Islami Jibon

Mosques in Bangladesh

2009-06-19T01:57:00.003+06:00

Locally known as Tara Masjid (Bangla: তারা মসজিদ), is a mosque located in Dhaka, Bangladesh. It is situated at the Armanitola area of the old part of the city.

Noyabaad Mosque

Dhonobari Mosque Tangail

Cheenee Mosque Parbatipur

Shat Gombuj Mosque

Islam and Modern Science

2009-06-12T12:52:00.000+06:00

A Lecture by Seyyid Hossein Nasr

The following is a lecture by Seyyid Hossein Nasr entitled, ``Islam and Modern Science'', which was co-sponsored by the Pakistan Study Group, the MIT Muslim Students Association and other groups. Professor Nasr, currently University Professor of Islamic Studies at Georgetown University, is a physics and mathematics alumnus of MIT. He received a PhD in the philosophy of science, with emphasis on Islamic science, from Harvard University. From 1958 to 1979, he was a professor of history of science and philosophy at Tehran University and was also the Vice-Chancellor of the University over 1970-71. He has been a visiting professor at Harvard and Princeton Universities. He has delivered many famous lectures including the Gifford Lecture at Edinburgh University and the Iqbal Lecture at the Punjab University. He is the author of over twenty books including ``Science and Civilization in Islam'', ``Traditional Islam in the Modern World'', ``Knowledge and the Sacred'', and ``Man and Nature: the Spiritual Crisis of Modern Man''. The verbatim transcript of the lecture was edited to enhance clarity and remove redundancies. We have tried our best to preserve the spirit of what was said. Any errors are solely the responsibility of the Pakistan Study Group. * and ** indicates places where either a phrase or sentence was indecipherable. Words in [ ] were added to improve continuity.

Bismillah hir rahmanir rahim

First of all, let me begin by saying how happy I am to be able to accept an invitation of the MIT Islamic Students Association, and that of other universities and other organizations nearby, to give this lecture here today at my alma mater. I feel very much at home not only at this university, but being the first muslim student ever to establish a muslim students' association at Harvard in 1954, to see that these organizations are now growing, and are becoming culturally significant. I am sure they play a very important role in three ways. Most importantly, in turning the hearts of good muslims towards God, Allah ta'allah. At a more human level to be able to afford the possibility for muslims from various countries to have a discourse amongst themselves, and third to represent the views of muslims on American campuses where there is so much need to understand what is going on at the other side of the world. That world which seems to remain forever the Other for the West, no matter what happens. The Otherness, somehow, is not overcome so easily.

Now today, I shall limit my discourse to Islam and its relation to modern science. This is a very touchy and extremely difficult subject to deal with. It is not a subject with any kind of, we might say, dangerous pitfalls or subterfuges under way because it is not a political subject. It does not arouse passions as, let's say, questions that are being discussed in Madrid, or the great tragedy of Kashmir or other places. But nevertheless, it is of very great consequence because it will affect one way or the other, the future of the Islamic world as a whole.

Many people feel that that in fact there is no such thing as the Islamic problem of science. They say science is science, whatever it happens to be, and Islam has always encouraged knowledge, al-ilm in Arabic, and therefore we should encourage science and what's the problem? -there's no problem. But the problem is there because ever since children began to learn Lavoiser's Law that water is composed of oxygen and hydrogen, in many Islamic countries they came home that evening and stopped saying their prayers. There is no country in the Islamic World which has not been witness in one way or another, to the impact, in fact, of the study of Western Science upon the ideological system of its youth. Parallel with that however, because science is related first of all to prestige, and secondly, to power, and thirdly, without [science] the solution of certain problems within Islamic society [is difficult], from all kinds of political backgrounds and regimes, all the way from revolutionary regimes to monarchies, all [governments] the way from semi-democracies to totalitarian regimes, all spend their money in teaching their young Western science. I see many muslims in the audience today, many of you, your education is paid for by your parents or your government or some university in order precisely to bring Western science back into the muslim world. And therefore we are dealing with a subject which is quite central to the concerns of the Islamic world. In the last twenty years [this subject] has begun to attract some of the best minds in the Islamic world to the various dimensions of this problem.

And therefore I want to begin by first of all by expressing for you, (making things easier, categorizing it a bit), three main positions which exist in the Islamic world today as far as the relationship between Islam and modern science is concerned, before delving a bit more deeply into what my own view is. First of all, is the position that many people re-iterate. I am sure many of you in this room, and especially at a place like MIT, who would not have had much of a chance to study the philosophical implications of either your own tradition, that is Islam, nor of Western science, believe that one studies science and then one says prayers, loves God and obeys the laws of the Shariah, and that there is really no problem. This position itself is not something new. It is something that was inculcated in many circles of the Islamic world during the past century and going back historically, it was the position taken up by Jamaluddin Al-Afghani who migrated to Egypt and called himself Al-Afghani. The famous reformer, a rather maverick [figure], of the nineteenth century was at once a philosopher, political figure, Pan-Islamist and anti-Caliphate organizer *. Nobody knows exactly what his political positions were, but he was certainly a very influential person in the nineteenth century, and was responsible, directly, and indirectly, through his student Mohammed Abduh, for the so-called reforms that took place in the 1880's and 1890's of the Christian era, that is the beginning of the fourteenth century of the Islamic era, in Egypt. Jamaluddin has been claimed, interestingly enough, by both modernists and anti-modernists forces like the Ikhwan-ul-Muslameen in Egypt during the early decades of this century.

Jamaluddin was interested in Western science, [though] he had very little knowledge [of it], and he was also very much interested in the revival of the Islamic world. The character of [Jamaluddin's] argument is absolutely crucial to the understanding of what I am talking about. He came up with view that science per se is what has made the West powerful and great. And the West is dominating over the Islamic world because it has this power in its pocket. And since this is being allowed, this is being done, there must be something very positive about this science, that science itself is good, because it gives power. This was the first part of his argument. Secondly, [he argued], science came from the Islamic world originally and therefore Islamic science is really responsible for the West's possession of science and the West's domination of the Islamic world itself. And therefore, all the muslims have to do is to reclaim this science for themselves in order to reach the glories of their past and become a powerful and great civilization. This is the gist of a rather extensive argument given by Jamaluddin Afghani which equates, in fact, Islamic science with Western science. Secondly, it equates the power of the West with the power of science. To some extent this is true, but not completely so. And thirdly, it believes that acquisition of this science of the West [by the muslims] is, no more no less, than the muslims claiming their own property which has somehow been taken over by another continent and [the muslims] just want back what is really their own. Now this point of view had a great deal of impact upon the Islamic world, upon the modernist circles, and in order to understand what is going on in the Islamic world today it is important to see what consequences flow from this.

I am really addressing my lecture predominantly to muslims students and scholars and scientists, discussing in a sense family problems. I am sure there are some Christians and non-Christian Western people present which is fine, which is a way to understand another civilization's struggle to look at the major problems that it has. But my lecture is really tailored to the internal problems of the Islamic world, as far as science is concerned. I hope other people will forgive me, this is not just a formal lecture on the history of science in last century in the Islamic world by any means. * I want to pursue what happened to Jamaluddin's thesis in the nineteenth century. The modernists in the Islamic world [are] one of three important groups that came into being in the nineteenth century. The other two being those who are now being dubbed as the fundamentalists, a term which I do not like at all but which is now very prevalent, and third, those who believe in some kind of Mahdiism, some kind of apocalyptic interference of God. These two groups I shall not be dealing with at the present moment. The most important group for us to consider are the modernists.

The modernists took on this thesis of Jamaluddin, and during the last century and a half, they have carried the banner of a kind of rationalism within the Islamic world which will accord well with the simple equation of science with Islamic science and with the Islamic idea of knowledge, al-ilm. [Interestingly,] as a consequence of this, the Islamic world during this one hundred and fifty year period produced very few historians of science and very few philosophers of science. It produced a very large number of scientists and engineers, some of whom very brilliant and studying in the best institutions of the world like here, but it produced practically no major philosopher and historian of science until just a few decades ago. This problem [was just left aside] because it was uninteresting and irrelevant, and all the debate that was being carried out in the West itself about the impact of science upon religion, upon the philosophy of science, [about] what this kind of knowing meant, these were circumvented, more or less, in the Islamic educational system.

There were a few exceptions. Kamal Ataturk came into power in Turkey. Though in many ways a brutal [soldier, he] saved Turkey from extinction. We know what he did to Islam in Turkey. But he had a certain intuition, certain visions of things. The first thing that he did was to say that in order for Turkey to stand on its feet as a modern ``secular'' state, what it has to do is [to] learn about the history of Western science. So when the program for the doctorate degree in the history of science headed by the late George Sarton, scholar and historian of science, was established at Harvard University which was the first program in this country, Ataturk sent the first student to study the history of science anywhere in America, to Harvard. The first person to enter the PhD program in the history of science at Harvard University is a Turk, Aideen Saeeli. He is still alive, [and] is the doyen of the Turkish historians of science.

There were exceptions but by and large, the modernists forces within the Islamic world, decided to neglect and overlook the consequences of Western science, either philosophical or religious and felt that Islam could handle the matter much better than Christianity. [They felt] that there was something wrong with Christianity [as] it buckled under the pressures of modern science and rationalism in the nineteenth century, and this would not happen to Islam. Certain Western thinkers, in fact, followed this trend of thought. One of the most rabidly anti-Christian, [and] anti-religion philosophers of France in the nineteenth century, Ernst Renan, who was known as sort of the grandfather of rationalism in nineteenth century French philosophy, wrote a book which is now a classical book on Averroes, (Ibn-Rushd), [and] which has been reprinted now after 140 years in France, in which he says exactly the same kinds of things. He says that Averroes represents rationalism which led to modern science. [He] represents Arabic Islamic thought and Western theology, [which] simply did not understand this, has always been an impediment to the rise of modern science. So a kind of psychological and, loosely speaking, philosophical alliance was created between Islamic modernist thinkers and anti-religious philosophers in the West. This is something which needs a great deal of analysis later on. Let me just pass it over. It is not central to my subject, but we must take cognizance of it.

And this attitude continued, gradually proliferating from a few centers who sent [people to the] West to the modern education institutions of the Islamic world such as the Darul Fanooni in Iran, the University of Punjab in Punjab, the Foad I University in Cairo, Istanbul University and so forth and so on, and gradually embraced the whole body of the Islamic world. Today, every Thursday evening when you turn on Cairo radio there are one or two very famous lecturers who are, in fact, very devout muslims, loved by the people of Egypt, [and] the heart of their message is every single verse of the Quran which deals with either Ta'akul or Taffakur, that is intellection or knowledge or observation or mushahida. These [verses] are interpreted ``scientifically'', that is, as an attempt to preserve Islam through scientific support for the Islamic revelation, for the Quran itself. And this is a very strong position in the Islamic world today. Therefore [the muslim] thinks in fact there is no problem as far as Islam and modern science are concerned.

Now this position had a reverse. The ulema, religious scholars of the Islamic world opposed the modernist thesis, [which] was also based on the dilution of the Sharia, as you have seen in Turkey, the gradual introduction of Western political and economic institutions in the Islamic world, the rise of modern nationalism, all of these things which I will no go into right now. The religious scholars of Islam whose names paradoxically enough, meant scientists, in fact, disdained science completely. And so you have this dichotomy within the Islamic world, in which the modernists refuse to study the philosophical and religious implications of the introduction of Western science in the Islamic world, and the classical traditional ulema, and this cut across the Islamic world, all refused to have anything to do with modern science. There are again a few exceptions.

This left a major vacuum in the intellectual life of the Islamic community for which every single muslim sitting in this room suffers in one way or another. Many people think this was all the fault of the ulema. I do not think this was all the fault of the ulema, this is also the fault of the authorities which had economic and political power in their hands, and the two in fact went together. We must add to this a third element [which] is that while science was spreading in the Islamic world, there had been created within the Islamic world, a reformist puritanical movement, especially within Arabia, associated with the name of Mohammed ibn Abdul Wahab, the so-called Wahabi movement, which is still very strong in Saudi Arabia, which in fact gave rise to [the country] with the wedding of Nejd and Hijaz in 1926-27. Its roots [lie] in the eighteenth century when this man lived, and his way of thinking then proliferated into Egypt and Syria.

[Similiarly] the Salafia movement in India and other places, [also] wanted to interpret Islam in a very rational and simple manner and was opposed to ``philosophical'' speculation and was opposed to the whole tradition of Islamic philosophy. [These movements] all but went along with the more quarrelsome and troublesome dimensions of the impact of science upon the faith system and the philosophical world-view of Islam. It is interesting that the Wahabi ulema in the nineteenth century opposed completely any interest in modern science and technology. It is today that Saudi Arabia of course has one of the best programs for the teaching of science and technology in the Islamic world. The centres at Dhahran and other places are really quite amazing but it is a very modern transformation. In the nineteenth century, those very people stood opposed to the modernists, and the traditional muslim ulema whether they were Shafis or Malikis or anything else, felt that as far as science was concerned, [opposition was justified].

This changed one-hundred and eighty degrees in our time. Today people of that kind of background, again want nothing to do with a discussion of the philosophical implications of science, but very much identify themselves with the Al-Afghani position, that science is al-ilm and let's get on with it, let's not bother with its implications. This is a [very important] position which I have traced for you rather extensively, because it is still very much alive in the Islamic world today.

The second position which is held within the Islamic world today, which is now held by a number of very interesting and eminent thinkers, is that, in fact, the problem of the confrontation of modern science with Islam is not at all an intellectual problem but rather an ethical problem. All the problems of modern science, all the way from making possible the dropping of atomic bombs on people's heads, to the creation of technologies which create the enslavement of those who receive them, the technological star wars of the last year in the Persian Gulf, all of these are not the fault of modern science, but [rather] of the wrong ethical application of modern science. And one must separate modern science from its ethical implications and usages in the West, take it and use it in another ethical system. As if one were to buy a Boeing 747 from California, then take it to Egypt and paint it Egypt Air, and it would become an Egyptian airplane. This is a view which exists and is rather prevalent in many places. Most of the new Islamic universities which have been established throughout the Islamic world, like the Islamic University in Malaysia, the Islamic University in Pakistan, the Umm-ul Quran University in Makkah, try to emphasize this point of view. For example, in all Saudi universities, students are taught Islamic ethics with the hope that once they begin to learn science and engineering, they will take these and integrate them within this ethical system.

Now we come to the third point of view. This was discussed for a long time by practically no one, except yours truly. But in the last twenty years, it has gained a large number of followers. And that point of view is that science has its own world-view. No science is created in a vacuum. Science arose under particular circumstances in the West with certain philosophical presumptions about the nature of reality. As soon as you say, m, f, v, and a, that is, the simple parameters of classical physics, you have chosen to look at reality from a certain point of view. There is no mass, there is no force out there like that chair or table. These are particularly abstract concepts which grew in the seventeenth century on the basis of a particular concept of space, matter and motion which Newton developed. The historians and philosophers of science in the last twenty [or] thirty years have shown beyond the scepter of doubt that modern science has its own world view. It is not at all value free; nor is it a purely objective science of reality irrespective of the subject you study. It is based upon the imposition of certain categories upon the study of nature, with a remarkable success in the study of certain things, and also a remarkable lack of success [in others], depending on what you are looking at.

Modern science is successful in telling you the weight and chemical structure of a red pine leaf, but it is totally irrelevant to what is the meaning of the turning of this leaf to red. The ``how'' has been explained in modern science, the ``why'' is not its concern. If you are a physics student and you ask the question, `what is the force of gravitation?', the teacher will tell you the formula, but as to what is the nature of this force, he will tell you it is not a subject for physics. So [science] is very successful in certain fields, but leaves other aspects of reality aside.

In the 1950s, and I hate to be autobiographical but just for two minutes because it has to do with the subject at hand, when I was a student here at this University studying physics, the late Bertrand Russell, the famous British philosopher, gave a series of lectures at MIT. I never forget that when I went to that lecture, he said that modern science has nothing to do with the discovery of the nature of reality, and he gave certain reasons. And I came home, and I couldn't sleep all night. I thought that I had gone to MIT not because I was rich, or because the Iranian government forced me to go, [but] to learn the nature of reality. And here was one of the famous philosophers of the day [saying this was not to be]. This deviated me from the path of becoming a physicist, and I spent the next few years, parallel with all the other physics and mathematics courses I had to take, [studying] the philosophy of science both here, and at Harvard. It was that which really led me to study the philosophy of science and finally the Islamic philosophy of science and Islamic cosmology, to which I have devoted the last thirty years of my life.

This event turned me to try and discover what is the meaning of another way of looking at nature. And I coined the term, ``Islamic Science'', as a living and not only historical reality, in the fifties when my book * came out. I tried to deal with Islamic science not as a chapter in the history of Western science, but as an independent way of looking at the work of nature. [This] lead to a great deal of opposition in the West. Had it not been for the noble support of Sir Hammond Gibb, the famous British Islamicist at Harvard University, nobody would ever have allowed me to say such a thing. At that time, [it] was actually blasphemy to speak of Islamic science as an independent way of looking at reality and not simply as a chapter between Aristotle and somebody else in the thirteenth century. But now a lot of water has flown under the bridge. This third point of view, with its humble beginning in books which I wrote in my twenties, has won a lot of support in the Islamic World. And this perspective is based on the idea that Western science is as much related to Western civilization as any Islamic science is related to Islamic civilization. And as science is not a value free activity, it is fruitful and possible for one civilization to learn the science of another civilisation but to do that it must be able to abstract and make its own. And the best example of that is exactly what Islam did with Greek science and what Europe did with Islamic science, which is usually called Arabic science but is really Islamic science, done by both Arabs and Persians, and also to some extent by Turks and Indians.

In both of these cases what did the muslims do? The muslims did not just take over Greek science and translate it into Arabic and preserve its Greek character. It was totally transformed into the part and parcel of the Islamic intellectual citadel. Any of you who have actually ever studied in depth the text of the great muslim scientists like Alberuni or Ibn Sina or any Andulusian scientists know that you are living within the Islamic Universe. You're not living within the Greek Universe. It is true that the particular descriptions might have been taken from the [works] of Aristotle or a particular formula from Euclid's Elements, but the whole science is totally integrated into the Islamic point of view. The greatest work of Algebra in the pre-modern period is by the Persian poet Omar Khayyam. When we read his book, of course, if when you get [to a] particular formula or equation you could be writing in Chinese or English and could be in any civilisation, but the impact that the whole work makes upon you makes you feel that you belong to a total intellectual universe- the Islamic Universe. And this is precisely what the West did to Islamic science. When in Toledo in the 1030's and the 1040's the translations of the books from the Arabic into Latin began which really began the scientific changes of the 12th century and again in the 15th, 16th and 17th centuries of the West, books were simply being translated from the Arabic into the Latin. The first few decades were very much like what the Islamic world was, or has been, in the last few decades. That is, actual works of, say, Ibn Sina were being read in medicine as if they were in Arabic, but since no one knew Arabic, they were in Latin. They may not have been very good translations but there they were. It only took a century, not longer than that, for the West to make this learning their own. And I always say to Muslims in giving lectures all over the Islamic World, to people in ministries of education, to people who are responsible, that the reason we cannot do this in the Islamic world is that symbolically, and the symbol is important, when the West adopted Islamic science, it even adopted the gown of the Muslim Ulema, * but it never took the turban and put it on its head. The head-dress of the European bishops of the middle ages, * was kept on. Whereas at many Islamic universities today, we have taken both the gown and the cap from the West. We cannot think of ourselves independently. The whole thing has been taken over and has now been made our own. This I am giving as a kind of anecdotal reference but it is symbolic really of the type of processes that are going on.

There are two very good cases: One of Greek science taken over by Muslims, [and the other] of Islamic science taken over by the Latin West and later on the European West. In both cases there was a period of transmission but there was also a period of digestion, ingestion, and integration which always means also rejection. No science has ever been integrated into any civilization without some of it also being rejected. It's like the body. If we only ate and the body did not reject anything we would die in a few days. Some of the food has to be absorbed, some of the food has to be rejected. You might say what about the case of Japan which is so successful in making Mitsubishis, modern washing machines and so forth, but we haven't seen the end of the story. Will Zen, Buddhist [and] Shinto Japan be the same centuries from now and at the same time the science totally Western Science [translated into] Japanese or will [Japan] gradually transform the science and technology into something Japanese? We do not know yet.

But the historical cases that we do know- all point to a period of translation, and then digestion and integration and by virtue of integration, the expulsion of something which cannot be accepted, which is not in accord with that particular world view, which is exactly what the Latin West did. The Latin West was not interested in certain aspects of Islamic science which never took hold, which never became central. And some Muslims were not interested in some types of Greek Science which never took hold in Islamic soil. This is also a case which can be proven historically.

Now, all these views which are expressed for you today are not given force in the Islamic world. There are people all the way from Abdus Salam, the only muslim to have won the Noble Prize in physics, who was asked `what happened to Islamic Science?' He said `Nothing. Instead what we cultivated in Isfahan and Cordoba is now being cultivated in MIT, Caltech and at Imperial College, London. It's just a geographical translation of place'. All the way from that position, which is really an echo of what Jamaluddin Afghani [presented in a] new garb by a great physicist, over to the views [of] the so-called ``ajmalis'' in England who emphasize [the] ethical dimension of Islamic science and who at least realize that modern science is not value-free [and finally], to the position which is held by yours truly and many others in the Islamic world, and which has now given rise to the only institution, Aligarh University in India, which is trying to deal with this subject in a living fashion - I'll get to that in a moment. As I talk of these three ways of thinking about the relationship between Islam and modern science there are several important phenomena that are going on in the Islamic world which I must describe for you before analyzing them.

First and most powerful, is the continuous flow and absorption of western science and technology into all existing Islamic countries to the extent that [they] can absorb it. ** In every single Islamic country, whatever political regime, whatever economic policy, whatever attitude towards the west [they may espouse], whether they are completely pro-western or have demonstrations in the street against the west, the adoption of western science and technology goes on. Which is a very telling fact for the whole of the Islamic world.

There are some places where some thought is being given to what is the consequence of this. Now there are many questions to ask here. First of all is this [transfer of science and technology] going on successfully? is it not going on successfully? If it is not successful, what is it not going on successfully? And if it is, why? This is a very major issue. The whole question of the transfer of science [is] not really a subject for me to deal with today.

The second phenomenon that is going on [today] is the [gradual] attempt being made to study both the meaning and the history of Islamic science. I think that in this field that muslims should really be ashamed of themselves to put it mildly. Let me give you some examples. There are now today a billion Muslims in the world. Probably in the first to the second century of the history of Islam, that is the eighth Christian century, no one knows exactly, but there were something like 20-30 million muslims. Despite that vast [Islamic] empire the numbers were somewhere around there [according to] the demographers. It may be wrong, but [it was] anyway a much smaller number [than the population of muslims today].

During that 100 year period, more books in quantity, not to speak about the remarkable quality, were translated [about] the basic philosophical and scientific thought of Greek science than has been translated during a comparable 100 year period by all muslims put together in all Islamic countries. This is really unbelievable. Not to talk about the quality, which is of a very high nature, in the early translations from Greek which made Arabic the most important scientific language in world for 700 years, [whereas today, we have] usually very poor quality translations into modern Islamic languages, oftentimes based on Latin knowledge of classical Arabic.

** Most the history of Islamic science has been written by western scholars including the great *. His one book, Introduction to the History of Science, has lead to at least 500 or 600 books in Urdu, Persian, Malay, Arabic and other muslim languaged which are sold in the streets as Islamic Science because everybody is too lazy to go do his own or her own research. [Typically in such works] one or two pages are just taken and culled and regurgitated and repeated and so forth and so on in a manner that is really sickening. Compared to the other civilizations of Asia, the Chinese and the Japanese and the Indian, the Muslims have not had a very good record in studying their own history of science despite the fact that this field was of great importance religiously, going back to what I said about Jamaluddin and Mohammed Abduh in the later 19th century, the rise of modernism in the Islamic world, and all of these other very powerful forces.

During the last 20-30 years, there has been a change. Gradually Muslim governments are realizing that it's very important that if you have 100 students that you have 80 of them study science and technology but it's also very important that the other twenty study the humanities and to train some people in the history of science, [which] although allied to science, is not really science itself. It is historical knowledge, it is linguistic knowledge, [and] it is philosophical knowledge. The Muslims have not yet developed their own historiography of science. This is a very important field. If you look at all the histories of science written in the west, everything ends miraculously in the thirteenth century- [implying] the whole of Islamic civilization came to an end in the thirteenth century. Islamic philosophy, Islamic science, history of astronomy, history of physics, alchemy, biology, anything you study, miraculously comes to an end in the thirteenth century which coincides exactly with the termination of political contact between Islam and the West. Now muslims always get angry at why this is so, but Western historians are completely right to study Islamic history from their own point of view. And muslim thinkers are completely wrong in studying their own history from the point of view of western history.

I said once many, many years ago in a statement in Pakistan 30 years ago, which has been repeated not many times, that any individual that stands in a mirror and looks at his or her own image perceives that image from the point of view of the model or the * behind the mirror * but we're doing this culturally, much of the Islamic world is doing this culturally and that is nothing less than an insane way of looking at themselves. We should be able to look at ourselves directly and to do that we have to develop a historiography of science.

I think for nine-tenths of the students in this room who are probably the most brilliant young students in the field of science - I'm now addressing the Muslim students - if I were to ask you `what do know about the history Islamic medicine in the 17th christian century' you'd probably say nothing. Well, that is a very brilliant period in the history of Islamic medicine and the reason you don't know anything about it is because E.G. Brown didn't write about it in his book ``Arabian Medicine''. That's the only reason. Because [Brown] was [only] interested in Early Islamic medicine [as it] influenced the great physicians in the west.

Now, therefore this [question of] the historiography of Islamic science is far from being a trivial question. And it has created, in fact, a vacuum within which the integration of western science and technology is made doubly difficult in the islamic world. That is most young muslim students have this view which has unfortunately been abetted by Arab Nationalism. I have to be very honest here, the nationalisms in the Middle East, Arabic, Persian, Turkish, are now more or less [over], they are ending one way or the other. That is they're showing their bankruptcy, not completely, there are nations that still exist of course but their grand days are perhaps over.

Arab Nationalism began with a thesis, propagated by small non-muslim minorities within the Arab world, that the Islamic civilization began to go down when the Arab hegemony over Islamic civilization came to an end. That is with the Abbasids. If you look, for example, at the history of Arabic literature, everybody talks about the Ummayad and the Abbasid period and there is nothing going on for several hundred years until some poet begins to talk about the lamentations of the war in Iraq or the * tragedies in Palestine. That is, of course, very gripping poetry, but what were the arabs doing for 700 years in between? That is totally overlooked. There must be some Yemenese students here. Where is there a single book on the history of Arabic poetry in Yemen- one of the richest lands in the Islamic world of poetry. We don't know that there might be some local book published in Sanaa but certainly in Cambridge we know nothing about it. So Arab nationalism had a lot to do with this * of trying to diminish the contribution that Islamic civilization. after the Mongol invasion and the destruction of Baghdad in 1258, which coincided with the downfall of the political hegemony of the Arabs who did not regain the political hegemony, even over themselves, until the 20th century.

Now, the consequence of that is, first of all, the overlooking of 700 years, not 70 years, 700 years, of Islamic intellectual history during which the Muslims were supposed to have done nothing. They were supposed to have been decadent for 700 years. Now how can you revive a patient that has been dead for that long a time? The idea [which] is propagated in the West [is] that muslims are very brilliant, that they did science and things like that, [and then] suddenly decided to turn the switch off and went to selling beads and playing with their rosaries in the bazaar for the next 700 years till Mossadegh nationalized the oil and they came back on the scene of human history are now living happily again. This, of course, is total nonsense and it brings about a scelerosis, intellectually, which is far from being trivial. ** Over [the] twenty years I have taught at Tehran University, I always felt, [our students] could never overcome this very long historical loss of memory. Somehow it was very difficult for them. They wanted to connect themselves to Al-Biruni and Khawarizmi and people like that, but this hiatus was simply too long. This hiatus has not been created by history itself. It has been created by the study of history from the particular perspective of Western scholarship, which is as I said, perfectly [within] its right in its claim that Islam is interesting only till the moment that it influences the West. The great mistake is when that objective divides the history of Islam [into a period of productivity and one of degeneration]. In the field of history of science, that is a very important element.

This leads me to the third important activity which is now going on in the Islamic World. [We have] studied Islamic science from our own point of view somewhat [though this study is hardly comprehensive for] it will take a long, long time to get all the [relevent] manuscripts. There are over three thousand manuscripts of medicine in India which have never been studied by anybody. This is [only] the tip of the iceberg. There are thousands of manuscripts in Yemen which we don't even know about. There is a new institution being established in London which is being inaugurated at the end of next month, the Al-Furqan Foundation, which will be devoted to assembling Islamic manuscripts from all over the world. and [compiling] original surveys of where the manuscripts are... places like Ethiopia for example, have treasuries of Islamic manuscripts, many of them in the sciences. The process will take a long time, but at least on the basis of what has been begun, [progress can be made].

But in this field, there is now the third step of trying to further science within the Islamic world under the foundation of an Islamic logic of science. Now this is a very difficult and very tall order. It is not going something which is going to be done immediately, but I want to say a few words about what is being done and where. And we can perhaps discuss this with you during the question-answer period. It is interesting that some of the places where a great deal of the intellectual attention is being paid to the subject are not places which have been known historically as the great intellectual centers of Islamic civilization [which] have really always been between Lahore and Tripoli. About nine-tenths of all famous Islamic thinkers have come from that region, Spain being the one great exception. But today, one of the places, for example, where a great deal of the work is being done is Malaysia .Normally one would think of [Malaysia] as a small Islamic country with only a 55% or a 57% muslim majority. [However] there is, because of the interest of the government, a great deal of effort being spent in trying to understand what is the meaning of Islamic science and how can science be further [explored for] the basis of an Islamic view towards science. Another place is Turkey. One does not usually think of Turkey these days as being significant as a center of Islamic thought because of the secularism brought by Kamal Ataturk. ** But within Turkey, despite all of this, an incredible amount of intellectual activity [has been] going on in the last few decades bringing things as different, as separate, as the Naqshbandia of Istanbul and the Khizisists of Istanbul University together. The most important journal which is being published in Turkey on this issue, called ``Science and Technology'' is not, in fact, published by secular Turks. It is published by very devout muslims, who are extremely interested in the Islamicisty of Islamic science, and I think the Turkish will be able to make some major intellectual contributions in the future to this field.

Perhaps most interesting of all these programs is going on in Aligarh University in India. Aligarh University is of course a major Islamic university whose Islamicisty is now very much threatened, by all that is going on in India, [one of] the great tragedies of the last few decades. ** I was in India, exactly a year ago tomorrow, and I was to give the Best Science awards in Aligarh University. People had come from all over India * but I could not go to Aligarh because it was too dangerous, because the government could not guarantee my safety. Everyday, about seven or eight people were killed just on the road. People pull you off of the car and shoot you, and you cannot do anything about it. So I could not go to Aligarh and I feel very sad about that. But I know exactly what is going on in Aligarh University. There is a new association called the ``Muslim Association for the Advancement of Science'' which now also publishes a journal called the ``MAAS Journal''. [MAAS] is a unique institution founded by twenty or thirty scientists, almost all of them, scientists, physicists, chemists, biologists, and some of them very brilliant, who want to absorb, first, Islamic science, then to absorb Western science. There is no way of establishing an Islamic science without knowing Western science well. To talk of circumventing what the West has learnt is absurd. But then the next step that has to be taken on the basis of Islamic world view and the view of nature. Whether they will succeed or not, Allah o aalim, `God knows best', but I mention it here as one of the most important attempts that is now being made in the muslim world. Gradually a network is being created among young muslim scientists who are concerned with religion and are also quite capable of dealing with the humanities. * I think a great deal of positive result will come from this, if the political situation does not get so bad as to destroy the very physical basis for these activities.

Let me conclude with a word about the future. Of course a person should never be too charmed by futuroligists, otherwise you would never say insha'llah. * Three years ago probably companies [were paying] fortunes to [be told] what the future of the Soviet Union was and [yet] nobody guessed what was going to happen. So, let's take this with a grain of salt. Only God knows. But from the point of a humble scholar of the situation, I believe that the cultural crisis created by the successful introduction of Western science and technology, successful enough to bring about rapid cultural patterns of change, is going to continue to pose major problems for the Islamic world. The best example of that is what happened in Iran. Iran had without doubt, the most advanced program for the teaching of science and technology and the largest per capita number of scientists. It was the only country in the muslim world where alternative technology was already beginning to be discussed, but the cultural transformation brought about by the very success of the enterprise, besides all the other political problems that were involved * certainly contributed to the outcome of what happened in the late seventies. The government in Iran today, wants [very much] to go back to implement the very scientific programs and technological programs which were put aside during the ten years after the revolution. But I believe that the impact of the absorption of Western science and more than that, the application of technology, for science today, in the minds of muslim governments is not separated from application of technology, they are not simply interested in pure science. Pure scientists have a lot of trouble finding money for their work; it is the applied aspect which is emphasized. I think this [cultural dislocation] is going to, without doubt, continue until something serious is done.

I remember in 1983 when the Saudi government decided to found a science museum center in Riyadh, they contacted me and I went several times to Saudi Arabia and spoke to all of the leading people involved. I told them at that time, that a science museum could be a time bomb. Do not think that a science museum is simply neutral in its cultural impact. It has a tremendous impact upon those who go into it. If you go into a building in which one room is full of dinosaurs, the next room is full of wires, and the third full of old trains, you are going to have a segmented view of knowledge which is going to have a deep effect upon the young person who goes there, who has been taught about Tauhid, about Unity, about the Unity of knowledge, about the Unity of God, the Unity of the universe. There is going to be a dichotomy created in him. You must be able to integrate knowledge. ** I mention this to you as an example.

The problem [is] that with the increase of success of both the teaching of science and the technology, will bring with it a cultural dislocation [and] philosophical questioning which have to be answered especially at a time when the Islamic world does not want to play the role of a dead duck. There is not a moment in the history of Islam, when the muslims like the other great civilizations of Asia are trying to play the game of the West. The Islamic world wants to pull its own weight, wants to finds its own identity, and therefore this problem is going to be acute.

Secondly, I believe that [a] very major crisis [is being] set afoot by the very application of modern technology, that is the environmental crisis. [This crisis is] of course global. You cannot say, `I am drawing a boundary around my country, I do not want the hole in the ozone zone, [to make] the sun shine upon my head'. You have no choice in that. Because of that, and because of the fact that Islamic countries, like Buddhist countries, like Hindu countries, will always eat from the bread crumbs of Western technology in the situation of the world today, more of an attempt is made towards the direction of alternative technologies. [This] began in Iran in the seventies, and thank God, is still going on a little, and [in] other places [like] Egypt where a little [attempt] to spend some of the energy of society towards alternative technology [is being made]. [All of] which also means to try to look upon science as the mother of technology in somewhat of a different way.

And finally, I think, the intellectual effort is now being made. What is called by some people, the Islamisation of knowledge and which is now very popular, [and] which goes back to some of my own humble writings in the fifties, and later on, the treatise written by the late Ismail Al-Faruqui who was assassinated in Philadelphia two years back. This little treatise he wrote called, ``The Islamisation of Knowledge'', is now being discussed in educational conferences throughout the Islamic World, [which] is finally going to bear some fruit. Although it will require much more concerted effort of the most intelligent and gifted members of the Islamic community, who must know Western science in depth, who must know Islamic thought in depth, the cosmological message of the Quran, not only its ethical message, and at the same time have the energy to pursue this through. The task is a very daunting and difficult one. The problem of the partition of science from Islam is a problem that exists unless Islam is willing to give up its claim to being a total way of life. [If that were so], we must suppress not only what we do on Friday noons, * but what we do and think every moment of our daily lives. It is going to preserve an integrated principle that of course * must also be taken into consideration.

Thank you.

The Quran and Extraterrestrial Life

2009-06-12T11:58:00.000+06:00

There are two verses in the Quran which imply the existence of extraterrestrial life. The first verse indicates the existence of planets similar to earth in the universe:

"God is He who has created seven heavens (samawatte) and of the earth a similar number..." (65:12)

According to Muhammad Asad's interpretation [1] the term Sama (plural: Samawatte), translated as heaven or sky, is applied to any thing that is spread like a canopy above any other thing. Thus, the visible sky which stretches like a vault above Earth and forms its canopy is called sama; and this is the primary meaning of this term in the Quran; in a wider sense, it has the connotation of a "galaxy" or a "cosmic system". As regard to the "seven heavens", it is to be borne in mind that in Arabic usage the number "seven" is often synonymous with "several", or "many". This may explain the "seven heavens" as denoting the multiplicity of galaxies or cosmic systems. As such the above verse (65:12) would mean that God created the universe to compromise many galaxies, each having at least one earth similar to ours.

The second verse speaks not only of the possibility of extraterrestrial life, but it categorically declares that it does exist [2]:

"And among His signs is the creation of heavens and the earth, and of all the living creatures (da'bbah) which He has caused to multiply throughout them, and He has the power to gather them together (Jam-i-him) whenever He wills." (42:29)

The first part of this verse declares the existence of living creatures on the Earth as well as the cosmic system. The Quran describes the living creatures as (da'bbah) which cover all living species that creep or move along the surface of the Earth. It is certainly not applicable to any form of spiritual life. In Arabic an angel will never be referred to as da'bbah or a jinni for that matter. The second part of the verse speaks of bringing together the life on Earth and the life elsewhere in the universe. The verse does not specify the time or the place of this meeting but rather states that this event will most certainly come to pass whenever God so desires. It should be pointed out that the Arabic term Jam-i-him used to express the gathering event can imply either a physical encounter or a contact through communication.

In conclusion the Quran states that life exists in many forms and in many places in this gigantic cosmos and not only restricted to Earth. God has the power to allow these various creatures to be gathered whenever He wills. This is an early reference to the space age in which current space explorations may constitute a modest beginning. However, the very fact that more than fourteen hundred years ago such a possibility of extraterrestrial life was even predicted is miraculous in itself.

References:

Muhammad Asad, "The Message of the Qur'an", Published by Dar Al-Andalus, Gibraltar (1980)
Yusuf Ali, "The Holy Qur'an", Published by the Muslim Students Association, USA (1975).

Test your typing speed

2009-06-12T11:51:00.000+06:00

online typing test (c) CalculatorCat.com

Find world time

2009-06-12T01:09:00.000+06:00

Currency Converter

2009-06-12T00:59:00.000+06:00

Text of President Obama's Speech in Cairo

2009-06-11T13:44:00.002+06:00


04 June 2009

Remarks of President Barack Obama

A New Beginning (Cairo, Egypt)

President Barack Obama delivers much-anticipated message to Muslim world from auditorium at Cairo University campus, 04 Jun 2009

I am honored to be in the timeless city of Cairo, and to be hosted by two remarkable institutions. For over a thousand years, Al-Azhar has stood as a beacon of Islamic learning, and for over a century, Cairo University has been a source of Egypt's advancement. Together, you represent the harmony between tradition and progress. I am grateful for your hospitality, and the hospitality of the people of Egypt. I am also proud to carry with me the goodwill of the American people, and a greeting of peace from Muslim communities in my country: assalaamu alaykum.

We meet at a time of tension between the United States and Muslims around the world - tension rooted in historical forces that go beyond any current policy debate. The relationship between Islam and the West includes centuries of co-existence and cooperation, but also conflict and religious wars. More recently, tension has been fed by colonialism that denied rights and opportunities to many Muslims, and a Cold War in which Muslim-majority countries were too often treated as proxies without regard to their own aspirations. Moreover, the sweeping change brought by modernity and globalization led many Muslims to view the West as hostile to the traditions of Islam.

Violent extremists have exploited these tensions in a small but potent minority of Muslims. The attacks of September 11th, 2001 and the continued efforts of these extremists to engage in violence against civilians has led some in my country to view Islam as inevitably hostile not only to America and Western countries, but also to human rights. This has bred more fear and mistrust.

So long as our relationship is defined by our differences, we will empower those who sow hatred rather than peace, and who promote conflict rather than the cooperation that can help all of our people achieve justice and prosperity. This cycle of suspicion and discord must end.

I have come here to seek a new beginning between the United States and Muslims around the world; one based upon mutual interest and mutual respect; and one based upon the truth that America and Islam are not exclusive, and need not be in competition. Instead, they overlap, and share common principles - principles of justice and progress; tolerance and the dignity of all human beings.

I do so recognizing that change cannot happen overnight. No single speech can eradicate years of mistrust, nor can I answer in the time that I have all the complex questions that brought us to this point. But I am convinced that in order to move forward, we must say openly the things we hold in our hearts, and that too often are said only behind closed doors. There must be a sustained effort to listen to each other; to learn from each other; to respect one another; and to seek common ground. As the Holy Koran tells us, "Be conscious of God and speak always the truth." That is what I will try to do - to speak the truth as best I can, humbled by the task before us, and firm in my belief that the interests we share as human beings are far more powerful than the forces that drive us apart.

Part of this conviction is rooted in my own experience. I am a Christian, but my father came from a Kenyan family that includes generations of Muslims. As a boy, I spent several years in Indonesia and heard the call of the azaan at the break of dawn and the fall of dusk. As a young man, I worked in Chicago communities where many found dignity and peace in their Muslim faith.

As a student of history, I also know civilization's debt to Islam. It was Islam - at places like Al-Azhar University - that carried the light of learning through so many centuries, paving the way for Europe's Renaissance and Enlightenment. It was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed. Islamic culture has given us majestic arches and soaring spires; timeless poetry and cherished music; elegant calligraphy and places of peaceful contemplation. And throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality.

I know, too, that Islam has always been a part of America's story. The first nation to recognize my country was Morocco. In signing the Treaty of Tripoli in 1796, our second President John Adams wrote, "The United States has in itself no character of enmity against the laws, religion or tranquility of Muslims." And since our founding, American Muslims have enriched the United States. They have fought in our wars, served in government, stood for civil rights, started businesses, taught at our Universities, excelled in our sports arenas, won Nobel Prizes, built our tallest building, and lit the Olympic Torch. And when the first Muslim-American was recently elected to Congress, he took the oath to defend our Constitution using the same Holy Koran that one of our Founding Fathers - Thomas Jefferson - kept in his personal library.

So I have known Islam on three continents before coming to the region where it was first revealed. That experience guides my conviction that partnership between America and Islam must be based on what Islam is, not what it isn't. And I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear.

But that same principle must apply to Muslim perceptions of America. Just as Muslims do not fit a crude stereotype, America is not the crude stereotype of a self-interested empire. The United States has been one of the greatest sources of progress that the world has ever known. We were born out of revolution against an empire. We were founded upon the ideal that all are created equal, and we have shed blood and struggled for centuries to give meaning to those words - within our borders, and around the world. We are shaped by every culture, drawn from every end of the Earth, and dedicated to a simple concept: E pluribus unum: "Out of many, one."

Much has been made of the fact that an African-American with the name Barack Hussein Obama could be elected President. But my personal story is not so unique. The dream of opportunity for all people has not come true for everyone in America, but its promise exists for all who come to our shores - that includes nearly seven million American Muslims in our country today who enjoy incomes and education that are higher than average.

Moreover, freedom in America is indivisible from the freedom to practice one's religion. That is why there is a mosque in every state of our union, and over 1,200 mosques within our borders. That is why the U.S. government has gone to court to protect the right of women and girls to wear the hijab, and to punish those who would deny it.

So let there be no doubt: Islam is a part of America. And I believe that America holds within her the truth that regardless of race, religion, or station in life, all of us share common aspirations - to live in peace and security; to get an education and to work with dignity; to love our families, our communities, and our God. These things we share. This is the hope of all humanity.

Of course, recognizing our common humanity is only the beginning of our task. Words alone cannot meet the needs of our people. These needs will be met only if we act boldly in the years ahead; and if we understand that the challenges we face are shared, and our failure to meet them will hurt us all.

For we have learned from recent experience that when a financial system weakens in one country, prosperity is hurt everywhere. When a new flu infects one human being, all are at risk. When one nation pursues a nuclear weapon, the risk of nuclear attack rises for all nations. When violent extremists operate in one stretch of mountains, people are endangered across an ocean. And when innocents in Bosnia and Darfur are slaughtered, that is a stain on our collective conscience. That is what it means to share this world in the 21st century. That is the responsibility we have to one another as human beings.

This is a difficult responsibility to embrace. For human history has often been a record of nations and tribes subjugating one another to serve their own interests. Yet in this new age, such attitudes are self-defeating. Given our interdependence, any world order that elevates one nation or group of people over another will inevitably fail. So whatever we think of the past, we must not be prisoners of it. Our problems must be dealt with through partnership; progress must be shared.

That does not mean we should ignore sources of tension. Indeed, it suggests the opposite: we must face these tensions squarely. And so in that spirit, let me speak as clearly and plainly as I can about some specific issues that I believe we must finally confront together.

The first issue that we have to confront is violent extremism in all of its forms.

In Ankara, I made clear that America is not - and never will be - at war with Islam. We will, however, relentlessly confront violent extremists who pose a grave threat to our security. Because we reject the same thing that people of all faiths reject: the killing of innocent men, women, and children. And it is my first duty as President to protect the American people.

The situation in Afghanistan demonstrates America's goals, and our need to work together. Over seven years ago, the United States pursued al Qaeda and the Taliban with broad international support. We did not go by choice, we went because of necessity. I am aware that some question or justify the events of 9/11. But let us be clear: al Qaeda killed nearly 3,000 people on that day. The victims were innocent men, women and children from America and many other nations who had done nothing to harm anybody. And yet Al Qaeda chose to ruthlessly murder these people, claimed credit for the attack, and even now states their determination to kill on a massive scale. They have affiliates in many countries and are trying to expand their reach. These are not opinions to be debated; these are facts to be dealt with.

Make no mistake: we do not want to keep our troops in Afghanistan. We seek no military bases there. It is agonizing for America to lose our young men and women. It is costly and politically difficult to continue this conflict. We would gladly bring every single one of our troops home if we could be confident that there were not violent extremists in Afghanistan and Pakistan determined to kill as many Americans as they possibly can. But that is not yet the case.

That's why we're partnering with a coalition of forty-six countries. And despite the costs involved, America's commitment will not weaken. Indeed, none of us should tolerate these extremists. They have killed in many countries. They have killed people of different faiths - more than any other, they have killed Muslims. Their actions are irreconcilable with the rights of human beings, the progress of nations, and with Islam. The Holy Koran teaches that whoever kills an innocent, it is as if he has killed all mankind; and whoever saves a person, it is as if he has saved all mankind. The enduring faith of over a billion people is so much bigger than the narrow hatred of a few. Islam is not part of the problem in combating violent extremism - it is an important part of promoting peace.

We also know that military power alone is not going to solve the problems in Afghanistan and Pakistan. That is why we plan to invest $1.5 billion each year over the next five years to partner with Pakistanis to build schools and hospitals, roads and businesses, and hundreds of millions to help those who have been displaced. And that is why we are providing more than $2.8 billion to help Afghans develop their economy and deliver services that people depend upon.

Let me also address the issue of Iraq. Unlike Afghanistan, Iraq was a war of choice that provoked strong differences in my country and around the world. Although I believe that the Iraqi people are ultimately better off without the tyranny of Saddam Hussein, I also believe that events in Iraq have reminded America of the need to use diplomacy and build international consensus to resolve our problems whenever possible. Indeed, we can recall the words of Thomas Jefferson, who said: "I hope that our wisdom will grow with our power, and teach us that the less we use our power the greater it will be."

Today, America has a dual responsibility: to help Iraq forge a better future - and to leave Iraq to Iraqis. I have made it clear to the Iraqi people that we pursue no bases, and no claim on their territory or resources. Iraq's sovereignty is its own. That is why I ordered the removal of our combat brigades by next August. That is why we will honor our agreement with Iraq's democratically-elected government to remove combat troops from Iraqi cities by July, and to remove all our troops from Iraq by 2012. We will help Iraq train its Security Forces and develop its economy. But we will support a secure and united Iraq as a partner, and never as a patron.

And finally, just as America can never tolerate violence by extremists, we must never alter our principles. 9/11 was an enormous trauma to our country. The fear and anger that it provoked was understandable, but in some cases, it led us to act contrary to our ideals. We are taking concrete actions to change course. I have unequivocally prohibited the use of torture by the United States, and I have ordered the prison at Guantanamo Bay closed by early next year.

So America will defend itself respectful of the sovereignty of nations and the rule of law. And we will do so in partnership with Muslim communities which are also threatened. The sooner the extremists are isolated and unwelcome in Muslim communities, the sooner we will all be safer.

The second major source of tension that we need to discuss is the situation between Israelis, Palestinians and the Arab world.

America's strong bonds with Israel are well known. This bond is unbreakable. It is based upon cultural and historical ties, and the recognition that the aspiration for a Jewish homeland is rooted in a tragic history that cannot be denied.

Around the world, the Jewish people were persecuted for centuries, and anti-Semitism in Europe culminated in an unprecedented Holocaust. Tomorrow, I will visit Buchenwald, which was part of a network of camps where Jews were enslaved, tortured, shot and gassed to death by the Third Reich. Six million Jews were killed - more than the entire Jewish population of Israel today. Denying that fact is baseless, ignorant, and hateful. Threatening Israel with destruction - or repeating vile stereotypes about Jews - is deeply wrong, and only serves to evoke in the minds of Israelis this most painful of memories while preventing the peace that the people of this region deserve.

On the other hand, it is also undeniable that the Palestinian people - Muslims and Christians - have suffered in pursuit of a homeland. For more than sixty years they have endured the pain of dislocation. Many wait in refugee camps in the West Bank, Gaza, and neighboring lands for a life of peace and security that they have never been able to lead. They endure the daily humiliations - large and small - that come with occupation. So let there be no doubt: the situation for the Palestinian people is intolerable. America will not turn our backs on the legitimate Palestinian aspiration for dignity, opportunity, and a state of their own.

For decades, there has been a stalemate: two peoples with legitimate aspirations, each with a painful history that makes compromise elusive. It is easy to point fingers - for Palestinians to point to the displacement brought by Israel's founding, and for Israelis to point to the constant hostility and attacks throughout its history from within its borders as well as beyond. But if we see this conflict only from one side or the other, then we will be blind to the truth: the only resolution is for the aspirations of both sides to be met through two states, where Israelis and Palestinians each live in peace and security.

That is in Israel's interest, Palestine's interest, America's interest, and the world's interest. That is why I intend to personally pursue this outcome with all the patience that the task requires. The obligations that the parties have agreed to under the Road Map are clear. For peace to come, it is time for them - and all of us - to live up to our responsibilities.

Palestinians must abandon violence. Resistance through violence and killing is wrong and does not succeed. For centuries, black people in America suffered the lash of the whip as slaves and the humiliation of segregation. But it was not violence that won full and equal rights. It was a peaceful and determined insistence upon the ideals at the center of America's founding. This same story can be told by people from South Africa to South Asia; from Eastern Europe to Indonesia. It's a story with a simple truth: that violence is a dead end. It is a sign of neither courage nor power to shoot rockets at sleeping children, or to blow up old women on a bus. That is not how moral authority is claimed; that is how it is surrendered.

Now is the time for Palestinians to focus on what they can build. The Palestinian Authority must develop its capacity to govern, with institutions that serve the needs of its people. Hamas does have support among some Palestinians, but they also have responsibilities. To play a role in fulfilling Palestinian aspirations, and to unify the Palestinian people, Hamas must put an end to violence, recognize past agreements, and recognize Israel's right to exist.

At the same time, Israelis must acknowledge that just as Israel's right to exist cannot be denied, neither can Palestine's. The United States does not accept the legitimacy of continued Israeli settlements. This construction violates previous agreements and undermines efforts to achieve peace. It is time for these settlements to stop.

Israel must also live up to its obligations to ensure that Palestinians can live, and work, and develop their society. And just as it devastates Palestinian families, the continuing humanitarian crisis in Gaza does not serve Israel's security; neither does the continuing lack of opportunity in the West Bank. Progress in the daily lives of the Palestinian people must be part of a road to peace, and Israel must take concrete steps to enable such progress.

Finally, the Arab States must recognize that the Arab Peace Initiative was an important beginning, but not the end of their responsibilities. The Arab-Israeli conflict should no longer be used to distract the people of Arab nations from other problems. Instead, it must be a cause for action to help the Palestinian people develop the institutions that will sustain their state; to recognize Israel's legitimacy; and to choose progress over a self-defeating focus on the past.

America will align our policies with those who pursue peace, and say in public what we say in private to Israelis and Palestinians and Arabs. We cannot impose peace. But privately, many Muslims recognize that Israel will not go away. Likewise, many Israelis recognize the need for a Palestinian state. It is time for us to act on what everyone knows to be true.

Too many tears have flowed. Too much blood has been shed. All of us have a responsibility to work for the day when the mothers of Israelis and Palestinians can see their children grow up without fear; when the Holy Land of three great faiths is the place of peace that God intended it to be; when Jerusalem is a secure and lasting home for Jews and Christians and Muslims, and a place for all of the children of Abraham to mingle peacefully together as in the story of Isra, when Moses, Jesus, and Mohammed (peace be upon them) joined in prayer.

The third source of tension is our shared interest in the rights and responsibilities of nations on nuclear weapons.

This issue has been a source of tension between the United States and the Islamic Republic of Iran. For many years, Iran has defined itself in part by its opposition to my country, and there is indeed a tumultuous history between us. In the middle of the Cold War, the United States played a role in the overthrow of a democratically-elected Iranian government. Since the Islamic Revolution, Iran has played a role in acts of hostage-taking and violence against U.S. troops and civilians. This history is well known. Rather than remain trapped in the past, I have made it clear to Iran's leaders and people that my country is prepared to move forward. The question, now, is not what Iran is against, but rather what future it wants to build.

It will be hard to overcome decades of mistrust, but we will proceed with courage, rectitude and resolve. There will be many issues to discuss between our two countries, and we are willing to move forward without preconditions on the basis of mutual respect. But it is clear to all concerned that when it comes to nuclear weapons, we have reached a decisive point. This is not simply about America's interests. It is about preventing a nuclear arms race in the Middle East that could lead this region and the world down a hugely dangerous path.

I understand those who protest that some countries have weapons that others do not. No single nation should pick and choose which nations hold nuclear weapons. That is why I strongly reaffirmed America's commitment to seek a world in which no nations hold nuclear weapons. And any nation - including Iran - should have the right to access peaceful nuclear power if it complies with its responsibilities under the nuclear Non-Proliferation Treaty. That commitment is at the core of the Treaty, and it must be kept for all who fully abide by it. And I am hopeful that all countries in the region can share in this goal.

The fourth issue that I will address is democracy.

I know there has been controversy about the promotion of democracy in recent years, and much of this controversy is connected to the war in Iraq. So let me be clear: no system of government can or should be imposed upon one nation by any other.

That does not lessen my commitment, however, to governments that reflect the will of the people. Each nation gives life to this principle in its own way, grounded in the traditions of its own people. America does not presume to know what is best for everyone, just as we would not presume to pick the outcome of a peaceful election. But I do have an unyielding belief that all people yearn for certain things: the ability to speak your mind and have a say in how you are governed; confidence in the rule of law and the equal administration of justice; government that is transparent and doesn't steal from the people; the freedom to live as you choose. Those are not just American ideas, they are human rights, and that is why we will support them everywhere.

There is no straight line to realize this promise. But this much is clear: governments that protect these rights are ultimately more stable, successful and secure. Suppressing ideas never succeeds in making them go away. America respects the right of all peaceful and law-abiding voices to be heard around the world, even if we disagree with them. And we will welcome all elected, peaceful governments - provided they govern with respect for all their people.

This last point is important because there are some who advocate for democracy only when they are out of power; once in power, they are ruthless in suppressing the rights of others. No matter where it takes hold, government of the people and by the people sets a single standard for all who hold power: you must maintain your power through consent, not coercion; you must respect the rights of minorities, and participate with a spirit of tolerance and compromise; you must place the interests of your people and the legitimate workings of the political process above your party. Without these ingredients, elections alone do not make true democracy.

The fifth issue that we must address together is religious freedom.

Islam has a proud tradition of tolerance. We see it in the history of Andalusia and Cordoba during the Inquisition. I saw it firsthand as a child in Indonesia, where devout Christians worshiped freely in an overwhelmingly Muslim country. That is the spirit we need today. People in every country should be free to choose and live their faith based upon the persuasion of the mind, heart, and soul. This tolerance is essential for religion to thrive, but it is being challenged in many different ways.

Among some Muslims, there is a disturbing tendency to measure one's own faith by the rejection of another's. The richness of religious diversity must be upheld - whether it is for Maronites in Lebanon or the Copts in Egypt. And fault lines must be closed among Muslims as well, as the divisions between Sunni and Shia have led to tragic violence, particularly in Iraq.

Freedom of religion is central to the ability of peoples to live together. We must always examine the ways in which we protect it. For instance, in the United States, rules on charitable giving have made it harder for Muslims to fulfill their religious obligation. That is why I am committed to working with American Muslims to ensure that they can fulfill zakat.

Likewise, it is important for Western countries to avoid impeding Muslim citizens from practicing religion as they see fit - for instance, by dictating what clothes a Muslim woman should wear. We cannot disguise hostility towards any religion behind the pretence of liberalism.

Indeed, faith should bring us together. That is why we are forging service projects in America that bring together Christians, Muslims, and Jews. That is why we welcome efforts like Saudi Arabian King Abdullah's Interfaith dialogue and Turkey's leadership in the Alliance of Civilizations. Around the world, we can turn dialogue into Interfaith service, so bridges between peoples lead to action - whether it is combating malaria in Africa, or providing relief after a natural disaster.

The sixth issue that I want to address is women's rights.

I know there is debate about this issue. I reject the view of some in the West that a woman who chooses to cover her hair is somehow less equal, but I do believe that a woman who is denied an education is denied equality. And it is no coincidence that countries where women are well-educated are far more likely to be prosperous.

Now let me be clear: issues of women's equality are by no means simply an issue for Islam. In Turkey, Pakistan, Bangladesh and Indonesia, we have seen Muslim-majority countries elect a woman to lead. Meanwhile, the struggle for women's equality continues in many aspects of American life, and in countries around the world.

Our daughters can contribute just as much to society as our sons, and our common prosperity will be advanced by allowing all humanity - men and women - to reach their full potential. I do not believe that women must make the same choices as men in order to be equal, and I respect those women who choose to live their lives in traditional roles. But it should be their choice. That is why the United States will partner with any Muslim-majority country to support expanded literacy for girls, and to help young women pursue employment through micro-financing that helps people live their dreams.

Finally, I want to discuss economic development and opportunity.

I know that for many, the face of globalization is contradictory. The Internet and television can bring knowledge and information, but also offensive sexuality and mindless violence. Trade can bring new wealth and opportunities, but also huge disruptions and changing communities. In all nations - including my own - this change can bring fear. Fear that because of modernity we will lose of control over our economic choices, our politics, and most importantly our identities - those things we most cherish about our communities, our families, our traditions, and our faith.

But I also know that human progress cannot be denied. There need not be contradiction between development and tradition. Countries like Japan and South Korea grew their economies while maintaining distinct cultures. The same is true for the astonishing progress within Muslim-majority countries from Kuala Lumpur to Dubai. In ancient times and in our times, Muslim communities have been at the forefront of innovation and education.

This is important because no development strategy can be based only upon what comes out of the ground, nor can it be sustained while young people are out of work. Many Gulf States have enjoyed great wealth as a consequence of oil, and some are beginning to focus it on broader development. But all of us must recognize that education and innovation will be the currency of the 21st century, and in too many Muslim communities there remains underinvestment in these areas. I am emphasizing such investments within my country. And while America in the past has focused on oil and gas in this part of the world, we now seek a broader engagement.

On education, we will expand exchange programs, and increase scholarships, like the one that brought my father to America, while encouraging more Americans to study in Muslim communities. And we will match promising Muslim students with internships in America; invest in on-line learning for teachers and children around the world; and create a new online network, so a teenager in Kansas can communicate instantly with a teenager in Cairo.

On economic development, we will create a new corps of business volunteers to partner with counterparts in Muslim-majority countries. And I will host a Summit on Entrepreneurship this year to identify how we can deepen ties between business leaders, foundations and social entrepreneurs in the United States and Muslim communities around the world.

On science and technology, we will launch a new fund to support technological development in Muslim-majority countries, and to help transfer ideas to the marketplace so they can create jobs. We will open centers of scientific excellence in Africa, the Middle East and Southeast Asia, and appoint new Science Envoys to collaborate on programs that develop new sources of energy, create green jobs, digitize records, clean water, and grow new crops. And today I am announcing a new global effort with the Organization of the Islamic Conference to eradicate polio. And we will also expand partnerships with Muslim communities to promote child and maternal health.

All these things must be done in partnership. Americans are ready to join with citizens and governments; community organizations, religious leaders, and businesses in Muslim communities around the world to help our people pursue a better life.

The issues that I have described will not be easy to address. But we have a responsibility to join together on behalf of the world we seek - a world where extremists no longer threaten our people, and American troops have come home; a world where Israelis and Palestinians are each secure in a state of their own, and nuclear energy is used for peaceful purposes; a world where governments serve their citizens, and the rights of all God's children are respected. Those are mutual interests. That is the world we seek. But we can only achieve it together.

I know there are many - Muslim and non-Muslim - who question whether we can forge this new beginning. Some are eager to stoke the flames of division, and to stand in the way of progress. Some suggest that it isn't worth the effort - that we are fated to disagree, and civilizations are doomed to clash. Many more are simply skeptical that real change can occur. There is so much fear, so much mistrust. But if we choose to be bound by the past, we will never move forward. And I want to particularly say this to young people of every faith, in every country - you, more than anyone, have the ability to remake this world.

All of us share this world for but a brief moment in time. The question is whether we spend that time focused on what pushes us apart, or whether we commit ourselves to an effort - a sustained effort - to find common ground, to focus on the future we seek for our children, and to respect the dignity of all human beings.

It is easier to start wars than to end them. It is easier to blame others than to look inward; to see what is different about someone than to find the things we share. But we should choose the right path, not just the easy path. There is also one rule that lies at the heart of every religion - that we do unto others as we would have them do unto us. This truth transcends nations and peoples - a belief that isn't new; that isn't black or white or brown; that isn't Christian, or Muslim or Jew. It's a belief that pulsed in the cradle of civilization, and that still beats in the heart of billions. It's a faith in other people, and it's what brought me here today.

We have the power to make the world we seek, but only if we have the courage to make a new beginning, keeping in mind what has been written.

The Holy Koran tells us, "O mankind! We have created you male and a female; and we have made you into nations and tribes so that you may know one another."

The Talmud tells us: "The whole of the Torah is for the purpose of promoting peace."

The Holy Bible tells us, "Blessed are the peacemakers, for they shall be called sons of God."

The people of the world can live together in peace. We know that is God's vision. Now, that must be our work here on Earth. Thank you. And may God's peace be upon you.

Watch the video:

Muslim YouTube Channel

2009-06-11T13:33:00.002+06:00

Click here to go to yhe YouTube link

English articles

2009-06-10T21:32:00.005+06:00

1)Gentle Answers to Some Attacks on the Qur’an and Prophet Muhammad

2)An Islamic Perspective on Stem Cells Research

3)Women in Masjid, Alcohol-Based Perfumes, Divorce, ...

4)Does ALLAH Exists?

5)AVOID PURCHASING PRODOUCTS OF ISRAEL

6)Big Bang

7)A Collection of Islamic Jokes

8)Text and video of President Obama's Speech in Cairo

Women in Masjid, Alcohol-Based Perfumes, Divorce, Daughters' Share in Inheritance, Share of Adopted Children in Inheritance

2009-06-10T21:25:00.001+06:00

Q 1. I am writing to you to regarding a situation at our mosque. Recently the executive committee decided to stop women from attending the mosque.

What I want to know is what does the Shari’ah say about this? As far as I know Islam treats both men and women equally.

A 1. The Prophet -peace be upon him- very clearly told men not to exclude women from the mosques. It is reported that Syedna ‘Umar’s wife used to attend the Jama’ah prayer in the Masjid at Fajr and ‘Isha times. It was said to her, ‘Why do you leave home, you know that ‘Umar does not like that and he feels ashamed (that you leave home at that time)?’ She said, ‘So what is preventing him from forbidding me?’ The person said, ‘It is this word of the Prophet -peace be upon him, ‘Do not prevent the she-servants of Allah from the mosques of Allah.’ (al-Bukhari, Hadith no. 489)

It is not obligatory on women to attend the Jama’ah (congregational) prayers, because they have other obligations to their home and children, but if they have time and it is safe for them to attend the mosque and they come with proper Islamic dress then they should not be stopped. We should rather make our mosques in such a way that men and women both may pray there observing the rules of prayers.

Some people use a saying of Sayyidah ‘Aishah -may Allah be pleased with her. It is reported that she said sometime after the Prophet left this world, “If the Prophet -peace be upon him- would have seen what the women do now he would have stopped them from coming to mosques.” But the great scholar of Hadith Ibn Hajar says, “This statement does not say very clearly that Sayyidah ‘Aishah gave the Fatwa that women are forbidden to come to mosques.” (See Fath al-Bari, p. 928).

It is not known that any Companions of the Prophet or the prominent jurists forbade women from attending the prayers in the mosques. The custom of preventing women from attending the mosques started later in some countries. It unfortunately contributed in making many of our sisters backward and un-educated about their faith.

In America especially women go every where. They are in the markets, in malls, in restaurants, in offices. It is ironic that some men allow them to go to all the places of temptation but they want to stop them from coming to the places where they can pray to their Lord and learn about their faith. Please ask your executive committee to change this un-Islamic decision. If you do not have a proper place for sisters to pray in the Masjid, raise funds and make proper arrangements for them.

Q 2. A man signed a divorce paper but he did not give it to his wife and later destroyed that paper. He never said the words of divorce to his wife, nor filed for legal divorce. Is it counted a divorce if he signed the paper although he later destroyed it?

A 2. If he wrote and signed the paper of divorce with clear intention that he was divorcing his wife at that time, then the divorce has taken place whether he gave that paper to his wife or not. If he changed his mind then he should revoke his divorce by words or by resuming matrimonial relations with his wife within the ‘iddah period.

However, if he was only preparing the paper of divorce and his intention was to divorce his wife later when he will give her the paper, then the divorce has not taken place. The divorce takes place with the intention of the husband and with the words of divorce. It is not necessary for the divorce to be communicated to the wife in order to become affective. One should not say or write even in one’s private notes that he has divorced his wife.

These words are serious and one should say them with full understanding of the consequences.

Q 3. Some people said that Muslims are not allowed to use perfumes that contain alcohol. Those who use it have to wash their body before praying. Hope you can give an explanation on this issue.

A 3. It is forbidden to drink alcohol. In the perfumes usually denatured alcohol is used. This alcohol is not unclean (najas). According to some jurists even natural alcohol is not najas. According to the Shari’ah, there is nothing wrong in using alcohol based perfumes.

Q 4. We understand that the son has a higher inheritance proportion of the family wealth than the daughter according to the Islamic Shari’ah. Is it permissible for the parent to write a will declaring that they want their wealth distributed evenly?

A 4. It is Haram to make a will against the rules of Allah. Whatever the rules of Allah are they should be followed to the letter of the law. However, if the parents feel that their daughters are more in need of their money, then they may ask or suggest to their sons to be more considerate of their sisters. There is nothing wrong if the heirs or any heir want to give his/her share or part of the share to someone else. This will be a gift of the brother/s to the sister/s.

Of course during life one can give to any one whatever he/she wants to give. This rule is only about the distribution of wealth after the death.

Q 5. If you adopted a child, is it permissible to give a part of your wealth to him/her in your will?

A 5. Adoption (tabanni) in the sense of changing the name of a child’s biological parents is not permissible in Islam. However, if one takes care of a child as a custodian or guardian and wants to write something for that child in his/her will, then one is allowed to do that within one third of his/her estate. One is allowed to give up to one third of one’s wealth to any charity or to any one who would not receive any share of the inheritance

Gentle Answers to Some Attacks on the Qur’an and Prophet Muhammad

2009-06-10T21:22:00.001+06:00

By Dr. Muzammil H. Siddiqi

(Director, Islamic Society of Orange County, Garden Grove, California)

A Christian group from Anaheim, California is active now a days in distributing an anti-Islamic flyer at some Islamic centers in this area. Some Muslims sent this flyer to me asking me to give a response for the purpose of clarification.

The flyer starts with a positive note and says that as a Christian the author agrees with Muslims on several issues. The author says that “America needs to repent of its many sins, such as abortion, sexual immorality, idolatry, racism, drug use and drug trafficking etc.” After making Muslims interested to read this flyer, the author starts attacking Islam, the Qur’an and Prophet Muhammad. The author says that Christians cannot accept Prophet Muhammad as God’s true Prophet because the author alleges that the Prophet made some foolish and false statements.

The author has preferred to remain anonymous but he tries to impress his readers of his knowledge of Arabic and Islamic literature. He has deliberately misquoted and mistranslated some Islamic texts. He has exposed not only his anti-Islamic bias, but also his lack of knowledge and understanding the Qur’an, Hadith and other Islamic literature.

Following are his arguments and our responses:

1. Does the Sun set in a muddy pool?

The author refers to the story of an ancient ruler mentioned in the Qur’an in Surah al-Kahf. The Qur’an says that this ruler named Zul Qarnain traveled to distant lands. He went westward to a distant land near the ocean and he saw the sun was setting there in a murky pond. The Qur’anic words are “When he (Zul Qarnain) reached the setting of the sun, he found that it set in a pond of murky water.” (Al-Kahf 18:86). The author of this flyer took this literally and he objected that how could God say that the sun was setting in a murky pond? He considered this a “foolish and false statement” and a proof that the Qur’an was not the word of God and Prophet Muhammad was not God’s Prophet.

In the New Testament Jesus is reported to have said about the Queen of Sheba that she came from the ends of the earth (Matthew 12:42; Luke 11:31). Would the author also say that Jesus’ words were also foolish and false and would he reject him also? Obviously, we know that Queen Sheba did not come from the ends of the earth. Yemen is not the end of the earth. The author would say that Jesus spoke metaphorically. We say the same thing that in the story of Zul Qarnain, God spoke metaphorically.

The author claims that “the great Islamic scholars (such as Tabari, Zamakhshari, Baydawi, Jalalain, etc.) took this literally.” This is not correct. The fact is that most of the commentators of the Qur’an do not take it literally. Most of them explain that “the sun appeared to him as if it was setting in murky water.” The famous commentators of the Qur’an Jalalain say, “fi ra’y al-’ain wa illa fahiya a’zamo min al-dunya” meaning “it appeared to his own eyes otherwise the sun is bigger than the earth.” The Qur’anic statement is clearly metaphorical and this is the way it has been understood by most of the classical and modern commentators of the Qur’an.

The author claims that Prophet Muhammad also explained it in a literal sense. He quoted a Hadith in which the Prophet -peace be upon him- reported to have said, “Do you know O Abu Dharr, where this sun sets?” He answered, “God and His Apostle know better. Muhammad said, “It sets in a spring of slimy water.” According to most authorities this statement is not from Prophet Muhammad but it is attributed to Ka’ab al-Ahbar, a Jewish Rabbi who was converted to Islam and who reported this from the Torah, not from Prophet Muhammad -peace be upon him.

Do Muslims have one intestine while non-Muslims have seven?

The author quotes a Hadith of the Prophet -peace be upon him. He is reported to have said, “A believer eats in one intestine whereas a non-believer eats in seven intestines.” This is an authentic Hadith and is quoted by several authorities. The scholars of Hadith explain this to mean that a true believer is a contented person. He takes little from the material world. The non-believer is greedy and is never satisfied with what he has. The scholars say that one should not take the number seven literally; it is used in Arabic to indicate large number or quantity. “Eating in seven intestines” is a metaphorical way of saying “eating too much or being too greedy.”

Some scholars say that the Prophet was not speaking generally but he was referring to a particular person who came to visit him. This person was offered a glass of milk to drink. His host poured some more milk in his glass, he drank that. Then some more was given and he drank that too. This continued until this person drank seven glasses of milk. Next day he came again to the Prophet and the Prophet spoke to him about the message of Islam, the visitor accepted Islam. The Prophet again offered him the milk, but this time he took only one serving and that was sufficient for him. The Prophet then remarked that when he was a non-believer he drank seven times more than what he drank after his accepting Islam. So in this sense, some scholars say that this was not a general remark about every non-believer and believer. This remark was made about a particular person only. (See Tuhfatul Ahwazi Sharh al-Tirmidhi)

2. Does Satan stay in your nose over night?

The Prophet -peace be upon him- is reported to have said, “When any of you wakes up from his sleep and makes ablution, let him clean his nose three times, because Satan stays at night at the upper part of his nose.” (Al-Bukhari, Hadith no. 3052) The author of this flyer ridicules this Hadith. He considers this one of the “foolish and false statements” of the Prophet.

He must have read his own Bible which has dozens of statements about Satan entering the bodies and bellies of people. The Gospel of John says that after Judas ate food from Jesus’ own hand, “Satan entered into him.” (John 13:27) So if after eating food from Jesus’ hand one could not be safe from Satan, what is surprising if an ordinary person has Satan near his nose during the night?

Muslim scholars explain that nose is one of the ways to one’s mind and thoughts. Satan tries to put his ideas and suggestions into the mind of a person during his sleep as well. The best cure is that after waking up one should clean one’s nose, make ablution for prayers and seek God’s protection. Some other scholars say that Satan is a symbol of everything bad and evil. Through this symbolism the Prophet was warning the people to be conscious about the cleanliness of their bodies. In the hot and dry climate nose does become stuffy during the night. One feels like the devil was in the nose. This was the Prophetic way to tell the people to keep themselves clean and make ablution as soon as they get up.

All Semitic languages and especially Arabic are full of metaphor and hyperboles. Jesus -peace be upon him- used to speak in parables, similarly Prophet Muhammad -peace be upon him- used to instruct his people sometimes in metaphorical and symbolic language. It is reported that Jesus -peace be upon him- said, “”Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you.” (Matthew 7:6) These words fit very well on those who do not try to understand the Prophetic pearls and holy language. The author of this flyer should pay attention to these words of Jesus.

3. Would a 50-year-old “Prophet of God” have sex with a 9-year-old girl?

The author of this flyer attacks the character of Prophet Muhammad by using these words, “Prophet of God having sex with a 9 year old girl.” He is trying to confuse his readers as if the Prophet was not married to this girl or married her against her will. Prophet’s wife A’ishah -may Allah be pleased with her- was indeed young, but he married her according to the traditions of his people at that time.

A’ishah was most pleased with this marriage. She became his best supporters and learned much of Islam from him. She was a great teacher for many women and men of her time. Her parents were very pleased with this marriage. Historically it is not confirmed that she was 9 years old when she came in the household of the Prophet. There are various reports from age 9 to age 24. Her maturity, knowledge, intelligence and contributions during the life of the Prophet and afterwards all indicate that she was either an exceptional nine years old or must have been older than that. Whatever the case may be about her age, one thing is certain that she was a most compatible spouse of Prophet Muhammad. None of the contemporaries of the Prophet, his friends or foes, are reported to be surprised by this marriage or made objections to it.

The author should read his own Bible and ask himself how fair he is in judging Prophet Muhammad with one standard and his own prophets with another. If he thinks that a Prophet of God should not have has a very young wife, then he should also reject Abraham as God’s Prophet. If he cannot accept a 50 year old Prophet of God having a 9 year old (I do not agree that she was 9) wife, then he should also not accept a 86 year old Prophet of God who slept with a young maiden of his own wife without marrying her, as the Bible says (see Genesis 16:1-16). He should then reject all the Prophets who came in the line of Prophet Abraham including Jesus. He should also reject the whole Bible, Old and the New Testament, because they both praise Abraham as a great person. We as Muslims, of course, honor Prophet Ibrahim - may peace and blessings of Allah be upon him- and respect his marriage to Hajirah - may Allah be pleased with her. She was the honored mother of Prophet Isma’il - peace be upon him and upon all the Prophets of God.

4. Slavery Islam and the Bible:

The author claims that “the Bible condemns slavery” and “one who practices slavery contradicts right teachings.” In order to prove his point he even adds “the slave traders” in 1Timothy 1:10. There is no such word there in the Revised Standard Version. Actually in the whole Bible this word does not exist. The author also makes false allegation against Prophet Muhammad -peace be upon him- by saying that he used to buy, sell, hire and rent slaves.

Slavery existed throughout the Biblical period including the time of Jesus -peace be upon him. Most of the Biblical Prophets had slaves, both males and females. Perhaps the author of this flyer did not read his own New Testament. Otherwise he would have found there the following advices to salves: “Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be defamed.” (1 Timothy 6:1) and “Bid slaves to be submissive to their masters and to give satisfaction in every respect; they are not to be refractory … (Titus 2:9)

Prophet Muhammad - peace be upon him - did not own slaves. He had many slaves purchased and freed. The author quotes Muslim scholar Ibn al-Qayyim who said about the Prophet, “His purchases of slaves were more then he sold.” This is correct because he used to purchase slaves in order to free them, not to sell them.

However, the author mistranslates Ibn al-Qayyim when he says, “The Prophet use to renting out and hiring many slaves, but he hired more slaves then he rented out.” The author has mischievously added the words “many slaves and more slaves” in the text. Ibn al-Qayyim is not talking here about the sale, purchase, renting and hiring of slaves, but about general business practices of the Prophet before he received the Prophethood. Actually he is saying that “the Prophet himself was hired before he became the Prophet to take care of some sheep and he was hired by Khadijah to do business for her. (see Zad al-Ma’ad, vol. 1, p. 154)

The Qur’an teaches that freeing the salves is a great virtue (See Surah 90:13). One of the expenditures of Zakat (obligatory charity) is to spend the money for the freedom of the slaves (Surah 9:60). It is forbidden in Islam to enslave a free person. If Muslims had consistently followed the Islamic teachings in this regard, slavery would have become extinct long time ago. It is unfortunate that some Muslims did not follow these teachings of Islam and slavery continued in Muslim lands for centuries. We are ashamed that some Muslims practiced slavery against the teachings of Islam. However, it is also a historical fact that for centuries the worst type of slavery in its most extensive and horrible form was practiced by those who claimed themselves to be the followers of Christ. They enslaved millions of free men, women and children and shipped them like animals from one continent to another. They made millions in profit by this most shameful trade of human beings.

I wish to remind the author of this flyer what Jesus -peace be upon him- said, “Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, `Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matthew 7:3-5)

5. Do Jews believe Ezra is the son of Allah?

The author of this flyer quotes the Qur’an 9:30 “And the Jews say: Ezra is the son of God and Christians say: the Messiah is the son of God…” The author thinks that this is a false statement of the Qur’an, because many Jews do not say that Ezra is the son of God. But Jewish historians have not negated the possibility that all or some Jews of Madina believed that Ezra was the son of God. It is true that today Jews do not believe that; but the Qur’an is not saying that all of them shall always believe that. If many Christians stop believing that Jesus is son of God, would that prove the Qur’an wrong? We are pleased that Jews do not believe that any more.

May God guide us all to understand His message of love and respect. May He help us to bring peace and justice in this world. Ameen.

An Islamic Perspective on Stem Cells Research

2009-06-10T21:19:00.001+06:00

Q: What is the position of Shari’ah on stem cells research according to majority of our scholars? (Aamer Mahmoud)

A: Let us first understand what is this research and what are the issues involved in it. Following is a brief explanation written by my son Dr. Imran Siddiqi, a Ph.D. in Genetics. He says:

“The human body consists of many kinds of cells. These cells are very diverse in their structure and function. For example, neurons that make up the brain are very different from cells that make up our liver, cells that allow our heart to pump blood look nothing like the cells that make up our skin. In spite of their vast differences, however, all cells in the human body contain the same DNA. DNA provides the information, in the form of genes, which is necessary to make all these various cell types. Put simply, liver cells are liver cells because only a small set of genes are turned on in these cells while the rest are shut off. In the same way, cells in the brain or skin have their own set of genes activated, and other sets turned off. However, because all cells contain the entire set of DNA, they possess the information needed to make any kind of cell, though most of this information is not being used.

“How do cells become specialized to form the different organs in the body? Human development begins when a sperm cell fuses with an egg cell. This initial fertilized egg, although it is only a single cell, is able to form an entire human being. This cell starts to divide into additional cells, which at this early stage are all able to produce a complete organism. These cells are therefore called totipotent, meaning they have total potential to produce all cell types present in a living human. As development proceeds and an embryo forms, these cells become pluripotent, meaning they have potential to become many different kinds of cells but can no longer give rise to a complete embryo. Later in development, through a process called cell differentiation, these pluripotent cells eventually give rise to the different and more specialized kinds of cells in the body and the different organs begin to form.

“What are stem cells? Stem cells are cells that have not gone through the process of cell differentiation and therefore have the potential to give rise to many different kinds of specialized cells. For instance a stem cell could be used to produce liver cells, brain cells, heart muscle cells, blood cells, etc. The current sources of stem cells include embryos (which, as explained above, consist of pluripotent cells) and fetal tissue. In addition, some recent evidence suggests that even adults have a small number of mulitpotent cells that can be isolated and can later differentiate into various cell types.

“One source of stem cells is from embryos that were formed from a process called in vitro fertilization. This is a technique that has been used by doctors for some time, where eggs are removed from a woman after stimulation of the ovaries, and the isolated eggs are then fertilized by sperm cells in the laboratory. The fertilized eggs are allowed to divide for a few cycles and are then implanted into the woman’s uterus, where a normal pregnancy can then take place. The purpose of this technique is to allow couples who cannot normally have children to be able to reproduce. The technique is not that efficient, however, and so doctors usually produce several embryos, hoping that at least one will be able to implant correctly in the uterus and start growing. The remaining embryos are either frozen for later use or are destroyed. Recently, scientists found that they can take these embryos at the stage before they are implanted into the uterus (within 1-5 days after fertilization), and remove pluripotent cells from them. These cells can then be grown and divided on dishes in the laboratory, and then theoretically used to produce all kinds of tissues, from liver cells to heart muscle cells to brain cells.

“Why are stem cells important? Research on stem cells has much value both for scientific understanding of human development and for its potential to treat human disease. Many experiments on the effectiveness and safety of new drugs or treatments could be done on cell lines made from stem cells, instead of having to experiment on humans. In addition, stem cells might be used to produce liver cells that can then be formed into a functioning liver and transplanted into patients with liver failure. This would solve the current problem of organ shortage and could also solve the problem of immune rejection of organs. Stem cells might be used to create cells that produce insulin, which can then be transplanted into patients with type I diabetes. In short, stem cells have the potential to cure many diseases from liver disease, to diabetes, to Alzheimer’s and Parkinson’s disease, to heart disease, to spinal cord injury, and the list can go on and on.

“To make this potential of stem cells a reality, much research needs to be done in the next few years. To do this research, scientists need an ample supply of stem cells. Controversy arises because the main source stem cells are embryos used for in vitro fertilization. By removing cells from these embryos, scientists are essentially destroying the embryo, which could have otherwise gone on to develop into a child. However, as explained above, these embryos were developed initially in the laboratory solely for the sake of reproduction and, due to limitations of the in vitro fertilization technique, they were produced in excess of what was required for this purpose. As a result, the remaining embryos would have either been frozen indefinitely or destroyed. Perhaps if research was limited to using only these already existing embryos, it would be more acceptable than if embryos were created and destroyed specifically for the sake of acquiring stem cells.

“Are there any other alternatives? What about stem cells from adults? Some research has shown that even adult humans have a small number of cells that are multipotent, meaning they have the potential to become several different types of specialized cells. The best example of this is cells from the bone marrow. These cells have long been known to be able to produce the different types of blood cells, from white blood cells to red blood cells to platelets involved in blood clotting. Just this past year, a group of researchers showed that some rare bone marrow cells can also be triggered to form fat, cartilage, bone, and muscle. Additional research can theoretically be done on ways to make these multipotent cells become pluripotent; in other words to somehow trigger these cells to go in reverse and become less specialized, and then allow them to differentiate into many kinds of cells. In spite of this interesting research on adult stem cells, it appears that stem cells derived from adults will not be as versatile as stem cells from embryos. Adult stem cells may not be able to provide cells for all kinds of tissues, and in addition they are difficult to isolate because they are so rare in the body. Thus, adult stem cells do not hold as much promise as do stem cells from embryos.”

Now let us look at some of the moral issues involved in this research from an Islamic perspective.

Shari’ah Perspective on Stem Cells Research:

Married couples who cannot have pregnancy in a normal way are allowed to have in vitro fertilization as long as the fertilized ovum is placed in the womb of the woman from whom the egg the was taken (not a surrogate mother). The fertilization has to be with the sperm of her lawful husband during their married life, not after divorce or after the death of the husband. This is the general conclusion of various Muslim jurists’ meetings that discussed this subject.

Having recognized that in vitro fertilization is permissible in Islam, now the first question that we should ask is that should an embryo, which is formed within a few days after an artificial fertilization and is not yet in the womb of its mother, be considered a human being, with all the rights of a human being?

According to the Shari’ah we should make a distinction between actual life and potential life. Also we should make a clear distinction between the fertilized ovum in the dish and the fertilized ovum in the womb of its mother. Indeed an embryo is valuable. It has the potential to grow into a human being, but it is not yet a human being. Similarly there is big difference in having something in a test tube or dish or something in the body of a human being. As mentioned above these embryos were developed initially in the laboratory solely for the sake of reproduction and, due to limitations of the in vitro fertilization technique, they were produced in excess of what was required for this purpose. As a result, the remaining embryos would have either been frozen indefinitely or destroyed. If these embryos were treated as full human, it would have been forbidden to produce them in excess and to destroy them later. No one treats them as humans. Destroying such embryos is not called and cannot be called abortion. We disagree with the Catholic position that this is “equivalent to infanticide”.

Muslim jurists have made a clear distinction between the early stages of pregnancy (first 40 days) and its later stages. It is mentioned that if someone attacks a pregnant woman and aborts her baby in the early stages of her pregnancy, that person’s punishment will be less than that of the person who does that during full pregnancy. And if he kills the child after the birth, then he is liable to be punished for homicide.

The second question is whether according to the Shari’ah it is acceptable to destroy an embryo for the sake of research, even if this research can potentially cure many otherwise fatal diseases?

Our answer is that the embryo in this stage is not human. It is not in its natural environment, the womb. If it is not placed in the womb it will not survive and it will not become a human being. So there is nothing wrong in doing this research, especially if this research has a potential to cure diseases. However, it is important that we establish strict rules against the misuse of embryos. Research on embryos has the potential for misuse, for instance in regards to the donors of these cells, and we should anticipate what these misuses might be and establish safeguards against them. (For example, doctors might have infertility patient go through extra cycles of ovulation just so they can obtain more embryos, or they might pay women to produce embryos, or embryos might be obtained without the consent of the donors). In making rules the authorities should also clarify that there is a difference between the use of “spare” embryos from in vitro fertilization procedures which would be destroyed regardless, as compared to the deliberate production of embryos for stem cell research. Each year thousands of embryos are wasted in fertility clinics around the world. Such embryos should not be wasted, they should be used for research.

It is also good to encourage the research on the alternative: to use adult stem cells instead of embryonic or fetal stem cells.. This would be much less controversial. However, it seems from the discussion of the experts in the field that adult stem cells are not nearly as useful as embryonic stem cells in their ability to differentiate into different cell types and would therefore not be as applicable in treating many diseases.

Until more research is done on this subject and Muslim scholars deliberate in detail on various aspects of this research, humbly following recommendations are in order:

1. It is claimed by the experts in the field that the research on stem cells has great potential to relieve human disease and suffering. If this is the case then it is not only allowed but it is obligatory (fard kifayah) to pursue this research.
2. The use of embryonic stem cells should be very heavily limited. Only allow isolation of stem cells from frozen embryos that were created for the purpose of in vitro fertilization and would otherwise have been destroyed. Obtain full consent from the donors. Provide safeguards against monetary compensation to embryo donors and against the creation of embryos in excess of what is required for in vitro fertilization.
3. Perhaps research using stem cells derived from adults will eventually prove to be most promising. We should encourage further research on the use of adult stem cells, to the point where it will be unnecessary to use embryos for this purpose. Specifically, we should find better ways to isolate existing stem cells in the human body.

(collected)

Zakat Calculator

2009-05-16T09:54:00.000+06:00

Zakat Calculator for Muslim Zakat Calculator for Muslim Khayaal Zakat, (donation) one of the pillars of religion Islam. The attached excel sheet is helpful for calculating the zakat for the corresponding year.

Publish at Scribd or explore others: School Work religious Informative

A Scientist explain why he become a muslim

2009-05-16T09:37:00.001+06:00

Michael Jackson converted to Islam took name "Mikael"

2009-05-16T09:36:00.002+06:00

US Guantanamo guard converts to Islam

2009-05-16T09:36:00.001+06:00

135 people convert to Islam after Yusuf Estes lecture

2009-05-16T09:34:00.000+06:00

A Collection of Islamic Jokes

2009-05-15T18:39:00.002+06:00

Before you read these jokes, you might want to read a little bit about the conditions of joking in islam.

Rules of Joking in Islam

Some people joke too much and it becomes a habit for them. This is the opposite of the serious nature which is the characteristic of the believers. Joking is a break, a rest from ongoing seriousness and striving; it is a little relaxation for the soul. ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) said: “Fear joking, for it is folly and generates grudges.”

Imaam al-Nawawi (may Allaah have mercy on him) said: “The kind of joking which is forbidden is that which is excessive and persistent, for it leads to too much laughter and hardening of the heart, it distracts from remembrance of Allaah, and it often leads to hurt feelings, generates hatred and causes people to lose respect and dignity. But whoever is safe from such dangers, then that which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do is permissible for him.”

Sa’d ibn Abi Waqqaas said: “Set a limit to your jokes, for going to extremes makes you lose respect and incites the foolish against you.”

The amount of joking should be like the amount of salt in one’s food.

The Prophet (peace and blessings of Allaah be upon him) said: “Do not laugh too much, for laughing too much deadens the heart.” (Saheeh al-Jaami’, 7312)

‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “Whoever laughs too much or jokes too much loses respect, and whoever persists in doing something will be known for it.”

So beware of joking, for it “causes a person to lose face after he was thought of as respectable, and it brings him humiliation after esteem.”

A man said to Sufyaan ibn ‘Uyaynah (may Allaah be pleased with him), “Joking is not right, it is to be denounced.” He replied, “Rather it is Sunnah, but only for those who know how to do it and do it at the appropriate time.”

Nowadays, although the ummah needs to increase the love between its individual members and to relieve itself of boredom, it has gone too far with regard to relaxation, laughter and jokes. This has become a habit which fills their gatherings and wastes their time, so their lives are wasted and their newspapers are filled with jokes and trivia.

The Prophet (peace and blessings of Allaah be upon him) said: “If you knew what I know, you would laugh little and weep much.” In Fath al-Baari it says: “What is meant by knowledge here has to do with the might of Allaah and His vengeance upon those who disobey Him, and the terrors that occur at death, in the grave and on the Day of Resurrection).

Muslim men and women have to be inclined to choose righteous and serious friends in their lives, who will help them to make good use of their time and strive for the sake of Allaah with seriousness and steadfastness, good and righteous people whose example they can follow. Bilaal ibn Sa’d said: “I saw them [the Sahaabah] jokingly pretending to fight over some goods, and laughing with one another, but when night came they were like monks.”

Ibn ‘Umar (may Allaah be pleased with him) was asked, “Did the Companions of the Prophet (peace and blessings of Allaah be upon him) laugh?” He said, “Yes, and the faith in their hearts was like mountains.”

So you have to follow the example of such people, who were knights by day and monks (i.e., devoted worshippers) by night.

May Allaah keep us, you and our parents safe on the Day of the Greatest Terror, those to whom the call will go out on that great Day:

“Enter Paradise, no fear shall be on you, nor shall you grieve”

[al-A’raaf 7:49 – interpretation of the meaning]

A man is taking a walk in Central park in New York. Suddenly he sees a little girl being attacked by a pit bull dog . He runs over and starts fighting with the dog. He succeeds in killing the dog and saving the girl's life. A policeman who was watching the scene walks over and says: "You are a hero, tomorrow you can read it in all the newspapers: "Brave New Yorker saves the life of little girl" The man says: - "But I am not a New Yorker!" "Oh ,then it will say in newspapers in the morning: 'Brave American saves life of little girl'" – the policeman answers. "But I am not an American!" – says the man. "Oh, what are you then? " The man says: - "I am a Saudi !" The next day the newspapers says: "Islamic extremist kills innocent American dog.

Here is the story of an Imam who got up after Friday prayers and announced to the people:"I have good news and bad news. The good news is, we have enough money to pay for our new building program. The bad news is, it's still out there in your pockets."

An Imam shocked his community when he announced that he was resigning from that particular Masjid and moving to a drier climate. After the session, a very distraught lady came to the Imam with tears in her eyes, "Oh, Imam, we are going to miss you so much. We don't want you to leave!" The kind hearted Imam said "Now, now, sister, don't carry on. The Imam who takes my place might be even better than me".

"Yeah", she said, with a tone of disappointment in her voice, "That's what they said the last time too . . . "

True Incident: During a Jumah Khutbah in a small town, an Imam talked about the significance of saying "Insha Allah" (which means if Allah wills) when planning to do something in the future. After a few days, a man who had also attended the Khutbah was going to buy a cow from the market. On the way, he met a friend who asked him where he was going. He told him about buying the cow but did not say Insha Allah in the end. His friend reminded him about the Khutbah and told him to say Insha Allah. However, this individual said that he had the money he needs and the energy to go to the market, thus, there is no point of saying Insha Allah as he will certainly buy the cow. He thought that saying Insha Allah will not make any difference.

When he reached the market, he found a cow that met his expectations. He bargained with the seller and came to a reasonable price. Finally, he decided to pay for the cow but was dumbfounded when he discovered that his money was missing. A thief had stolen the money while he was walking through the busy market. The cow seller asked him whether he was going to buy the cow or not. "Insha Allah, I will buy it next week," he said. When he reached home, his wife inquired about the cow. He told her about how he forgot to say Insha Allah, and also added, "Insha Allah, I wanted to buy the cow. But Insha Allah, my money was stolen. Insha Allah, I will buy it next week." His wife clarified to him that we should say Insha Allah for things that are yet to happen, not for those things that had already happened. He never forgot his "Insha Allah" again.

Once, the people of the city invited Mulla Nasruddin to deliver a speech. When he got on the minbar (pulpit), he found the audience was not very enthusiastic, so he asked "Do you know what I am going to say?" The audience replied "NO", so he announced "I have no desire to speak to people who don't even know what I will be talking about" and he left. The people felt embarrassed and called him back again the next day. This time when he asked the same question, the people replied "YES" So Mullah Nasruddin said, "Well, since you already know what I am going to say, I won't waste any more of your time" and he left. Now the people were really perplexed. They decided to try one more time and once again invited the Mullah to speak the following week. Once again he asked the same question - "Do you know what I am going to say?" Now the people were prepared and so half of them answered "YES" while the other half replied "NO". So Mullah Nasruddin said "The half who know what I am going to say, tell it to the other half" and he left!

True Incident: A young man in a village refused to believe that Allah has total control of everything. He claimed that Allah cannot make him eat food if he didn't want to eat. To prove his point, he decided to stay hungry for a day and see if Allah can make him eat. His mother tried her best to stop this foolishness but he paid no attention. Annoyed of his mother in the evening, he decided to climb a tree and isolate himself there. Being compassionate, his mother decided to leave the food under the tree incase her son finally gives up and wants to eat. When the night fell, a group of robbers were passing by that tree. They noticed a plate of delicious food placed under the tree. They looked at each other in amazement and thought that someone must be playing a trick on them. May be someone is trying to poison them with good food. They looked around to see if there was anyone nearby and noticed the young man on top of the tree. The robbers got him down and told him to eat the food to see if it is poisoned. But the young man refused to eat as he is still carrying on his challenge against Allah. The robbers became suspicious and started beating the young man to eat. He gave up and started eating. Seeing that the food was not poisoned, the robbers left him and went away. Finally, the young man admitted that yes, Allah has total control of everything!

An old woman came to the Prophet (sallallahu `alayhi wa sallam) and said: "O Messenger of Allah, pray to Allah (subhanahu wa ta`ala) that I will enter Paradise." He said jokingly, "O Mother of So-and-so, no old women will enter Paradise." The old woman went away crying, so the Prophet (sallallahu `alayhi wa sallam) said, "Tell her that she will not enter Paradise as an old woman, for Allah (subhanahu wa ta`ala) says: (We have created [their Companions] of special creation, and made them virgin-pure [and undefiled]) (Qur'an 56:35-36)." Reported by al-Tirmidhi, it is hasan because of the existence of corroborating reports.

An elderly lady was well-known for her Iman and for her confidence in talking about it. She would stand in front of her house and say Alhamdulilah "Allah be praised" to all those who passed by. Next door to her lived an atheist who would get so angry at her proclamations he would shout, "There ain't no Lord!!" Hard times came upon the elderly lady, and she prayed for Allah to send her some assistance. She would pray out loud in her night prayer" Oh Allah! I need food!! I am having a hard time, please Lord, PLEASE LORD, SEND ME SOME GROCERIES!!" The atheist happened to hear her as she was praying, and decided to play a prank on her. The next morning the lady went out on her porch and noted a large bag of groceries and shouted, "Alhamdulilah, Allah be praised!." The neighbor jumped from behind a bush and said, "Aha! I told you there was no Lord. I bought those groceries, God didn't." The lady started jumping up and down and clapping her hands and said, "ALHAMDULILAH WA SHUKRILLAH”. He not only sent me groceries, but he made the devil pay for them!"

"When I was in the desert," said Nasruddin one day, "I caused an entire tribe of horrible and bloodthirsty bedouins to run."

"However did you do it?" asked a person.

"Easy. I just ran, and they ran after me."

An Imam was selling his horse in the market. An interested buyer came to him and requested if he could get a test drive. The Imam told the man that this horse is unique. In order to make it walk, you have to say Subhanallah. To make it run, you have to say Alhamdulillah and to make it stop, you have to say Allahu Akbar. The man sat on the horse and said Subhanallah. The horse started to walk. Then he said Alhamdulillah and it started to run. He kept saying Alhamdulillah and the horse started running faster and faster. All of a sudden the man noticed that the horse is running towards the edge of the hill that he was riding on. Being overly fearful, he forgot how to stop the horse. He kept saying all these words out of confusion. When the horse was just near the edge, he remembered Allahu Akbar and said it out loud. The horse stopped just one step away from the edge. The man took a deep breath, looked up towards the sky and said Alhamdulillah!

True Incident: The incident took place in South Asia. A man was offering salah in his house. He was praying as fast as he could as many of us do. All of a sudden, he heard the door behind him open. Since, someone entered the room, he started making his ruku and sujud longer. Upon completion of the salah, he looked back to see who it was. To his amazement, it was a dog!

Two men were on a plane on a business trip when a Muslim couple boarded the plane and were seated right in front of them. The two men, eager to have some fun, started talking loudly. "My boss is sending me to Saudi Arabia", the one said, "But I don't want to go...too many Muslims there!" The Muslim couple noticeably heard and grew uncomfortable. The other guy laughed, "Oh, yeah, my boss wanted to send me to Pakistan but I refused...WAY too many Muslims!" Smiling, the first man said, "One time I was in Iran but I HATED the fact that there were so many Muslims!" The couple fidgeted. The other guy responded, "Oh, yeah...you can't go ANYWHERE to get away from them...the last time I was in FRANCE I ran into a bunch of them too!" The first guy was laughing hysterically as he added, "That is why you'll never see me in Indonesia...WAY too many Muslims!" At this, the Muslim man turned around and responded politely, "Why don't you go to Hell?", he asked, "I hear there's not very many Muslims THERE!"

source: www.islamcan.com

Discovery News

2009-05-15T18:27:00.001+06:00

Miracle Pictures

2009-05-15T18:16:00.003+06:00

See how Allah is written in Arabic before seeing the miracle pictures.

Here is the complete list of pictures, newest pictures are on top of the list:

Allah's name formed by beautiful clouds on Perth, Australia

Allah's name visible on yahoo map north of Madinah

Clouds form the name of Allah in Kashmir

Vines form the name of Allah on a Acacia Tree

Allah's name appears on a horse in India

Allah's name found on the Moon

Allah's name formed by a tree in England

Allah's Name Appears on an Aglaonema Plant

Allah's Name Appears on Clouds in Lembu's Mountain Langkawi, Indonesia

Allah's Name Appears on a Lule Flower

A Rock in Sajdah Position

Allah's Name Appears on an Oscar Fish

Allah's Name Formed by a Tree

Indonesian Mosques Stand through Earthquake and Tsunami

Allah's Name Appears Beautifully on a Quartz Rock

A Genus Aloe Plant forms the Name of Allah

Allah's name appears as a birthmark on a lamb born in Palestine

Allah's name appears on the Oceans picture from Apollo 11 Shuttle

Amazing Marks on Your Hands

The Sacred Masjids of Islam Shining Like Stars

Aurora in Alaska forms the Beautiful Name of Allah

Allah's Name Found on Whistler Mountains in British Columbia, Canada

Allah's Name Clearly Visible Over Africa

Ice forms the Name of Allah on a Mountain

A Plant Fashions itself to Display the Name of Allah

Allah's Name Appears on a Piece of Meat with newspaper article

Masjid Unaffected by Earthquake in Turkey

A tree in the posture of Islamic prayer

Allah's name appears in a Tomato

Toman fish testifies to the truth includes newspaper article

Allah's name appears in a water melon

Allah's Name Appears on an Aubergine with newspaper article

Allah's Name Written by the Bees

Allah's name appears on a bean

Allah's name appears in an ear of a baby

Miracle in your own Hands

Allah's Name Written by the Clouds

source : www.islamcan.com

FAQ

2009-05-15T02:06:00.002+06:00

http://www.mahmoodiyah.org.za/faq.htm

Thermo Converter

2009-05-13T02:04:00.001+06:00

Thermo Convertergreat free widgetsWidgetbox

PC Tips

2009-05-12T03:18:00.002+06:00

Big Bang

2009-05-11T18:18:00.002+06:00

Where did everything come from? What is the proof?

Islam tells us Allah is both The Creator & The Evolver , of all that exits. We know Allah did not evolve us from monkeys, and we know all things are from Allah. Please share this information with those who deny the existence of God. They need it.
There is a popular theory referred to as the 'Big Bang' theory. It tries to explain the existence of the universe in an evolutionary manner having an initial beginning with an immense explosion of some gases or solid mass. Some say there first was a void or a 'nothingness', or perhaps, some gases which exploded then from this everything in the universe simply began to evolve to the stage that we see now. There has never really been any solid evidence for this idea of 'something out of nothing' concept. Nor for that matter , the evolutionary theory itself.
We would like to explore the idea of creation from a purely logical standpoint using simple
terminology without religious hype, emotional pre-convictions or superstitions.
What if someone called a 'scientist' tells you his 'theory' of how cars are made is like this:
A salvage yard on the south side of town blows up and all the metal pieces fly into the air and fall back down in one place forming a brand new Chevrolet Caprice automobile.. with no left over parts.. and the motor is running..
Or what if his theory for how a chair is made is:
An explosion occurs in a forest and the trees go flying into the air and then suddenly they combine with some flying cloth to make a beautiful chair ... and then it lands in a furniture showroom
complete with matching table and lamp...
He further explains that:
An earthquake in California's 'Silicon Valley' causes the computer chips and circuit boards and other various parts to fall out of their boxes and off of their shelves and just come in place together as
they are rolling around on the floor and form the most advanced technical computers existing on the earth?...
Or what of his 'Medicine Theory'? He now claims that:
A gas leak in a pharmacy warehouse causes a terrific explosion. All the different chemicals and
substances just smash into each other in exactly the correct amounts to produce a miracle drug which cures everything form cancer to heart and liver disease, old age and warts?...
Wait... there's more to this one:
It is all in one formula, packaged in the bottles with labels and ready to sell with no mess left on the floor?...Now after all this exploding and excitement this 'scientist' tells you of a great place to relax and have something to eat. It is his favorite place and he calls it: "Burger Blast"! He says:
You just go in and sit down and suddenly a 'blast' from the kitchen occurs and immediately a burger lands right in front of you with all the trimmings.. just the way you like it complete with fries, a drink and even your favorite dessert?...
AND...
No one works at "Burger Blast", it just runs itself, automatically cleaning itself and as you leave it scans your billfold for a valid credit card and charges your bank account for what you have eaten?...
Now the question is: "Are you really going to accept any of this as 'fact'?"
Of course not!
We wouldn't believe a new car is made from flying junk; chairs don't fall down from exploding
trees; earthquakes do not produce computers and blasting burgers don't rain down on us from
above.
Question: So how come we don't challenge a theory of something coming from nothing and then colliding in the cosmos to make the universe? Is it because of its tremendous magnitude that we have so little comprehension about it, that we are willing to accept any theory from a few telescope
'peeping Toms' to tell us that it came from 'nothingness'? Or just some gases colliding and then...
'Poof'!? Instant Universe? How?

www.ShareIslam.com Written By: Sheikh Yusuf Estes

Copter

2009-05-10T21:14:00.000+06:00

Copter Gamegreat free widgetsWidgetbox

AVOID PURCHASING PRODOUCTS OF ISRAEL

2009-05-10T18:06:00.003+06:00

AVOID PURCHASING PRODOUCTS OF PEPSI CO. AND COCA COLA COMPANY WHILE PURCHASING FROM MALLS AND STORES

Boycott of Israeli and US companies gaining momentum

The Muslim News
By Shatha Khalil and Abdul Adil
Issue 158
28 June 2002

Throughout the world campaigns calling for the boycott of Israeli goods are gaining momentum. The boycott is growing in the Muslim world where not only Israeli goods, companies who support Israel are targeted, but US giants like Starbucks and Pepsi have also been affected. Israeli academics and artists are also being boycotted in the Western world

The campaign to boycott Israeli goods is “perceived to be a way to hit back at ‘the Zionist state’ and those governments perceived to be its main backers” explains Africa Analysis (May 3).

In Lebanon, the religious leader Sayyid Muhammad Husayn Fadlallah issued a fatwa on this subject: “All American and Israeli goods and products should be boycotted in a way that undermines American and Israeli interests so as to act as deterrence to their war against Muslims and Islam that is being waged under the pretence of fighting terrorism. This boycott should become an overwhelming trend that makes these two states feel that their economies are in a real and actual danger.” Shaykh Yusuf al-Qardawi has also issued a fatwa calling for the boycotting of Israeli and American products and companies.

The Egyptian Agricultural Professions’ Trade Union (EGTU) has also backed the campaign. It is boycotting all Israeli agricultural co-operation, production and fertilisers and aims to take disciplinary action against anyone not enforcing the boycott.

Further to the actions of the EGTU, consumer power in Egypt has forced J Sainsbury to pull out of its Egyptian operations after two years. The Supermarket, which denies any involvement with Israel, is to sell its 100 supermarkets and neighbourhood stores in the greater Cairo area to its minority local partner, subject to regulatory approval.

Many department stores in Britain last year yielded to the pressure of the boycott lobby and temporarily removed goods made by Israel from their shops, however these policies have been short-lived. Selfridges, which had seen weekly pickets held outside its doors, withdrew goods produced in the illegal settlements in the Occupied Territories over the Christmas period; however, they returned them a fortnight later after protests from Jewish customers. The Store later told The Muslim News: “We do not feel we can take sides in this political issue.”

Harrods, the largest department store in London, whose owner is the Egyptian Muhammad Al Fayed, also removed products made in the Occupied Territories; however, they were re-instated a week later. Instead the store has adopted a sticker policy informing people where products are made. “By giving our customers this extra information, we are allowing them to make a more considered purchase based on their own beliefs and philosophy,” justified Peter Willasey, the Communications Head of Harrods, to The Muslim News.

American multi-national companies have been greatly affected by the boycott campaign, many have seen their sales fall by between 20 and 50 percent since the second intifadah, 19 months ago. Many have tried to win back customers by offering to donate 20 percent of their profits to Palestinian orphans, while also advertising in local newspapers and television channels saying the boycott campaign is hurting local workers. Many have simply denied any connection to or funding of Israel or its actions.

“Coca-Cola, which has served the Israeli market for 30 years, refused to abide by the Arab League economic boycott of Israel (which lasted until 1991). For decades, this cost Coca-Cola the opportunity to sell its products in Arab countries,” explained The Southern Shofar, the Jewish newspaper of Alabama. Coca Cola and its Chairman Roberto Goizueta was honoured by the Economic Mission at the Israel Trade Award Dinner.

However, the Company denies any such involvement, a spokesperson told The Muslim News: “The Coca-Cola Company does not support political or religious causes and does not take a stance on issues that do not directly affect the soft drink industry. We cannot and do not take the side of one country over another in any dispute.”

Other multi-national companies have also hit back against allegations of economic support. Marks and Spencer, who supports Israel with $233 million in trade every year (Jerusalem Report, June 5, 2000), and sells $240 million worth of Israeli exports annually, told The Muslim News: “People are free to buy merchandise from anywhere, however the benefit from buying from us is that we clearly label the origin of the product, allowing people to make an informed decision.”

In a book on Marks and Spencer, Lord Marcus Sieff - long time Chairman of Marks and Spencer - wrote that one of the fundamental objectives of Marks and Spencer is to aid the economic development of Israel (Management: The Marks & Spencer Way, Weidenfield & Nicolson, 1990).

In 1998, Peter Brabeck-Letmathe, of Nestlé, received the Jubilee Award by the Israeli Prime Minister Netanyahu. This is the highest tribute ever awarded by the State of Israel in recognition of those individuals and organizations that, through their investments and trade relationships, have done the most to strengthen the Israeli economy. Nestle has bought a controlling share in the Israeli firm Osem, allowing Nestle to sell its products in Israel, including Nescafe, Perrier, Carnation, Smarties and Kitkat. In a recent report to investors, Osem-Nestle announced a four-monthly profit of £5.1m (Independent, June 14).

Nestlé, which has already been subjected to criticism over its dealings with newborn mothers in the developing world and its promotion of its baby milk products, including Nido, is now the subject of further fury, with regards its trade with Israel. In its defence a spokesperson told The Muslim News: “We invest in Israel as we do in any other country.

Nestlé is a commercial company; we do not make economic decisions based on political grounds. We want to keep up with the global market as do our competitors.”

The US companies which are taking the brunt of the boycott in the Muslim world include Nestle, Coca-Cola, Johnson & Johnson, Burger King, Starbucks shops, Kentucky Fried Chicken. Earlier this month, Proctor and Gamble had decided to close down its factory in Yemen after a media campaign alleging its support for Israel. However, the Company said the closure was due to downturn of the economy.

Goods produced by Israel can be identified by their bar codes, which start with 729, while American goods’ bar codes start with 00 all the way to 09.
Many Palestinian, Muslim and other organizations, including the Scottish TUC, back the campaign.

Additional reporting Sadiqa Abdulla

------------ --------- --------- --------- --------- -----

Lets we 1.6 Billion Muslims, Boycott American and Israeli products and slap their economy.

Statistics of the Palestinian losses during 29/9/2000 to 31/7/2004 in Israeli attack:
No. of Palestinian children(below 18 years) killed: 643
No. of killed females: 239
Total No. of killed people: 3473
Total No. of wounded Palestinians: 41,424
No. of houses completely demolished: 6,757
No. of houses partially demolished: 59,107

Islamic Quiz and Games

2009-05-10T01:16:00.005+06:00

Islamic Quiz

Islamic quiz-General knowledge

Kaba Quiz

Spot the difference

Islamic Word Scramble

Islamic Quizzes Online

Masjid Illustration - 16 piece jigsaw puzzle

A journey to Arabic alphabat

Islam Quiz

Islam Quiz-2

Islamic Mystery Games

Islamic Games-2

Islamcity Quiz

Hajj and Umrah Tips

2009-05-09T18:29:00.002+06:00

Hajj and Umrah tips ( Bangla )

Tips for hajj ( English )

Hajj and Umrah tips & tricks ( English )

Hajj Questions & Answers ( English )

Health problems in Hajj ( English )

Islamic Civilization

2009-05-09T17:36:00.002+06:00

Islamic civilization

Does ALLAH Exists?

2009-05-09T16:53:00.002+06:00

This is one of the best explanations of why Allah allows pain and suffering that I have seen:

A man went to a Barbershop to have his hair cut and his beard trimmed. As the barber began to work, they began to have a good conversation. They talked about so many things and various subjects when they eventually touched on the subject of Allah .

The Barber said: I don’t believe that Allah Exists.

Why do you say that? Asked the customer.

Well, you just have to go out in the street & realize that Allah doesn’t exist. Tell me if Allah Exists, would there be so many sick people?

Would there be abandoned Children? If Allah existed, there would be neither suffering nor pain. I can’t imagine a loving Allah who would allow all of these things.

The customer thought for a moment, but didn’t respond because he didn’t want to start an argument.

The Barber finished his job and the customer left the shop. Just after he left the barbershop, he saw a man in the street with long, stringy, dirty hair and untrimmed beard, he looked dirty and unkempt.

The customer turned back and entered the barbershop again and said to the barber: You know what? Barbers do not exist.

How can you say that? Asked the surprised Barber. I am here, and I am a Barber, & I just worked on you!

No! The customer exclaimed. “Barbers don’t exist because if they did, there would be no people with dirty long hair and untrimmed beard, like that man outside.

Ah, But Barbers do exist! That’s what happens when people do not come to me.”

Exactly, affirmed the customer. “that’s the Point!

Allah, too, exist! That’s what happens when people do not go to HIM and don’t look to HIM for Help. That’s why there’s so much pain and suffering in the World”.

Participate in Quiz

2009-05-08T16:04:00.003+06:00

Karooba Endless Educational Trivia Quiz

Grammar Girl Quiz

Save the Earth Quiz! Add to it & Share it!

Travel the World Quiz

Participate in Quiz Now

2009-05-08T15:51:00.002+06:00

Karooba Endless Educational Trivia Quiz

Grammar Girl Quiz

Calorie Calculator

2009-05-08T14:56:00.001+06:00

Calorie Calculatorgreat free widgetsWidgetbox

Chat

2009-05-08T14:30:00.002+06:00

Learn Arabic

2009-05-08T14:03:00.001+06:00

Start Learning Arabic right now

Unit Converter

2009-05-08T03:37:00.004+06:00

Unit Convertergreat free widgetsWidgetbox

For more option (such as area,angle,force,power,time etc) to convert click here

Islamic SMS

2009-05-08T02:33:00.007+06:00

The beautiful word is ALLAH,
The beautiful word is ALLAH,
Most beautiful song is AZAN,
Best exercise is NAMAZ,
World perfect book is QURAN,
And You are so lucky if YOU are a MUSALMAN. By UZZAL

Life is Test,Islam is best,
Life is Test,Islam is best, Namaz is must,Aakhrut is for rest,World is only dust, If Quran is in chest,nothing need next, Obey ALLAH first. 1st success wil b next.

Happy Moments - PRAISE ALLAH
Happy Moments - PRAISE ALLAH
Difficult Moments- SEEK ALLAH
Quiet Moments - WORSHIP ALLAH
Painful Moments - TRUST ALLAH
Moment By Moment - THANK ALLAH

The Shortest Distance between a Problem and it's Solution is the Distance between your Knees and the Floor. The one who Kneels to Allah (Ta'ala) can Stand Up to Anything.

And whenever you give your word, say the truth [surah al-An’am; 6:152]

“The most beloved of deeds to Allah is the one that is continuous, even if it is little.”
“The most beloved of food to Allah
“The most beloved of food to Allah is that which is touched by many hands (i.e., shared among many people).”

“The most beloved of speech to Allah is that a person should say, ‘Subhaan Allah wa bi hamdih (Glory and praise be to Allah)’.”

“If one with whose religion and character you are pleased comes to you (to seek your daughter’s hand in marriage), then marry (your daughter) to him.”

“If Allah sends you some provision without you looking forward to it or asking others for it, then take it.”

“If you ask Allah for anything, then ask Him for al-Firdaws (the highest level of Paradise).”
If your good deeds please you and your bad deed

“If your good deeds please you and your bad deeds upset you, then you are a mu’min (believer).”

“If you hear the call to prayer, then respond to the one who is calling you to Allah.”

“If you hear the call to prayer, then say something like the muadhhin says.”

“If a man becomes angry and says ‘A’udhu Billah (I seek refuge with Allah),’ his anger will cease.”

“If a man says ‘Ya seedi (sir)’ to a munaafiq (hypocrite), he earns the wrath of his Lord.”

God did not promise days without pain,Laughter without sorrow; sun without rain.But He did promise strength 4 the day, Comfort 4 the tears; and light 4 our way.By UZZAL

Morning Prayer: I'll walk this day in faith dear Lord,
No foe, no storm i'll fear, but trusting in your precious word, I am safe for You are near.By UZZAL

Never a weakness that He can't fill,
Never a sickness that He can't heal,
Never a sorrow that He dsn't share,
Moment by moment- you are under GOD's care.By UZZAL

God said don't look around because you'll be impressed,
Don't look down you'll be depressed,
Just look to me all the time and you'll be blessedBy UZZAL

What's the fastest thing on earth?
Bullet?
Nah. Sound?
Not quite. Light? Almost.
Answer: Prayer...
Because it reaches Heaven even before you can say it. Have a nice day.By UZZAL

God can reach each falling tears.
He sees the heart that needs a cheer.
He knows the path that's hard and dear...
Don't ever give up coz He is near.By UZZAL

Prayer is an open line to Heaven.
No cards to use, no low battery problem, no error,
No charging, always good signal and all messages sent.
Make prayer a habit like Texting.

Verily! Allah commands that you should render back the trusts to those to whom they are due [surah al-Nisa’; 4:58]

And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift) [surah al-Isra’; 17:29]

And take a provision (with you) for the journey, but the best provision is al-taqwa (piety, righteousness) [surah al-Baqarah; 2:197]

And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty) [surah al-Talaq; 65:2]

And whosoever puts his trust in Allah, then He will suffice him [surah al-Talaq; 65:3]

By no means shall you attain al-birr (righteousness) until you spend (in Allaah’s cause) of that which you love [surah al ‘Imran; 3:92]

And give not a thing in order to have more (or consider not your deeds of obedience to Allah as a favour to Allah) [surah al-Muddaththir; 74:6]

“Pay attention to Allah and He will pay attention to you.”

“Make sure your food is good (halal and bought with halal earnings), and you will be one whose prayers are answered.”

“Be content with what Allah has given you, and you will be the richest of people.”

“The thing that weighs most heavily in the balance (of good deeds) is a good attitude.”

“Show mercy towards those who are on earth so that the One Who is in heaven will show mercy to you.”

“The worst thief among people is the one who steals from his prayer, by not doing rukoo’ and sujood properly.”

“The most grateful of people to Allah are those who are most grateful to other people.”

“Repeat often ‘La hawla wa laa quwwata illa billah (there is no power or strength except with Allah)’, for it is from the treasure of Paradise.”

If GOD answers ur PRAYERS, HE is increasing ur FAITH.If HE delays, HE is increasing ur PATIENCE.If HE dont answers, HE knows tht YOU CAN HANDLE IT PERFECTLY.By UZZAL

Lets establish among ourselves and obey by heart the laws of Allah to lead a disciplined life and lets pray for the prosperity of the whole world. By Saima Saeed

When earthly help s no avail,
There s 1 friend who will never fail.
Just lift your eyes, The answer is there,
For nobody knows the power of prayer.
*Have a worry free day*By UZZAL

Search 4 truth and you shall find beauty,
Search 4 beauty and you shall find love,
Search for love and you shall find God,
Search fo r God and you shall have them all!By UZZAL

Falling in love with the Lord is the greatest romance;
searching HIM, is the greatest adventure;Finding HIM, the greatest achievement; and being with HIM... The greatest source of happiness.By UZZAL

In God's eyes, Love is never absent.
In Gods heart forgiveness is never impossible.
In Gods embrace, no one is ever alone or forgotten. God Bless!

Allah destroys interest and increases charity and Allah loves not any ungrateful big sinner.(surah-al-baqira).By Taswar

When things go wrong, don't go blue, just pray &say "I will get through" always remember God Loves U!

Patience with others is Love,
Patience with self is Hope,
Patience with God is Faith. By Ikram Marwat

My religion( Islam) consists of a humble admiration of the unlimitable superior who reveals Himself in the slight details we are able to perceive with our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God.By Ikram Marwat

Philosophy is questions that may never be answered. Religion (Islam) is answers that may never be questioned.By Ikram Marwat

"Gift" of "SALAM"-wrapped with "AFFECTION" tied with "CARE" & sealed with "DUA" 2 keep u safe & happy today & always.By shehran ayub

Enjoy ur Life by Obeying ALLAH's ORDERS & FOLLOWING The METHODS OF MUHAMMAD {PBUH}asghar walana

Birth of a child is a sign that Allah still loves human beings

START WITH THE NAME OF ALLAH THE MOST MERCIFUL AND KINDEST ONE. I TESTIFY THAT THERE IS NO GOD BUT ALLAH AND I ALSO TESTIFY THAT MOHAMMAD IS THE (LAST) MESSENGER OF ALLAH.M.Zahid Khan

NEVER SAY HI INSTEAD SAY ASSALAM-O-ALAIKUM NEVER SAY BYE INSTEAD SAY ALLAH HAFIZ. DO NOT IGNORE UR REALITY U R MUSLIM M.Zahid Khan

I ask Allah 2 make u happy, make u smile, guide u safely, though every mile, grant u wealth, give u health & most of all grant u paradise!

Verily, Allah does not look towards your bodies nor towards your appearances. But, he looks towards your hearts. (Muslim)

Watch your Thoughts, they become Words! Watch your Words, they become Actions! Watch your Actions, they become Habits! Watch your Habits, they become Character! Watch your CHARACTER! ..It becomes your DESTINY!!!

Islamic SMS (1)

Islamic SMS (2)

Send free SMS to mobile

Islamic SMS (3)

Islamic SMS (4)

Fatwa

2009-05-08T02:11:00.001+06:00

Important Fatwas (English)

Kids area

2009-05-08T01:44:00.004+06:00

Bangla jokes

Nonte fonte (comics)

Hada voda (comics)

Batul the great (comics)

Play games

Islamic Law & Jurisprudence

2009-05-08T01:09:00.002+06:00

The Sources of Islamic Law

Islamic Laws according to the Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani

Chat

2009-05-07T22:41:00.001+06:00

Learn English

2009-05-07T11:59:00.004+06:00

Multimedia English Fun (vertical)great free widgetsWidgetboxif (WIDGETBOX) WIDGETBOX.renderWidget('dfd500b8-c509-487f-8e2c-8fdfb96bcf9f');Get the <a href="http://www.widgetbox.com/widget/vocabulary-games">Vocabulary Games</a> widget and many other <a href="http://www.widgetbox.com/">great free widgets</a> at <a href="http://www.widgetbox.com">Widgetbox</a>!

Vocabulary Gamesgreat free widgetsWidgetbox

Games

2009-05-07T02:16:00.008+06:00

Mario

Mario star

Snake

Ping Pong

Copter

Questions and Answers

2009-05-05T13:17:00.000+06:00

tyty

oi

Islamic videos

2009-05-05T13:14:00.002+06:00

Bangla dubing :

Debate between Zakir Naik Vs William Campbell
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14, part15, part16, part17, part18, part19, part20, part21, part22, part23, part24, part25, part26, part27, part28, part29, part30

Why muslims are backward in case of science : Zakir naik

Proof of hereafter : Zakir Naik

Universal brotherhood
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14, part15, part16, part17 , part18

Quran and modern science : Zakir Naik
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14, part15, part16, part17, part18, part19, part20, part21

Why the west is coming to islam : Zakir Naik
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14, part15

Is terrorism a muslim monopoly? : Zakir Naik
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14

Media and islam : war or peace ? : Zakir Naik
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14, part15, part16, part17, part18, part19, part20, part21

Crucifixion or crucifiction by Ahmed Deedat
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11

Is Jesus God? Ahmed Deedat Vs Pastor
part1, part2, part3, part4, part5, part6, part7, part8, part9, part10, part11, part12, part13, part14, part15

Bangla :

Download video lectures of Dr.Motiar Rahman

Ummah of Muhammad (PBUH) by Sayed Kamaluddin Zafree
part1, part2

Sayed Kamaluddin Zafree
part1, part2, part3, part4

Tafsir : Sura Al-Imran V:19/20 by Allama Delwar Hossain Sayeedi
part1, part2 ,part3, part4, part5, part6

Allama Delwar Hossain Sayeedi

Allahr rohmoth o neyamoth by Allama Delwar Hossain Sayeedi
part1, part2, part3, part4, part5, part6

Porda o narir adhikar by Allama Delwar Hossain Sayeedi
part1, part2, part3, part4

Atimer adhikar by Allama Delwar Hossain Sayeedi
part1, part2, part3, part4, part5

Tawhid,shirok o bidaat by Allama Delwar Hossain Sayeedi
part1, part2, part3, part4, part5, part6, part7, part8

Muminer gunaboli by Allama Delwar Hossain Sayeedi
part1, part2, part3, part4, part5, part6

Audio

2009-05-05T12:38:00.003+06:00

Audios by speaker(1)

Audios by speaker(2)

Audios by speaker(3)

The Importance of Tawheed (translated in bengali)

Audio lectures (Bangla)

Islamic Softwares

2009-05-05T11:56:00.000+06:00

Bangla translation of quran

Azan Basic 3.5

Quran auto reciter 2.5

Salat time 2.0

Prophets stories

Azan Times for Worldwide Prayers For Mobile Phones

99 Names of Allah For Mobile Phones

Qibla Direction Calculator

Sahih Al-Bukhari - Hadith Pro For Mobile Phones

Islamic Supplications/Dua/Prayers For Mobile Phones

Hadith Qudsi For Mobile Phones

Quran Recitation for Mobile Phones

Softwares, Screen savers, E-books from Nadeem's Downloads

Islamware.com

Al-Islah

Books

2009-05-05T11:34:00.004+06:00

Download books by Dr. Motiar Rahman ( Bangla & English )

Muslim unity and brotherhood by Said Nursi(R) ( Bangla & English)

Behesthi Zewar (Bangla & English)

Ihyau Ulumuddin (Bangla & English)

Other books (Bangla)

Islamic articles(Bangla)

Namaz of Rasulullah SAWS in Bangla

Islam in Bangladesh(Bangla)

Bangla book 'Islamic Banking and Finance Process'

Mumin O Munafiq in Bangla

Islam and Modernism in Bangla

Gunah and Tawba

Islamer ononno shadharon boishitaboly

Khilafat is the answer(Bangla)

AL-HADITH

2009-05-05T11:23:00.003+06:00

Read Hadith in Bangla

Hadithe Qudsi (Bangla)

Bukhari Sharif (Bangla)

Mareful Hadith (Bangla)

Riyadh-us-Salehin (Bangla)

Hadith Softwares

Tafsirul Quran

2009-05-05T11:08:00.001+06:00

Tafsir in Bengali (Mareful Quran)

Tafsir in Bengali & English

Tafsir Ibn Kathir (Bnagla & English)

AL-QURAN

2009-05-05T10:41:00.000+06:00

Al-Quran in Bengali (1)

Al-Quran in Bengali (2)

Al-quran in Bengali & English

Islami Jibon

Mosques in Bangladesh

Islam and Modern Science

A Lecture by Seyyid Hossein Nasr

The Quran and Extraterrestrial Life

Test your typing speed

Find world time

Currency Converter

Text of President Obama's Speech in Cairo

Muslim YouTube Channel

English articles

Women in Masjid, Alcohol-Based Perfumes, Divorce, Daughters' Share in Inheritance, Share of Adopted Children in Inheritance

Gentle Answers to Some Attacks on the Qur’an and Prophet Muhammad

An Islamic Perspective on Stem Cells Research

Zakat Calculator

A Scientist explain why he become a muslim

Michael Jackson converted to Islam took name "Mikael"

US Guantanamo guard converts to Islam

135 people convert to Islam after Yusuf Estes lecture

A Collection of Islamic Jokes

Rules of Joking in Islam

Discovery News

Miracle Pictures

Most Popular Miracle Pictures:

Here is the complete list of pictures, newest pictures are on top of the list:

FAQ

Thermo Converter

PC Tips

Big Bang

Copter

AVOID PURCHASING PRODOUCTS OF ISRAEL

Islamic Quiz and Games

Hajj and Umrah Tips

Islamic Civilization

Does ALLAH Exists?

Participate in Quiz

Participate in Quiz Now

Calorie Calculator

Chat

Learn Arabic

Unit Converter

Islamic SMS

Fatwa

Kids area

Islamic Law & Jurisprudence

Chat

Learn English

Games

Questions and Answers

Islamic videos

Audio

Islamic Softwares

Books

AL-HADITH

Tafsirul Quran

AL-QURAN