Showing posts with label Islamic. Show all posts
Showing posts with label Islamic. Show all posts

Islamic Ethics

on Sunday, September 15, 2013

Islamic ethics defined as “excellent characters,” traditionally took shape slowly from the 7th century and lastly established by the 11th century. It was ultimately designed as effective combinations of the Qur’anic instruction, the instruction of Sunnah of Muhammad (PBUH). It is most important to follow the Islamic ethics and teachings to enjoy success in life.

1.   Worship only God: Take nothing with Allah as an additional target of praise.

2.    Be kind, honorable and modest to your mothers and fathers: be kind to your mother and father. Whether one or both of them reach older age in the lifetime, don’t say to them a word of disregard, nor push away them, but deal with them in terms of honor. Out of benevolence, lower to them the wing of humbleness, and say: “My Lord! Bestow on them thy Compassion even as they appreciated me in my childhood years.”

3.    Be neither miserly nor careless in one’s expenses: And provide to the kindred their due privileges, as to all those in want, and to the wayfarer, but don’t spend your wealth in a way of a spendthrift. Verily spendthrifts are friends of the Evil Ones, and the Evil One is to his Lord (himself) ungrateful. You should spend your money where you need. It is also great to spend money in the way of Allah.

4.    Do not engage in “kids killings’ for fear of starvation: Don’t Kill your kids for worry of desire: We shall offer nourishment for all of them, as well as, for you. Verily the killing of them is a terrific sin.

5.    Do not commit extracurricular sex: Nor come nigh to adultery: for it is an embarrassing (deed) and an unpleasant, opening the way to other evils.

6.    Do not kill unjustly: Nor take life, which Allah has created religious – apart from for just any solid cause. If anyone is slain wrongfully, we have provided his inheritor capacity (to demand qisas or to forgive), but let him not go over bounds in the issue of taking life.

7.    Care for orphaned children: Don’t capture the orphan’s real estate apart to enhance it, till he gets older of full strength.

8.    Keep one’s promises:  Accomplish every proposal [i.e. promise/covenant], for every proposal will be inquired into on the Day of Reckoning.

9.    Be truthful and fair in one’s relationships: Provide full access when you calculate, and weigh up with equilibrium that is right; that is the most suitable and beneficial in the final dedication



View the
Original article

Understanding Islamic Finance

on Saturday, June 29, 2013

Islamic Finance, unlike western finance systems, is largely influenced by Islamic precepts, which govern its structure and activities. The most important aspect is the replacement of paying or receiving of a fixed or pre-determined interest rate with a profit and loss-sharing plan in which rate of return to financial assets held with banks is unknown. The rate of return is not fixed prior to undertaking a transaction. It differs from traditional banking, and unlike traditional banking; the matter of what prudential standards are applicable to Islamic banks has received little attention.

Islamic finance is governed by Islamic precepts as already mentioned, and more particularly, Shariah law, which, totally bans speculation, rather stipulating that income has to be derived in the form of profits and shared business risk instead of interests or assured returns. The piece further delves into the pivotal legal principles which shape Islamic Finance, with special interest in derivatives. This is in addition to taking a deeper look into the valuation models which assist in illustration of the Shariah-compliant deviation from conventional finance options via an implicit derivative scheme.

In real-life practice, Islamic Finance differs markedly from its paradigm version and its implementation takes place in myriad ways which are centered between the benchmark case and conventional banking practices. The degree to which this difference is pronounced differs from one nation to another. Among the most common financial instruments in the recent times, are the derivatives and despite being important, they remain few and differ from one country to another, with much fewer numbers being recorded in nations where their compatibility to the structure of capital markets required redevelopment around Shariah-compliant schemes.

Derivatives are stated as being financial products developed in response to the need for financial innovation aimed at addressing market needs. They are basically a response to the prevailing need to control risk with increasingly complex business environs. They are primarily a response to the need to manage risks within a rapidly metamorphosing business environment. In Islamic finance, they marginally differ from the derivatives as known is conventional banking practices.

Islamic Finance Derivatives

As suggested earlier, there are lots of Shariah compliant derivatives in the market. All these derivatives are expected to meet the general requirement or criteria in order to be considered acceptable, or rather halal as Islam puts it. At the basic level, all the instruments as well as transactions are expected to be free and do not fall within the following five items.

  • Riba (meaning usury),
  • Rishwah (implying corruption),
  • Maysir (implying gambling),
  • Gharar (meaning unnecessary risk), and
  • Jahl (to mean ignorance).

It should be emphasized that as much as riba can be in multiple forms, all kinds of it are prohibited and unaccepted within the concept of Islamic finance, even one gets positive returns without taking any risks. In the case of gharar, there is actually no consensus as to what it actually encompasses and was generally used to refer to unnecessary risks, deceit, or uncertainty that is self-induced. With regard to financial transactions, it is considered or treated as looseness of the base contract that either one or each of the involved parties lack certainty of the possible outcome. On the other hand, Masyir when looked at from the point of financial instruments is one where outcome is solely reliant on chance for instance, gambling.  Lastly, it is jahl which refers to the party’s ignorance.  Looking at this from a financial stand-point, it is unacceptable if either of the parties involved in the transaction gains as a result of the ignorance of the other party.

There exists a number of Islamic derivative alternatives, most of which are premised on the Shariah law as already mentioned earlier. The chapter outlines quite a number of these alternatives noting that the most salient aspect of the system is riba prohibition.

Categories of Islamic Finance Contracts

On the basis of the earlier mentioned principles, Islamic banks offer financial contracts falling within five fundamental groups. These include:

  • Non-interest bearing demand deposits;
  • Mudaraba,
  • Murabaha,
  • Musharaka, and
  • Ijara.

In modern commercial banks, the conventional checking accounts do not bear interests on deposits and given that Islamic Financial Institutions (IFI’s) discourage deals based on interest, many often demand for these accounts. In ideal situations, IFIs are not supposed to charge a fee on checking accounts given that they are free to hire the depositors’ funds, in line with the reserve requirements, if at all any exists, to the assets which are earning. This is however not the case in real situations. Based on deposit sizes, service charges and fees are charged to meet operational costs.



View the
Original article

Principles of Islamic Finance and Economics

on Friday, June 7, 2013

Modern economic and financial systems have developed into extremely complex systems. Concepts such as derivatives and global financial and economic systems have complicated the understanding of financial and economic systems for the average man today.

As these systems grew, a parallel awareness grew in Muslim societies. After interest-based banking settled in the Muslim world, Muslims became aware of the extreme conflict these systems cause with their own faith. A new alternative to these ‘traditional’ forms of finance and economics began to emerge, if even theoretically.

Prior to the arrival of Islam, usury was a common method by which individuals would penalize each other for becoming late in returning a loan. Then, the meaning of the word usury was not the same as the current definition used.

According to the Merriam Webster Dictionary, the modern definition for the word usury is “an unconscionable or exorbitant rate or amount of interest; interest in excess of a legal rate charged to a borrower for the use of money.” The dictionary states that this definition effectively came into place in 1545, when England fixed a legal maximum interest for any loan.

Interest (or usury, in the old meaning of the word) was also prohibited by the bible. According to the Kings James Version, Deuteronomy 23:19 states, “Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury.”

According to an article by the Guardian titled “When and why did the Christian Church stop viewing usury as a sin?,” the abolishment of the ban on interest in the West began in the 16th century. The article states that the decision that not all interest is sinful “was finally decided in a series of decisions in the institutions of the Catholic Church in the 19th century.

The term riba addresses more than simply monetary interest. According to a book titled قاموس المصطفحات الاقتصادية في الحضارة الإسلامية  (or The Dictionary of Economic Terms in the Islamic Civilization), written by the Muslim contemporary thinker Mohamed Imara, riba, linguistically, means excess of anything. According to the book, in Islamic law, it is the excess on the principle of wealth, as a requirement imposed by one of the contracting parties, with no return (for that excess) in terms of labor. It is also defined as excess wealth given in exchange for the same form of wealth, but of lesser quantity.

There are two forms of riba:

The first form is riba al-nasia, or ‘delayed’ riba. This form takes place when dealing with loans. The two contracting parties agree that the borrower will pay back the lender an excess above the principle wealth lent at a later date. This has also been called riba al-diyoon, or the riba of loans.

The second form is riba al-fadl, also known as riba of sales. This occurs when two parties exchange the same form of wealth, but one gives a larger quantity of it than the other, or one is given immediately, and the delivery of the other (of the same characteristic) is postponed.

Riba is strictly forbidden in Islam, and is considered to be among the gravest of sins. Numerous Quranic verses and hadiths stress on the seriousness and magnitude of this sin. One verse considers the insistence of an individual to deal with riba despite knowing the Islamic ruling of it as ‘declaring war on Allah and his Messenger.’

O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal – [thus] you do no wrong, nor are you wronged. (2:278-279) [Translation: Sahih International]

In one hadith, the Prophet Mohamed is quoted as saying that the receiving of one dirham of riba knowingly is worse than fornicating 36 times. In another hadith, he says that there are seventy divisions of riba, the least of which is one who marries his mother.

It is extremely apparent from both the Quran and the hadiths that the sinfulness of riba is extreme. On the night of his ascension to the Heavens (isra and miraj), the Prophet said that he saw people with bellies the size of homes, with serpents staring out from their bellies. He asked Jibreel who these people were. Jibreel replied, “These are the users of riba.”



View the
Original article

Principles of the Islamic Political System: Legislation and Shariah

on Thursday, April 25, 2013

The concept of legislation and the idea of a legislative authority in the Islamic perspective are different from that in the perspective of other political ideologies. In both perspectives, laws are made to establish justice and prevent crime and harm.

In modern non-Islamic political ideologies, laws are made by man, and are generally based on morals and ethics that are established by culture, norms, and a general consensus. The problem with basing laws on culture, norms, and what society deems to be appropriate and inappropriate is the fact that these measurements of right and wrong change over time. The abolishment of capital punishment in a number of states in the US over the years, the legalization of gay marriage in some Western countries, the recent legalization of narcotics in a growing number of states in the US, and many more examples of changes in the laws of Western countries.

The Islamic concept of legislation places limits on what man may decide to be right and wrong. The Divine Word sets the border between that which is lawful and that which is unlawful.  As the Quran and the Sunnah are eternal scriptures, unaltered and unalterable, the fundamental laws derived from them are also unalterable.

Governance and judgment by what Allah has revealed (alhokm bema anzal Allah) is at the cornerstone of Shariah and an Islamic legislative system. The Quran clearly mentions the importance of judgment by what He has revealed in numerous verses.

And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers. (5:44) [Translation: Sahih International]

And whoever does not judge by what Allah has revealed – then it is those who are the wrongdoers. (5:45) [Translation: Sahih International]

And whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient. (5:47) [Translation: Sahih International]

Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut [false deities], while they were commanded to reject it; and Satan wishes to lead them far astray.(4:60) [Translation: Sahih International]

Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most people do not know. (12:40) [Translation: Sahih International]

Shariah and judgment by what Allah has revealed places both the ruler and subjects at an equal level before the law. It limits the authority of the ruler to the constraints of shariah as the following hadith mentions:

Allah’s Apostle (Peace and Blessings of Allah be upon him) said, “A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, aslong as his orders involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one should not listen to it or obey it. (Sahih Bukhari – The Book of Judgments)

The Quran also addresses the equality between the ruler and the subjects before Islamic law. In the same verse we are commanded to obey those in authority among us, we are also commanded that, should there be any dispute or disagreement over a matter, then we are to refer it to Allah (Quran) and Mohamed (Sunnah).

Given the complexity of modern society, and with advances in technology and transactions, more laws are needed to address the need for justice in today’s world. Within the scope of Islamic legislation, modern laws must fit the boundaries placed by shariah, and may even be based upon it. For instance, matters such as traffic laws (such as speed limits, staying within lanes) can be considered to place into laws the commandments regarding the sanctity of life in Islam and the protection of property from damage. Within a modern Islamic legislative system, laws pertaining to modern financial transactions must take into account the Islamic prohibition of usury in all its forms.

Shariah brings to stability and harmony what manmade legal systems have rendered changeable and unstable. It places both ruler and subject on an equal footing before the Divine Law.

With the ever-changing manmade measurements of justice and ethics, Shariah places an eternal and objective scale with which justice is truly applied.

Then is it the judgment of [the time of] ignorance they desire? But who is better than Allah in judgment for people who are certain [in faith]. (5:50) [Translation: Sahih International]



View the
Original article

LA Times Book Fest: Islamic involvement at the festival

on Monday, April 22, 2013

 
By Nicolette Kelegian, Annenberg Radio, USC
 
LOS ANGELES, California (April 19, 2013) – The Los Angeles Times Festival of Books is scheduled this weekend at the University of Southern California. On Saturday, there will be more than 300 booths spread across the University Park Campus and more than 150,000 people are expected to attend the festival.

While there are various different booths around campus ranging from authors and publishing houses to fresh food collaboratives, there are two tents likely to stick out: Islamic organizations prepared to educate people about Muslims and the Islam religion.

The Islamic Circle of North America organization was established in 1968 and has been present at the Los Angeles Times Festival of Books since 2004. The organization claims it’s the largest Muslim organization in America. The Islamic Circle’s main goal in attending this festival each year is to educate the people according to Waqas Syed, the organization’s deputy secretary general.

“We are more about offering facts about our religion; What does Islam say about terrorism, about violence, and other things so people can make their own informed opinion,” said Syed.

At the festival, the Islamic Circle of North America has distributed up to 12,000 copies of the literature and 4,000 copies of the Holy Qur’an all for free.

“The objective of the project is not to proselytize or convert people but to basically provide educational opportunities for the general public to know and inquire about Islam and Muslims,” he said.

This year, this festival is coming just days after the Boston Marathon explosion, which many Americans speculate has Muslim ties. Syed is concerned about how people will react to the booth this year, but doesn’t plan to back out. In previous years, there have been people who didn’t like this organization’s presence at the festival.

“a person whose Marine brother had died in the Iraq war was pretty upset and said you killed my brother and things like that, but overall we’ve had a very broad support from everyone” Syed said.

Al Islam is the second Islamic organization attending the festival this year. Al Islam is like a digital portal of books on Islam and lectures available for people who want to learn more about Islam.

Imam Shamshad Nasir belongs to the Ahmadiyya Muslim Community. Nasir is the Regional Imam for California, Nevada, and Nebraska. “There are so many misunderstandings and Islam is a very misunderstood region in the world right now and especially in the American society,” Nasir said.

Nasir wants to clear up the stereotypes people have against muslims. “People think that all Muslims are terrorists, which is not true. We want to remove the misunderstanding by telling them that Islam is peace, Islam is submission to the will of God,” Nasir said.

Both organizations said they are aren’t trying to convert people to Islam, but better educate people about the religion.

In light of the Boston explosions, USC’s Department of Public Safety has said it’s asked for an on-call bomb sniffing dog and more LAPD officers to help out with the large crowds at the festival this weekend.

Article Courtesy: Annenberg Radio, USC




View the Original article

Principles of the Islamic Political System: The Vizierate

on Tuesday, April 16, 2013

What has been known in the modern world as the idea of the ministry has been known in the Muslim world and in Islamic political thought as the wezara, or the vizierate. Since the early days of Islam, Muslim caliphs have appointed trusted men to their side to advise and help them in the affairs of the realm. Due to the importance of this position of authority, Islamic scholars have addressed the aspects associated with the vizierate.

The famous scholar of Islamic political theory, Abu ElHassan ElMawardy, addressed the difference between the authority of the ruler and that of the vizier. The first difference, he mentioned, is that the vizier is obligated to inform the ruler about all he has done with regard to the management of the affairs. The second difference is the right of the ruler to review and revise the actions and the decisions of the vizier, so that he may acknowledge what he sees as right and change what disagrees with the ruler’s judgment.

ElMawardy mentioned that all actions that may be performed by the ruler may also be performed by the vizier except for three:

The ruler may appoint a successor, while this isn’t permissible for the vizier.

The ruler has the right to request to be relieved of his position by the nation, while the vizier, being appointed by the ruler, does not have that right.

The ruler has the right to dismiss someone appointed by the vizier, but the vizier cannot dismiss an appointee of the ruler.

ElMawardi, in his book AlAhkam AlSultaniya, divided the vizierate into two categories:

The vizierate of delegation (wezaret eltafweed) is a position appointed by the Muslim ruler. The ruler delegates the management of the affairs to the appointed vizier to manage according to the vizier’s conscientious judgment and opinion. ElMawardy mentions that the criteria for the vizierate of delegation are the same as that of the selection of the ruler, in addition to the criterion of efficiency in the affairs the vizier will be delegated to manage. He excluded from the criteria of the vizierate of delegation the criterion of lineage (which he listed as the last criterion for the selection of a ruler.  The criteria for the selection of a ruler according to ElMawardy are, briefly: 1: Justice, 2: Knowledge for good judgement, 3: Free of defects in the senses, 4: Free of physical defects or deformities that hinder movement, 5: Wisdom and proper opinion, 6: Bravery and courage, 7: Proper lineage.)

The executive vizierate (wezaret eltanfeez) is a position appointed by the ruler to carry out the ruler’s orders and commands. The characteristics of the executive vizierate, according to ElMawardy, are:

  1. Fidelity
  2. Honesty
  3. Limited aspiration
  4. Good relationship with the people
  5. Masculinity (the vizier should be a man)
  6. Intelligence and astuteness
  7. Frugality (the vizier should not be a person who follows his desires)

ElMawardy differentiates between the rights of the executive vizierate and the vizierate of delegation in the following points. Unlike the executive vizierate, the vizierate of delegation may:

ElMawardy then lists the differences between the criteria for a vizierate of delegation and that of an executive vizierate. Unlike an executive vizierate, the vizierate of delegation must be

  1.  Free (and not a slave).
  2. A Muslim.
  3. Aware of shariah rulings.
  4. Knowledgeable in topics of war and financial expenditure.

 



View the
Original article

Principles of the Islamic Political System: The Judicial System

on Saturday, April 13, 2013

Perhaps the most important factor in the stability of any nation, after a strong executive power that may bring peace, is a fair and just judicial system that protects the rights and property of the people. The Islamic political theory has also touched on the matter of justice, its importance and its formation.

AlMawerdy, in his book AlAhkam AlSultaniya, addressed the topic of the judicial system in the chapter On the Mandate of the Judiciary (Position). ElMawerdy states that it is not permissible for anyone to assume a judiciary position unless he has fulfilled the 7 conditions for it. The 7 conditions he lists for the position of a judge are:

  1. The individual must be a man: He must be a male and he must have passed the stage of puberty. ElMawerdy mentions, however, that Abu Hanifa stated that a woman may be a judge in the instances in which a woman’s testimony is accepted, and that she may not be a judge instances in which a woman’s testimony is not accepted.
  2. The individual must be sane and rational.
  3. The individual must be a free.
  4. The individual must be a Muslim. With regards to this condition, ElMawerdy states that it is not permissible for a disbeliever to take up a judicial position neither over Muslims nor over disbelievers. Yet he also states that Abu Hanifa did allow disbelievers to take up judicial positions among people of his own faith. (i.e. a Christian being a judge between Christians, a Jew being a judge between Jews)
  5.  The individual must be just: He must be honest, trustworthy, controlled when both during times of anger and satisfaction, as well as other traits that suggest the man has a good sense of justice and fairness.
  6. The individual must be free of defects in his hearing and vision
  7. The individual must be knowledgeable in the rulings and science of shariah. AlMawerdy states that the fundamentals of shariah rulings that the individual must know are 4:

1)      He must know the Quran so that he may know what it contains regarding rulings, and understand the various categories of rulings contained in the Quran.

2)      He must know the confirmed sunnah (traditions) of the Messenger of Allah (Peace and Blessings of Allah be Upon him)

3)      He must know the interpretations of the salaf (the predecessor scholars after the Prophet his companions), including what they reached a consensus upon and what they disagreed upon, so that he may follow the consensus, and use diligence to make a judgment on what was disagreed upon.

4)      He must have knowledge of analogy so that he may derive a ruling on something that has not been addressed based on similar matters.

ElMawerdy also addressed an issue related to the corruption of the judicial system, the giving of ‘gifts’ to judges. In his book, he states that it is not acceptable for one who has taken a judicial position to take a gift from a litigant, nor anyone working with him even if he is not a litigant. He also states that if the judge does accept a gift without giving the equivalent of the gift in return, then he should transfer it to Bait al Mal (the national treasury).

ElMawerdy advised in his book against the delaying of cases, and prohibited the overseeing of a judge in a case involving one of his parents or offspring.



View the
Original article

Islamic Creationist Movement

on Wednesday, April 10, 2013

 

Islamic Creationist Movement is a religious belief of Muslims that earth, life, and the whole universe are the creation of the supernatural power of Allah Almighty. Various scientific studies along with the followers of different religious groups have different thoughts and points of view regarding the creation of the universe. The American scientific affiliation recognizes that there are diverse opinions among creationists on the technique of creation.

According to an Islamic point of view, the supernatural power of Allah Almighty created the earth and the whole universe in six days. The Quran, like bible and other Islamic religious books, accept the creation of the life, the earth, and even the life on earth in six days. According to the teachings and sources of Islam, Allah Almighty created the soil first, then mountains, lights, animals and then Adam A.S. Adam was created from soil.

The followers of other religions do not believe that God created the earth and the universe in six days. Individuals of European countries just believe in the scientific concept regarding the creation of the earth and universe. Here are some thoughts and opinions of different religious groups regarding the creation of the earth:

The Islamic creationist movement starts from Turkey. There was notable debate among the various intellectual scholars, scientists and fundamentalists regarding the concept of universe creation. In the year 1990, the scientific research foundation in Turkey started a new mission of spreading new version and concept of Islamic scientific creationism in Turkey. The main ideology and concept of this theory was mainly imported from the United State of America. It was not until late in 1998 when many academics, scientists, various other people, and Turkish science institutes such as the Turkish scientific and technical research council and the Turkish academy of science protested against the concept of Islamic scientific creationism theory. After that the Islamic creationist movement arose in Turkey in order to protect the basic believe of Muslims regarding the creation of the universe by Allah Almighty in six days.

The Holy book Quran accepts the divine validity and information presented in the other religious books regarding the concept of creation. It is very clear in Islam how the universe was created by Allah. The Islamic creationist movement has become a threat for various scientific creationism theories and concepts. We expect that the Islamic concept of creationism will continue to enjoy a strong support in the Muslim population.



View the
Original article

Principles of the Islamic Political System: The Rights and Obligations of the Ruler

on Tuesday, April 9, 2013

The most important factor in any political system is the relationship between the governing entity and the people. This relationship sets down the rights of the ruler and the people, as well as their responsibilities towards each other.

The Obligations of the Ruler

One of the oldest scholars who addressed the issue of the Islamic political system, ElMawerdy (972-1058 AD), tackled the issue of the rights and obligations of the Muslim ruler in his book AlAhkam AlSultaniya. He began addressing the matter by discussing the ruler’s duties and responsibilities, listing the protection of the religion as the first responsibility of the Muslim ruler. He stated that the ruler must protect the religion from any innovations, using logic and proof to refute falsehood and innovations, and using his rights and the limits Islam imposes on the people to protect Islam and the nation from any harm.

ElMawerdy mentioned that the resolving of conflicts between disputants was the Muslim ruler’s second responsibility. (Of course in modern political system, the judicial authorities are delegated with this responsibility.)

According to ElMawerdy, the ruler is responsible for the protection of the people from harm, the execution of the hudood (the punishments for transgressing the limits Allah has imposed in Islam), the fortification of the borders of the nation, jihad against those who oppose Islam, the collection and distribution of the spoils of war and charity, the appointment of executive officials, and directly engage in the affairs of the nation.

The Andalusian scholar and judge, ibn-AlAzraq(1427-1491 AD), listed 5 duties a ruler is obligated to perform:

  1. The protection of the fundamentals of the religion
  2. The execution of judgement between disputants
  3. The execution of the hudood
  4. The punishing and rebuking of those who deserve (to be punished)
  5. The caring of ahl aldhimma (non-Muslims who agreed to live peacefully within a Muslim nation under Islamic rule)

Another Andulisian scholar, ibn Radwan alMalaqy (died 1381 AD), stated in his book AlShohob AlLame3a fe AlSiyasa AlNafi3a (The Illuminated Stars of Effective Politics) that there are 10 responsibilities and duties that must be performed by a Muslim ruler. Those 10 responsibilities are directly identitcal to ElMawerdy’s list, and go as follows:

  1. The protection of the religion based on the things agreed upon by the scholars.
  2. The execution of judgments and verdicts between disputants.
  3. The protection of people from harm.
  4. The execution of the hudood.
  5. The fortification and protection of the frontlines and borders of the nation.
  6. Jihad against those who oppose Islam.
  7. The collection of the spoils of war and charity.
  8. Managing the distribution of wealth.
  9. The delegation of authority and the appointment of advisors.
  10. The direct engagement in the affairs of the nation.

The late contemporary scholar AbdelAziz Ezzat AlKhayyat, mentioned in his book AlNizam AlSiyasy fe AlIslam (The Political System in Islam) 6 of the 10 ibn Radwan listed. He placed both the collection of the spoils of war and charity and the managent of the distribution of wealth as one item. He also paired the fortification and protection of the frontlines and borders of the nation with jihad against those who oppose Islam. The execution of judgements and verdicts was also joined with the protection of people and the execution of the hudood as one item in his list.

AlKhayyat states in AlNizam AlSiyasy that the scholars of Islam summarized the obligations of the ruler in the following phrase: The guarding of the religion and the management of worldly affairs. (Heraset aldeen wa siyasit elduniya.)

The Rights of the Ruler

After addressing the obligations of the ruler, AlKhayyat addressed the matter of the rights of the ruler. The first of these rights, he mentions, is the obedience of the nation to the ruler except when ordered to sin.  The Quranic verse AlKhayyat refers to with regards to this right is verse 59 of Surat AlNisa, which is translated (Yusuf Ali) as follows:

O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you.

AlKhayyat then goes to list what he considers being other rights of the ruler: The right to be advised privately or publicly, The right to be supported and aided, The right to be respected, The right to legislate (so long as it is within the limits of the shariah  and the consensus of the Muslims), The right to know the progress of his delegates, subjects, and workers and hold them accountable, The right to obtain permissible wealth from the national treasury, The right to declare war, and The right to appoint delegates and workers.

AlMawerdy stated that if the ruler fulfills his 10 duties (mentioned earlier), then the people are obligated to obey him and aid him, so long as his status does not change.

AlMawerdy then mentions that in the event that his justice becomes flawed (mainly when he performs actions clearly forbidden in Islam), the nation will no longer be obligated to obey nor aid him. He also mentioned a number of cases in which bodily (physically and mentally) defects may also render a ruler’s status as a ruler void.



View the
Original article

Principles of the Islamic Political System: Selecting a Ruler

on Monday, April 1, 2013

With the rise of Islamist political groups to power in a number of countries across the Middle East and North Africa, it is important to understand the basics of the political ideology behind these groups. In this article, I will touch up on a few principles of the Islamic political system.

The Basis for the Necessity of a Ruler:

Perhaps one of the most famous historical Islamic scholars who wrote on the Islamic political system, El-Mawerdy, he addressed the issue of the need for a ruler. In his famous book, “The Ordinances of Government” (“Al-Ahkam Al-Sultaniya”), he mentions that there are two main categories of reasons for a ruler. The first of these categories is the logical necessity, being that people cannot live in a society without there being a ruler who can protect the people from injustice and anarchy. The second category is related to Islamic teachings. The primary source El-Mawerdy mentions as proof of the religious commandment for there to be a ruler for the people is verse 59 of Surat Al-Nisaa which (translated) reads:

“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority [Olee elAmr] among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.”

Based on this verse, El-Mawerdy states that the Islamic law delegates authority to the ruler, or “Olee elAmr”.

The Bai’ah:

The bai’ah, or the pledge of allegiance, has historically been the true basis upon which the ruler’s authority is seen as legitimate by the people. The bai’ah is taken by “ahl elhal w el’aqd,” influential figures of public authority, upon inaugurating a new ruler. Even when monarchial rulers were present, the heir to the throne was obliged to receive the bai’ah from the people in order to gain legitimacy.

Traits of a Proper Ruler:

A number of Muslim scholars who addressed the issue of the political system and rule of law have addressed the main traits that a ruler must have. El-Mawerdy listed the following 7 factors that a ruler must have:

  1. Justice as agreed upon (by the scholars of Islam) [understanding and practicing what is right and forbidding and avoiding that which is prohibited].
  2. Knowledge that leads to good judgment and decision-making.
  3. Free of defects in his senses of hearing, sight, and his tongue.
  4. Free of physical defects or deformities that may hinder movement.
  5. Wisdom and proper opinion that aids him in guiding his subjects and managing the people’s interests.
  6. Bravery and courage that aid in protecting the interior and fighting the enemy.
  7. Proper lineage (a number of scholars have mentioned that the caliph must be from the lineage of Quraish, but we are not currently addressing the concept of the caliphate).

The late contemporary scholar ‘Abd El’Aziz Ezzat ElKhayyat, formed a list of 8 factors which he mentioned in his book “The Political System in Islam” (Al-Nezam AlSiyasy fe El-Islam) :

  1. Islam (He must be a Muslim. This factor was probably unquestionable during the time of ElMawerdy, and therefore was not worth mentioning in his time.)
  2. Masculinity (Prior to ElMawerdy’s death, no female had taken a position of authority, so this may have been overlooked.)
  3. Justice (ElMawerdy’s first factor).
  4. Knowledge (ElMawerdy’s second factor).
  5. The ability to lead and guide.
  6. Senses and body free of deformities and defects.
  7. Proper lineage (The Quraish factor).
  8. The fitter choice (If any other individual is found to be more fit for the position of a ruler, than he should be chosen).


View the
Original article

Islamic Financial Planning

on Monday, March 18, 2013

Islamic financial planning is an essential component of wealth mastery. The business performance highly depends on Islamic practice as Islam is a comprehensive, integrative and holistic religion that governs all aspects of life. It is a religion that focuses on major and minor life issues. It cares for personal, social, spiritual and materialistic subjects. Islam relates this worldly life to the Hereafter.

Islam also encourages Muslims to spend their money carefully. There is no reason to spend it too much but they should at least cover the basic necessities of their families. In Islam, if a husband has money but doesn’t want to spend on his wife or children, she has the right to ask for a divorce.

It is especially vital for every Muslim to plan his finances as it will secure him and his family’s well-being. Planning for death should be taken into account while planning finances. A Muslim should prepare himself for the next world as if he is dying tomorrow. This does not mean to forget his world; A Muslim should work to improve all his living as if he is living forever. With all in mind, it is vital to master the techniques of building a strong financial foundation.

Financial Planning is practically a discipline of wealth management that applies to the unique needs and concerns of each individual. As a Muslim, one should care about financial planning, as after death it is possible that he will leave debts or children to the trusted one. Starters, who manage their expenses, save and invest 10% – 20% of their pre-tax income. In an ideal situation, this could be achieved by investing in a pension scheme with the employer. This should become a habit because it is less likely to find oneself in financial difficulties later in life if dealt with financial planning earlier in the career. This will also ensure that no problems in the family will arise due to financial issues.

It is essential to discuss finances with the spouse. They should know about debts and net worth of their partner. Knowing family financial situation will enable them to understand the stress, and both spouses should be co-signers of the long-term plan and decision in order to become wealthy Muslims. It is also important to review and adjust finances with the spouse constantly, as well as discuss new options of investment. Many Muslims lifestyle constitutes of a lot of work and no play which is detrimental to their health and wealth. Only working routine is unhealthy and detains people from making necessary decisions to become wealthy Muslims. Needless to say that if one continues implementing their investment program, it’s important to monitor their portfolio on an ongoing basis and ensure it is appropriate.

Islam does not tolerate selective concentration of wealth. To prevent it, Islam restricts cumulative exploitation of resources, thereby prohibiting the concept of interest in finance. Islam further prohibits any kind of exploitation through tricks to create unnatural inflation in the market. This means that Muslims aren’t allowed to scam people in exchange of money or other materials.



View the
Original article

Islamic point of view on Interest and Stock Market

on Sunday, March 17, 2013

The literal meaning of interest is the money paid for borrowing money, or the rent on money, and it is always according to a fixed ratio. It is known by every living person and interest has become completely institutionalized and it is commonly accepted in every modern economy. Most of the people accept dealing in interest except for Muslims. Devout Muslims stay away from dealings that involve interest.

The reason why Muslims refuse to receive and pay interest is that Islam has strictly forbidden such practice. But this is not considered by Muslims like any kind of a harsh restriction, they know that staying away from interest dealing is directly or indirectly benefiting them. They believe that all Islamic teachings are based on wisdom, knowledge and justice and there are sound reasons for every single thing is Islam. So the forbidding of interest has some reasons, some of which we are able to see.

When you read the Islamic texts about interest, you will come to know how strict the warnings are against dealing in interest (both receiving and paying). Islam condemns many acts, like adultery, fornication, consuming alcohol, murder and homosexuality. But the extent to which interest is condemned in Islam is on another level and Sayyid Qutb has written that Usury is more strongly denounced than any other issue. It has even been compared to having sexual relations with your mother.

The Quran gives a strong warning to people who deal with interest and warns them of the hellfire.

The dealings of stock are permitted in Islam, Muslims can buy and sell shares in the stock market and make a healthy living through it. But it is important to note that not all types of share are allowed in Islam. Common shares are allowed in Islam but preference shares are prohibited. The reason being that common shares don’t have a fixed rate of return, and the shareholders will receive dividends according to the company’s profits. On the other hand preference shares are more like loans that companies take from the general public. Preference shares have a fixed rate of return and the profitability of the company does not affect the dividends. Furthermore there are two types of preference share, cumulative shares and non-cumulative shares, both of which are condemned in Islam. In case of cumulative shares if the company incurs a loss and cannot make dividend payments they will have to pay the accumulated amount next year. But in case of non-cumulative shares if the company incurs a loss and the company is not able to make the interest payment, they will not have to pay the accumulated amount next year.

Preference share dividends are more like interest payments because both have a fixed rate and the profit on both is guaranteed.



View the
Original article

Islamic Revivalism and the Modern World

on Tuesday, March 12, 2013

Before 28th of January 2011, the idea of a Muslim country being ruled by true shariah laws seemed far fetched. Those who called for the implementation of Islamic law, and dreamed of change in the Arab world were considered to be either mad or backward. Salafists were seen as outcasts, and the security apparatus in countries such as Egypt closely monitored their groups. Leaders of the Muslim Brotherhood were imprisoned, and elections in which they participated in were contaminated with fraud to prevent their participation in the legislative process. Other Islamist groups that once took up violence as a path for change (most notably ElJamaa ElIslamiya) were locked away for decades, despite giving up violence as a tool for reform. Mainstream media portrayed these Islamic revivalist movements in a negative light. The method of Western portrayal of Muslims and mainstream Arab media of Islamist groups is almost identical.

The freedoms and liberties that came with the Arab Spring allowed many people to do what they feared to do before, interact with Islamists.

With the newly found freedom, and after decades of building a popular base within the lower social classes, Islamists began to gain much ground in the political arena, winning majority votes in legislative and constitutional structures such as the parliament and constitutional committees. In Egypt, Islamists managed to reach the highest executive position in the nation, the presidency.

With the slow process of reviving the Islamic system of rule in a modern context, many Islamist youth have become impatient with the sluggish pace at the mainstream Islamist groups have been moving. New Islamist groups have emerged, considering mainstream entities such as the Muslim Brotherhood and the mainstream salafist parties to be too accommodating to liberal interests and demands.

It is important to face the fact that Islamic revivalism will not go away no matter what methods are used to eradicate it. Violence begets more violence, as we have seen in places such as Afghanistan, Iraq, and Syria. Deprivation of political participation instills resentment toward modern society as the days before the Arab Spring showed. And stereotyping has only lead to a rise of hatred toward the so-called intellectual and political elite.

Recent attempts at toppling current elected Islamist rulers have resulted in the emergence of a new generation of Islamic revivalist groups who aim at protecting the Islamic project.

The rise of Islamic revivalists to power in Arab countries did not begin with the Arab Spring. Algeria, Somalia, and Palestine are examples in which Islamists gained popular support and rose to the highest positions of authority in their respective countries.

The scenarios that occurred in Algeria and Somalia have many similarities, in both cases, the Islamic revivalists arrived to power by popular support (in Algeria’s case, popular elections, in Somalia’s case, public support in eliminating the warlords). The West supported the means with which they were removed from power, and in both cases armed Islamic groups emerged, even more zealous and inclined to violence then those who were toppled. These armed groups were extremely hostile to the West and to Western interests due to previous meddling in their countries’ affairs.

In Palestine, in an effort to ‘pacify’ the resistance movement Hamas, the West encouraged Hamas to take part in the formal political system of Palestine and take part in free and fair elections. And so, in 2006, it participated in the parliamentary elections, winning over 57% of the seats. Emerging from the elections victorious, Hamas extended its hands to Fatah and called for the formation of a unity government. Quite unhappy about the results, the more liberal Fatah refused to comply with Hamas’s invitation, and a new internal struggle began, the climax of which was Hamas’s crack down on Fatah activities and headquarters in the Gaza Strip (after discovering a plot to overthrow the elected government, according the Hamas statements). Numerous air raids and two wars were waged by Israel to bring an end to Hamas’s hold on the recently liberated Gaza Strip; all attempts ending in a failure.

As has been the pattern, the attempts at overthrowing the Islamist ruling system in Gaza have resulted in the emergence of more zealous Islamist groups. Hamas has tried to keep a lid on these groups who have considered Hamas’s system to be lacking in true Islamic principles, or compromising towards Fatah and the occupation.

The Arab Spring has lifted the lid that should be kept removed. It is more beneficial for society that Islamic revivalist groups be free to take part in political and social life, rather than locked away and labeled as outcasts and militants. All attempts at removing them and eliminating them have resulted in negative reactions and, in many cases, violence.

America, it seems, has realized that it is in its interest that the new Islamist rulers not be toppled by force. It has called on the Egyptian opposition to participate in the upcoming parliamentary elections. It has also made recent promises of financial support for the ailing economy. And it recently sold more military aircraft and equipment, signaling that not much has changed in regards to its military relationship with Cairo.

It is also in the Zionist regime’s best interest that some level of stability remains in Egypt. An Egypt ruled by the Muslim Brotherhood is safer for its interests than a destabilized nation with alQaeda-style groups at its borders.

However, the rise of Islamists to power in the Arab Spring countries has bothered other countries in the region. The nation that has been most irked by these events is the United Arab Emirates. Traditionally hostile and threatened by Islamist groups such as the Muslim Brotherhood, it has exploited the presence of Egyptians and of Egyptian interests in its political battle with the new rulers of Egypt. (Word has also spread among pro-Islamists in Egypt that the UAE has supported and funded attempts to topple the current regime.)

With internal conflicts brewing between a liberal-socialist-anarchist alliance and Islamists in Arab Spring countries that have witnessed the rise of Islamists to power, and with the emergence of more zealous Islamist groups, these countries stand on the brink of either civil war, or Islamic revolutions. In either case, it would be impossible to avoid bloodshed, and it is best to avoid both scenarios for the good of the people.

 



View the
Original article

Islamic Perspective of Adl or Justice

on Sunday, March 10, 2013

 

Islam is the biggest supporter of Adl and gives unprecedented rights to all humans. The Source of Islamic injunctions and laws is Allah Almighty’s infinite and Divine wisdom revealed directly to Holy Prophet Muhammad (PBUH) and are undoubtedly most perfect and applicable for all times.  It is no wonder that it advocates peace, justice, equality and humanity like no other system.

Adl

Adl is the central theme of Quran and Sunnah. Adl represents fairness, justice, equality, and balance. Adl is a virtue which Allah Almighty – All Wise has chosen for Himself and made Zulm (injustice or not giving what’s due) haram for His slaves. Moreover Allah Almighty has mentioned at countless places in the Holy Quran that He loves establishers of Adl.

Adl is the most basic of human rights from which all the other rights are derived. It is such a universal right that He Almighty commands us to practice justice even for non Muslims and enemies.

“O believers, be the establishers of justice, giving witness for the sake of Allah, and do not let your animosity towards any people incite you against practicing justice. Be just! That is the pious way.” (Holy Quran 5:8)

Adl, which essentially means giving everyone and everything its due, is to be observed regardless of cast creed, status, religion  and nationality and even if it disfavors one’s own relatives .

Holy Quran clearly says,

 “O believers, be the establishers of justice, giving witness for the sake of Allah, even if it is against yourselves, your parents or your kith and kin. Whether they are rich or poor, Allah has more rights than any on them. Do not let pursuing your desires come in the way of being just.” (4:135)

Harvard Law School has described the above verse as the greatest expression of justice in history.

Adl is very extensive concept and includes fairness in everything we do or say.

And when you speak, be just, even if it concerns a close relative.”(6:152)

It encompasses all comments and judgments, and all unfair treatments, be it inside court or outside; in selecting candidates, marking papers and all such situations.

Equality

Islam has made it mandatory to treat all people black or white, slave or master, man or a woman, and Arab or non Arab with equality

Holy Prophet (PBUH) in his last sermon said,

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety  and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Justice and Islamic society:

Allah is Just and enjoins His slaves to be just in all their dealings, and words.  All Islamic societies should strive to make Adl their aim. Justice is compromised when peoples self interests, biases, prejudices, fears and insecurities come into play. When rich and influential of the society are given concessions and bails, when relatives are preferred and exceptions are made based on nationality or race frustration and unrest starts to prevail. Holy Prophet (PBUH) once ruled to sever hand of a woman named Fatimah for theft who came from a noble family. People sent His (PBUH)’s loved ones to seek pardon for her. He (PBUH) became angry and said. “O people! Those before you went astray because they let go the influential while the common folks were punished. By Allah, had it been my own daughter, Fatimah, I would have cut her hand as well.” (Sahih Bukhari and Sahih Muslim)
This immaculate justice was the reason many accepted Islam knowing that this type of rulings can only come from the religion of Allah.

The dream of universal peace can’t be realized unless there is absolute justice in societies.  Allah has given those who practice and propagate Adl glad tiding of Jannah. It is about time that we rise above the inconsequential and short term favors of this world and strive for the Eternal Gardens by making Adl the only way to go.
 

 



View the
Original article

Some Major Differences between Islamic and Western Banking

on Friday, March 8, 2013

Islam is known as a complete code of life. It has everything for its followers, and it provides guidance in all paths of life for Muslims. Islam provides all the details which can be helpful for Muslims in their daily life and situations. Islam gives guidance even in money matters; this includes islamic banking.

One important concept in Islamic banking is that money cannot generate money, and it is considered as Haram. On the other hand, Interest is considered normal and right in the conventional banking. This is the biggest difference between both banking methods; there are some other differences, as well.

As it is said earlier that in conventional banking interest are charged because they say that money has a value and that value increases with time - so they charge interest. On the other hand, Islamic banking has a concept that you can earn money by using it for business or investment purpose. You cannot simply charge money on money.

The other thing is that in conventional banking, the borrower of the loan has to pay the principal interest even in case of loss. This is not the case in Islamic banking; where in case the borrower experiences any kind of loss then the bank will also share the loss by using Musharakah or Mudarbah model of investment.

The other difference between both banking models, is that in conventional banking, there is no agreement made for services or goods exchange. In case of Islamic finance, the agreement is made for the exchange for services and goods. The funds are given under the salam & Istisna Contracts as well as Murabaha.

Moreover, the conventional banks use the money as a commodity that is the real cause of inflation in the market. On the contrary, the Islamic banking focuses more on giving the loan to the real sectors which invest the money in their projects. This way money is used in a real sense and is distributed in various sectors. This investment in the real sector can form the basis of economic development.

While giving the loan, the conventional banks do not make ethical considerations. They can give the loan to anyone who fulfills their requirements. It means that they are not concerned about how the loan will be used by the borrowers. On the other hand, the Islamic banks do consider the motive of the loan. You can see that an Islamic bank won`t give a loan to anyone who wants to setup a beer factory or uses the borrowed money for any other illegal activity. This way the Islamic banking is more ethical and knows its responsibility towards the society.

So after reading this comparison, you can make your own selection of the bank from where you want to take a loan. You should also look at the policies of the banks and its effects and show your own sense of responsibility. Good Luck!



View the
Original article

Dowry: An Islamic Perspective

on Sunday, March 3, 2013

The concept of dowry that has become a part of modern marriage tradition in many Muslim countries has absolutely no basis in Islam. Despite this, it is still practiced by many Muslims all over the world , particularly in Pakistan, Bangladesh and India. In the Indian Subcontinent, the custom of Jahez (dowry) was practiced by those families who did not wish to give any share of their family property to women. As an alternative, they would give household goods, clothes and payments to their daughters. Islam does not order such a custom, and instead, has dictated a proper system of inheritance that applies to women. Most Islamic scholars agree that the concept of dowry should be avoided because it places extra financial burden on the family of a girl who is getting married. Prophet Muhammad is reported to have said, “The most blessed marriage is the one in which the marriage partners place the least burden on each other.”

Although dowry is often misconceived by many as an Islamic tradition, its basis lies in culture and not religion. It should be noted that Islam does not say explicitly that the giving of dowry is haram, nor does it appreciate such practices. Once can derive from other Islamic principles that dowry should be avoided because it tends to become a barrier in the marriage of a lot of people who cannot afford to spend huge amounts on dowry. The roots of this practice are so deepened in many Muslim societies society that people are forced to bear immense financial burdens so as to ensure that their daughters get married.

A research conducted by University of Bath in Bangladesh reveals that one quarter of the total country’s population is suffering from poverty and hunger. One of the major reasons that expand poverty is the custom of “dowry” because people are forced to pay dowry in amounts much greater than their family incomes, just to follow the old family traditions. The average income is around 100 Taka, whereas the dowry payment of one daughter is more than 20,000 Taka. This clearly shows how burdening this practice is becoming for Muslims in an increasingly expensive world.

Islam is a religion known for promoting simplicity and discouraging lavishness, extraordinary feasts and ceremonies. Prophet Muhammad’s four daughters got married without any dowry. He gave extremely diffident household objects – a sheet, a leather water-bag, and a pillow satiated with grass and fiber to his daughter Fatima on her marriage. If dowry had been an Islamic practice, it would have been encouraged by the traditions of Prophet Muhammad too. Therefore, Muslims should stop adopting such cultural practices that have not been advised by their religion.

On the other hand, instead of dowry, Islam declares “mahr” as an essential part of the marriage contract. This means that the husband must give a certain amount of money, possessions or property to his wife as a gift. Although the “mahr” does not strictly apply to everyone who cannot afford it financially, Allah says,
“…the wealthy according to his means, and the straitened in circumstances according to his means. The gift of a reasonable amount is necessary from those who wish to act in the right way.’ (2:236).



View the
Original article

PREPARING FOR EXAMS IN ISLAMIC WAY

on

Exams are the trial for assessing the capability of the student for the whole course of studies. There are several ways to prepare for exams, but the Islamic way is the best one. It might sound different that there is some Islamic way for the preparation of exams, but the ideology of Islam enlightened as it is a complete way of life. Islam is not only particular for  faith and worshiping, but also a practical way of doing routine work including the preparation of examinations. Each and every corner of practical life is guided by the light of Islam. For the preparation of exams in Islamic way, it is essential for the student to be a good Muslim who is practicing all duties called “fraiz”, well in time and with true faith. For exams first of all the student should wake up for the “Namaz” (prayer) of “Tahajjud” (late night prayer). The time of such a prayer starts from mid night to an hour before sunrise. After doing ablution called “wazu” it takes just five minutes to offer the said prayer and the student will be ready for exams preparation. Due to ablution all the idleness, vertigo or sleep will be vanished. The late night prayer will induce harmony in the heart and the peace and dimness of night will let the student give full absorption in studies. Start with the name of Allah and recite few verses from Holy book of Quran.

The way of preparation is to first read the subject only for sake of understanding instead of memorizing. Then repeat it in the same way by starting with recitation. Then, if necessary write it down and counter check the process of learning. Start writing with the name of Allah and first of all write the number 786 at the top of the paper which is a symbolic representation of the Holy name of Allah. For a single uninterrupted session of two to three hours is sufficient for an average student to cover or revise at least the one fourth part of his syllabus. After two hours there will be time for Morning Prayer called “Fajjar” just before the dawn. For the male students this prayer has to be offered in a Mosque (Masjid) while the females have to offer prayer at home. It requires ablution again which make the student fresh again.

The way to a Mosque is a sort of morning walk, which let the student gasp in the fresh atmosphere free of contamination of clatter and smoke of traffic which in terms makes the student healthier and makes the body ready for the tedious routine of exam preparation. After this prayer the student should do recitations of the Holy book Quran particularly the verses from the “Surah Yaseen” and “Surah Fateh”. These verses are greatly regarded as a sort of prayer and means for success. After this the student should sit in the calm and spiritual environment of the “Masjid” and start the study again in the same manner until the time of breakfast. In this way till the time of exams the student will be ready for the question of any type from anywhere from the contents of your course.

 



View the
Original article

Explaining the reasons behind Islamic wars

on

Islam is the religion of peace, and there is no doubt towards it. It guides humanity towards peaceful relationships. We can understand this clearly, if we look at the pre-Islamic condition of Arabia. The pre-Islamic period was full of brutal wars and killing of innocents. Islam came and ended all these forms of killing of innocent and disrespecting the rights of women. It’s called people towards peace.

However, some people are of the view that Islam is not a religion of peace because it allows war. Such people do not get deep into the meaning of things.  Islam allows wars under certain conditions. Looking into the past, at the time of Prophet Mohammad (peace be upon him), we see that a number of wars were fought between Muslims and non-Muslims. So what was the reason behind that? The reason was that they were allowed to go to war with their enemies when their enemies forced them into it. Looking at the Battles of Badr, Uhad, Trench, and many more we see that it was the Kuffar of Quraysh who forced the Muslims into battle

Apart from that, we also witness the battles of Muslims at the time of Prophet Mohammad ( peace be upon him) with the Jews. Each time the Muslims went into battle with the Jews, the main reason was that the Jews broke the treaty. They started it, and forced the Muslims into it.

After the time of the Prophet (Peace be upon Him), if we look into the reign of Abu-Bakr, we see that Muslim armies were sent to different places, to fight against those who refused some basic principles of Islam. Apart from that, some false prophets also arose, and Muslim armies were dispatched to fight against those false prophets.

After that, Muslims invasions were made. However, in all that, a few principles were kept in mind. Every leader of the army was reminded a few principles. When the Muslim army went to any land for the invasion, they first gave them three options. They gave them the option to accept Islam, or pay Jizya tax or to fight. Those who accepted one of the first two options were dealt peacefully. However, those that chose the third option, to fight were fought. Apart from that during the fighting, the Muslim army was always instructed to avoid cutting of trees, and disturbing the old, the women, and the children. The Muslim army was even instructed not to disturb the monks from their worship. When the lands were captured, all the non-Muslims were given their due rights to worship their own religion. Their lives and properties were protected under Muslim rule.

Thus, even though Islamic history speaks about Islamic wars, but their purpose for the war was to establish peace in the world. They never meant to bring terrorism and disunity in the world. They only fought when they were forced into it. They fought when they were cheated and when the treaties were broken. The Conquest of Makah is the best example to show how peaceful Muslims were and how much Islam cares about people’s rights,

About the author

I love to write creative articles. I have been writing on different social and religious topics for 2 years now. Give me a creative topic and I will write it for you.



View the Original article

Bullitt County, Kentucky: residents' opposition fuels rejection of Islamic cemetery

on Thursday, February 28, 2013

Bullitt County residents applaud rejection of cemetery planRarely has a simple 10-acre tract of land so united a community.

But the staunch opposition to a proposed Islamic cemetery near the eastern edge of Mount Washington wasn't as uncomplicated as it appeared.

Strongly voiced objections on religious grounds were numerous at a recent meeting of the county board of adjustments, but they were hardly the only reasons residents on and around Hubbard Lane wanted to stop the plan.

Residents said they were concerned about:

• Increased traffic on Hubbard Lane.

• Possible vandalism of the cemetery from those who oppose Islam's presence in Bullitt.

• Kids having to ride their bikes past a cemetery when there are no other cemeteries in the immediate area.

• Groundwater safety and other environmental issues.

The board by a 5-1 vote rejected the conditional-use change from "agricultural" in the unincorporated area of Bullitt County. The sale to the St. Matthews-based Louisville Islamic Center was contingent upon the change.

The Islamic center last week decided not to appeal and will look for cemetery land elsewhere.

"The overwhelming sentiment of the crowd was a little bit disheartening," said Ozair Sharif, a Louisville attorney and board member of the Islamic center.

Romona Stout recalled moving onto Hubbard Lane 42 years ago when it was just a gravel road. "You cannot hardly pass with two cars, it is a lane. To have a cemetery in a residential neighborhood, it bothers me. I don't have nothing against the Islamic religion, it's not that. It's not."

But for others, it clearly was.

"Why would you want to go where you're not wanted?" asked Len Hardy Sr., who was admonished at the podium for turning around and talking to Islamic center representatives and not zoning board members. "Seems to be, you're looking for a dumping ground, and I don't like it."

Sharon Foley of Oak Creek Drive told the board, "Our country was founded on Christian principles. Thousands and thousands of American men and women for their freedom of religion."

She lives with her 90-year-old father, who served in the Marines. She called the proposed Islamic cemetery a slap in his face, "given the incidents of the past 11 years," she said, referring to the 9/11 terrorist attacks.

Courier-Journal, 27 February 2013



View the Original article

The Gap between Science and the Islamic World

on Wednesday, February 27, 2013

The relationship between the Islamic world and science is going through recent shifts. The stagnation that had long been prevailing in the field of science and Islam is now returning to the Islamic world. Before that, there had been ages in which Islamic world’s focused its attention on scientific development more than other Western countries.

During just one year 2005, Harvard University managed to publish more scientific papers than did 17 Arabic countries together. Fifty-seven Muslim countries included in OIC (Organization of the Islamic Countries) spend an insignificant amount of their GDP on scientific research and growth; it is alomst 0.81 percent whereas America has kept the greatest science budget in the world with total spending of 2.9 percent in this field.

A lot of critiques say that theses clashes are due to the aggression of Muslims towards science. This is the reason they tend to spend more attention to other fields than science. 1.6 billion Muslims of the world have managed to produce only two laureates in Physics and Chemistry, and both of them moved to the West. The one still-alive is a chemist at the California Institute of Technology. It has been claimed that this is because most of the Muslim countries like Pakistan, Saudi Arabia and India are concerned more with false concept of learning; they tend to focus on book study rather than practical and critical thinking and analysis of the subjects.

It might be because of the traditional Islamic view that there are certain natural facts that cannot be explored and answered by science. On the other hand, the Western world attempted to reject all the superstitions and explore the natural facts on the basis of scientific developments.

However, this reason given by the critiques to explain the gap between Islamic world and scientific discoveries is not true necessarily because the situation seems to be improving. The gap that prevailed previously is narrowing down, and Muslims are increasingly contributing to the scientific world.

According to research from 2000 to 2009, the publication of scientific papers in Turkey had increased from 5000 to 22,000 while in Iran; the figure went up from 1300 to almost 15000. This increase in quantity did not lead to a small decline in quality; because the journals and scientific articles published in the Islamic world were still widely read and cited for academic purposes.

A research in 2011 conducted by Thomson Reuters, an information firm, displays that in the early 1990s other producers cited scientific documents from Egypt, Iran, Jordan, Saudi Arabia and Turkey (the most productive Muslim countries) four times fewer than the universal average. This number had increased significantly by 2009. Today, the Islamic world is flourishing tremendously in the field of mathematics papers where Iran has a good score and in other scientific fields, Egypt, Saudi Arabia and Turkey are performing much better.

In a nutshell, the distance between the Islamic world and scientific publications has narrowed down greatly with the Muslims rising again and contributing in science.



View the
Original article