Ahwadhi fi Sharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of Adam from Paradise is the reason why his offspring and the Messengers, the Prophets, the righteous and the awliya’ exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya’ and others, and their honour and high status may be made manifest. This hadeeth points to the virtues of Friday and its high status in relation to the other days.
It was narrated that Abu Lubaabah ibn ‘Abd al-Mundhir said: The Prophet (peace and blessings of Allaah be upon him) said: “Friday is the master of days, and the greatest of them before Allah SWT. It is greater before Allaah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on this day Allaah created Adam, on it He sent Adam down to the earth, on it Allaah caused Adam to die, on it there is a time when a person does not ask Allaah for anything but He gives it to him, so long as he does not ask for anything haraam, and on it the Hour will begin. There is no angel who is close to Allaah, no heaven, no earth, no wind, no mountain and no sea that does not fear Friday.”
Narrated by Ibn Maajah, 1084; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, no. 2279
Al-Sanadi said: “They fear Friday” means they fear the onset of the Hour. This indicates that all created beings are aware of the days and they know that the Day of Resurrection will come on a Friday.
Therefore The virtues of this day include the following:
(1) On it is Salaat al-Jumu’ah (Friday prayer), which is the best of prayer.
Allah says (interpretation of the meaning): “O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!” [QS. al-Jumu’ah 62:9]
Muslim (233) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “The five daily prayers and from one Jum’ah to the next is an expiation for whatever sins come in between them, so long as one does not commit a major sin.”
(2) Praying Fajr in congregation on Fridays is the best prayer that the Muslim can pray during the week.
It was narrated that Ibn ‘Umar said: The Messenger (peace and blessings of Allaah be upon him) said: “The best prayer before Allaah is Fajr prayer on Friday in congregation.”
Narrated by al-Bayhaqi in Shu’ab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1119
One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah in the first rak’ah and Soorat al-Insaan in the second.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to recite in Fajr prayer in Fridays Alif-Laam-Meem Tanzeel (Soorat al-Sajdah) in the first rak’ah and Hal ata ‘ala’l-insaan heenun min al-dahr lam yakun shay’an madhkooran (Soorat al-Insaan) in the second. (HR. al-Bukhaari, 851; Muslim, 880.)
Al-Haafiz Ibn Hajar said: It was said that the reason why these two soorahs are recited is because they mention the creation of Adam and what will happen on the Day of Resurrection, because that will come to pass on a Friday.
(3) Whoever dies during the day or night of Friday, Allaah will protect him from the trial of the grave.
It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allah be upon him) said: “There is no Muslim who dies during the day of Friday or the night of Friday but Allaah will protect him from the trial of the grave.” (HR. al-Tirmidhi, 1074; classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 49, 50
A little about the History of Friday:
Al-Jummah used to be called "Urubah". It was later renamed to "Al-Jumuah", which in Arabic means "the day of gathering" because the body of Adam (a.s) was gathered (created) on this day.
Allah guided all Muslims to hold their gatherings on Jumuah before and after the Hijrah.
Prophet Muhammad SAW said: "Those before us were misled from al-Jumuah. The Jews had Saturday and the Christians had Sunday.Then Allah guided us to al-Jumuah, preceding Saturday and Sunday, as will be the case with the Muslims on the Final Day, when they will precede the Jews and Christians.
We are the last of the People in the world and the first to be dealt with on the day of Judgement." (Muslim)
Meaning: Their cases will be settled first in the court of Allah SWT and non believers will have to wait and bear the hardships of the Day of Judgement for a very long time.
Now after having read so many Ahadeeths (saying of the Prophet s.a.w ) are you able to realize how very important is the day of Friday and how blessed we are to have it. And it would such a shame to pass this day with out giving much thought.
Friday prayers are mandatory for Muslims. Muslims prepare for Friday prayers like its a day of Eid or great Happiness. A happiness so profound that Jews and Christians cant even imagine on Saturdays and Sundays, their holy days. But why is Friday so Special?
Friday is a huge favour and Rahmah from Allah and a sign of His Mercy for human beings. We are lucky to have this blessing every week. So don't forget the importance of this blessed day because of your busy lifestyle and start preparing for Friday with love and joy and if you haven't done anything to earn Jannah during the whole week then Friday is your last chance, so go visit some one sick, get ready for Jum'ah prayers, invite some one for dinner or lunch, and don't forget to pray especially around the 'Asr time and always ask for an honorable death on the blessed day of Jumu'ah.
Of all the days of the week, the day of Juma'ah was chosen by Allah to be the greatest and the most special for Muslims. Allah has said in the Qur'an: " O you who believe! When the call for salah is made on al -Jumm'ah. hasten to the remembrance of Allah, and leave trading aside. That is better for you, if only you knew." [62:9]
Some Ahadiths about Friday:
"Whoever dies on the day of al-Jumu'ah or on its eve will be protected from the torment of the grave." (HR. Ahmad)
Subhanaallah, So why don't you pray that: Allah make Friday the day of my return to you.
As reported by Imam Bukhari, "There is an hour, on the day of al-Jumuah, during which Allah answers the prayers and supplications.
Most scholars agree that this hour is the last hour of the day, after the Salatul 'Asr, Ask of Allah in the last hour after the Asr." {HR. An-Naas'i}
And why do we get so busy around 'Asr time on Fridays and totally forget about this special hour? Shaitan makes us forget about it.
" The Final Day will only fall on al -Jumuah." {Muslim}
Yes the last day on earth will be a Friday and thats when Day of Judgement will start. Just like the first day of Earth was Friday.
" Going to Salat-ul-Jumuah is required of all male Muslims who have reached puberty." (HR.Nassa'i)
" A traveler does not have to perform Salat-ul-Jumuah." {Sahihal Jami'}
Jumuah prayer is compulsory for all adult male Muslims.
" Allah forgives the sins of the week between the al-Jumuah Salah (Prayer) and of three additional days, for whosoever goes to Salat-ul Jumuah, prays what he wills, listens until the end of Khutbah and makes shalah with the Imam " {Muslim}
What a blessing Day of Jummah is? And why we neglect it so easily every week?????
" 5 deeds when done on a day chosen by Allah (al-Jumuah) will be rewarded by Entry into Paradise:
1. Visiting the sick
2. Attending the funeral
3. Fasting a day *
(* Should be followed or preceded by another day of fasting, means fast either Thur & Fri or Fri & Sat. But never fast just on Friday. ).
4. Going to Shalatul Jumu'ah
5. And the freeing of a slave. " (Sahih Ibn Hibban)
Above mentioned good deeds have special kind of rewards when performed on the day of al-Junuah.
" Al-Jummah is the day of feast so do not fast on the day of your feast, unless you fast before it or after it."
Islam prohibits us from fasting on Al-Jum'ah alone because its an on going event of celebration, a day of Happiness for we receive special favors /rewards and Rahmah from Allah.
" The people of Jannah can not wait for the arrival of al-Jum'ah, to fill their eyes more and more with the presence of the Almighty.
For this reason al-Jum'ah has been named the day of more (increase) ." (HR.At-Tabarani)
It means people of Jannah will be waiting for the arrival of Friday very anxiously because it is the day when they will be able to see Allah SWT for the first time.
It was narrated that Abu Hurayrah and Hudhayfah (may Allaah be pleased with them) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allah SWT led those who came before us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allaah brought us and Allaah guided us to Friday. So there is Friday, Saturday and Sunday, and thus they will follow us on the Day of Resurrection. We are the last of the people of this world but we will be the first on the Day of Resurrection, and we will be dealt with before all others.” Narrated by Muslim, 856.
Al-Nawawi said: Al-Qaadi said: The apparent meaning is that it was obligatory for them to venerate Friday but this was not stated clearly; the matter was left to their own reasoning… But they did not manage to work it out and Allaah did not guide them to it. It was enjoined clearly upon this ummah, and was not left to their own reasoning, thus they were blessed with it …
It was narrated that Musa enjoined Friday upon them and told them of its virtues, but they disputed with him and argued that Saturday was better, and it was said to him, ‘Let them be.’ Al-Qaadi said: if there had been a clear command, their arguing with him would not have been valid, rather it would have been said to him that they were going against the command. I say: it may be that that was clearly enjoined upon them but they disputed as to whether it was something they had to adhere to or they could change it to another day; they decided to change it to another day and they erred greatly thereby.
It comes as no surprise that Friday was specifically enjoined upon them and they went against that.
Al-Haafiz said: How can it be otherwise when they are the ones who said “We hear and we disobey”?
It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allaah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allaah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”
Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise and on it he was expelled therefrom.” (HR. by Muslim)
This hadeeth includes some of the reasons why Friday is regarded as special.
Al-Nawawi said: Al-Qaadi ‘Iyaad said: The apparent meaning is that these virtues do not mean that Friday is regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather it is meant to explain what momentous events took place and will take place on this day, so that people will make the most of this day to do righteous deeds, so as to attain the mercy of Allaah and ward off His punishment.
This is the view of al-Qaadi. Abu Bakr ibn al-‘Arabi said in his book al-Ahwadhi fi Sharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of Adam from Paradise is the reason why his offspring and the Messengers, the Prophets, the righteous and the awliya’ exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. With regard to the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya’ and others, and their honour and high status may be made manifest. This hadeeth points to the virtues of Friday and its high status in relation to the other days.
It was narrated that Abu Lubaabah ibn ‘Abd al-Mundhir said: The Prophet (peace and blessings of Allaah be upon him) said: “Friday is the master of days, and the greatest of them before Allah SWT. It is greater before Allaah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on this day Allaah created Adam, on it He sent Adam down to the earth, on it Allaah caused Adam to die, on it there is a time when a person does not ask Allaah for anything but He gives it to him, so long as he does not ask for anything haraam, and on it the Hour will begin. There is no angel who is close to Allaah, no heaven, no earth, no wind, no mountain and no sea that does not fear Friday.”
Narrated by Ibn Maajah, 1084; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, no. 2279
Al-Sanadi said: “They fear Friday” means they fear the onset of the Hour. This indicates that all created beings are aware of the days and they know that the Day of Resurrection will come on a Friday.
Therefore The virtues of this day include the following:
(1) On it is Salaat al-Jumu’ah (Friday prayer), which is the best of prayer.
Allah says (interpretation of the meaning): “O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!” [QS. al-Jumu’ah 62:9]
Muslim (233) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “The five daily prayers and from one Jum’ah to the next is an expiation for whatever sins come in between them, so long as one does not commit a major sin.”
(2) Praying Fajr in congregation on Fridays is the best prayer that the Muslim can pray during the week.
It was narrated that Ibn ‘Umar said: The Messenger (peace and blessings of Allaah be upon him) said: “The best prayer before Allaah is Fajr prayer on Friday in congregation.”
Narrated by al-Bayhaqi in Shu’ab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1119
One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah in the first rak’ah and Soorat al-Insaan in the second.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to recite in Fajr prayer in Fridays Alif-Laam-Meem Tanzeel (Soorat al-Sajdah) in the first rak’ah and Hal ata ‘ala’l-insaan heenun min al-dahr lam yakun shay’an madhkooran (Soorat al-Insaan) in the second. (HR. al-Bukhaari, 851; Muslim, 880.)
Al-Haafiz Ibn Hajar said: It was said that the reason why these two soorahs are recited is because they mention the creation of Adam and what will happen on the Day of Resurrection, because that will come to pass on a Friday.
(3) Whoever dies during the day or night of Friday, Allaah will protect him from the trial of the grave.
It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allah be upon him) said: “There is no Muslim who dies during the day of Friday or the night of Friday but Allaah will protect him from the trial of the grave.” (HR. al-Tirmidhi, 1074; classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 49, 50
A little about the History of Friday:
Al-Jummah used to be called "Urubah". It was later renamed to "Al-Jumuah", which in Arabic means "the day of gathering" because the body of Adam (a.s) was gathered (created) on this day.
Allah guided all Muslims to hold their gatherings on Jumuah before and after the Hijrah.
Prophet Muhammad SAW said: "Those before us were misled from al-Jumuah. The Jews had Saturday and the Christians had Sunday.Then Allah guided us to al-Jumuah, preceding Saturday and Sunday, as will be the case with the Muslims on the Final Day, when they will precede the Jews and Christians.
We are the last of the People in the world and the first to be dealt with on the day of Judgement." (Muslim)
Meaning: Their cases will be settled first in the court of Allah SWT and non believers will have to wait and bear the hardships of the Day of Judgement for a very long time.
Now after having read so many Ahadeeths (saying of the Prophet s.a.w ) are you able to realize how very important is the day of Friday and how blessed we are to have it. And it would such a shame to pass this day with out giving much thought.
Thursday, February 05, 2009
Smoking in Indonesia (media coverage)
PADANG PANJANG,
Indonesia - Indonesia's top Islamic body decided on Sunday not to ban smoking for Muslims in a country which is the world fifth-largest tobacco market and Southeast Asia's biggest economy.
It instead issued a fatwa placing more limited restrictions on tobacco use.
Officially secular Indonesia has the world's largest Muslim population and about 700 people, including Muslim clerics and theological experts, had gathered in West Sumatra for the National Edict Commission meeting, which could have issued fatwas on a range of areas from polygamy to doing yoga.
The debate over smoking revealed a split between those wanting to make it "haram", or not allowed, and others who favoured "makruh", an Arabic term whereby it would only be advised that smoking is bad and it is better to drop it.
In the end, after a heated debate at the meeting of the Ulema Council, known as MUI, the council said a decision could not be reached and only forbade smoking in public or smoking by council members of MUI, children and pregnant women.
Fauziah Fauzan, headmistress of the Diniyyah Putri Islamic girls' boarding school, where the meeting was held, said she regretted the decision.
"Makruh means something that God hates, so how come the ulemas still smoke? I am sure those men wouldn't have the heart to see their daughters and wife smoke, so why didn't they just make it forbidden?," she questioned.
The economic importance of the tobacco industry in Indonesia had played a role in the talks and ulemas, or religious councils, in central and east Java -- both areas where the industry is a big employer -- had argued against a ban.
"Haram has a relation to sin and so the mosques built by cigarette factories would also be haram, because they were funded by something haram," said Syafiq Nashan, the head of the ulema in the city of Kudus, a centre for the tobacco industry.
Some clerics also argued that there was no Islamic tenet that bans smoking.
At around $1 a pack, cigarettes in Indonesia are among the cheapest in the world. Some cities, including Jakarta, have banned smoking in public places, but the rules are widely flouted.
BIG INFLUENCE
The MUI has carved a key role for itself in Indonesia and its pronouncements on everything from Islamic banking to halal food can have a big influence. The fatwas are not legally binding but can influence government policy.
The meeting also discussed whether Muslims should avoid yoga because of a view it uses Hindu prayers that could erode Muslims' faith.
The council issued a fatwa, but stopped short of a ban and said Muslims could do yoga as long as it is was only for physical exercise and did not include chanting, mantras or meditation.
The meeting also decided that underage marriage was not forbidden, except if it was "disadvantageous", without elaborating.
Under Indonesian law, men can marry at 19 and women at 16, although under some Islamic laws there is no age limit, and marriage is allowed when the couple is ready for reproduction.
The council, established in 1975, also banned Muslims from abstaining from voting in elections, unless there were no eligible candidates who were deemed honest, faithful, devout, reliable and defended Islamic interests.
A ban on vasectomy remained in place and the council urged the government to implement sharia banking and pornography laws.
Indonesia - Indonesia's top Islamic body decided on Sunday not to ban smoking for Muslims in a country which is the world fifth-largest tobacco market and Southeast Asia's biggest economy.
It instead issued a fatwa placing more limited restrictions on tobacco use.
Officially secular Indonesia has the world's largest Muslim population and about 700 people, including Muslim clerics and theological experts, had gathered in West Sumatra for the National Edict Commission meeting, which could have issued fatwas on a range of areas from polygamy to doing yoga.
The debate over smoking revealed a split between those wanting to make it "haram", or not allowed, and others who favoured "makruh", an Arabic term whereby it would only be advised that smoking is bad and it is better to drop it.
In the end, after a heated debate at the meeting of the Ulema Council, known as MUI, the council said a decision could not be reached and only forbade smoking in public or smoking by council members of MUI, children and pregnant women.
Fauziah Fauzan, headmistress of the Diniyyah Putri Islamic girls' boarding school, where the meeting was held, said she regretted the decision.
"Makruh means something that God hates, so how come the ulemas still smoke? I am sure those men wouldn't have the heart to see their daughters and wife smoke, so why didn't they just make it forbidden?," she questioned.
The economic importance of the tobacco industry in Indonesia had played a role in the talks and ulemas, or religious councils, in central and east Java -- both areas where the industry is a big employer -- had argued against a ban.
"Haram has a relation to sin and so the mosques built by cigarette factories would also be haram, because they were funded by something haram," said Syafiq Nashan, the head of the ulema in the city of Kudus, a centre for the tobacco industry.
Some clerics also argued that there was no Islamic tenet that bans smoking.
At around $1 a pack, cigarettes in Indonesia are among the cheapest in the world. Some cities, including Jakarta, have banned smoking in public places, but the rules are widely flouted.
BIG INFLUENCE
The MUI has carved a key role for itself in Indonesia and its pronouncements on everything from Islamic banking to halal food can have a big influence. The fatwas are not legally binding but can influence government policy.
The meeting also discussed whether Muslims should avoid yoga because of a view it uses Hindu prayers that could erode Muslims' faith.
The council issued a fatwa, but stopped short of a ban and said Muslims could do yoga as long as it is was only for physical exercise and did not include chanting, mantras or meditation.
The meeting also decided that underage marriage was not forbidden, except if it was "disadvantageous", without elaborating.
Under Indonesian law, men can marry at 19 and women at 16, although under some Islamic laws there is no age limit, and marriage is allowed when the couple is ready for reproduction.
The council, established in 1975, also banned Muslims from abstaining from voting in elections, unless there were no eligible candidates who were deemed honest, faithful, devout, reliable and defended Islamic interests.
A ban on vasectomy remained in place and the council urged the government to implement sharia banking and pornography laws.
Fatwa and its principles
Bismillaahirrahmaanirrahiim
In last couple of months number of controversial fatwas has been issued in Indonesia, (for example the issue of smoking and not going to vote))and media is strongly reacting to these fatwas. Some fatwas have been issued by well-known institutions like the Majlis Ulama of Indonesia (MUI= Majlis Ulama Indonesia) Darul Ifta' and some by individual 'Ulama's or Imams leading prayers in the mosques. Not only that the fatwas are controversial in themselves but also there is great deal of misunderstanding about the nature of these Fatwas. We would like to throw light on all these aspects.
First let us throw some light on the nature of fatwas and their significance for Muslims. First of all it is important to note that there is no concept of priesthood in Islam, much less church like hierarchy. No authority, howsoever eminent, can claim sole right to pronounce any binding opinion for all Muslims. Thus no fatwa issued by any eminent authority is binding on any Muslim, even on one who asks for it.
There is wrong conception that once a fatwa is issued, all Muslims automatically follow it. It is far from truth. Even among Sunni Islam there are four surviving schools of Jurisprudence (shari’ah), Hanafi, Maliki, Shafi’i and Hanbali and besides these there are other schools among Shi’ah Muslims like Ja’fari, Ismaili and Zadiyah. Even in every school there are differences of opinion on several matters.
Whenever any fatwa is issued it is issued according to the position in the particular school. Whatever fatwas are issued by Majlis Ulama of Indonesia, they are issued according to the Syafi' school of Shari’ah. The founders of these schools had no arrogance about absolute truth about their own position. For example, Imam Abu Hanifa used to say if my two disciples differ from me, listen to them as they are two and I am one. Imam Ibn Hanbal, founder of Hanbali School refused to allow the Abbasid Caliph to enforce his maslak (i.e. Shari’ah law according to his formulations) throughout his regime. He maintained it would deprive people of their freedom to follow an opinion different from him. He also refused to become chief Qadi in his establishment, as his maslak will reign supreme.
When these eminent imams founders of their respective schools never allowed their opinion to prevail on all thus depriving others of their freedom of opinion, how can lesser beings claim that their opinion is final and binding. Thus no fatwa should be taken as final and binding on all Muslims. In many respects opinions of different schools differ widely though principles (usul) do not differ. Each Imam derived different conclusions depending on which verse of the Qur’an or which hadith is being used by the mufti (one who issues the fatwa).
A fatwa usually is given for certain challenges that could be different if we go to another country. This is what happened the Imam Ashaf'i when he made different statements of fiqh because sometime he was in Egypt and sometimes he was in the Hijaz. Those differences in a fatwa because of differences in countries could be very minimal and countable. But in general, we should differentiate between a fatwa which is an opinion founded on Qur'an and Sunnah and other integtrities of Usul and the Qur'an or Hadith himself. They call the former what is understood or comprehended, but the latter is An-nus (the literal meaning of a verse of Qur'an or Hadith)
Let's look at the whole meaning of fatwas, and its principles to be able to understand fully on fatwas, their acceptability and their relevance
The Principles Of Fatwa
The Meaning Of Fatwa
In its original linguistic sense, the Word Fatwa means an answer to a question irrespective of whether such question relates to an issue of Shariah or not. Thereafter, the word acquired a technical meaning in the sense that it was confined to an answer given in response to a question relating to an issue of Shariah or the Deen.
The Salaf & the Immense Responsibility of Fatwa
The Salaf used to exercise great caution in matters of Fatwa. Imaam Hanbal [R.A.] used to frequently say : "I don't know". Imaam Malik is reported to have said that the Mufti must be conscious of accountability to Allah before responding to any question. According to Ibn Masud and Ibn Abbas, a person who answers every question is mad. Unfortunately there are many persons who claim the mantle of issuing Fatwa without proper training and without having acquired the necessary expertise, thereby causing confusion and misunderstanding amongst the lay public.
1. The First Principle-Expert Supervision to Acquire Expertise
It is not permissible to issue a Fatwa unless a person has studied fiqh in depth under the supervision and guidance of competent experts in the field. The classical literature of Islamic Law has its own style and terminology and requires careful analysis in context. For example, what appears to be an unqualified statement is limited in application by the context or by conditions referred to elsewhere in juristic literature. An expert jurist would point to the true meaning and purpose of a juristic text and its proper application to a factual situation, thereby avoiding the errors resulting from self study or lack of guidance. A true perception can only be achieved under constant guidance, tutelage and supervision of distinguished experts recognizsed in the field.
2. The Second Principle-Development of Aptitude and perception
A person is not permitted to issue a Fatwa until and unless he develops an aptitude and a deep perception which enables him or her to distinguish between basic principles and their causes. The required level of aptitude and perception is attained when he or she is permitted by an expert to undertake the delicate and highly responsible trust of issuing Fatwa.
3. The Third Principle-Single juristic view Binding
It there is only one juristic view on a question amongst all the Hanafi jurists, then, that view is binding, unless there is cogent, textual evidence to the effect that such a view is based on an underlying cause which is absent in the particular case.
4. The Fourth Principle-Multiple Juristic Views
If there is more than one juristic view on a particular question, then it is obligatory to adopt that view which has been preferred by the scholars of Tarjiih [those classical jurists who have achieved distinction in the field by reason of their deep learning, piety and capacity to distinguish between competing arguments having regard to ever changing circumstances and new situations].
5. The Fifth Principle-Reliance upon Authentic Juristic Works Only
The Mufti is obliged to rely exclusively on the recognized and authentic works of Islamic Law. He is precluded from relying upon a work, which is not recognized, unless such reference is in accordance with established principles. In any event, he cannot base his reference upon a classical jurist who is not recorded to be amongst the preferred classical jurists of distinction [Ashab-ul-Tarjiih]. It is imperative that the Mufti is able to distinguish between the works upon which reliance can be properly placed, and those which cannot be relied upon for various reasons including weak narrations.
6. The Sixth Principle-Priority to be given to the preferred view as expressed in the text
In the case where there is a difference of opinion amongst the classical jurists on a particular question, that view is selected which has been accorded express preference in the text by the use of clear and express words such as "The Fatwa accords with this view". In the absence of express, clear preference in the text to the most preferred view, the particular text and juristic work must be examined in context to determine the authors preference for a particular viewpoint.
7. The Seventh Principle - Specific Words used to indicate Preference
The preferred jurists of distinction [Ashab-ul-Tarjiih], in selecting the most preferred viewpoint, have used different words in the text to denote such preference. Certain words indicate a stronger degree of preference than others, as appears from various references.
8. The Eighth Principle - Conflict of Juristic Opinion
In the case of a conflict between competing juristic views, it is an extremely delicate and complex task to prefer one view over another. A number of guidelines have been laid down but ultimately the selection of the appropriate rule is based on the aptitude, skills, intuition, depth of learning of the particular Mufti having regard to Divine accountability and sincerity of purpose, devoid of ulterior motives.
9. The Ninth Principle - Adopting the View of Zahir-ul-Riwayah
In the event where the classical jurists of distinction [Ashab-ul-Tarijiih] have not preferred any view at all, then it is obligatory to adopt the view expressed by the Zahir-ul-Riwaayah. If the latter itself expresses a difference of opinion, then the most recent view [i.e.the latest] should be adopted.
10. The Tenth Principle - Mafhum-Mukallif as a Principle of Interpretation of Juristic Text
Mafhum-Mukallif refers to the case where the contrary intent is interred from the ordinary meaning of an expression. For example, The Holy Prophet S.A.W. said that Zakah is payable in respect of camels that graze or their own. The contrary meaning [Mafhum-Mukalif] is that no zakah is payble on domesticated camels. The Mafhum-Mukallif is an acceptable principle of interpreting juristic text provided that the context permits such an interpretation.
11. The Eleventh Principle - Weak juristic Narrations Not to be Adopted
As a general rule, it is not permissible to issue a Fatwa which is based on a weak narration except in the case of necessity as interpreted by an extremely competent Mufti having a deep insight, perception, intuition, skills and having the capacity to distinguish between different arguments based on their strengths and weaknesses.
Compiled and written By M.S Omar based on the Arabic Lecture Notes
of Justice Mufti Mohammad Taqi Usmani attended by the Writer
Long Island, February 5, 2009
In last couple of months number of controversial fatwas has been issued in Indonesia, (for example the issue of smoking and not going to vote))and media is strongly reacting to these fatwas. Some fatwas have been issued by well-known institutions like the Majlis Ulama of Indonesia (MUI= Majlis Ulama Indonesia) Darul Ifta' and some by individual 'Ulama's or Imams leading prayers in the mosques. Not only that the fatwas are controversial in themselves but also there is great deal of misunderstanding about the nature of these Fatwas. We would like to throw light on all these aspects.
First let us throw some light on the nature of fatwas and their significance for Muslims. First of all it is important to note that there is no concept of priesthood in Islam, much less church like hierarchy. No authority, howsoever eminent, can claim sole right to pronounce any binding opinion for all Muslims. Thus no fatwa issued by any eminent authority is binding on any Muslim, even on one who asks for it.
There is wrong conception that once a fatwa is issued, all Muslims automatically follow it. It is far from truth. Even among Sunni Islam there are four surviving schools of Jurisprudence (shari’ah), Hanafi, Maliki, Shafi’i and Hanbali and besides these there are other schools among Shi’ah Muslims like Ja’fari, Ismaili and Zadiyah. Even in every school there are differences of opinion on several matters.
Whenever any fatwa is issued it is issued according to the position in the particular school. Whatever fatwas are issued by Majlis Ulama of Indonesia, they are issued according to the Syafi' school of Shari’ah. The founders of these schools had no arrogance about absolute truth about their own position. For example, Imam Abu Hanifa used to say if my two disciples differ from me, listen to them as they are two and I am one. Imam Ibn Hanbal, founder of Hanbali School refused to allow the Abbasid Caliph to enforce his maslak (i.e. Shari’ah law according to his formulations) throughout his regime. He maintained it would deprive people of their freedom to follow an opinion different from him. He also refused to become chief Qadi in his establishment, as his maslak will reign supreme.
When these eminent imams founders of their respective schools never allowed their opinion to prevail on all thus depriving others of their freedom of opinion, how can lesser beings claim that their opinion is final and binding. Thus no fatwa should be taken as final and binding on all Muslims. In many respects opinions of different schools differ widely though principles (usul) do not differ. Each Imam derived different conclusions depending on which verse of the Qur’an or which hadith is being used by the mufti (one who issues the fatwa).
A fatwa usually is given for certain challenges that could be different if we go to another country. This is what happened the Imam Ashaf'i when he made different statements of fiqh because sometime he was in Egypt and sometimes he was in the Hijaz. Those differences in a fatwa because of differences in countries could be very minimal and countable. But in general, we should differentiate between a fatwa which is an opinion founded on Qur'an and Sunnah and other integtrities of Usul and the Qur'an or Hadith himself. They call the former what is understood or comprehended, but the latter is An-nus (the literal meaning of a verse of Qur'an or Hadith)
Let's look at the whole meaning of fatwas, and its principles to be able to understand fully on fatwas, their acceptability and their relevance
The Principles Of Fatwa
The Meaning Of Fatwa
In its original linguistic sense, the Word Fatwa means an answer to a question irrespective of whether such question relates to an issue of Shariah or not. Thereafter, the word acquired a technical meaning in the sense that it was confined to an answer given in response to a question relating to an issue of Shariah or the Deen.
The Salaf & the Immense Responsibility of Fatwa
The Salaf used to exercise great caution in matters of Fatwa. Imaam Hanbal [R.A.] used to frequently say : "I don't know". Imaam Malik is reported to have said that the Mufti must be conscious of accountability to Allah before responding to any question. According to Ibn Masud and Ibn Abbas, a person who answers every question is mad. Unfortunately there are many persons who claim the mantle of issuing Fatwa without proper training and without having acquired the necessary expertise, thereby causing confusion and misunderstanding amongst the lay public.
1. The First Principle-Expert Supervision to Acquire Expertise
It is not permissible to issue a Fatwa unless a person has studied fiqh in depth under the supervision and guidance of competent experts in the field. The classical literature of Islamic Law has its own style and terminology and requires careful analysis in context. For example, what appears to be an unqualified statement is limited in application by the context or by conditions referred to elsewhere in juristic literature. An expert jurist would point to the true meaning and purpose of a juristic text and its proper application to a factual situation, thereby avoiding the errors resulting from self study or lack of guidance. A true perception can only be achieved under constant guidance, tutelage and supervision of distinguished experts recognizsed in the field.
2. The Second Principle-Development of Aptitude and perception
A person is not permitted to issue a Fatwa until and unless he develops an aptitude and a deep perception which enables him or her to distinguish between basic principles and their causes. The required level of aptitude and perception is attained when he or she is permitted by an expert to undertake the delicate and highly responsible trust of issuing Fatwa.
3. The Third Principle-Single juristic view Binding
It there is only one juristic view on a question amongst all the Hanafi jurists, then, that view is binding, unless there is cogent, textual evidence to the effect that such a view is based on an underlying cause which is absent in the particular case.
4. The Fourth Principle-Multiple Juristic Views
If there is more than one juristic view on a particular question, then it is obligatory to adopt that view which has been preferred by the scholars of Tarjiih [those classical jurists who have achieved distinction in the field by reason of their deep learning, piety and capacity to distinguish between competing arguments having regard to ever changing circumstances and new situations].
5. The Fifth Principle-Reliance upon Authentic Juristic Works Only
The Mufti is obliged to rely exclusively on the recognized and authentic works of Islamic Law. He is precluded from relying upon a work, which is not recognized, unless such reference is in accordance with established principles. In any event, he cannot base his reference upon a classical jurist who is not recorded to be amongst the preferred classical jurists of distinction [Ashab-ul-Tarjiih]. It is imperative that the Mufti is able to distinguish between the works upon which reliance can be properly placed, and those which cannot be relied upon for various reasons including weak narrations.
6. The Sixth Principle-Priority to be given to the preferred view as expressed in the text
In the case where there is a difference of opinion amongst the classical jurists on a particular question, that view is selected which has been accorded express preference in the text by the use of clear and express words such as "The Fatwa accords with this view". In the absence of express, clear preference in the text to the most preferred view, the particular text and juristic work must be examined in context to determine the authors preference for a particular viewpoint.
7. The Seventh Principle - Specific Words used to indicate Preference
The preferred jurists of distinction [Ashab-ul-Tarjiih], in selecting the most preferred viewpoint, have used different words in the text to denote such preference. Certain words indicate a stronger degree of preference than others, as appears from various references.
8. The Eighth Principle - Conflict of Juristic Opinion
In the case of a conflict between competing juristic views, it is an extremely delicate and complex task to prefer one view over another. A number of guidelines have been laid down but ultimately the selection of the appropriate rule is based on the aptitude, skills, intuition, depth of learning of the particular Mufti having regard to Divine accountability and sincerity of purpose, devoid of ulterior motives.
9. The Ninth Principle - Adopting the View of Zahir-ul-Riwayah
In the event where the classical jurists of distinction [Ashab-ul-Tarijiih] have not preferred any view at all, then it is obligatory to adopt the view expressed by the Zahir-ul-Riwaayah. If the latter itself expresses a difference of opinion, then the most recent view [i.e.the latest] should be adopted.
10. The Tenth Principle - Mafhum-Mukallif as a Principle of Interpretation of Juristic Text
Mafhum-Mukallif refers to the case where the contrary intent is interred from the ordinary meaning of an expression. For example, The Holy Prophet S.A.W. said that Zakah is payable in respect of camels that graze or their own. The contrary meaning [Mafhum-Mukalif] is that no zakah is payble on domesticated camels. The Mafhum-Mukallif is an acceptable principle of interpreting juristic text provided that the context permits such an interpretation.
11. The Eleventh Principle - Weak juristic Narrations Not to be Adopted
As a general rule, it is not permissible to issue a Fatwa which is based on a weak narration except in the case of necessity as interpreted by an extremely competent Mufti having a deep insight, perception, intuition, skills and having the capacity to distinguish between different arguments based on their strengths and weaknesses.
Compiled and written By M.S Omar based on the Arabic Lecture Notes
of Justice Mufti Mohammad Taqi Usmani attended by the Writer
Long Island, February 5, 2009
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