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\r\n \r\n \r\n \r\n \r\n \r\n| \r\n QURAN \r\n |
\r\n\r\nTranslation:\r\n
Surah al-Anbiyah
\r\n The Prophets (21) - Ayahs 16, \r\n 17
\r\n\r\n\"Not \r\n for (idle) sport did We create the heavens and the earth and all \r\n that lies between the two. If it had been Our Will to find a pastime, \r\n We would have found one near at hand, if We were inclined to do \r\n so!\"
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\r\nCommentary:
\r\nThe argument in these verses is \r\n put forth by God to those who either find it difficult to believe \r\n in the existence of God or those who think life is just play and \r\n entertainment, devoid of any purpose.
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\r\n They believe that man has been left free \r\n to live and do as he likes, and that none will be called to account \r\n for their actions. They do not believe there is any possibility \r\n of a Next Life where people will be rewarded or punished for their \r\n actions. Without this concept of a sense of responsibility and \r\n accountability in the Next life, it certainly makes one think: \r\n How just or fair would this life be for those who have been \r\n wronged or oppressed in this life? Only the arrogant people could \r\n think of denying the Accountability (hisaab) in the Hereafter \r\n (akhirah).
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\r\n This lack of a sense of personal responsibility \r\n and accountabiliy lead people to say that the entire universe \r\n was created without serious purpose, that it was no more than \r\n sport and play for the unbelievers. However, as believers \r\n we know Allah gives us a definite purpose and vision of life: \r\n \"I have not created the Jinn and human being (for any reason) \r\n except to serve Me.\" We \r\n also know, in the Quran, Allah has called a human being and \r\n a believer His Khalifah (Vicegerant or Representative) \r\n on Earth, which by itself is a serious responsibility, and \r\n not a joke. Allah has also asked the believers to be 'Witnesses \r\n unto Mankind' (shuhada 'alan naas) and 'Witnesses of Truth'. \r\n How could God have assigned such an immense role to us had He \r\n created this life for enjoyment?
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\r\n In verse 16 Allah explains: Had God intended \r\n creation to be merely for sport, surely, He Himself would have \r\n engaged in it. In which case, He would certainly not have brought \r\n into being a creature endowed with feelings, consciousness, and \r\n a sense of responsibility. Nor would God place him in a state \r\n whereby he is engaged in a constant tug-of-war between right and \r\n wrong. God could have done much better if the purpose was merely \r\n to entertain Himself! God did not create this world to serve \r\n as a coliseum, to offer thrilling spectacles of bloody sports \r\n where the spectators clap deliriously at the sight of humans being \r\n torn to pieces by ferocious beasts.
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\r\n It is also interesting to note that this misconception regarding \r\n the purpose of life is not found among athiests only. For example, \r\n according to the Hindu doctrine of Lila, all things were created \r\n for sport.
\r\n\r\n[compiled from \"Towards Understanding the Quran\" by Sayyid \r\n Abul A'la Mawdudi, pp. 257-8]
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\r\n \r\n\r\n
| \r\n GLIMPSES \r\n OF THE PROPHET'S SEERAH \r\n |
The \r\n son of 'Abdullah
\r\n\r\n\r\n\r\nThe Messenger of Allah \r\n (sall Allahu 'alayhi wa sallam) did not like people \r\n using names and titles for him that they used for princes \r\n and kings. People, out of respect, many times would do \r\n this, but he did not approve of it. Once someone came \r\n to visit him and addressed him in the following words: \r\n \"O my Lord, O the son of my Lord, O the best among us, \r\n O the son of the best among us!\"
\r\nThe Prophet (peace be upon \r\n him) heard this and realised the person was making an \r\n effort to please him. He told him and all his companions, \r\n \"O people, acquire piety. May the Shaytan make you fall \r\n from your pretence. I am Muhammad, son of 'Abdullah, \r\n Allah's servant and messenger. Whatever status Allah has \r\n assigned to me, I do not appreciate your increasing it \r\n even by a small degree!\" [Musnad ibn Hanbal, Vol. \r\n III]
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| \r\n EXCERPTS \r\n FROM ISLAMIC LITERATURE \r\n |
:!: My Faith has reached \r\n rock bottom :!:
\r\n\r\n\r\n\r\n\r\n\r\n\r\nThe phenomenon of weak faith has become very widespread \r\n among Muslims, and many people complain about the hardness of their hearts. \r\n So often we hear the words, “I feel hardness in my heart,” “I do not find \r\n any joy in worship,” “I feel that my faith has hit rock bottom,” “Reading \r\n Quran does not move me,” “I fall into sin so easily.” The effects of this \r\n affliction can be seen in many people, and is the cause of every disaster \r\n and adversity.
\r\n\r\n\r\n\r\n\r\nThe issue of people’s hearts is an important and sensitive \r\n issue. The heart is called al-qalb in Arabic because it changes \r\n so quickly and frequently (taqallub – alteration, variation, ups \r\n and downs). The Prophet (sall Allahu 'alayhi wa sallam) said: \"The \r\n heart (qalb) takes its name from its constant changes (taqallub). The \r\n likeness of the heart is that of a feather at the root of a tree, being \r\n turned over and over by the wind.\" [Reported by Ahmad 4/408].
\r\n\r\n\r\n\r\n\r\nMan’s heart changes constantly, as the Prophet (peace \r\n be upon him) described: “The heart of the son of Adam changes \r\n more quickly than a pan of rapidly boiling water.” \r\n [Kitab al-Sunnah, no. 226]. Allah is the One Who turns hearts around \r\n and controls them. ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas reported that he heard \r\n the Messenger of Allah (peace be upon him) say: “The hearts of the children of Adam are as one between \r\n the fingers of the Most Merciful, and He turns them in whatever way He \r\n wills.” Then he said: “O Allah, Controller \r\n of the hearts, direct our hearts to obey You.” [Reported by \r\n Muslim, no. 2654].
\r\n\r\n\r\n\r\n\r\nAllah tells us:“Allah comes \r\n in between a person and his heart (i.e., He prevents an evil person from \r\n deciding anything)” [al-Anfaal 8:24.] \r\n No one will be saved on the Day of Resurrection “except him who brings to Allah a clean heart [free from \r\n shirk and hypocrisy].” [al-Shu’ara’ 26:89] So the believer \r\n must check his or her heart, find out the nature and cause of the problem, \r\n and start treating it right away, before it overwhelms him or her and \r\n destroys him or her. The matter is of the utmost seriousness, for Allah \r\n has warned us against the heart that is hardened, closed, sick, blind \r\n and sealed.
\r\n\r\n\r\nIn the following weeks' issues we will discuss \r\n the various symptoms of weak faith, what causes it and how it may be treated. \r\n Allah alone is the One Whom we ask to soften our hearts and guide us. He \r\n is our Protector, He is sufficient for us and He is the Best Disposer of \r\n affairs.\r\n
...to be continued...
\r\n \r\n \r\n[from \"Weakness of Faith: Causes \r\n and Cures\" by Shaykh Salih al-Munajjid]
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| \r\n ISLAMIC \r\n VOCAB. \r\n |
\r\n\r\n\r\n\r\nJihad\r\n
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- \r\n \r\n\r\n\r\n\r\n\r\n\r\n
\r\n \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n \r\n\r\n\r\nLiterally, means to strive against something or \r\n to exert oneself to the utmost\r\n \r\n - \r\n \r\n\r\n\r\n\r\n\r\n\r\n
\r\n \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n \r\n\r\n\r\nIn Islamic parlance, it signifies all forms of moral, spiritual, \r\n and physical struggle .e.g an individual striving \r\n against the the weaknesses and temptations of one's \r\n own soul to better one's character, or a Muslim striving \r\n against the difficulties of living in an un-Islamic \r\n environment, or a Muslim community collectively striving \r\n to build a mosque!\r\n \r\n - \r\n \r\n\r\n\r\n\r\n\r\n\r\n
\r\n \r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n\r\n \r\n\r\n\r\nJihad \r\n is normally carried out through five avenues:\r\n
\r\n 1) Inviting to Allah - communicating His Message with \r\n wisdom and beauty (da'wah il-Allah),
\r\n 2) Witnessing unto humankind - being examples of truth, \r\n justice, and mercy to others following the exalted \r\n example of the Prophet (shuhada 'alan naas), \r\n
\r\n 3) Enjoining all that is good and beneficial in all \r\n matters ('amr bil ma'ruf),
\r\n 4) Forbidding all that is evil and harmful in all \r\n matters (nahiya 'anil munkar), and
\r\n 5) Armed struggle in the defence of Islam, Muslim \r\n lands, Muslims, or oppression and injustice wherever \r\n in the world it may be. \r\n
\r\n\r\n\r\n\r\n[from \"Towards Understanding the \r\n Quran\" by Sayyid Abul A'la Mawdudi, Glossary of Terms]\r\n\r\n\r\n\r\n