n the name of Allah, the Beneficent, the Merciful Indeed, all praises are due to Allah. We praise Him, seek His Aid, and beg for His Forgiveness. We seek refuge in Allah from the evil in ourselves and from the evil outcomes of our deeds. Whomsoever, Allah, Ta 'Ala, guides, no one and nothing can take that person astray. Whomsoever, Allah, Ta 'Ala, takes astray, no one or nothing can guide that person. I bear witness that there is nothing worthy of worship except Allah who is alone without any associates. I bear witness that Muhammad ibnu 'Abd Allah (SAAW) is Allah's 'Abd (slave) and Messenger. To proceed: Allah has commanded in the Qur'an (what means): "O you who believe! Have Taqwah (true fear of Allah) according to His right and die not except that you are a Muslim. O Mankind! Have Taqwah of your Lord. The One Who created you from a single soul and from him He created his mate and from them both He created many men and women and fear Allah through Whom you demand your mutual rights and do not cut off the ties of kinship; surely Allah is ever a Raqeeb (All-Watcher) over you. O you who believe! Have Taqwah of Allah and always speak the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (SAAW) he has indeed achieved a great achievement." Verily, the best speech is the Book of Allah and the best guidance is the guidance of Muhammad ibnu 'Abd Allah (SAAW). The worst of all affairs in this Diyn are innovations. Every innovation is a Bid'ah and every Bid'ah is a going astray and every going astray is in the Hell Fire. DEVELOPING TRUE LOVE FOR ALLAH'S MESSENGER (SAAW): Having the proper love for Allah's Messenger (SAAW) is a must for any Muslim who is striving to please his/her Lord and who seeks his/her Lord's Forgiveness. Learning how to properly apply this love for the last Nabee (SAAW) is to properly implement the testimony: wa ash hadu ana Muhammadan rusulu Allah (SAAW). Indeed, one cannot just say he/she loves the Prophet (SAAW) while his/her actions and 'Aqeedah are fundamentaly against what the Prophet (SAAW) brought (i.e. the Qur'an and the authentic Sunnah). Hence, the first step in the process of developing this love is to acknowledge that the Prophet (SAAW) has a claim over the believers. Allah has said in the Qur'an (what means): "The Prophet (SAAW) is closer to the believers than their ownselves..." [Al-Ahzab: 6]. Ibn Qayyim Al-Jawziyyah (Rahimullah), one of the great scholars of this Ummah, relates that this Ayah means the Prophet (SAAW) has a "higher claim" on the believers than they have on themselves. This claim involves two important matters: 1. WE CONSIDER ALLAH'S MESSENGER (SAAW) TO BE DEARER THAN ONE'S OWN SELF. This is so because this claim is based on love. One has the most claim to oneself for one loves oneself more than anything. Thus, a person knows what types of foods, clothing, etc. he/she likes to eat, drink, etc. more than all others. However, when it comes to Islam, we know that Allah knows us better than we know ourselves; thus, we submit to Him and His Orders. We it comes to the Prophet (SAAW), we are to love him more than our own selves; thus, we too put his commandments above our own opinions, logic, etc. Once this true love is established, compliance, obedience, satisfication with his (SAAW) jugdements, and other matters related to true love will follow. This is confirmed in the following authentic Haadith found in Sahih Al-Bukhari: Narrated 'Abd Allah bin Hisham: 'We were with the Prophet (SAAW) and he was holding the hand of 'Umar ibnu Al-Khattab (RAA). 'Umar said to him, "O Allah's Messenger (SAAW)! You are dearer to me than everything except my ownself." Allah's Messenger (SAAW) said: "No, by Him in Whose Hand my soul is, (you will not have complete Faith) untill I am dearer to you than your ownself." Then 'Umar (RAA) said: "However, now, by Allah, you are dearer to me than my ownself." He (SAAW) then said: "Now, O 'Umar, (now you are a believer)." LESSONS FROM THIS HAADITH: A. The Negation and Affirmation: The Prophet (SAAW) negates (i.e. rejects, denies) that a person can have complete Imaan with his statement, "No, by Him in Whose Hand my soul is...". Thus, the affirmation, or condition of having complete Imaan, follows: "...until I am dearer to you than your ownself...". Therefore, the Muslim will never attain true Imaan unless he/she considers the Prophet (SAAW) to be dearer to him/her than everything including one's ownself. B. Character of the Sahabah: Upon hearing that true Imaan can only be achieved through loving the Messenger (SAAW) more than everything, including one's self, 'Umar (RAA) quickly complied with the commandment of the Prophet (SAAW). The Sahabah wasted no time in doing those acts which were pleasing to Allah and His Messeger (SAAW). 2. SECOND IMPORTANT MATTER: The Messenger (SAAW) has more rule over an individual than that individual has over his/herself. This means that a person only does those actions which are in accordance with the Book of Allah and the authentic Sunnah of His Messenger (SAAW). Therefore, three critical conditions must be fulfilled in order for a deed to be accepted: a. One must confess his/her belief in Islam (i.e. one must be a Muslim). b. One must have Ikhlaas of the Niyah (i.e. purity of the intention). c. One must do that deed in accordance with the Book of Allah and the authentic Sunnah of His Messenger (SAAW). If one of these conditions are not meet, that person's deed will not benefit him/her in the least. Of course, absence of knowledge is always an exception (eg. a person may make Wudhu but does not know the specific parts of the body that are to be washed; thus, he/she washes those parts which he/she thinks to be significant. His/her Wudhu was not done in accordance with the Book and the Sunnah; however, he/she did not know the way to make Wudhu according to the Book and the Sunnah; hence, their Wudhu would be accepted for a and b were fulfilled, wa Allahu 'alam). These are the conditions which the Salaaf As-Salih (Pious Predecessors) understood with regards to the acceptance and rejection of a deed. Another implications of the testimony: Muhammad is the Messenger of Allah (SAAW). BELIEF THAT HE (SAAW) WAS SENT TO ALL OF MANKIND AND THE JINN Verily, Allah, azza wa jall, has said in the Qur'an (what means): "Say (O Muhammad SAAW): O mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the Heavens and the Earth. La illaha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allah and His Messenger (SAAW), the Prophet who can neither read nor write, who believes in Allah and His Words, and follow him so that you may be guided." [Al-A'raf: 158]. The prophet (SAAW) said (what means): "And the Prophets were formerly sent to their people only, whereas I have been sent to all mankind." [Al-Bukhari and Muslim]. Therefore, recognizing that he (SAAW) was sent as a mercy to all of mankind will, Inshallah, help kindle the proper love for him which will be manifested through obedience to his rulings. FINALITY OF HIS PROPHETHOOD Indeed, there is no Messenger/Prophet after Muhammd ibnu 'Abd Allah (SAAW) as Allah, Ta 'Ala, says in His Book (what means): "Muhammad (SAAW) is not the father of any man among you, but he is the Messenger of Allah, and the last (end) of the Prophets. Allah is Ever All-Aware of everything." [Al-Ahzab: 40]. The Prophet (SAAW) has said (what means): "And the line of the Prophets is closed with me." [Muslim]. Believing that Muhammad (SAAW) is the final Messenger of Allah confirms Allah's statement (what means): "...This day, I have perfected your religion for you, completed my Favour upon you, and have chosen for you Islam as your religion..." [Al-Ma'idah:3 (in part)]. Thus, if Islam were not a complete way of life, then this religion would need to be constantly updated. In order to update this religion, there would have to be another Prophet after Muhammad (SAAW). However, this is not so as Allah completed this Diyn and it can never be changed from its true form. BELIEVING THAT HE (SAAW) HAS BEEN GIVEN TWO (2) RELELATIONS Al-Hamdulilah, Allah, azza wa jall, has give the Prophet (SAAW) two revelations as understood by the Minhaj of the Ahlus Sunnah Wal Juma'ah. These are, of course, the Qur'an and the authentic Sunnah. Allah confirms this with His saying (what means): "Nor does he (Muhammad SAAW) speak of his own desire. It is only an Inspiration that is inspired." [An-Najm: 3-4]. "Indeed, Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad SAAW) from among themselves, reciting unto them His Verses (the Qur'an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur'an) and Al-Hikmah (the wisdom and the Sunnah of the Prophet SAAW - i.e. his legal ways, statements, actions, etc.), while before that they had been in manifest error." [Al-'Imran: 164]. The Prophet (SAAW) has also said (what means): "I have, indeed, been given the Qur'an and something like it along with it (i.e. his Sunnah)." [Abu Dawud]. Thus, there is no mere choice between following the Sunnah and not following it. It has been sent down as part of revelation; thus, it must be adhered to in full. It is adhered to the way the Prophet (SAAW) explained it and the way the Sahabah understood it. Allah confirms this with His saying (what means): "We sent no Messenger, but to be obeyed by the permission of Allah." "Obey Allah, and the Messenger (SAAW). But if they turn away (then know), that Allah loves not the infidels." [Al-'Imran: 31-32]. THE PROPHET HAS RIGHTS UPON HIS FOLLOWERS These rights are: 1. We believe in what the Prophet Muhammad (SAAW) has said. 2. We obey him in what has been commanded and forsake what he has forbidden or discouraged. 3. We worship Allah according to the Shar'iah of His Messenger (SAAW), not by whims and Bid'ah (innovations). 4. We judge ourselves by the Shar'iah of Prophet Muhammad (SAAW), and not by any other law. 5. We love Allah's Messenger (SAAW) more than our parents, children, all of mankind, indeed our very selves. Allah has confirmed the above with His statement (what means): "Say (to them O Muhammad SAAW): If you love Allah, follow me, and Allah will love you, and forgive you your sins; Allah is All-Forgiving, All-Merciful. Say: Obey Allah, and the Messenger (SAAW), but if they turn away (then know), that Allah loves not the infidels." [Al-'Imran: 31-32]. "And let those who oppose his (Muhammad's SAAW) command beware, lest a trail befall them (that will lead them to Kuffur) or a painful punishment be inflicted on them." [An-Nur: 63]. "You have indeed a good example in the Messenger of Allah (SAAW) for whosoever hopes for Allah and the Last Day, and remembers Allah much." [Al-Ahzab: 21]. "It is not for any believer, man or woman, when Allah and His Messenger (SAAW) have decreed a matter, to have the choice in their affair. And whosoever disobeys Allah and His Messenger (SAAW) he has gone astray into manifest error." [Al-Ahzab: 36]. "But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAAW) judge in all disputes between them, and find in their souls no resistance against your decisions, but accept (them) fully with submission." [An-Nisa: 65]. Thus, we see in this last Ayah that Allah negates that a person can have Imaan unless that person makes the Prophet (SAAW) judge in *all* affairs and that we accept his (SAAW) decisions with submission. This Ayah is indeed serious as Allah swears to this negation with His saying (what means), "But no, by your Lord...". The Prophet (SAAW) stressed the importance of obeying and following his Sunnah with his saying (what means): "All of my people will enter Jennah except those who refuse." When asked about those who refuse, he said: "He who obeys me will enter Jennah, while he who disobeys me has refused." [Al-Bukhari]. He (SAAW) also said (what means): "If anyone introduces into this affair of ours anything which does not belong to it, it is rejected." [Al-Bukhari and Muslim]. And: "None of you believes untill I am dearer to him than his father, his child, and all of mankind." [Al-Bukhari and Muslim]. And: "There are qualities for which anyone who is characterized by them will experiece the sweetness of Imaan: he to whom Allah and His Messenger (SAAW) are dearer than all else; he who loves a human being for Allah's Sake alone; and who has as great an abhorrence of returning to Kuffur (disbelief) after Allah has rescued him from it as he has being cast into the Hell Fire." [Al-Bukhari and Muslim]. Although the Prophet (SAAW) is the best of examples and following his Sunnah is obligatory, we must remember that it is not right to overpraise him (SAAW) as he was not divine, but a man. Some deviant sects of Islam direct their 'Ibaadah to the Prophet (SAAW); however, this is Shirk Al-Akbar (association in the highest degree) which will not be forgiven unless that person makes sincere Tawbah before his/her death. A MAN AND NOT DIVINE Allah says (what means): "Say (O Muhammad SAAW): I am only a man like you: it is revealed to me that your God is One God: So, let him who hopes for the meeting with his Lord, do righteousness, and not associate anything in the worship of hsi Lord." [Al-Kahf: 111]. The Prophet (SAAW) said (what means): "Do not overpraise me as the Christians overpraised the son of Mary (i.e. 'Isa AS). I am His slave, so say: Allah's slave and Messenger." [Al-Bukhari and Muslim]. SENDING SALAAT AND SALAAM UPON THE NABEE (SAAW) This is an action which the believer are commanded to do as Allah says in the Qur'an (what means): "Indeed, Allah and His angels send Salaat (i.e. Allah mentions the Prophet's SAAW name in the presence of the angels) upon the Prophet (SAAW). O you who believe! Send your Salaat and your Salaam upon him (ie. by saying Salla Allahu 'alaihi wa sallam, etc.)." [Al-Ahzab: 56].
Saturday, 11 February 2012
TRUE LOVE OF THE PROPHET (SAAW)
Friday, 10 February 2012
VIRTUES OF ILM (Knowledge)
Rasulullah (sallallahu alayhi wasallam) said:
"0 Abu Thar (a Sahaabi) if you go anywhere to learn one aayat of the Qur'aan, it is better for you than a hundred rakaats (Nafl) Salaat; if you go anywhere to acquire one law of the knowledge (of Deen), it is better for you than performing a thousand rakaats (Nafl) Salaat, irrespective of whether you practised on it (the knowledge) or not." (Ibn Majah)
The immense value and significance of Deeni knowledge are manifest from this hadith. Some people contend that knowledge without practice is fertile. This view is erroneous because the hadith states with clarity the great merit of acquiring Deeni knowledge even if one did not practise in accordance. There are three reasons for this great significance of knowledge even if one does not practise according to what has been acquired. These are:
1. Knowledge prevents one from going astray because of the realization of the truth. This in itself is a great treasure.
2. Knowledge of the Deen will, Insha-Allah, induce one to act in accordance with it sometime or the other. Insha-Allah, a man of knowledge will someday obtain the taufeeq to make amal (to practice according to the demands of knowledge).
3, Knowledge enables one to instruct others in the truth. One in possession of Deeni knowledge is in a position to impart that knowledge thereby disseminating the law of Allah Ta'ala. This too is of great merit and of tremendous thawaab.
Rasulullah (sallallahu alayhi wasallam) said:
"The noblest charity is that a Muslim acquires some knowledge (of the Deen), then imparts it to a brother Muslim, " (Ibn Majah)
This hadith urges the imparting of Deeni knowledge in whatever measure one has acquired. Its thawaab is greater than all acts of charity.
Subhaanallah! How gracious is Allah! He bestows the greatest of thawaab for slight effort of the tongue. Such huge amount of thawaab can never be attained by expending even large sums of money in charity.
Allah Ta'a]a says:
"0 people of Imaan! Save yourself and your families from the Fire." Explaining this aayat, Hadhrat Ali (radhiyallahu anhu) says that it means:
"Teach your fancily acts of virtue (i.e. Deeni acts). ”
It is manifest from this ayat and hadith that teaching the Deen to one's wife and children is compulsory. Failing to discharge this obligatory duty will result in the punishment of the Fire as stated in the aayat.
(All Ahadith mentioned so far have been taken from the Kitaab, Targheeb)
Rasulullah (sallallahu alayhi wasallam) said that among the good deeds of believers, which will continue to build up (as capital) after one's death is Deeni knowledge which was imparted to others. This applies to even a single mas'alah (rule) shown to another. Among such deeds is the dissemination of the Deen, for example by means of writing or purchasing books and distributing these or by assisting students pursuing Deeni knowledge. Also among the virtuous deeds, the thawaab of which will be perpetuated after one's death are pious children. The hadith mentions some other acts of virtue as well in this regard. Ibn Majah and Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:
"No one has given his children anything better than adab (which in this context refers to Deeni knowledge). ”(Tirmithi and Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:
"Allah Ta'ala makes Jannat a surety for a man who looks after three daughters or three sisters. He imparts knowledge to them; is kind to them until such time that Allah Ta'ala relieves him of their responsibility (i.e. until they get married). "
Someone then enquired regarding two daughters and Rasulullah (sallallahu alayhi wasallam) mentioned the same reward for caring for two daughters. Another person enquired in regard to one daughter. Rasulullah (sallallahu alayhi wasallam) said that this thawaab and significance are for caring for even one daughter. (These Ahadith have been extracted from Mishkaat).
"0 Abu Thar (a Sahaabi) if you go anywhere to learn one aayat of the Qur'aan, it is better for you than a hundred rakaats (Nafl) Salaat; if you go anywhere to acquire one law of the knowledge (of Deen), it is better for you than performing a thousand rakaats (Nafl) Salaat, irrespective of whether you practised on it (the knowledge) or not." (Ibn Majah)
The immense value and significance of Deeni knowledge are manifest from this hadith. Some people contend that knowledge without practice is fertile. This view is erroneous because the hadith states with clarity the great merit of acquiring Deeni knowledge even if one did not practise in accordance. There are three reasons for this great significance of knowledge even if one does not practise according to what has been acquired. These are:
1. Knowledge prevents one from going astray because of the realization of the truth. This in itself is a great treasure.
2. Knowledge of the Deen will, Insha-Allah, induce one to act in accordance with it sometime or the other. Insha-Allah, a man of knowledge will someday obtain the taufeeq to make amal (to practice according to the demands of knowledge).
3, Knowledge enables one to instruct others in the truth. One in possession of Deeni knowledge is in a position to impart that knowledge thereby disseminating the law of Allah Ta'ala. This too is of great merit and of tremendous thawaab.
Rasulullah (sallallahu alayhi wasallam) said:
"The noblest charity is that a Muslim acquires some knowledge (of the Deen), then imparts it to a brother Muslim, " (Ibn Majah)
This hadith urges the imparting of Deeni knowledge in whatever measure one has acquired. Its thawaab is greater than all acts of charity.
Subhaanallah! How gracious is Allah! He bestows the greatest of thawaab for slight effort of the tongue. Such huge amount of thawaab can never be attained by expending even large sums of money in charity.
Allah Ta'a]a says:
"0 people of Imaan! Save yourself and your families from the Fire." Explaining this aayat, Hadhrat Ali (radhiyallahu anhu) says that it means:
"Teach your fancily acts of virtue (i.e. Deeni acts). ”
It is manifest from this ayat and hadith that teaching the Deen to one's wife and children is compulsory. Failing to discharge this obligatory duty will result in the punishment of the Fire as stated in the aayat.
(All Ahadith mentioned so far have been taken from the Kitaab, Targheeb)
Rasulullah (sallallahu alayhi wasallam) said that among the good deeds of believers, which will continue to build up (as capital) after one's death is Deeni knowledge which was imparted to others. This applies to even a single mas'alah (rule) shown to another. Among such deeds is the dissemination of the Deen, for example by means of writing or purchasing books and distributing these or by assisting students pursuing Deeni knowledge. Also among the virtuous deeds, the thawaab of which will be perpetuated after one's death are pious children. The hadith mentions some other acts of virtue as well in this regard. Ibn Majah and Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:
"No one has given his children anything better than adab (which in this context refers to Deeni knowledge). ”(Tirmithi and Baihaqi)
Rasulullah (sallallahu alayhi wasallam) said:
"Allah Ta'ala makes Jannat a surety for a man who looks after three daughters or three sisters. He imparts knowledge to them; is kind to them until such time that Allah Ta'ala relieves him of their responsibility (i.e. until they get married). "
Someone then enquired regarding two daughters and Rasulullah (sallallahu alayhi wasallam) mentioned the same reward for caring for two daughters. Another person enquired in regard to one daughter. Rasulullah (sallallahu alayhi wasallam) said that this thawaab and significance are for caring for even one daughter. (These Ahadith have been extracted from Mishkaat).
"Keeping Secrets "
Maintaining secrets is serious business. The Prophet, sallallahu alayhe wa sallam, is quoted as saying, “He who does not expose a Muslim, Allah will not expose him in this world and in the Hereafter” (Bukhari and Muslim)
Confiding Secrets
Protecting a secret is like protecting one’s chastity. When you keep a secret, be it a personal concealment or that of a friend, u keep urself chaste. However, those who spread secrets endanger their honor and reputation by leaving the unguarded. When it comes to personal matters, we should make every attempt to keep our secrets to ourselves. Doing so insures that we remain masters of ourselves. We protect ourselves from exposing our “awrah”, or private parts and weaknesses. Islam advises that we work to conceal those private parts of ourselves we would prefer others not know; moral deficiencies such as constantly using bad language or having bad manners. Characteristics such as these are considered both a secret and a private part that should remain concealed as long as others have no knowledge of it.
The Prophet, sallallahu alayhe wa sallam, was known to use the following invocation: "Oh Allah, do not expose our awrah (private parts and weaknesses) and give us security from that which frighten us” (Bukhari). Letting someone else in on a secret gives that person a sort of authority in whether or not a secret is exposed. When u consider revealing a secret to another, u must be sure that this person can be trusted with ur honor, b’coz ur honor is at stake. When in doubt, ask urself this : is this person going to be a meticulous about guarding ur secret as they would be about guarding their own honor?
There are times when we feel that there is no choice but to confide certain secrets. Perhaps we seek advice or guidance in a particular situation and believe there is nowhere else to turn. Such circumstances can ignite feelings of desperation. In that instance, one must exercise restraint and be careful not to disclose a personal confidence to everyone. It is best to choose one person to confide in, as sharing a secret with more than a person increases the likelihood that it will be revealed. Again, the one with whom we choose to confide should be well chosen. They should possess wisdom, and be trustworthy and honest.
The Virtue of Keeping a Secret
If a secret is one best not exposed, then it is considered a “private part”, as previously mentioned, and there is great virtue in keeping it. having one’s “private parts” protected and concealed is the right of every Muslim and should be observed by his/her fellow Muslims.
In the story of Ma’iz, who admitted to having committed adultery, a man named Hazzal came and boasted, ‘it is I who ordered him to come and confess.’ “Oh, Hazzal, had you covered (not exposed) him with your garment it would have been better for you,” said the Prophet, sallallahu alayhe wa sallam (Ahmad)
Even if a secret entrusted seems in some way unimportant, and does not amount to a “private part,” keeping it reflects a rare generosity, trustworthiness, and strong willpower. Keeping a believer’s secret is a sign of perfect faith. The Companions of the Prophet, sallallahu alayhe wa sallam, used to treat secret with utmost care; Thabit narrated that Anas said to him, “I was once playing with a group of kids when the Prophet, sallallahu alayhe wa sallam, approached to me and sent me to do a certain work for him. When I later came hoe that day , my mother inquired, “where have u been?” “I was taking care of some business of the Prophet,” I replied. “And what was that business?” she asked. “I cannot tell u, it is a secret,” I answered . “Good, good son, don’t reveal the Prophet’s secret to any” she said approvingly (Bukhari and Muslim)
This also applies to the virture of maintaining privacy about one’s self. if u r tempted in to a sinful ask that is witnessed by no one other than Allah, then u should conceal that act and turn to ur Lord in repentance. But if instead u go about sharing the details of the sinful deed here and there, it is as if u r boasting abt the act in qs. In the eyes of Allah, this behavior is more detestable than the sin itself.
The merit of keeping secrets too humiliating or degrading to be revealed is like helping someone who has somehow stumbled or slipped into error to take the correct path : “ he who sees a ‘private part’ and does not expose it, his act will be tantamount to bringing a newborn girl buried alive back to life” (Abu Dawud and Hakim)
The Repercussion of Revealing a Secret
The damage that can result from revealing another’s secret can range from mild embarrassment to extreme devastation. It is important to remember that we are to never purposely do things to the detriment of another as stated in the Qur’an “….And those who annoy the believing man and the believing women without their earning it, shall surely bear the guilt of calumny and manifest sin” [33:58]
Revealed secrets, done so carelessly or with malice, have destroyed lives, families, and futures. When you are asked to keep a secret and you pledge to do so, yet later relent and divulge it, you commit a breach of confidence and of the pledge you made. This places you into the same category as transgressor, much like hypocrites whose hypocrisy is made known by certain despicable sins.
Disclosure of a Secret ---- Is it Ever Okay?
Of course there are instances where revealing a secret is best, such as when not revealing it may result in harm to others. An example might be a university professor who admits to using his position and authority to pressure his young female students with unlawful sexual advances. or suppose an acquaintance confesses to habitually causing physical harm to others for no reason, attacking his victims at random. In both instances the safety and well being of others is more important. Not revealing the secret could encourage a person to become bolder in their deviant actions.
it is important to be honest with yourself and be able to admit the truth as to why u may choose to reveal another’s secret. Allah is aware of our innermost being, so if u r succumbing to a desire to tell based on selfishness, it is best to keep quiet. Allah, subhanahu wa ta’ala, says, “And follow not desire, lest it cause you to err for the path of Allah” [38;26]
“Most motives that lead us to divulge another’s secrets or uncover their weaknesses can be attributed to desires. ‘Selves’ have a tendency to uncover things kept hidden and savor backbiting people and talking about their weaknesses, especially in those gatherings where Allah is feared. So, whoever yields to his inclination in such cases, will be following his own desires, and whoever discloses what he knows of his brother’s secrets, is also a slave to desire and a satan’s ally ‘what motives such acts is grudge, ill nature.” ( Al-Hulaimi; Secret Disclosure in Islamic Sharia)
As believers in faith and with the guidance of Allah, we must work to rise above such malicious intent, and cultivate the type of balanced personality, maturity, intelligence and discretion that allows us to maintain our own secrets and those of our brothers and sister.
Confiding Secrets
Protecting a secret is like protecting one’s chastity. When you keep a secret, be it a personal concealment or that of a friend, u keep urself chaste. However, those who spread secrets endanger their honor and reputation by leaving the unguarded. When it comes to personal matters, we should make every attempt to keep our secrets to ourselves. Doing so insures that we remain masters of ourselves. We protect ourselves from exposing our “awrah”, or private parts and weaknesses. Islam advises that we work to conceal those private parts of ourselves we would prefer others not know; moral deficiencies such as constantly using bad language or having bad manners. Characteristics such as these are considered both a secret and a private part that should remain concealed as long as others have no knowledge of it.
The Prophet, sallallahu alayhe wa sallam, was known to use the following invocation: "Oh Allah, do not expose our awrah (private parts and weaknesses) and give us security from that which frighten us” (Bukhari). Letting someone else in on a secret gives that person a sort of authority in whether or not a secret is exposed. When u consider revealing a secret to another, u must be sure that this person can be trusted with ur honor, b’coz ur honor is at stake. When in doubt, ask urself this : is this person going to be a meticulous about guarding ur secret as they would be about guarding their own honor?
There are times when we feel that there is no choice but to confide certain secrets. Perhaps we seek advice or guidance in a particular situation and believe there is nowhere else to turn. Such circumstances can ignite feelings of desperation. In that instance, one must exercise restraint and be careful not to disclose a personal confidence to everyone. It is best to choose one person to confide in, as sharing a secret with more than a person increases the likelihood that it will be revealed. Again, the one with whom we choose to confide should be well chosen. They should possess wisdom, and be trustworthy and honest.
The Virtue of Keeping a Secret
If a secret is one best not exposed, then it is considered a “private part”, as previously mentioned, and there is great virtue in keeping it. having one’s “private parts” protected and concealed is the right of every Muslim and should be observed by his/her fellow Muslims.
In the story of Ma’iz, who admitted to having committed adultery, a man named Hazzal came and boasted, ‘it is I who ordered him to come and confess.’ “Oh, Hazzal, had you covered (not exposed) him with your garment it would have been better for you,” said the Prophet, sallallahu alayhe wa sallam (Ahmad)
Even if a secret entrusted seems in some way unimportant, and does not amount to a “private part,” keeping it reflects a rare generosity, trustworthiness, and strong willpower. Keeping a believer’s secret is a sign of perfect faith. The Companions of the Prophet, sallallahu alayhe wa sallam, used to treat secret with utmost care; Thabit narrated that Anas said to him, “I was once playing with a group of kids when the Prophet, sallallahu alayhe wa sallam, approached to me and sent me to do a certain work for him. When I later came hoe that day , my mother inquired, “where have u been?” “I was taking care of some business of the Prophet,” I replied. “And what was that business?” she asked. “I cannot tell u, it is a secret,” I answered . “Good, good son, don’t reveal the Prophet’s secret to any” she said approvingly (Bukhari and Muslim)
This also applies to the virture of maintaining privacy about one’s self. if u r tempted in to a sinful ask that is witnessed by no one other than Allah, then u should conceal that act and turn to ur Lord in repentance. But if instead u go about sharing the details of the sinful deed here and there, it is as if u r boasting abt the act in qs. In the eyes of Allah, this behavior is more detestable than the sin itself.
The merit of keeping secrets too humiliating or degrading to be revealed is like helping someone who has somehow stumbled or slipped into error to take the correct path : “ he who sees a ‘private part’ and does not expose it, his act will be tantamount to bringing a newborn girl buried alive back to life” (Abu Dawud and Hakim)
The Repercussion of Revealing a Secret
The damage that can result from revealing another’s secret can range from mild embarrassment to extreme devastation. It is important to remember that we are to never purposely do things to the detriment of another as stated in the Qur’an “….And those who annoy the believing man and the believing women without their earning it, shall surely bear the guilt of calumny and manifest sin” [33:58]
Revealed secrets, done so carelessly or with malice, have destroyed lives, families, and futures. When you are asked to keep a secret and you pledge to do so, yet later relent and divulge it, you commit a breach of confidence and of the pledge you made. This places you into the same category as transgressor, much like hypocrites whose hypocrisy is made known by certain despicable sins.
Disclosure of a Secret ---- Is it Ever Okay?
Of course there are instances where revealing a secret is best, such as when not revealing it may result in harm to others. An example might be a university professor who admits to using his position and authority to pressure his young female students with unlawful sexual advances. or suppose an acquaintance confesses to habitually causing physical harm to others for no reason, attacking his victims at random. In both instances the safety and well being of others is more important. Not revealing the secret could encourage a person to become bolder in their deviant actions.
it is important to be honest with yourself and be able to admit the truth as to why u may choose to reveal another’s secret. Allah is aware of our innermost being, so if u r succumbing to a desire to tell based on selfishness, it is best to keep quiet. Allah, subhanahu wa ta’ala, says, “And follow not desire, lest it cause you to err for the path of Allah” [38;26]
“Most motives that lead us to divulge another’s secrets or uncover their weaknesses can be attributed to desires. ‘Selves’ have a tendency to uncover things kept hidden and savor backbiting people and talking about their weaknesses, especially in those gatherings where Allah is feared. So, whoever yields to his inclination in such cases, will be following his own desires, and whoever discloses what he knows of his brother’s secrets, is also a slave to desire and a satan’s ally ‘what motives such acts is grudge, ill nature.” ( Al-Hulaimi; Secret Disclosure in Islamic Sharia)
As believers in faith and with the guidance of Allah, we must work to rise above such malicious intent, and cultivate the type of balanced personality, maturity, intelligence and discretion that allows us to maintain our own secrets and those of our brothers and sister.
Signs Of being in Love with Allah
1. A person who is not scared of death rather he thinks death is a
bridge from this world to another. As if waiting for death to go over to
the next unending world. And that his/her heart is not in love with the
world althought they eat , drink, study ,live life but they just know
one day it will all end.
2.He loves the talk of Allah, that is Quran, listening to it makes his heart shiver and his eyes filled with tears. And by reciting Quran makes them happy.
3. Somone whose heart is filled with the desire to see Khana kaaba , striving for it , wishing that someday they will go there too, sometimes crying because missing that place.
4. Somone who strives to wake up in the night and do Tahajjud. Atleast desires he/she could wake up and pray before the fajar prayers.
5. Somone who doesnt take it as a burden to do ibadah, the prayers, They wait for the prayers time and run to the mosque.
6. Somone who feels that Allah is with him/her all the time. Allah is on the back of thier minds. They have fear while doing something bad that Allah would get upset with it.
7. They like good people and they dont like bad people. They dislike who disobey Allah. And they like those who obey Allah. They strive to be like those who are the best in Deen and in Taqwa.
2.He loves the talk of Allah, that is Quran, listening to it makes his heart shiver and his eyes filled with tears. And by reciting Quran makes them happy.
3. Somone whose heart is filled with the desire to see Khana kaaba , striving for it , wishing that someday they will go there too, sometimes crying because missing that place.
4. Somone who strives to wake up in the night and do Tahajjud. Atleast desires he/she could wake up and pray before the fajar prayers.
5. Somone who doesnt take it as a burden to do ibadah, the prayers, They wait for the prayers time and run to the mosque.
6. Somone who feels that Allah is with him/her all the time. Allah is on the back of thier minds. They have fear while doing something bad that Allah would get upset with it.
7. They like good people and they dont like bad people. They dislike who disobey Allah. And they like those who obey Allah. They strive to be like those who are the best in Deen and in Taqwa.
The Pork Forbiddance:
The prohibition of the pork was mentioned in the Holy Qur'an's verses in four points. ALLAH (Glory is to him) says :
(He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits - then is he guiltless. For Allah is Oft-Forgiving Most Merciful) (The Cow's Chapter ...verse no: 173)
(Forbidden to you (your food) are: dead meat, blood, the flesh of swine, and that on wish hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; than which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject Faith given up all hope of your religion: yet fear them not but fear me. This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination transgression, Allah is indeed Oft-Forgiving, Most Merciful).(The table's Chapter...verse no: 3)
(Say: I find not in the message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine, for it is an abomination or, what is impious, (meat) on which a name has been invoked, other than Allah's. But (even so), if a person is forced by necessity, without wilful disobedience, nor transgressing due limits, thy Lord is Oft-Forgiving, Most Merciful).(The Cattle's Chapter...verse no: 145).)
(He has only forbidden you dead meat, and blood, and the flesh of swine, and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then Allah is Oft-Forgiving, Most Merciful). (The Bee's Chapter...verse no: 115)
The Authority Muslim Al-Qurtoby said: Surely pig is prohibited wholly but its hair, it is allowed to make the beads wrought.
The healthy harms which are related to eating the pork
The dissimilitude between the pork & the other Cattle's meat:
The pork includes a big quantity of sebum and marked by inosculating the sebum inside the muscular cells in the meat fro by its coexisting outside the cell in the connective tissues in high turbidity
While the sebum of cattle's meat are isolated from the muscular tissue and it isn't posturize inside its cells but it is posturize outside the cells and in the connective tissues
The scientific studies proved that the herbivore's fats are emulsified and absorbed in the human's intestines when he eats it, then it is converted in his body inspite of that the emulsification is difficult in his intestines and the flyzren triple molecules pork's fats are absorbed without any conversion or deposition in human's tissues as zoologically or porky fats
And the cholesterol, which results from pork's analysis in the body appear in the blood in the form of semi-cholesterol pleomorphic which led to arise in the blood pressure a lot and arteriosclerosis and they are from the dangerous factors that introduced filling of the heart muscle, and professor Roff found that cholesterol that are found in the cancer rover cell are like the cholesterol which are found when eating the pork
The pork is rich with the compounds that contains a high rate of sulfur and all affect the tissues absorption ability to the water as sponge that take the shape of vast bag and this led to the deposition of the mucous substance in sinews, ligaments, cartilages between vertebrae and to degeneration in the bones
And the tissues that contains sulfur are damaged by rotten producing a spread bad odor and caused hydrogen sulphate gas and it was noticed that the containers that contains the pork although it is perfectly closed it's odor spreads from the room after few days as a result of it's bad rotten odor and it's unsustainable odor
Contrastly, other types of meat was passed by the same experiment and it was found that the rotten of beef is more slower than the pork and this rotten odor doesn't spread from it. The pork contains a high ratio of growth hormone which has a great effect on the infection (material's ends), also it has an effect on the stomach growth (The potbelly) and increase the growth rate especially the designed for growth and cancer development
According to professor Roff studies these fatty meals that contain pork consider essential in cell's cancer turning as it contains the growth hormone and it has a great effect in rising blood cholesterol
Diseases transported by pork:
Islamic forbids pork and Muslims apply it obeying to the order of Allah without argument in the causes of this forbidden but modern scientists reached to this astonished results in this field.
It's amazing that pig is rich pasture for more than 450 epidemic diseases and it is playing the role of intermediary to transform 57 diseases to man, in addition to these diseases that are caused from eating pork as dyspepsia, the atherosclerosis and many others.
The pig itself is responssible alone to transform 27 epidemic diseases to human and some other animals participate it in other diseases but it stills the store and the main source of these diseases as: The liar hydrophobia, Wile disease, Japanese fever, Malta fever, Scrofula, Meningitis, krip epidemics, The pig's flu & others.
science discoveries by muslims
What is Taught: Purified alcohol, made through distillation,
was first produced by Arnau de Villanova, a Spanish alchemist, in 1300 A.D.
What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.
What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.
What Should be Taught: Six hundred years prior to Long, Islamic Spain's Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.
What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.
What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina's works from which it is almost assured that he derived this idea.
What is Taught: Modern anesthesia was invented in the 19th century by Humphrey Davy and Horace Wells.
What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.
What is Taught: The concept of quarantine was first developed in 1403. In Venice, a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.
What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.
What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.
What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova, Spain, to be treated at what was comparably the "Mayo Clinic" of the Middle Ages.
What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the "father of rational surgery." Pare was also one of the first Europeans to condemn such grotesque "surgical" procedures as trepanning (see reference #6, pg. 110).
What Should be Taught: Islamic Spain's illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.
Despite this, barbers and herdsmen continued be the primary individuals practicing the "art" of surgery for nearly six centuries after az-Zahrawi's death. Pare himself was a barber, albeit more skilled and conscientious than the average ones.
Included in az-Zahrawi's legacy are dozens of books. His most famous work is a 30 volume treatise on medicine and surgery. His books contain sections on preventive medicine, nutrition, cosmetics, drug therapy, surgical technique, anesthesia, pre and post-operative care as well as drawings of some 200 surgical devices, many of which he invented. The refined and scholarly az-Zahrawi must be regarded as the father and founder of rational surgery, not the uneducated Pare.
What is Taught: William Harvey, during the early 17th century, discovered that blood circulates. He was the first to correctly describe the function of the heart, arteries and veins. Rome's Galen had presented erroneous ideas regarding the circulatory system, and Harvey was the first to determine that blood is pumped throughout the body via the action of the heart and the venous valves. Therefore, he is regarded as the founder of human physiology.
What Should be Taught: In the 10th century, Islam's ar-Razi wrote an in-depth treatise on the venous system, accurately describing the function of the veins and their valves. Ibn an-Nafs and Ibn al-Quff (13th century) provided full documentation that the blood circulates and correctly described the physiology of the heart and the function of its valves 300 years before Harvey. William Harvey was a graduate of Italy's famous Padua University at a time when the majority of its curriculum was based upon Ibn Sina's and ar-Razi's textbooks.
What is Taught: The first pharmacopeia (book of medicines) was published by a German scholar in 1542. According to World Book Encyclopedia, the science of pharmacology was begun in the 1900's as an off-shoot of chemistry due to the analysis of crude plant materials. Chemists, after isolating the active ingredients from plants, realized their medicinal value.
What Should be Taught: According to the eminent scholar of Arab history, Phillip Hitti, the Muslims, not the Greeks or Europeans, wrote the first "modern" pharmacopeia. The science of pharmacology was originated by Muslim physicians during the 9th century. They developed it into a highly refined and exact science. Muslim chemists, pharmacists and physicians produced thousands of drugs and/or crude herbal extracts one thousand years prior to the supposed birth of pharmacology. During the 14th century Ibn Baytar wrote a monumental pharmacopeia listing some 1400 different drugs. Hundreds of other pharmacopeias were published during the Islamic Era. It is likely that the German work is an offshoot of that by Ibn Baytar, which was widely circulated in Europe.
What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.
What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az -Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word "drug" is derived from Arabic. Their use of practical experience and careful observation was extensive.
Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.
What is Taught: The first sound approach to the treatment of disease was made by a German, Johann Weger, in the 1500's.
What Should be Taught: Harvard's George Sarton says that modern medicine is entirely an Islamic development and that Setting the Record Straight the Muslim physicians of the 9th through 12th centuries were precise, scientific, rational and sound in their approach. Johann Weger was among thousands of Europeans physicians during the 15th through 17th centuries who were taught the medicine of ar-Razi and Ibn Sina. He contributed nothing original.
What is Taught: Medical treatment for the insane was modernized by Philippe Pinel when in 1793 he operated France's first insane asylum .
What Should be Taught: As early as the 1lth century, Islamic hospitals maintained special wards for the insane. They treated them kindly and presumed their disease was real at a time when the insane were routinely burned alive in Europe as witches and sorcerers. A curative approach was taken for mental illness and, for the first time in history, the mentally ill were treated with supportive care, drugs and psychotherapy. Every major Islamic city maintained an insane asylum where patients were treated at no charge. In fact, the Islamic system for the treatment of the insane excels in comparison to the current model, as it was more humane and was highly effective as well.
What is Taught: Kerosine was first produced by the an Englishman, Abraham Gesner, in 1853. He distilled it from asphalt.
What Should be Taught: Muslim chemists produced kerosine as a distillate from petroleum products over 1,000 years prior to Gesner (see Encyclopaedia Britannica under the heading, Petroleum).
What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.
What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.
What Should be Taught: Six hundred years prior to Long, Islamic Spain's Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.
What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.
What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina's works from which it is almost assured that he derived this idea.
What is Taught: Modern anesthesia was invented in the 19th century by Humphrey Davy and Horace Wells.
What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.
What is Taught: The concept of quarantine was first developed in 1403. In Venice, a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.
What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.
What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.
What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova, Spain, to be treated at what was comparably the "Mayo Clinic" of the Middle Ages.
What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the "father of rational surgery." Pare was also one of the first Europeans to condemn such grotesque "surgical" procedures as trepanning (see reference #6, pg. 110).
What Should be Taught: Islamic Spain's illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.
Despite this, barbers and herdsmen continued be the primary individuals practicing the "art" of surgery for nearly six centuries after az-Zahrawi's death. Pare himself was a barber, albeit more skilled and conscientious than the average ones.
Included in az-Zahrawi's legacy are dozens of books. His most famous work is a 30 volume treatise on medicine and surgery. His books contain sections on preventive medicine, nutrition, cosmetics, drug therapy, surgical technique, anesthesia, pre and post-operative care as well as drawings of some 200 surgical devices, many of which he invented. The refined and scholarly az-Zahrawi must be regarded as the father and founder of rational surgery, not the uneducated Pare.
What is Taught: William Harvey, during the early 17th century, discovered that blood circulates. He was the first to correctly describe the function of the heart, arteries and veins. Rome's Galen had presented erroneous ideas regarding the circulatory system, and Harvey was the first to determine that blood is pumped throughout the body via the action of the heart and the venous valves. Therefore, he is regarded as the founder of human physiology.
What Should be Taught: In the 10th century, Islam's ar-Razi wrote an in-depth treatise on the venous system, accurately describing the function of the veins and their valves. Ibn an-Nafs and Ibn al-Quff (13th century) provided full documentation that the blood circulates and correctly described the physiology of the heart and the function of its valves 300 years before Harvey. William Harvey was a graduate of Italy's famous Padua University at a time when the majority of its curriculum was based upon Ibn Sina's and ar-Razi's textbooks.
What is Taught: The first pharmacopeia (book of medicines) was published by a German scholar in 1542. According to World Book Encyclopedia, the science of pharmacology was begun in the 1900's as an off-shoot of chemistry due to the analysis of crude plant materials. Chemists, after isolating the active ingredients from plants, realized their medicinal value.
What Should be Taught: According to the eminent scholar of Arab history, Phillip Hitti, the Muslims, not the Greeks or Europeans, wrote the first "modern" pharmacopeia. The science of pharmacology was originated by Muslim physicians during the 9th century. They developed it into a highly refined and exact science. Muslim chemists, pharmacists and physicians produced thousands of drugs and/or crude herbal extracts one thousand years prior to the supposed birth of pharmacology. During the 14th century Ibn Baytar wrote a monumental pharmacopeia listing some 1400 different drugs. Hundreds of other pharmacopeias were published during the Islamic Era. It is likely that the German work is an offshoot of that by Ibn Baytar, which was widely circulated in Europe.
What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.
What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az -Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word "drug" is derived from Arabic. Their use of practical experience and careful observation was extensive.
Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.
What is Taught: The first sound approach to the treatment of disease was made by a German, Johann Weger, in the 1500's.
What Should be Taught: Harvard's George Sarton says that modern medicine is entirely an Islamic development and that Setting the Record Straight the Muslim physicians of the 9th through 12th centuries were precise, scientific, rational and sound in their approach. Johann Weger was among thousands of Europeans physicians during the 15th through 17th centuries who were taught the medicine of ar-Razi and Ibn Sina. He contributed nothing original.
What is Taught: Medical treatment for the insane was modernized by Philippe Pinel when in 1793 he operated France's first insane asylum .
What Should be Taught: As early as the 1lth century, Islamic hospitals maintained special wards for the insane. They treated them kindly and presumed their disease was real at a time when the insane were routinely burned alive in Europe as witches and sorcerers. A curative approach was taken for mental illness and, for the first time in history, the mentally ill were treated with supportive care, drugs and psychotherapy. Every major Islamic city maintained an insane asylum where patients were treated at no charge. In fact, the Islamic system for the treatment of the insane excels in comparison to the current model, as it was more humane and was highly effective as well.
What is Taught: Kerosine was first produced by the an Englishman, Abraham Gesner, in 1853. He distilled it from asphalt.
What Should be Taught: Muslim chemists produced kerosine as a distillate from petroleum products over 1,000 years prior to Gesner (see Encyclopaedia Britannica under the heading, Petroleum).
What Should be Taught: Muslim astronomers made numerous
improvements upon Ptolemy's findings as early as the 9th century. They were the
first astronomers to dispute his archaic ideas. In their critic of the Greeks,
they synthesized proof that the sun is the center of the solar system and that
the orbits of the earth and other planets might be elliptical. They produced
hundreds of highly accurate astronomical tables and star charts. Many of their
calculations are so precise that they are regarded as contemporary. The
AlphonsineTables are little more than copies of works on astronomy transmitted
to Europe via Islamic Spain, i.e. the Toledo
Tables.
What is Taught: The English scholar Roger Bacon (d. 1292) first mentioned glass lenses for improving vision. At nearly the same time, eyeglasses could be found in use both in China and Europe.
What Should be Taught: Ibn Firnas of Islamic Spain invented eyeglasses during the 9th century, and they were manufactured and sold throughout Spain for over two centuries. Any mention of eyeglasses by Roger Bacon was simply a regurgitation of the work of al-Haytham (d. 1039), whose research Bacon frequently referred to.
What is Taught: Gunpowder was developed in the Western world as a result of Roger Bacon's work in 1242. The first usage of gunpowder in weapons was when the Chinese fired it from bamboo shoots in attempt to frighten Mongol conquerors. They produced it by adding sulfur and charcoal to saltpeter.
What Should be Taught: The Chinese developed saltpeter for use in fireworks and knew of no tactical military use for gunpowder, nor did they invent its formula. Research by Reinuad and Fave have clearly shown that gunpowder was formulated initially by Muslim chemists. Further, these historians claim that the Muslims developed the first fire-arms. Notably, Muslim armies used grenades and other weapons in their defence of Algericus against the Franks during the 14th century. Jean Mathes indicates that the Muslim rulers had stock-piles of grenades, rifles, crude cannons, incendiary devices, sulfur bombs and pistols decades before such devices were used in Europe. The first mention of a cannon was in an Arabic text around 1300 A.D. Roger Bacon learned of the formula for gunpowder from Latin translations of Arabic books. He brought forth nothing original in this regard.
What is Taught: The compass was invented by the Chinese who may have been the first to use it for navigational purposes sometime between 1000 and 1100 A.D. The earliest reference to its use in navigation was by the Englishman, Alexander Neckam (1157-1217).
What Should be Taught: Muslim geographers and navigators learned of the magnetic needle, possibly from the Chinese, and were the first to use magnetic needles in navigation. They invented the compass and passed the knowledge of its use in navigation to the West. European navigators relied on Muslim pilots and their instruments when exploring unknown territories. Gustav Le Bon claims that the magnetic needle and compass were entirely invented by the Muslims and that the Chinese had little to do with it. Neckam, as well as the Chinese, probably learned of it from Muslim traders. It is noteworthy that the Chinese improved their navigational expertise after they began interacting with the Muslims during the 8th century.
What is Taught: The first man to classify the races was the German Johann F. Blumenbach, who divided mankind into white, yellow, brown, black and red peoples.
What Should be Taught: Muslim scholars of the 9th through 14th centuries invented the science of ethnography. A number of Muslim geographers classified the races, writing detailed explanations of their unique cultural habits and physical appearances. They wrote thousands of pages on this subject. Blumenbach's works were insignificant in comparison.
What is Taught: The science of geography was revived during the 15th, 16th and 17th centuries when the ancient works of Ptolemy were discovered. The Crusades and the Portuguese/Spanish expeditions also contributed to this reawakening. The first scientifically- based treatise on geography were produced during this period by Europe's scholars.
What Should be Taught: Muslim geographers produced untold volumes of books on the geography of Africa, Asia, India, China and the Indies during the 8th through 15th centuries. These writings included the world's first geographical encyclopedias, almanacs and road maps. Ibn Battutah's 14 th century masterpieces provide a detailed view of the geography of the ancient world. The Muslim geographers of the 10th through 15th centuries far exceeded the output by Europeans regarding the geography of these regions well into the 18th century. The Crusades led to the destruction of educational institutions, their scholars and books. They brought nothing substantive regarding geography to the Western world.
What is Taught: Robert Boyle, in the 17th century, originated the science of chemistry.
What Should be Taught: A variety of Muslim chemists, including ar-Razi, al-Jabr, al-Biruni and al-Kindi, performed scientific experiments in chemistry some 700 years prior to Boyle. Durant writes that the Muslims introduced the experimental method to this science. Humboldt regards the Muslims as the founders of chemistry.
What is Taught: Leonardo da Vinci (16th century) fathered the science of geology when he noted that fossils found on mountains indicated a watery origin of the earth.
What Should be Taught: Al-Biruni (1lth century) made precisely this observation and added much to it, including a huge book on geology, hundreds of years before Da Vinci was born. Ibn Sina noted this as well (see pages 100-101). it is probable that Da Vinci first learned of this concept from Latin translations of Islamic books. He added nothing original to their findings.
What is Taught: The first mention of the geological formation of valleys was in 1756, when Nicolas Desmarest proposed that they were formed over a long periods of time by streams.
What Should be Taught: Ibn Sina and al-Biruni made precisely this discovery during the 11th century (see pages 102 and 103), fully 700 years prior to Desmarest.
What is Taught: Galileo (17th century) was the world's first great experimenter.
What Should be Taught: Al-Biruni (d. 1050) was the world's first great experimenter. He wrote over 200 books, many of which discuss his precise experiments. His literary output in the sciences amounts to some 13,000 pages, far exceeding that written by Galileo or, for that matter, Galileo and Newton combined.
What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.
What Should be Taught: Islam's surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.
What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.
What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10th century) used mercurial compounds as topical antiseptics.
What is Taught: The English scholar Roger Bacon (d. 1292) first mentioned glass lenses for improving vision. At nearly the same time, eyeglasses could be found in use both in China and Europe.
What Should be Taught: Ibn Firnas of Islamic Spain invented eyeglasses during the 9th century, and they were manufactured and sold throughout Spain for over two centuries. Any mention of eyeglasses by Roger Bacon was simply a regurgitation of the work of al-Haytham (d. 1039), whose research Bacon frequently referred to.
What is Taught: Gunpowder was developed in the Western world as a result of Roger Bacon's work in 1242. The first usage of gunpowder in weapons was when the Chinese fired it from bamboo shoots in attempt to frighten Mongol conquerors. They produced it by adding sulfur and charcoal to saltpeter.
What Should be Taught: The Chinese developed saltpeter for use in fireworks and knew of no tactical military use for gunpowder, nor did they invent its formula. Research by Reinuad and Fave have clearly shown that gunpowder was formulated initially by Muslim chemists. Further, these historians claim that the Muslims developed the first fire-arms. Notably, Muslim armies used grenades and other weapons in their defence of Algericus against the Franks during the 14th century. Jean Mathes indicates that the Muslim rulers had stock-piles of grenades, rifles, crude cannons, incendiary devices, sulfur bombs and pistols decades before such devices were used in Europe. The first mention of a cannon was in an Arabic text around 1300 A.D. Roger Bacon learned of the formula for gunpowder from Latin translations of Arabic books. He brought forth nothing original in this regard.
What is Taught: The compass was invented by the Chinese who may have been the first to use it for navigational purposes sometime between 1000 and 1100 A.D. The earliest reference to its use in navigation was by the Englishman, Alexander Neckam (1157-1217).
What Should be Taught: Muslim geographers and navigators learned of the magnetic needle, possibly from the Chinese, and were the first to use magnetic needles in navigation. They invented the compass and passed the knowledge of its use in navigation to the West. European navigators relied on Muslim pilots and their instruments when exploring unknown territories. Gustav Le Bon claims that the magnetic needle and compass were entirely invented by the Muslims and that the Chinese had little to do with it. Neckam, as well as the Chinese, probably learned of it from Muslim traders. It is noteworthy that the Chinese improved their navigational expertise after they began interacting with the Muslims during the 8th century.
What is Taught: The first man to classify the races was the German Johann F. Blumenbach, who divided mankind into white, yellow, brown, black and red peoples.
What Should be Taught: Muslim scholars of the 9th through 14th centuries invented the science of ethnography. A number of Muslim geographers classified the races, writing detailed explanations of their unique cultural habits and physical appearances. They wrote thousands of pages on this subject. Blumenbach's works were insignificant in comparison.
What is Taught: The science of geography was revived during the 15th, 16th and 17th centuries when the ancient works of Ptolemy were discovered. The Crusades and the Portuguese/Spanish expeditions also contributed to this reawakening. The first scientifically- based treatise on geography were produced during this period by Europe's scholars.
What Should be Taught: Muslim geographers produced untold volumes of books on the geography of Africa, Asia, India, China and the Indies during the 8th through 15th centuries. These writings included the world's first geographical encyclopedias, almanacs and road maps. Ibn Battutah's 14 th century masterpieces provide a detailed view of the geography of the ancient world. The Muslim geographers of the 10th through 15th centuries far exceeded the output by Europeans regarding the geography of these regions well into the 18th century. The Crusades led to the destruction of educational institutions, their scholars and books. They brought nothing substantive regarding geography to the Western world.
What is Taught: Robert Boyle, in the 17th century, originated the science of chemistry.
What Should be Taught: A variety of Muslim chemists, including ar-Razi, al-Jabr, al-Biruni and al-Kindi, performed scientific experiments in chemistry some 700 years prior to Boyle. Durant writes that the Muslims introduced the experimental method to this science. Humboldt regards the Muslims as the founders of chemistry.
What is Taught: Leonardo da Vinci (16th century) fathered the science of geology when he noted that fossils found on mountains indicated a watery origin of the earth.
What Should be Taught: Al-Biruni (1lth century) made precisely this observation and added much to it, including a huge book on geology, hundreds of years before Da Vinci was born. Ibn Sina noted this as well (see pages 100-101). it is probable that Da Vinci first learned of this concept from Latin translations of Islamic books. He added nothing original to their findings.
What is Taught: The first mention of the geological formation of valleys was in 1756, when Nicolas Desmarest proposed that they were formed over a long periods of time by streams.
What Should be Taught: Ibn Sina and al-Biruni made precisely this discovery during the 11th century (see pages 102 and 103), fully 700 years prior to Desmarest.
What is Taught: Galileo (17th century) was the world's first great experimenter.
What Should be Taught: Al-Biruni (d. 1050) was the world's first great experimenter. He wrote over 200 books, many of which discuss his precise experiments. His literary output in the sciences amounts to some 13,000 pages, far exceeding that written by Galileo or, for that matter, Galileo and Newton combined.
What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.
What Should be Taught: Islam's surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.
What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.
What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10th century) used mercurial compounds as topical antiseptics.
What you are not taught in School
What is Taught: The first mention of man in flight was by Roger Bacon, who drew a flying apparatus. Leonardo da Vinci also conceived of airborne transport and drew several prototypes.
What Should be Taught: Ibn Firnas of Islamic Spain invented, constructed and tested a flying machine in the 800's A.D. Roger Bacon learned of flying machines from Arabic references to Ibn Firnas' machine. The latter's invention antedates Bacon by 500 years and Da Vinci by some 700 years.
What is Taught: Glass mirrors were first produced in 1291 in Venice.
What Should be Taught: Glass mirrors were in use in Islamic Spain as early as the 11th century. The Venetians learned of the art of fine glass production from Syrian artisans during the 9th and 10th centuries.
What is Taught: Until the 14th century, the only type of clock available was the water clock. In 1335, a large mechanical clock was erected in Milan, Italy. This was possibly the first weight-driven clock.
What Should be Taught: A variety of mechanical clocks were produced by Spanish Muslim engineers, both large and small, and this knowledge was transmitted to Europe through Latin translations of Islamic books on mechanics. These clocks were weight-driven. Designs and illustrations of epi-cyclic and segmental gears were provided. One such clock included a mercury escapement. The latter type was directly copied by Europeans during the 15th century. In addition, during the 9th century, Ibn Firnas of Islamic Spain, according to Will Durant, invented a watch-like device which kept accurate time. The Muslims also constructed a variety of highly accurate astronomical clocks for use in their observatories.
What is Taught: In the 17th century, the pendulum was developed by Galileo during his teenage years. He noticed a chandelier swaying as it was being blown by the wind. As a result, he went home and invented the pendulum.
What Should be Taught: The pendulum was discovered by Ibn Yunus al-Masri during the 10th century, who was the first to study and document its oscillatory motion. Its value for use in clocks was introduced by Muslim physicists during the 15th century.
What is Taught: Movable type and the printing press was invented in the West by Johannes Gutenberg of Germany during the 15th century.
What Should be Taught: In 1454, Gutenberg developed the most sophisticated printing press of the Middle Ages. However, movable brass type was in use in Islamic Spain 100 years prior, and that is where the West's first printing devices were made.
What is Taught: Isaac Newton's 17th century study of lenses, light and prisms forms the foundation of the modern science of optics .
What Should be Taught: In the 1lth century al-Haytham determined virtually everything that Newton advanced regarding optics centuries prior and is regarded by numerous authorities as the "founder of optics. " There is little doubt that Newton was influenced by him. Al-Haytham was the most quoted physicist of the Middle Ages. His works were utilized and quoted by a greater number of European scholars during the 16th and 17th centuries than those of Newton and Galileo combined.
What is Taught: Isaac Newton, during the 17th century, discovered that white light consists of various rays of colored light.
What Should be Taught: This discovery was made in its entirety by al-Haytham (11th century) and Kamal ad-Din (14th century). Newton did make original discoveries, but this was not one of them.
What is Taught: The concept of the finite nature of matter was first introduced by Antione Lavoisier during the 18th century. He discovered that, although matter may change its form or shape, its mass always remains the same. Thus, for instance, if water is heated to steam, if salt is dissolved in water or if a piece of wood is burned to ashes, the total mass remains unchanged.
What Should be Taught: The principles of this discovery were elaborated centuries before by Islamic Persia's great scholar, al-Biruni (d. 1050). Lavoisier was a disciple of the Muslim chemists and physicists and referred to their books frequently.
What is Taught: The Greeks were the developers of trigonometry .
What Should be Taught: Trigonometry remained largely a theoretical science among the Greeks. It was developed to a level of modern perfection by Muslim scholars, although the weight of the credit must be given to al-Battani. The words describing the basic functions of this science, sine, cosine and tangent, are all derived from Arabic terms. Thus, original contributions by the Greeks in trigonometry were minimal.
What is Taught: The use of decimal fractions in mathematics was first developed by a Dutchman, Simon Stevin, in 1589. He helped advance the mathematical sciences by replacing the cumbersome fractions, for instance, 1/2, with decimal fractions, for example, 0.5.
What Should be Taught: Muslim mathematicians were the first to utilize decimals instead of fractions on a large scale. Al-Kashi's book, Key to Arithmetic, was written at the beginning of the 15th century and was the stimulus for the systematic application of decimals to whole numbers and fractions thereof. It is highly probably that Stevin imported the idea to Europe from al-Kashi's work.
What is Taught: The first man to utilize algebraic symbols was the French mathematician, Francois Vieta. In 1591, he wrote an algebra book describing equations with letters such as the now familiar x and y's. Asimov says that this discovery had an impact similar to the progression from Roman numerals to Arabic numbers.
What Should be Taught: Muslim mathematicians, the inventors of algebra, introduced the concept of using letters for unknown variables in equations as early as the 9th century A.D. Through this system, they solved a variety of complex equations, including quadratic and cubic equations. They used symbols to develop and perfect the binomial theorem.
What is Taught: The difficult cubic equations (x to the third power) remained unsolved until the 16th century when Niccolo Tartaglia, an Italian mathematician, solved them.
What Should be Taught: Cubic equations as well as numerous equations of even higher degrees were solved with ease by Muslim mathematicians as early as the 10th century.
What is Taught: The concept that numbers could be less than zero, that is negative numbers, was unknown until 1545 when Geronimo Cardano introduced the idea.
What Should he Taught: Muslim mathematicians introduced negative numbers for use in a variety of arithmetic functions at least 400 years prior to Cardano.
What is Taught: In 1614, John Napier invented logarithms and logarithmic tables.
What Should be Taught: Muslim mathematicians invented logarithms and produced logarithmic tables several centuries prior. Such tables were common in the Islamic world as early as the 13th century.
What is Taught: During the 17th century Rene Descartes made the discovery that algebra could be used to solve geometrical problems. By this, he greatly advanced the science of geometry.
What Should be Taught: Mathematicians of the Islamic Empire accomplished precisely this as early as the 9th century A.D. Thabit bin Qurrah was the first to do so, and he was followed by Abu'l Wafa, whose 10th century book utilized algebra to advance geometry into an exact and simplified science.
What is Taught: Isaac Newton, during the 17th century, developed the binomial theorem, which is a crucial component for the study of algebra.
What Should be Taught: Hundreds of Muslim mathematicians utilized and perfected the binomial theorem. They initiated its use for the systematic solution of algebraic problems during the 10th century (or prior).
What is Taught: No improvement had been made in the astronomy of the ancients during the Middle Ages regarding the motion of planets until the 13th century. Then Alphonso the Wise of Castile (Middle Spain) invented the Aphonsine Tables, which were more accurate than Ptolemy's.
What is Taught: The first mention of man in flight was by Roger Bacon, who drew a flying apparatus. Leonardo da Vinci also conceived of airborne transport and drew several prototypes.
What Should be Taught: Ibn Firnas of Islamic Spain invented, constructed and tested a flying machine in the 800's A.D. Roger Bacon learned of flying machines from Arabic references to Ibn Firnas' machine. The latter's invention antedates Bacon by 500 years and Da Vinci by some 700 years.
What is Taught: Glass mirrors were first produced in 1291 in Venice.
What Should be Taught: Glass mirrors were in use in Islamic Spain as early as the 11th century. The Venetians learned of the art of fine glass production from Syrian artisans during the 9th and 10th centuries.
What is Taught: Until the 14th century, the only type of clock available was the water clock. In 1335, a large mechanical clock was erected in Milan, Italy. This was possibly the first weight-driven clock.
What Should be Taught: A variety of mechanical clocks were produced by Spanish Muslim engineers, both large and small, and this knowledge was transmitted to Europe through Latin translations of Islamic books on mechanics. These clocks were weight-driven. Designs and illustrations of epi-cyclic and segmental gears were provided. One such clock included a mercury escapement. The latter type was directly copied by Europeans during the 15th century. In addition, during the 9th century, Ibn Firnas of Islamic Spain, according to Will Durant, invented a watch-like device which kept accurate time. The Muslims also constructed a variety of highly accurate astronomical clocks for use in their observatories.
What is Taught: In the 17th century, the pendulum was developed by Galileo during his teenage years. He noticed a chandelier swaying as it was being blown by the wind. As a result, he went home and invented the pendulum.
What Should be Taught: The pendulum was discovered by Ibn Yunus al-Masri during the 10th century, who was the first to study and document its oscillatory motion. Its value for use in clocks was introduced by Muslim physicists during the 15th century.
What is Taught: Movable type and the printing press was invented in the West by Johannes Gutenberg of Germany during the 15th century.
What Should be Taught: In 1454, Gutenberg developed the most sophisticated printing press of the Middle Ages. However, movable brass type was in use in Islamic Spain 100 years prior, and that is where the West's first printing devices were made.
What is Taught: Isaac Newton's 17th century study of lenses, light and prisms forms the foundation of the modern science of optics .
What Should be Taught: In the 1lth century al-Haytham determined virtually everything that Newton advanced regarding optics centuries prior and is regarded by numerous authorities as the "founder of optics. " There is little doubt that Newton was influenced by him. Al-Haytham was the most quoted physicist of the Middle Ages. His works were utilized and quoted by a greater number of European scholars during the 16th and 17th centuries than those of Newton and Galileo combined.
What is Taught: Isaac Newton, during the 17th century, discovered that white light consists of various rays of colored light.
What Should be Taught: This discovery was made in its entirety by al-Haytham (11th century) and Kamal ad-Din (14th century). Newton did make original discoveries, but this was not one of them.
What is Taught: The concept of the finite nature of matter was first introduced by Antione Lavoisier during the 18th century. He discovered that, although matter may change its form or shape, its mass always remains the same. Thus, for instance, if water is heated to steam, if salt is dissolved in water or if a piece of wood is burned to ashes, the total mass remains unchanged.
What Should be Taught: The principles of this discovery were elaborated centuries before by Islamic Persia's great scholar, al-Biruni (d. 1050). Lavoisier was a disciple of the Muslim chemists and physicists and referred to their books frequently.
What is Taught: The Greeks were the developers of trigonometry .
What Should be Taught: Trigonometry remained largely a theoretical science among the Greeks. It was developed to a level of modern perfection by Muslim scholars, although the weight of the credit must be given to al-Battani. The words describing the basic functions of this science, sine, cosine and tangent, are all derived from Arabic terms. Thus, original contributions by the Greeks in trigonometry were minimal.
What is Taught: The use of decimal fractions in mathematics was first developed by a Dutchman, Simon Stevin, in 1589. He helped advance the mathematical sciences by replacing the cumbersome fractions, for instance, 1/2, with decimal fractions, for example, 0.5.
What Should be Taught: Muslim mathematicians were the first to utilize decimals instead of fractions on a large scale. Al-Kashi's book, Key to Arithmetic, was written at the beginning of the 15th century and was the stimulus for the systematic application of decimals to whole numbers and fractions thereof. It is highly probably that Stevin imported the idea to Europe from al-Kashi's work.
What is Taught: The first man to utilize algebraic symbols was the French mathematician, Francois Vieta. In 1591, he wrote an algebra book describing equations with letters such as the now familiar x and y's. Asimov says that this discovery had an impact similar to the progression from Roman numerals to Arabic numbers.
What Should be Taught: Muslim mathematicians, the inventors of algebra, introduced the concept of using letters for unknown variables in equations as early as the 9th century A.D. Through this system, they solved a variety of complex equations, including quadratic and cubic equations. They used symbols to develop and perfect the binomial theorem.
What is Taught: The difficult cubic equations (x to the third power) remained unsolved until the 16th century when Niccolo Tartaglia, an Italian mathematician, solved them.
What Should be Taught: Cubic equations as well as numerous equations of even higher degrees were solved with ease by Muslim mathematicians as early as the 10th century.
What is Taught: The concept that numbers could be less than zero, that is negative numbers, was unknown until 1545 when Geronimo Cardano introduced the idea.
What Should he Taught: Muslim mathematicians introduced negative numbers for use in a variety of arithmetic functions at least 400 years prior to Cardano.
What is Taught: In 1614, John Napier invented logarithms and logarithmic tables.
What Should be Taught: Muslim mathematicians invented logarithms and produced logarithmic tables several centuries prior. Such tables were common in the Islamic world as early as the 13th century.
What is Taught: During the 17th century Rene Descartes made the discovery that algebra could be used to solve geometrical problems. By this, he greatly advanced the science of geometry.
What Should be Taught: Mathematicians of the Islamic Empire accomplished precisely this as early as the 9th century A.D. Thabit bin Qurrah was the first to do so, and he was followed by Abu'l Wafa, whose 10th century book utilized algebra to advance geometry into an exact and simplified science.
What is Taught: Isaac Newton, during the 17th century, developed the binomial theorem, which is a crucial component for the study of algebra.
What Should be Taught: Hundreds of Muslim mathematicians utilized and perfected the binomial theorem. They initiated its use for the systematic solution of algebraic problems during the 10th century (or prior).
What is Taught: No improvement had been made in the astronomy of the ancients during the Middle Ages regarding the motion of planets until the 13th century. Then Alphonso the Wise of Castile (Middle Spain) invented the Aphonsine Tables, which were more accurate than Ptolemy's.
Amazing QURAN
some verses in the Holy Qur'an That mention one thing is equal to another, i.e. men are equal to women. Although this makes sense grammatically, the astonishing fact is that the number of times the word man appears in the Holy Qur'an is 24 and number of times the word woman appears is also 24, therefore not only is this phrase correct in the grammatical sense but also true mathematically,
i.e. 24 = 24.
Upon further analysis of various verses, he discovered that this is consistent throughout the whole Holy Qur'an where it says one thing is like another.
See below for astonishing result of the words mentioned number of times in Arabic
Holy Qur'an
Dunia (one name for life) 115 .
Aakhirat (one name for the life after this world) 115
Malaika (Angels) 88 . Shayteen (Satan) 88
Life 145 ....... Death 145
Benefit 50 . Corrupt 50
People 50 .. Messengers 50
Eblees (king of devils) 11 . Seek refuge from Eblees 11
Museebah (calamity) 75 . Thanks 75
Spending (Sadaqah) 73 . Satisfaction 73
People who are mislead 17 .Dead people 17
Muslimeen 41 . Jihad 41
Gold 8 .. Easy life 8
Magic 60 . Fitnah (dissuasion, misleading) 60
Zakat (Taxes Muslims pay to the poor) 32 ....
Barakah (Increasing or blessings of wealth) 32
Mind 49 .. Noor 49
Tongue 25 . Sermon 25
Desite 8 . Fear 8
Speaking publicly 18 . Publicising 18
Hardship 114 .... Patience 114
Muhammad(saw) 4 . Sharee'ah (Muhammad (saw) teachings) 4
Man 24 . Woman 24
And amazingly enough have a look how many times
the following words appear:
Salat 5 times , Month 12 times , Day 365 times ,
Sea 32 times, Land 13 times
Sea + land = 32 + 13= 45
Sea = 32/45*100 %= 71.11111111%
Land = 13/45*100 %= 28.88888889%
Sea + land 100.00%
Modern science has only recently proven that the water covers
71.111% of the
earth, while the land covers 28.889%.
Is this a coincidence? Question is that
Who taught Prophet Muhammad (PBUH) all this?
Reply automatically comes in mind that
ALMIGHTY ALLAH taught him. This is what the Holy Qur'an also tells us.
i.e. 24 = 24.
Upon further analysis of various verses, he discovered that this is consistent throughout the whole Holy Qur'an where it says one thing is like another.
See below for astonishing result of the words mentioned number of times in Arabic
Holy Qur'an
Dunia (one name for life) 115 .
Aakhirat (one name for the life after this world) 115
Malaika (Angels) 88 . Shayteen (Satan) 88
Life 145 ....... Death 145
Benefit 50 . Corrupt 50
People 50 .. Messengers 50
Eblees (king of devils) 11 . Seek refuge from Eblees 11
Museebah (calamity) 75 . Thanks 75
Spending (Sadaqah) 73 . Satisfaction 73
People who are mislead 17 .Dead people 17
Muslimeen 41 . Jihad 41
Gold 8 .. Easy life 8
Magic 60 . Fitnah (dissuasion, misleading) 60
Zakat (Taxes Muslims pay to the poor) 32 ....
Barakah (Increasing or blessings of wealth) 32
Mind 49 .. Noor 49
Tongue 25 . Sermon 25
Desite 8 . Fear 8
Speaking publicly 18 . Publicising 18
Hardship 114 .... Patience 114
Muhammad(saw) 4 . Sharee'ah (Muhammad (saw) teachings) 4
Man 24 . Woman 24
And amazingly enough have a look how many times
the following words appear:
Salat 5 times , Month 12 times , Day 365 times ,
Sea 32 times, Land 13 times
Sea + land = 32 + 13= 45
Sea = 32/45*100 %= 71.11111111%
Land = 13/45*100 %= 28.88888889%
Sea + land 100.00%
Modern science has only recently proven that the water covers
71.111% of the
earth, while the land covers 28.889%.
Is this a coincidence? Question is that
Who taught Prophet Muhammad (PBUH) all this?
Reply automatically comes in mind that
ALMIGHTY ALLAH taught him. This is what the Holy Qur'an also tells us.
The 4 Imams were Sufis ( proof)
It was reported by Ibn Abidin in ad-Durr al-Mukhtar that Imam Abu Hanifa said: "If it were not for two years, I would have perished. For two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a gnostic in the Way" (Ad-Durr al-Mukhtar, vol. 1, p. 43). This was further explained by Ibn Abidin:
"Abu Ali Daqqaq [shaykh of Imam Qushayri] received his path from Abu al-Qasim al-Nasirabadi, who received it from ash-Shibli, who received it from as-Sirr as-Saqati who received it from al Ma'ruf al Karkhi, who received it from Dawud at Ta'i, who received the knowledge, both the external and the internal, from the Imam Abi Hanifa” (ibid.).
Imam Malik ibn Anas
"Whoever practices Tasawwuf without learning Shari'a corrupts his faith, while whoever learns Shari'a without practicing Tasawwuf corrupts himself. Only he who combines the two proves true."
It is related by the muhaddith Ahmad Zarruq (d. 899)[Qawa`id al-tasawwuf, Cairo, 1310], the hafiz Ali al-Qari al-Harawi (d. 1014)[Sharh `ayn al-`ilm wa-zayn al-hilm, Cairo: Maktabat al-Thaqafa al-Diniyya, 1989, vol. 1, p. 33], the muhaddiths Ali ibn Ahmad al `Adawi (d. 1190)[Hashiyat al `Adawi `ala sharh Abi al Hasan li risalat Ibn Abi Zayd al musammat kifayat al talib al rabbani li risalat Ibn Abi Zayd al Qayrawani fi madhhab Maalik, Beirut: Dar Ihya' al Kutub al `Arabiyah, n.d., vol. 2, p. 195], and Ibn `Ajiba (d. 1224)[Iqaz al himam fi sharh al hikam, Cairo: Halabi, 1392/1972, pp. 5-6.].
Imam as-Shafi'i
"Be both a faqih and a Sufi [sufiyyan]: do not be only one of them. Verily, by Allah's truth, I am advising you sincerely" (Imam as-Shafi'i, Diwan, pp. 47, 66).
"Three things in this world have been made lovely to me: avoiding affectation, treating people kindly, and following the way of tasawwuf" (Muhaddith al-'Ajluni, Kashf al-khafa wa muzil al-albas, vol. 1, p. 341, no. 1089).
“I accompanied the Sufis and received from them but three lessons: their statement that time is a sword: if you do not cut it, it cuts you; their statement that if you do not keep your ego busy with truth it will keep you busy with falsehood; their statement that deprivation is immunity” (ibid.; Imam Ibn Qayyim, Madarij al-Salikin, vol. 3, p. 128; and Imam as-Suyuti, Ta'yid al-haqiqa al-`aliyya, p. 15).
Imam Ahmad
It was related from Ibrahim ibn Abdullah al-Qalanasi that Imam Ahmad said about the Sufis: "I don't know people better than them" (Shaykh Muhammad ibn Ahmad al-Saffarini al-Hanbali, Ghidha' al-Albab li-Sharh Manzumat al-Adab, Cairo: Matba'at al-Najah, 1324/1906, vol. 1, p. 120).
Advising his son Abdullah, Imam Ahmad said: "O my son, you have to sit with the People of Tasawwuf, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. They are the ascetics and they have the most spiritual power" (Shaykh Amin al-Kurdi, Tanwir al-Qulub, p. 405).
The Sufis are often accused of bid'a, but Imam as-Shafi'i refuted these individuals: "Anything which has a support (mustanad) from the shari'a is not bid'a, even if the early Muslims did not do it" (Quoted in Shaykh Ahmad al-Ghumari, Tashnif al-Adhan, Cairo: Maktaba al-Khanji, n.d., p. 133).
Abu Hanifa And The Three Questions...
There was a young man who went overseas to study for quite a long time.
When he returned, he asked his parents to find him a religious scholar
or any expert who could answer his 3 Questions. Finally, his parents
were able to find a Muslim scholar.
Young man: Who are you? Can you answer my questions?
Scholar: I am one of Allah (SubHana Wa Ta’ala)'s slaves and Insha-Allah (God willing), I will be able to answer your questions.
Young man: Are you sure? A lot of Professors and experts were not able to answer my questions.
Scholar: I will try my best, with the help of Allah(SubHana Wa Ta`ala).
Young Man: I have 3 questions:
1. Does God exist? If so, show me His shape.
2. What is taqdir (fate)?
3. If shaitan (Devil) was created from the fire, why at the end he will be thrown to hell that is also created from fire. It certainly will not hurt him at all, since Shaitan (Devil) and the hell were created from fire. Did God not think of it this far?
Suddenly, the Scholar slapped the young man's face very hard.
Young Man (feeling pain): Why do you get angry at me?
Scholar: I am not angry. The slap is my answer to your three questions.
Young Man: I really don't understand.
Scholar: How do you feel after I slapped you?
Young Man: Of course, I felt the pain.
Scholar: So do you believe that pain exists?
Young Man: Yes.
Scholar: Show me the shape of the pain!
Young Man: I cannot.
Scholar: That is my first answer. All of us feel God's existence without being able to see His shape... Last night, did you dream that you will be slapped by me?
Young Man: No.
Scholar: Did you ever think that you will get a slap from me, today?
Young Man: No.
Scholar: That is taqdir (fate) my second answer........ My hand that I used to slap you, what is it created from?
Young Man: It is created from flesh.
Scholar: How about your face, what is it created from?
Young Man: Flesh.
Scholar: How do you feel after I slapped you?
Young Man: In pain.
Scholar: That's it. This is my third answer, Even though Shaitan (Devil) and hell were created from fire, if Allah wants, insha-Allah (God willing), the hell will become a very painful place for shaitan.
The scholar was Imam Abu Hanifa (Rahmatulla Alai) and the man was a famous Jewish scholar of that time. After this incident, it is told that he became Muslim...
Young man: Who are you? Can you answer my questions?
Scholar: I am one of Allah (SubHana Wa Ta’ala)'s slaves and Insha-Allah (God willing), I will be able to answer your questions.
Young man: Are you sure? A lot of Professors and experts were not able to answer my questions.
Scholar: I will try my best, with the help of Allah(SubHana Wa Ta`ala).
Young Man: I have 3 questions:
1. Does God exist? If so, show me His shape.
2. What is taqdir (fate)?
3. If shaitan (Devil) was created from the fire, why at the end he will be thrown to hell that is also created from fire. It certainly will not hurt him at all, since Shaitan (Devil) and the hell were created from fire. Did God not think of it this far?
Suddenly, the Scholar slapped the young man's face very hard.
Young Man (feeling pain): Why do you get angry at me?
Scholar: I am not angry. The slap is my answer to your three questions.
Young Man: I really don't understand.
Scholar: How do you feel after I slapped you?
Young Man: Of course, I felt the pain.
Scholar: So do you believe that pain exists?
Young Man: Yes.
Scholar: Show me the shape of the pain!
Young Man: I cannot.
Scholar: That is my first answer. All of us feel God's existence without being able to see His shape... Last night, did you dream that you will be slapped by me?
Young Man: No.
Scholar: Did you ever think that you will get a slap from me, today?
Young Man: No.
Scholar: That is taqdir (fate) my second answer........ My hand that I used to slap you, what is it created from?
Young Man: It is created from flesh.
Scholar: How about your face, what is it created from?
Young Man: Flesh.
Scholar: How do you feel after I slapped you?
Young Man: In pain.
Scholar: That's it. This is my third answer, Even though Shaitan (Devil) and hell were created from fire, if Allah wants, insha-Allah (God willing), the hell will become a very painful place for shaitan.
The scholar was Imam Abu Hanifa (Rahmatulla Alai) and the man was a famous Jewish scholar of that time. After this incident, it is told that he became Muslim...
The meaning of " Inna Lillahi Wa Inna Ilahi Raaji’oon"
Inna lillaahi wa inna ilayhi Raaji’oon
Yeah, sure we say this statement when someone dies.Also some of us may say this sentence when they lose something, suffer a setback or harm. But………..do you know what it means?
Sure, everyone know that it obviously means ‘To Allah we belong and to Him is our return.’
But that’s not what I am talking about.
I mean ….do you REALLY, TRULY understand these words and their implications in a Muslim’s life?
It means …whatever we have is not really ours. It belongs to Allah.
Take a look around you; everything you see, all that you have and all that there is….in you, on you, around you….belongs to Allah, alone.
It is Allah Who has given you all the property and goods you possess, and that He is the true Owner of them all.
So the cars that you own, the houses that you live in, the businesses you possess all truly belong to Allah. The kids that He blessed you with, the health that He gave you, the time that He has allowed you are all Allah’s property. Even the bodies we live in and the life that we have belongs to Allah alone.
"And to Allah belongs the inheritance of the heavens and the earth…." (Surah Aale-Imraan:180)
"The kingdom of the heavens and the earth and everything in them belongs to Allah. He has power over all things." ( Surat al-Ma’ida: 120)
‘Say: ‘To Allah belongs the East and the West…’ (Surah al-Baqarah:142)
Now, since everything belongs to Allah, then we have to include even our souls in that list..
The very souls that we think of as our "self"; our "nafs"; our "being" — whatever you want to call it — that very thing that distinguishes you from the rest of the world, belongs to Allah. It’s not YOURS.
In fact, YOU are not YOURS.
You belong to Allah.
And this is the essence of the concept of slavery to Allah in Islam.
Then we have to be careful of how we use HIS property…it may be the children upbringing or the time, or the wealth or even the house you live in….think before doing any action!!!!!
And since He is the true Possessor of everything, and everything is His property, He allots what He wills to whomever He wills…A 6.and then He takes it away. After all, it was Allah’s to begin with.
So He may give you some thing and then take it back after a while..
He will bless you with a precious child that you love dearly…and then He may take it away. He will grant you money, honour and status…..and then He may take it away. He will give you youth, vitality and health and then surely He will take it away.
In fact everything you have will only be with you for a very short while.
And then the Owner will claim His Right.
So when Allah does reclaim what was rightfully His, WHY MOURN OUR LOSSES?
Just like a friend who lends you his book. And then after a few days, he wants it back and you give it back to him…no regrets…..no sorrow….no questions asked.
Similarly, if Allah takes back some of His blessings upon you for some reason….so be it.
Say Alhamdulillah.
Don’t grieve.
Be patient.
Submit to the will of Allah, being pleased with His decision for you. For surely He will only do what is best for you.
Just think…..The Owner came and took it back.
Remember….that you’re not the real owner…..you were NEVER the real owner to begin with. You only had everything because it was Allah who gave it to you in the first place. If He didn’t give it to you, you wouldn’t have had it in any way…in fact, you couldn’t have had it.
Remember….man enters into this world empty handed…and leaves it empty handed.
Remember….that everything we have, all the blessings we enjoy, are gifts from Almighty Allah….gifts that we enjoy for a limited period until He takes them away whenever He deems fit.
They are a trust from Allah…a loan to you…to see how you respond to these gifts from Allah and how you use them….in the obedience of the Almighty, thanking Him and worshipping Him……OR………to the disobedience to the One Who gave then to you in the first place.
Seven names of Allah
The eyes beholding this message shall not behold evil, The hands that will send this message to others shall not labour in vain, The mouth saying Ameen to this Dua shall laugh forever, Remain in Allah’s love as you send this Dua to everybody on your list.
Have a Lovely journey of life!
Trust in Allah (SWT) with all your heart and HE will never fail you because HE is Awesome! 1 min for our Creator - is it possibly too much?
Reward for Plantation
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Thank you for contacting us, we implore Allah earnestly to guide us all to the best both in this world and in the hereafter.
Muslims are required by Islam to keep the environment around them pure and clean. True Muslim are those who appreciate the beauty surrounding them. This may explain many of the Prophetic hadiths that talk about the merits of planting trees and other acts that benefit people.
Responding to the question, Sheikh Abdul-Wahhab ibn Nasir Al-Tariri, former professor of the Shari `ah at Imam Muhammad Ibn Saud University in Saudi Arabia, states the following:
The are a number of hadiths which refer to the issue mentioned in the question. The Prophet (peace and blessings be upon him) is reported to have said, "Whenever Muslims plant a tree, they will earn the reward of charity because of the food that comes from it; and likewise what is stolen from it, what the wild beasts eat out of it, what the birds eat out of it, and what people take from it is charity for them" (Muslim).
The Prophet (peace and blessings be upon him) is also reported to have said, "Muslims will always earn the reward of charity for planting a tree, sowing a crop and then birds, humans, and animals eat from it" (Al-Bukhari and Muslim).
Allah knows best about how this might apply to potted houseplants which are merely kept in the home for decoration and household purposes. Houseplants do not provide the types of general benefit mentioned in the hadith as being the reasons for the reward. The hadith describes the reward for planting a tree to be that of charity. The hadith goes on to describe the charity as being gained through the food the tree provides for humans and animals.
We might extend the meaning of the hadith by analogy to other benefits that plants provide to people, animals and the environment. For instance, trees provide shade along the road and contribute to the beauty of the urban environment. These are important benefits that are enjoyed by the general public. Likewise, trees provide habitation and shelter for birds and many other animals.
However, similar benefits to the public can be likened to charity, but most people keep houseplants at home for beautification, fresh air, and other purely personal reasons. Therefore, we cannot easily extend the hadith's of charity meaning to such plants. However, we cannot rule out a reward for taking care of such plants. If the houseplant dies without there being fault or negligence on the part of the owner, then there is, of course, no sin upon the owner for its death.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Thank you for contacting us, we implore Allah earnestly to guide us all to the best both in this world and in the hereafter.
Muslims are required by Islam to keep the environment around them pure and clean. True Muslim are those who appreciate the beauty surrounding them. This may explain many of the Prophetic hadiths that talk about the merits of planting trees and other acts that benefit people.
Responding to the question, Sheikh Abdul-Wahhab ibn Nasir Al-Tariri, former professor of the Shari `ah at Imam Muhammad Ibn Saud University in Saudi Arabia, states the following:
The are a number of hadiths which refer to the issue mentioned in the question. The Prophet (peace and blessings be upon him) is reported to have said, "Whenever Muslims plant a tree, they will earn the reward of charity because of the food that comes from it; and likewise what is stolen from it, what the wild beasts eat out of it, what the birds eat out of it, and what people take from it is charity for them" (Muslim).
The Prophet (peace and blessings be upon him) is also reported to have said, "Muslims will always earn the reward of charity for planting a tree, sowing a crop and then birds, humans, and animals eat from it" (Al-Bukhari and Muslim).
Allah knows best about how this might apply to potted houseplants which are merely kept in the home for decoration and household purposes. Houseplants do not provide the types of general benefit mentioned in the hadith as being the reasons for the reward. The hadith describes the reward for planting a tree to be that of charity. The hadith goes on to describe the charity as being gained through the food the tree provides for humans and animals.
We might extend the meaning of the hadith by analogy to other benefits that plants provide to people, animals and the environment. For instance, trees provide shade along the road and contribute to the beauty of the urban environment. These are important benefits that are enjoyed by the general public. Likewise, trees provide habitation and shelter for birds and many other animals.
However, similar benefits to the public can be likened to charity, but most people keep houseplants at home for beautification, fresh air, and other purely personal reasons. Therefore, we cannot easily extend the hadith's of charity meaning to such plants. However, we cannot rule out a reward for taking care of such plants. If the houseplant dies without there being fault or negligence on the part of the owner, then there is, of course, no sin upon the owner for its death.
Thursday, 9 February 2012
ISLAMIC FAITH IN PROPHETS
Religion
is received through the Prophets and it is a gift of God to the
humanity to lead a peaceful life, free from wickedness and immorality.
Religion consists of commandments of Almighty.
Prophets are human beings appointed by God to communicate His commandments to people.
Prophets are human beings appointed by God to communicate His commandments to people.
It is in Quran – Allah (SWT) know it well who is capable for Apostleship’. (An-A’am – 124).
To claim receiving revelations of God is exclusive with the Prophets. Rather, the Prophet cannot move on his own, he cannot talk a word on his own.
To claim receiving revelations of God is exclusive with the Prophets. Rather, the Prophet cannot move on his own, he cannot talk a word on his own.
It is in Quran – ‘(Prophet
Mohammad -SAWS) does not say anything with his self desire, except that
this is the revelation which is coming to him (from Allah –SWT)’. (An-Najm – 2).
Islam distinguishes between Messenger of God (Rasul) and a Prophet (Nabi). Both function as divinely inspired recipients of God's revelation. However, in addition, Rasuls receive a divine message or revelation for a community in book form. While every Rasul is a Nabi, not every Nabi is a Rasul.
We believe in the Prophet-hood of a person about whom we have definite means of knowledge.
Islam distinguishes between Messenger of God (Rasul) and a Prophet (Nabi). Both function as divinely inspired recipients of God's revelation. However, in addition, Rasuls receive a divine message or revelation for a community in book form. While every Rasul is a Nabi, not every Nabi is a Rasul.
We believe in the Prophet-hood of a person about whom we have definite means of knowledge.
Quran
is the only book on Earth which has not been changed or altered even by
an alphabet or a vowel sign. Quran is available to us in its original
dialect (language) Arabic in which it was revealed to Prophet Mohammad
(SAWS). Quran’s authenticity is proved beyond doubt.
It is in Quran – ‘We (Allah –SWT) have descended Quran and We only shall preserve it’ (Al-Hijr – 9).
Adam (AS) is the first Prophet and Mohammad Rasulullah (SAWS) is the last Prophet sent by Allah (SWT) for the reformation of mankind. Following prophets are mentioned in the holy Quran.
Adam (AS) is the first Prophet and Mohammad Rasulullah (SAWS) is the last Prophet sent by Allah (SWT) for the reformation of mankind. Following prophets are mentioned in the holy Quran.
- Adam (AS)
- Nuh –AS (Noah)
- Idris -AS (Enoch)
- Hud – AS (Eber)
- Saleh –AS (Shelah)
- Ibrahim –AS (Abraham)
- Lut –AS (Lot)
- Isma’il –AS (Ishmael)
- Is'haq –As (Isaac)
- Yaqub –AS (Jacob)
- Yusuf – AS (Joseph)
- Ayyub –AS (Job)
- Shu'ayb –AS (Jethro)
- Musa –AS (Moses)
- Harun – AS (Aaron)
- Dawud –AS (David)
- Sulayman –AS (Solomon)
- Ilyas – AS (Elijah)
- Al-Yasa – AS (Elisha)
- Uzair - AS (Ezra)
- Yunus – AS (Jonah)
- Dhul-Kifl – AS (Ezekiel)
- Zakariyya – AS (Zechariah)
- Yahya – AS (John the Baptist)
- Isa – AS (Jesus)
- Mohammad Rasulullah (SAWS).
We believe in all Prophets who are mentioned in Quran. All of them have communicated the same message. The religions of all the Prophets is same which is monotheism (one-ness) of Almighty. There are no differences of teachings among prophets with regard to Allah (SWT)) because all of them are honest. Allah (TSA) is the same who is there from the beginning and who will remain existent eternally.
- It is in Quran - ‘Mankind were one community, and Allah (SWT) sent (to them) prophets as bearers of good tidings and as cautioners, and revealed therewith, the Scripture with the truth, that it might judge between mankind concerning that, wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come to them, through hatred of one another. And Allah (SWT) by His Will guided those who believe in the truth of that, concerning which they differed. Allah (SWT) guides whom He will to the straight path’. (Al-Baqara – 213).
- It is in Quran - ‘(O’ Mohammad – SAWS) We (Allah –SWT) have revealed (sent commandments) to you, as We revealed to Noah (AS), and the Prophets after him, and We revealed to Abraham (AS), Ishmael (AS), Isaac (AS), Jacob (AS) and the offspring of Jacob (AS), and Jesus (AS), and Job (As), and Jonah (As) , and Aaron (As), and Solomon (AS), and We gave to David (AS) Psalms’. (An-Nisa – 163).
- It is in Quran - Say (O’ Muslims), We believe in Allah (SWT) and that which has been sent down to us and that which has been sent down to Abraham (Ibrahim – AS), Ishmael (Ismael - AS), Isaac (Is-haq - AS), Jacob (Ya'qub – AS), and to Al-Asbât (the twelve sons of Jacob Ya'qub – AS), and that which has been given to Moses (Musa -AS) and Jesus ( Isa -AS), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).’ (Al-Baqara – 136).
- It is in Hadith - that over 1,24,000 Prophets were sent by Allah (SWT) in the world for the guidance of various nations at different times throughout the history of mankind.
- It is in Quran – ‘There has not been a nation where one or other fore warner had not come’. (Fatir – 40).
- It is in Quran – ‘We (Allah –SWT) would not subject a nation to torment unless We send to them an Apostle’. (Bani Isra’il – 15).
Prophet Mohammad (SAWS) is the last Prophet who was sent for the entire mankind.
- It is in Quran - (Prophet) Mohammad (SAWS) is not the father of any man among you, but he is the Messenger of Allah and the Seal of the Prophets; and Allah (SWT) is ever Aware of all things’. (Al-Ahzab – 40).
- It is in Quran – ‘And We have sent you (O’ Muhammad - SAWS) as a Messenger to mankind, and Allah (SWT) is Sufficient as a Witness. (An-Nisa – 79).
- Quran is the last scripture sent by Allah (SWT) which has been preserved in its original form for the last one thousand four hundred years.
- It is in Quran – ‘ He (Allah -SWT), it is Who has sent His messenger with the guidance and the religion of truth that He may make it to prevail over all religions.’ (As-Saff – 9).
The following points are important part of our faith in Prophets.
- All prophets are honest, guiltless and above suspicion of any kind. Allah (SWT) protects them from even possible sins throughout their lives. Allah (SWT) has praised them at many places in Quran.
- Isa – AS (Jesus Christ) is a Prophet. Certain assumptions of Christians about him are negated in the following Quranic verses.
- It is in Quran - ‘(On behalf of Prophet Isa –AS) ‘I am indeed a servant of Allah. He has given me revelation and made me a prophet’. (Al-kahaf - 30). ‘Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute. (Al-Kahaf – 34).
- It is in Quran - ‘It is not befitting to (the Majesty of) Allah (SWT) that He should beget a son. Glory be to Him! When He determines a matter, He only says to it, "Be", and there it is’. (Al-Kahaf – 35).
- It is in Quran - “And because of their saying (in boast), ‘We killed Messiah 'Isa -AS (Jesus), son of Maryam (Mary), the Messenger of Allah (SWT)’ - but they killed him not, nor crucified him, but the resemblance of 'Isa (AS) (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [ i.e. 'Isa (AS) (Jesus), son of Maryam (Mary) ]. (An-Nisa – 157).
- Prophets convey and teach people what is sent to them from Allah (SWT). It is in Quran – (O’Prophet –SAWS) Convey and teach people what is sent down to you’. (Al-Ma’ida – 67).
- They are honorable people of highest regard in humanity, chosen by Allah (SWT) for the guidance of mankind.
- Highest respect for prophets is mandatory in Islam. They are the highest ranking human beings in Allah’s (SWT) court. It is in Quran - ‘Allah (SWT) knows it well who is capable for Apostleship’. (An-A’am – 124).
- Equating prophets with ordinary human beings is a grave sin. We should never compare common people with Prophets, particularly with the Prophet of Islam (SAWS).
- Mohammad Rasulullah (SAWS) is highest ranking among Prophets. This means, after Allah (SWT), the respect of Prophet Mohammed (SAWS) is highest among all creatures. Quran is full of Prophet Mohammad’s (SAWS) praise. We are commanded not to call Prophet Mohammad (SAWS) by name, as we do to each other. We are commanded to obey his orders without asking questions. Prophet’s (SAWS) word is treated as word of Allah (SWT) and his obedience is treated as obedience to Allah (SWT). It is in Quran – ‘(Prophet Mohammad -SAWS) does not say anything with his self desire, except that this is the revelation which is coming to him (from Allah –SWT)’. (An-Najm – 2).
Misunderstanding of certain Muslim sects about Prophet Mohammad (SAWS)
Certain sects of Muslims equate prophets, particularly Prophet of Islam (SAWS) with general people.
They
forget the fact that the nature of prophets is exalted while the
personalities of common men are generally overwhelmed with material
desires.
The
abilities and talents of Prophets are beyond our comprehension. General
people need capability even to understand the factual teachings of
Islam. Prophets are teachers of humanity appointed by Allah (SWT).
Prophets
are taught by Allah (SWT) therefore, they are knowledgeable. General
people are illiterate who are required to learn from Prophets.
How
can a teacher be equated with his pupil? There are distinctions of
ranks between various people and if we do not keep these distinction in
mind, we lose the straight path of Islam.
Prophet Mohammad (SAWS) is the greatest among prophets and greatest among Allah’s creatures. They do not understand this simple fact and in their attempt to equate the family members of the Prophet (SAWS) and his companions with general people, alas, they destroyed their graves and erased all important relics of Islam which were maintained by Muslims for over 1200 years.
These sects forget the fact that the greatness of a person is known by his humility. The greater he is, more humble he becomes. Prophet Mohammad (SAWS) is the greatest of all human beings, therefore he is the humblest of all. Allah (SWT) has rewarded him with so many bounties but look at his humility and servitude towards Allah (SWT).
It is in Hadith - (Ahmad, Bazzar un Anas –RU). A camel comes and prostrates in front of the Prophet (SAWS). A goat comes and prostrates in front of him. (Looking at this) Hazrat Abu Bakr Siddique (RU) and other companions also seek permission to prostrate (in front of him). But the Prophet (SAWS) says, ‘It is not appropriate for a human being to prostrate in front of another human being’.
People should learn servitude and humility towards Allah (SWT) from Prophet Mohammad (SAWS).
It is in Quran - ‘Say (O’Prophet –SAWS) "I am a human being like you, (but) the revelation has come to me ( meaning I am the messenger of Allah –SWT). (Al-Kahaf - 110).
In order not to get mislead in the understanding of the above verse, let us try to comprehend this verse in the light of the following Hadith.
‘Prophet Mohammad (SAWS) keeps fast after fast, sometimes more than 5 days in a row. As-hab-e-Rasulullah (SAWS) tried to emulate (follow his practice), but realized it was not possible.
Prophet Mohammad (SAWS) is the greatest among prophets and greatest among Allah’s creatures. They do not understand this simple fact and in their attempt to equate the family members of the Prophet (SAWS) and his companions with general people, alas, they destroyed their graves and erased all important relics of Islam which were maintained by Muslims for over 1200 years.
These sects forget the fact that the greatness of a person is known by his humility. The greater he is, more humble he becomes. Prophet Mohammad (SAWS) is the greatest of all human beings, therefore he is the humblest of all. Allah (SWT) has rewarded him with so many bounties but look at his humility and servitude towards Allah (SWT).
It is in Hadith - (Ahmad, Bazzar un Anas –RU). A camel comes and prostrates in front of the Prophet (SAWS). A goat comes and prostrates in front of him. (Looking at this) Hazrat Abu Bakr Siddique (RU) and other companions also seek permission to prostrate (in front of him). But the Prophet (SAWS) says, ‘It is not appropriate for a human being to prostrate in front of another human being’.
People should learn servitude and humility towards Allah (SWT) from Prophet Mohammad (SAWS).
It is in Quran - ‘Say (O’Prophet –SAWS) "I am a human being like you, (but) the revelation has come to me ( meaning I am the messenger of Allah –SWT). (Al-Kahaf - 110).
In order not to get mislead in the understanding of the above verse, let us try to comprehend this verse in the light of the following Hadith.
‘Prophet Mohammad (SAWS) keeps fast after fast, sometimes more than 5 days in a row. As-hab-e-Rasulullah (SAWS) tried to emulate (follow his practice), but realized it was not possible.
It is in Bukhari wo Muslim, narrated
by Ibne Omer wo Abu Huraira Wo Anas (Raziallahu ta’ala unhum). (Prophet
Mohammad -SAWS told his companions) ‘I am not like you. I live with my
Sustainer (Rabbul Aalameen) who feeds and provides me with drink.’
Three things are established from the above Hadith.
Three things are established from the above Hadith.
- He is not like any ordinary human being. He is placed at an exalted state ‘Maqaam-e-Mahmood’ as described in verse 79, Bani Isra’il.
- Bodily he lives in this world, but spiritually he lives with His Sustainer.
- Allah (SWT) provides him with special spiritual food and drink.
Let us see some more facts in this context.
- Prophet Mohammad (SAWS) sees both in light as well as in dark ( Hadith Baihaqi, narrated by Hazrata Aisha –RU and Ibne Abbas - RU).
- He sees simultaneously from the front and rear. (Hadith Bukhari Wo Muslim, narrated by Hazrat Anas – RU and Hazrata Aisha –RU).
- Prophet Mohammad (SAWS) said ‘My eyes sleep, but my heart does not sleep’. (Hadith Bukhari Wo Muslim).
- Prophet Mohammad (SAWS) walks, but there is no shadow of his sacred body on earth.
- He sits under a tree and when he gets up, the tree starts crying.
- The earth swallows his stool and a perfumed smell comes out of that place.
- The sweat of his body is used by brides as perfume.
- It is in Quran – ‘Prophet Mohammad (SAWS) is an exemplary model (for all of you) (Al-Ahzab – 21).
- It is in Hadith – (Prophet Mohammad –SAWS says) ‘A particular moment of time also comes between me and Allah (SWT) when there is no room even for the most favorite of the angels nor is there an access to any Apostle.’
- It is in Quran – ‘He (Allah –SWT) is knowledgeable of the Unseen. Does not show the unseen but to His revered Apostle (SAWS).
- It is in Quran – ‘ The Unity of Allah (SWT) is pure, who took His servant (Mohammad Rasulullah –SAWS) in one night from the honored mosque (Masjid-e-Haraam) to the Al Aqsa mosque around which We have given abundance of virtue, so that We show him our signs and traces of Omnipotence (which were unseen by any one in this cosmos). Without doubt He is the (only) one who sees and listens.’ (Bani Isra’el – 1).
- It is in Quran - Allah (SWT) describes the beautiful occasion of His meeting with Prophet Mohammad (SAWS) on the Empyrean (Arsh-e-Mu’allah) during Me’raj. Look at the height of love between Allah (SWT) and His ‘Habeeb’ Prophet Mohammad (SAWS). It is in Quran – ‘The Mighty in power (Allah –SWT) has offered him (Prophet Mohammad –SAWS) the knowledge. So (equipped), he stood well poised. (With the perfect vision attained) at the highest horizon. Then he (the Prophet –SAWS) approached closer and hung (by Allah -SWT). Then (both) closed up like two bows, and indeed more closely. And He revealed to His servant (Prophet Mohammad –SAWS) What He wanted to reveal. The heart of Prophet (SAWS) did not distrust what he saw. Will you people wrangle over what he beheld (saw). For indeed he beheld Him (Allah –SWT) yet again. Near the lote tree lying farthest beyond which no one can go. Lying close to the Heaven of Rest. When the lote tree was being enveloped by what it was to be enveloped with (a mystery not disclosed). His (Prophet Mohammad –SAWS) sight did not blink or did it miss anything. Indeed he saw clearly the greatest of the signs of his Lord’. (An-Najm – 1-18).
When we look at the above miraculous state of affairs of Prophet Mohammad (SAWS), a unique spectrum will be unfolded. There are no limits for Miracles, super natural happenings and wonders of Allah’s (SWT) omnipotence of highest order. At the same time, humility, modesty, servitude and humbleness are the distinctive excellences of Prophet Mohammad (SAWS).
Let us read the following to understand this puzzle.
- It is in Quran – (On behalf of Prophet Mohammad –SAWS) ‘If I was aware of the fore knowledge, I would have secured abundant virtue’ (Al-Araf – 188).
- It is in Quran – (Allah - SWT says) ‘ Allah –SWT does not give prevalence to anybody over the unseen except to the respected Apostle (SAWS). At another place in Quran – ‘ We (Allah –SWT) have given you a lot, abundant virtue’. (Al-Kausar – 1).
- It is in Hadith – Prophet says ‘I do not know what will be done to me, or to you’.
- It is in Quran – (Allah –SWT says) ‘ Soon it is expected that your Sustainer (Rab) will give you very exalted state (maqaam-e-Mahmood). (Bani Isra’il – 79).
- It is in Quran – (Allah –SWT says) ‘ Every moment your state is better than your past state’. (And) ‘Very soon your Sustainer will give you in abundance and you will be pleased with it’. (Wadduha – 4-5).
- It is in Quran – (Allah –SWT says) ‘We have exalted your invocation (zikr) higher (in the cosmos). (Inshirah – 4).
One of the most important aspect of our Iman is utmost respect of Prophet Mohammad (SAWS) and deep rooted love for him in our hearts. We should be careful while describing about prophets, As-hab-e-Rasulullah (SAWS), prominent Imams and Shaikhs of Ihsan. They are all virtuous and stand tall in Islamic Ummah.
People
should not rebel against Prophet's or Imam's authorities in religion.
If we do not keep these things in mind, we are sure to be doomed on the
Day of Judgment.
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