Thursday, June 18, 2009

THE PROPHET MUHAMMAD'S LAST SERMON

Bismillah

THE PROPHET MUHAMMAD'S LAST SERMON

(This Sermon was delivered on the Ninth Day of Dhul
Hijjah 10 A.H in the Uranah Valley of mount Arafat )

"O People, lend me an attentive ear, for I don't know whether,
after this year, I shall ever be amongst you again. Therefore
listen to what I am saying to you carefully and TAKE THIS WORDS
TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as
Sacred, so regard the life and property of every Muslim as a
sacred trust. Return the goods entrusted to you to their rightful
owners. Hurt no one so that no one may hurt you. Remember that
you will indeed meet your LORD, and that HE will indeed reckon
your deeds. ALLAH has forbidden you to take usury (Interest),
therefore all interest obligation shall henceforth be waived...

Beware of Satan, for your safety of your religion. He has lost
all hope that he will ever be able to lead you astray in big
things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to
your women, but they also have right over you. If they abide by
your right then to them belongs the right to be fed and clothed
in kindness. Do treat your women well and be kind to them for
they are your partners and comitted helpers. And it is your right
that they do not make friends with any one of whom you do not
approve, as well as never to commit adultery.

O People, listen to me in earnest, whorship ALLAH, say your five
daily prayers (Salah), fast during the month of Ramadhan, and give
your wealth in Zakat. Perform Hajj if you can afford to. You know
that every Muslim is the brother of another Muslim. YOU ARE ALL
EQUAL. NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY AND GOOD
ACTION.

Remember, one day you will appear before ALLAH and answer for your
deeds. So beware, do not astray from the path of righteousness
after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW
FAITH WILL BE BORN. Reason well, therefore, O People, and understand
my words which I convey to you. I leave behind me two things, the
QUR'AN and my example, the SUNNAH and if you follow these you will
never go astray.

All those who listen to me shall pass on my words to others and
those to others again; and may the last ones understand my words
better than those who listen to me direcly. BE MY WITNESS O ALLAH
THAT I HAVE CONVEYED YOUR MESSAGE TO YOUR PEOPLE."

The Major Sins --Al-Kaba'r--

The major sins are those acts which have been forbidden by Allah in the Quran and by His Messenger (SAW) in the Sunnah (practise of the Prophet), and which have been made clear by the actions of of the first righteous generation of Muslims, the Companions of the Prophet (SAW).

Allah Most High says in His Glorious Book:

If you avoid the major (part) of what you have been forbidden (to do), We will cancel out for you your (other) evil deeds and will admit you (to Paradise) with a noble entry. (al-Nisa 4:31)

Thus by this verse, Allah Most High has guaranteed the Garden of Paradise to those who avoid the major sins. And Allah Most High also says:

Those who avoid the greatest of sins and indecencies, and forgive when they are angry (al-Shra 42:37) Those who avoid the greatest sins and indecencies, except for oversights, (will find that) surely your Lord is ample in forgiveness. (Al-Najm 53:32)

The Messenger of Allah (SAW) said: "The five [daily] prayers, Friday to Friday, and Ramadan to Ramadan make atonement for what has happened since the previous one when major sins have been avoided." It is therefore very important to determine exactly what the greatest vices, technically called "the major sins" (Kaba'ir), are, in order that Muslims should avoid them.

There is some difference of opinion among scholars in this regard. Some say these major sins are seven, and in support of their position they quote the tradition: "Avoid the seven noxious things"- and after having said this, the propeht (SAW) mentioned them: "associating anything with Allah; magic; killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim)

'Abdullah ibn 'Abbas said: "Seventy is closer to their number than seven," and indeed that is correct. The above tradition does not limit the major sins to those mentioned in it. Rather, it points to the type of sins which fall into the category of "major." These include those crimes which call for a prescribed punishment (HADD; plural, HUDUD), such as theft, fornication or adultery (ZINA), and murder; those prohibited acts for which a warning of a severe punishment in the Next is given in the Qur'an or the tradition; and also those deeds which are cursed by our Prophet (SAW). These are all major sins.

Of course, there is a gradation among them, since some are more serious than others. We see that the Prophet (SAW) has included SHIRK (associating someone or something with Allah) among them, and from the text of the Qur'an we know that a person who commits SHIRK will not his sin be forgiven and will remain in Hell forever.

Allah Most High says:

Surely, Allah does not forgive associating anything with Him, and He forgives whatever is other than that to whomever He wills. (al-Nisa 4:48 and 116)

01. Associating anything with Allah
02. Murder
03. Practising magic
04. Not Praying
05. Not paying Zakat
06. Not fasting on a Day of Ramadan without excuse
07. Not performing Hajj, while being able to do so
08. Disrespect to parents
09. Abandoning relatives
10. Fornication and Adultery
11. Homosexuality(sodomy)
12. Interest(Riba)
13. Wrongfully consuming the property of an orphan
14. Lying about Allah and His Messenger
15. Running away from the battlefield
16. A leader's deceiving his people and being unjust to them
17. Pride and arrogance
18. Bearing false witness
19. Drinking Khamr (wine)
20. Gambling
21. Slandering chaste women
22. Stealing from the spoils of war
23. Stealing
24. Highway Robbery
25. Taking false oath
26. Oppression
27. Illegal gain
28. Consuming wealth acquired unlawfully
29. Committing suicide
30. Frequent lying
31. Judging unjustly
32. Giving and Accepting bribes
33. Woman's imitating man and man's imitating woman
34. Being cuckold
35. Marrying a divorced woman in order to make her lawful for the husband
36. Not protecting oneself from urine
37. Showing-off
38. Learning knowledge of the religion for the sake of this world and concealing that knowledge
39. Bertrayal of trust
40. Recounting favours
41. Denying Allah's Decree
42. Listening (to) people's private conversations
43. Carrying tales
44. Cursing
45. Breaking contracts
46. Believing in fortune-tellers and astrologers
47. A woman's bad conduct towards her husband
48. Making statues and pictures
49. Lamenting, wailing, tearing the clothing, and doing other things of this sort when an affliction befalls
50. Treating others unjustly
51. Overbearing conduct toward the wife, the servant, the weak, and animals
52. Offending one's neighbour
53. Offending and abusing Muslims
54. Offending people and having an arrogant attitude toward them
55. Trailing one's garment in pride
56. Men's wearing silk and gold
57. A slave's running away from his master
58. Slaughtering an animal which has been dedicated to anyone other than Allah
59. To knowingly ascribe one's paternity to a father other than one's own
60. Arguing and disputing violently
61. Witholding excess water
62. Giving short weight or measure
63. Feeling secure from Allah's Plan
64. Offending Allah's righteous friends
65. Not praying in congregation but praying alone without an excuse
66. Persistently missing Friday Prayers without any excuse
67. Unsurping the rights of the heir through bequests
68. Deceiving and plotting evil
69. Spying for the enemy of the Muslims
70. Cursing or insulting any of the Companiions of Allah's Messenger

Source: The Major Sins Al-Kaba'r By Muhammad bin 'Uthman Adh-Dhahabi, rendered into English by Mohammad Moinuddin Siddiqui

ATTRIBUTES OF ALLAH

AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH

"He is Allah, the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and glory. And He is the Exalted in Might, The Wise. (Quran 59:24)

"The most beautiful names belong to God: so call on Him by them;..." (7:180)

It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.

^= letter ain of arabic '= letter hamza of arabic

  1. Allah
    • Allah, He who has the Godhood which is the power to create the entities.

  2. Ar-Rahmaan
    • The Compassionate, The Beneficient, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.

  3. Ar-Raheem
    • The Merciful, The One who has plenty of mercy for the believers.

  4. Al-Malik
    • The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection.

  5. Al-Quddoos
    • The Holy, The One who is pure from any imperfection and clear from children and adversaries.

  6. As-Salaam
    • The Source of Peace, The One who is free from every imperfection.

  7. Al-Mu'min
    • Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.

  8. Al-Muhaimin
    • The Protector, The One who witnesses the saying and deeds of His creatures.

  9. Al-^Azeez
    • The Mighty, The Strong, The Defeater who is not defeated.

  10. Al-Jabbaar
    • The Compeller, The One that nothing happens in His Dominion except that which He willed.

  11. Al-Mutakabbir
    • The Majestic, The One who is clear from the attributes of the creatures and from resembling them.

  12. Al-Khaaliq
    • The Creator, The One who brings everything from non-existence to existence.

  13. Al-Bari'
    • The Evolver, The Maker, The Creator who has the Power to turn the entities.

  14. Al-Musawwir
    • The Fashioner, The One who forms His creatures in different pictures.

  15. Al-Ghaffaar
    • The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again.

  16. Al-Qahhaar
    • The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything.

  17. Al-Wahhaab
    • The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.

  18. Al-Razzaaq
    • The Sustainer, The Provider.

  19. Al-Fattaah
    • The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldy and religious matters.

  20. Al-^Aleem
    • The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge.

  21. Al-Qaabid
    • The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.

  22. Al-Baasit
    • The Expander, The Englarger, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.

  23. Al-Khaafid
    • The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

  24. Ar-Raafi^
    • The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

  25. Al-Mu^iz
    • The Honorer, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.

  26. Al-Muthil
    • The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.

  27. As-Samee^
    • The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.

  28. Al-Baseer
    • The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.

  29. Al-Hakam
    • The Judge, He is the Ruler and His judgment is His Word.

  30. Al-^Adl
    • The Just, The One who is entitled to do what He does.

  31. Al-Lateef
    • The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.

  32. Al-Khabeer
    • The Aware, The One who knows the truth of things.

  33. Al-Haleem
    • The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them.

  34. Al-^Azeem
    • The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.

  35. Al-Ghafoor
    • The All-Forgiving, The Forgiving, The One who forgives a lot.

  36. Ash-Shakoor
    • The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.

  37. Al-^Aliyy
    • The Most High, The Sublime, The One who is clear from the attributes of the creatures.

  38. Al-Kabeer
    • The Most Great, The Great, The One who is greater than everything in status.

  39. Al-Hafeez
    • The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.

  40. Al-Muqeet
    • The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power.

  41. Al-Haseeb
    • The Reckoner, The One who gives the satisfaction.

  42. Aj-Jaleel
    • The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.

  43. Al-Kareem
    • The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status.

  44. Ar-Raqeeb
    • The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge.

  45. Al-Mujeeb
    • The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.

  46. Al-Wasi^
    • The Vast, The All-Embracing, The Knowledgeable.

  47. Al-Hakeem
    • The Wise, The Judge of Judges, The One who is correct in His doings.

  48. Al-Wadood
    • The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.).

  49. Al-Majeed
    • The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.

  50. Al-Ba^ith
    • The Reserrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.

  51. Ash-Shaheed
    • The Witness, The One who nothing is absent from Him.

  52. Al-Haqq
    • The Truth, The True, The One who truly exists.

  53. Al-Wakeel
    • The Trustee, The One who gives the satisfaction and is relied upon.

  54. Al-Qawiyy
    • The Most Strong, The Strong, The One with the complete Power.

  55. Al-Mateen
    • The Firm One, The One with extreme Power which is un-interrupted and He does not get tired.

  56. Al-Waliyy
    • The Protecting Friend, The Supporter.

  57. Al-Hameed
    • The Praiseworthy, The praised One who deserves to be praised.

  58. Al-Muhsee
    • The Counter, The Reckoner, The One who the count of things are known to him.

  59. Al-Mubdi'
    • The Originator, The One who started the human being. That is, He created him.

  60. Al-Mu^eed
    • The Reproducer, The One who brings back the creatures after death.

  61. Al-Muhyi
    • The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.

  62. Al-Mumeet
    • The Creator of Death, The Destroyer, The One who renders the living dead.

  63. Al-Hayy
    • The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.

  64. Al-Qayyoom
    • The Self-Subsisting, The One who remains and does not end.

  65. Al-Waajid
    • The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.

  66. Al-Waahid
    • The Unique, The One, The One without a partner.

  67. Al-Ahad
    • The One.

  68. As-Samad
    • The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.

  69. Al-Qaadir
    • The Able, The Capable, The One attributed with Power.

  70. Al-Muqtadir
    • The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.

  71. Al-Muqaddim
    • The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

  72. Al-Mu'akh-khir
    • The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

  73. Al-'Awwal
    • The First, The One whose Existence is without a beginning.

  74. Al-'Akhir
    • The Last, The One whose Existence is without an end.

  75. Az-Zaahir
    • The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.

  76. Al-Baatin
    • The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.

  77. Al-Walee
    • The Governor, The One who owns things and manages them.

  78. Al-Muta^ali
    • The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.

  79. Al-Barr
    • The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.

  80. At-Tawwaab
    • The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.

  81. Al-Muntaqim
    • The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.

  82. Al-^Afuww
    • The Pardoner, The Forgiver, The One with wide forgiveness.

  83. Ar-Ra'uf
    • The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.

  84. Malik Al-Mulk
    • The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed.

  85. Thul-Jalali wal-Ikram
    • The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.

  86. Al-Muqsit
    • The Equitable, The One who is Just in His judgment.

  87. Aj-Jaami^
    • The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.

  88. Al-Ghaniyy
    • The Self-Sufficient, The One who does not need the creation.

  89. Al-Mughni
    • The Enricher, The One who satisfies the necessities of the creatures.

  90. Al-Maani^
    • The Preventer, The Withholder.

  91. Ad-Daarr
    • The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed.

  92. An-Nafi^
    • The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.

  93. An-Noor
    • The Light, The One who guides.

  94. Al-Haadi
    • The Guide, The One whom with His Guidance His belivers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.

  95. Al-Badi^
    • The Incomparable, The One who created the creation and formed it without any preceding example.

  96. Al-Baaqi
    • The Everlasting, The One that the state of non-existence is impossible for Him.

  97. Al-Waarith
    • The Supreme Inheritor, The Heir, The One whose Existence remains.

  98. Ar-Rasheed
    • The Guide to the Right Path, The One who guides.

  99. As-Saboor
    • The Patient, The One who does not quickly punish the sinners.


      "...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11]
      (Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir)

NOTE:
I found many different versions of the 99 names. The above 99 are on a poster I have. Another list includes Al-Mu'tiy - The Bestower, The Giver and does not have Al-Ahad - The One. Another list did not have Al-Razzaaq -The Sustainer, The Provider but did have Al-Maajid The Noble, The One who is Majid.

Allah (subhanahu wa ta`ala)'s names are not limited to 99, which is a common misconception. There are a couple of evidences, one is the du`aa where one calls upon Allah by the names He (subhanahu wa ta`ala) has kept to Himself (obviously not taking these names since Allah has not revealed them to us); another is the fact that in the narrations of the famous ninety nine names hadith that do contain 99 names, the names are not consistent between narrations (for example, imam al-bayhaqi reports two versions of this hadith, with different 99 names in each). It is suggested by one commentator that the names were not explicitly stated by the rasul (sallallahu `alayhi wa sallam).

THE MESSAGE OF ISLAM

By Syed Abul Ala Maududi

Paper read on behalf of Syed Abul Ala Maududi at the International Islamic Conference in London, April 1976).

Let me begin by clarifying that for us Islam is not the name of some unique faith presented for the first time by Mohammad (peace be upon him) who should, on that account be called the founder of Islam. The Qur’an makes it abundantly clears that Islam—the complete submission of man before God—is the one and only faith consistently revealed by God to mankind from the very beginning. Noah, Abraham, Moses and Christ—prophets who appeared at different times and places—all propagated the same faith. They were not founders of faiths to be named after them. They were each reiterating the faith of their predecessors.'

II. What distinguishes Mohammad from the other Prophets?

(i) He was the last Prophet of God.

(ii) God revived through him the same genuine faith, which had been conveyed by all the Prophets.

(iii) This original message was corrupted, and split into various religions by people of different ages, who indulged in interpolations and admixture. God eliminated these alien elements and Islam, in its pure and original form, was transmitted to mankind through Mohammad.

(iv) Since there was to be no messenger after Mohammad, the Book revealed to him was preserved word for word2 so that it should be a source of guidance for all times.3

(v) The life of Mohammad, and the manner in which he conducted himself, was also recorded in a unique manner by his companions and by later compilers of the Tradition. A more complete and authentic account of the life, sayings, and actions, of any Prophet or historical personage, has never been compiled.4

(vi) In this way, the Qur’an and the authentic Sunnah of the Prophet together became a reliable source of knowing what is Islam, what it stands for, what guidance it provides, and what obligations it places upon us.

III. As Muslims, we believe in all the Prophets who preceded Mohammad— not only those who are mentioned in the Qur’an, but also those who are not so mentioned and this is such an integral part of our faith that if we were to abandon it we should cease to be Muslims. But for instruction we turn to Prophet Mohammad alone Not on account of any prejudice, but because

a) As the last of God's Prophets he brought us the latest divine dis­pensation,

b) The Word of God which reached us through Mohammad is pure divine language, free of human admixtures, and preserved in its original form Its language is a living language, spoken, written and understood by millions of people, and whose grammar, vocabulary, idiom, pronunciation, and script have remained unchanged from the time of revelation till today

c) As 1 have said earlier, we have a complete historical record of the life, character, conduct, sayings, and actions of the Prophet Mohammad, preserved with meticulous care, accuracy and detail since this cannot be said of other prophets we can believe in them but we cannot emulate them

IV. It is our belief that Mohammad's mission was for the world as a whole and for all times, for,

(i) Its universality has been clearly confirmed by the Qur’an,

(ii) It is a logical consequence of the finality of his prophet hood. A prophet, after whom there was to be no other, had to be a guide and leader for all men and for all ages,

(iii) God has provided through him a complete code which man needs to follow the right path, and this in itself, supports the concept of finality, because without completeness the need for other prophets would remain

(iv) It is a fact that during the last 1400 years no man has arisen whose life and work bears even the slightest resemblance to that of a prophet. Nor has anyone presented a book, which could be remotely considered as divine communication. Still less has there been a man to claim legitimate authority as a lawgiver for mankind.

V. It must, at this point, be understood why the need arose for God to communicate with man through His prophets. This has to be examined in the context of the sources of human knowledge .At the preliminary stage we gain knowledge through empirical observation. At higher levels comes deductive reasoning accompanied by scientific investigation. Man is sufficiently well equipped in these fields not to require direct divine assistance. Though, no doubt, there is an ever present divine will help man in his research and innovative endeavors and revealing to him progressively the mysteries of His creation. Some gifted individuals achieve, in moments of rare inspiration, new insights or discover new laws of nature. But there is another type of knowledge, which is beyond the reach of our senses or scientific study. This sphere of knowledge does not submit to any instrument of scientific examination. Philosophy and science can only speculate about it. Human theories about ultimate realities, based on reason, never achieve the level of certainty, and their authors, conscious of their limitations do not present them as conclusively proved. In respect of these realities man is dependent on whatever knowledge is communicated to him by God. How is this knowledge conveyed? Not through the operations of some publishing house, where books are printed and handed over to each man, with instructions to read them, and to discover the truth about himself, about the universe, and about the manner in which he should organize his life. To convey this knowledge to mankind, God chooses prophets as His messengers. He reveals the truth to them and they communicate it to the people.

VI. The work of a prophet is not limited to communication of the knowledge alone. He has to explain, according to what is revealed to him, the relationship between God and man and man and man as it factually is, and, as it actually should be He has to prescribe a moral code, enunciate the principles of culture and civilization, lay down the mode of worship, establish a frame-work of belief, and define the moral imperatives, which must govern our life. The Prophet determines the rules, which should form the basis of social and cultural relationship, economic. Judicial, and political dealing, matters of war and peace, and international affairs. The Prophet does not transmit merely a code of rituals commonly regarded as 'religion'. He brings with him a whole system of thought and action, which is called Al-Deen (a complete way of life) in Islamic terminology.

VII. The mission of a prophet does not end with the announcement of this way of life to the world at large. He has to guide the people who follow him, explaining to them the implications of the Islamic creed, the moral code, the divine injunctions and commandments, and the form of worship that sustains the whole system. He has to demonstrate, by practice, the faith he preaches, and his life should be a model which people may be able to follow to organize his own lives. He must give training to the individuals and the Muslim society as a whole to prepare them for practical participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community engaged in establishing the Islamic system of life so that God's word should prevail upon all other words.

Not all the Prophets completely succeeded in this mission. There were many who failed not because of any personal fault or inadequacy. They did not succeed because of the prejudice and intolerance of the people or because the circumstances were not favorable. But every prophet had the same mission, and it is a fact of history that Mohammad succeeded in establishing the Kingdom of God on earth, as it is in the heavens.

VIII. The audience of the Qur’an and the Prophet Mohammad was the whole of mankind from the very outset, and those who accepted the Word acquired the status of believers without any distinction. At no time was the invitation of the Qur’an addressed to the people of any particular area, race, tribe, colour or language .The Qur’an always calls upon the "progeny of Adam” or "the mankind” to accept Islam. The specific instructions and injunctions are meant for those who have come to believe in Islam, and they are always addressed as "those who believe " That the message of Islam was universal in character is proved by the fact that those who accepted the message acquired equal rights and status as believers, regardless of all differences of origin. The Qur’an says, “The believers are all like brothers”. The Prophet said: "those who subscribe to our beliefs, and adopt the Islamic way of life, have the same rights and the same obligations as we have. The Prophet announced, “Listen! You have one God as you have one father (Adam). There is no distinction between an Arab and a non-Arab. There is no preference for the black over the fair, or the fair over the black. There is distinction only in submission to God. The most virtuous among you is the most honourable in the eyes of God”.

IX. Among the fundamentals of Islam, the most important is belief in one God, —not just the conviction that He exists or that He is one—but that He alone is the Creator, Master, Ruler, and Administrator of all that exists. The universe exists because God wills it to exist, it functions because God wills it to function, and God provides the sustenance and the energy, which everything of the universe requires for its existence and growth. All the attributes of Sovereignty reside in God alone, and no one else has a share in them in the slightest degree. He alone possesses all the attributes of Divinity, and no one other than God possesses any of those attributes. He views the whole universe, and all that it contains, in a single instantaneous glance. He has direct knowledge of the universe, and all that is there in the universe. He knows not only its present, but its past and its future as well. This omnipresence and omniscience is an attribute of God alone and of no other. There was no ‘before’ him and there is no ‘after’ him. He has been there always and will be there always—eternal and abiding. All else is transient. He alone is eternally living and present. He is no one’s progeny and He has no progeny. Whatever exists, besides His self, is His own creation, and no other can identify himself in any manner with the Lord of the universe, or claim to be his son or daughter. He is man's single Deity. To associate anyone in His worship is as great a sin as it is an act of infidelity. He responds to man's prayers and He alone has the power to accept or reject them. Not to ask of him is senseless arrogance, and to turn to others is sheer ignorance. To seek of him and also of others, is to associate equals with him.

X. The sovereignty of God in Islam is not just a supernatural phenomenon. It covers all aspects of political and legal sovereignty also and in these too no one other than God has any share. In God alone vests the rightful authority to exercise power on this earth, and over those whom God has created in it. No monarch, no royal family, no elite class, no leader of any religious group, no demkcracy established on the basis of the sovereignty of the people, can participate in God's sovereignty. Whoever claims such a position is a rebel, as are those who leave God and turn to other people in obedience. Similarly, any institution or individual attempting to assume political and legal sovereignty and restrict the jurisdiction of God to spheres of personal law or religious duties is really a usurper and a rebel. The truth is that no one can claim to be a lawgiver on God’s earth, and no one can challenge the supreme authority of God Almighty in any sphere.

XI. Certain natural consequences flow from this Islamic concept of God.

(a) God alone is the real Deity and no one other than God has any right to be worshipped by man.

(b) God alone has authority over the forces of the universe, and he alone can fulfill or frustrate man's hopes. Man should turn to Him alone in prayer. He should never imagine that prayers could be addressed to anyone but God.

(c) God is the Master of man's destiny and no one else can interfere with the fate of others or with his own fate. Man’s hopes and fears must, therefore, be directed only to God. No one else should be an object of fear or source of favour.

(d) God is the Creator of the world and He alone has complete and direct knowledge of the reality of man and of the world. Only He can guide man through the complicated course of life and instruct him regard­ing good and evil. Since God alone is the Creator and the Master He has exclusive authority over the universe and man. It is an act of blasphemy for man to become independent or claim authority over other men. For man to become his own lawgiver to accept the authority of any other individual or institution as such is equally blasphemous. The ultimate Lawgiver and Master of His creation on this earth is no other than God, and His law has the status of the supreme law. Man can legislate subject to his Supreme law. Beyond that he has no legislative authority.

XII. We now come to our second most important belief---belief in Mohammad's prophet hood. God conveyed His message to man through Mohammad. This took two forms:

(a) God revealed the Qur’an to the Prophet in his own language.

(b) The Sunnah of the Prophet, which is an unerring guide to man in respect of all that, is permissible and all that is prohibited in the eyes of God. Without this belief in the Prophet, belief in God would become a mere theoretical proposition. It is the example of practical leadership, and the ideological guidance provided by the Prophet, which transforms belief in God into a culture and a civilization, and enables man to evolve a way of life. We get through the Prophet not only rules of guidance, but a complete scheme of values and a prac­tical code of conduct. No one can be a practicing Muslim unless he believes in the Prophet as he believes in God.

XIII. The position of the Prophet has been so clearly defined in Islam that we can know what he was and what he was not. The Prophet is no more than a servant of God. He was to make people servants of God and not servants of himself. At least seventeen times a day Muslims recite in their prayers: “1 bear witness that Mohammad is a servant of God and is His prophet.” The Qur’an leaves no doubt that the Prophet is but a human being and has no share whatever in Divinity. The Prophet is neither superhuman nor is he free of human weaknesses. He owns no treasure of God, nor does he possess knowledge of the unknown that he should become all knowing like God Almighty. Leave alone being able to benefit others or cause them harm, the Prophet cannot do so even in respect of himself. The precise task of the Prophet is to communicate the message of God. He has no powers to make people righteous and faithful. Nor can he call to account those who refuse to believe, and he certainly has no power to punish them for their disbelief. Should the Prophet himself choose to defy God or fabricate things on behalf of God or make any change in the message revealed to him, he will incur divine displeasure and punishment. Mohammad is one of the Prophets of God, and above that he has no status. He cannot by himself prohibit or permit anything. Without a mandate from God he cannot legislate for the people. He has to strictly conform to Divine commandments. Islam ensured that the believers should not turn the Prophet into a demi-god. Some of the earlier prophets suffered this fate at the hands of their followers. They attributed all kinds of supernatural powers to their leaders and made them into God's equals or progeny or incarnation. By discouraging such exaggeration Islam has established the true position of the Prophet as follows:

No one can claim to be a believer without believing in the Prophet. He who obeys the Prophet, in fact, obeys God. God has not designated any Prophet except to be obeyed according to His will. The path of the Prophet is the path of Divine guidance. Whatever the Prophet ordains must be accepted, and whatever he instructs to avoid, must be avoided. The Prophet clarified this when he said: I am a mortal like you. In matters revealed to me by God, you must obey my instructions. But you know more about your own worldly affairs than I do so my advice in these matters is not binding. The Sunnah of Mohammad is, in fact an exposition of the purpose of the Qur’an, and this exposition too was conveyed lo the Prophet by God Himself, as the author of the Qur’an. The Prophet’s explanation of the Qur’an enjoys divine sanction, and no one else can interpret Qur’an which may be in conflict with or repugnant to the explanation given by the Prophet. God declared the life of Mohammad as a model life. No one can be a true believer unless he accepts the decision of the Prophet. Muslims have not an independent position in a matter determined by the Prophet. Before deciding any matter Muslims must first ascertain whether God and His Prophet decided any analogous matter earlier, and if a precedent exists they must follow it.

I hope I have clarified that God conveyed, through the Prophet, to mankind not only a supreme law but also a permanent scheme of values. That which is good, according to the Qur’an and the Sunnah, is good for all times, and that which is evil, shall remain evil forever. That which is enjoined as duty, in the Qur’an and the Sunnah, shall always be a duty. What is declared permissible is permissible forever, and what is prohibited is prohibited for all times. In this law no amendment, deletion, addition, or abrogation, is possible unless some person or community decides to renounce Islam. So long as Muslims remain Muslims, it is impossible in their social and legal system that something, which was evil yesterday, turns into good today, and reverts to evil tomorrow

XIV. The third fundamental creed of Islam is belief in the hereafter (Akhirah). Denial of the hereafter is the denial of Islam even though one may have belief in God, in the Prophet, and in the Qur’an. In its detailed form, this belief is composed of the following essential elements:

(i) Man has not been unleashed on the earth as an irresponsible savage. He is accountable to God for his actions. Today's life is only a test and an examination At the end we will all be called upon to render a complete account of our acts of commission and omission to God.

(ii) The time for accountability is fixed by God The tenure Allotted to mankind, on this earth, shall terminate on the doomsday, when the present order will be annihilated and replaced by another The whole human race will rise once again in the new world.

(iii) That will be the time when they will appear before God Almighty, and every one will face the consequences of his personal acts in his in­dividual capacity.

(iv) I he Judgment will rest not on God's own knowledge alone. The requirements of due process of justice will be fully observed. A complete record of the actions of every individual, without the slightest alternation, will be put in the open Court, and evidence, of different categories, will be presented to prove what was done by man in private or in public, and the motives which inspired his conduct.

(v) 1 here will be no undue intercession. Neither bribery, nor advocacy against the truth will be tolerated No one will be able to shift his burden to another. Even the closest relations, friends, leaders, religious guides, or self-styled deities, will not be able to offer any help to anyone man will stand by himself—helpless and alone and render his account, and await the pronouncement of the judgment, which shall be in the power of God alone.

(vi) The judgment will rest on one question Did man conduct himself, in submission to God, in strict conformity with the truth revealed to the Prophets, and with the conviction that he will be held responsible for his conduct in life on the Day of Judgment? If the answer is in the affirmative, the reward will be Paradise, and if in the negative, Hell will be the punishment.

XV. Belief in the hereafter divides people into three distinct categories. First, there are those who do not believe in the hereafter and regard life on this earth as the only life. Naturally, they judge good and evil by the results which manifest themselves in this world If an action produces beneficial results it is good, and if it brings about harmful results it is evil. Quite often the same action is regarded as good when the results are good, and bad when its results are bad. Second, those people who do not deny the hereafter, but who depend on the intercession or atonement of some one to absolve them of their sins. Among them there are some, who regard themselves as God's chosen people, who will receive only nominal punishment however grave their sins. This deprives them of the moral advantage, which they could have derived from their belief in the hereafter. As a result they also become very much like the people who deny the hereafter. Third, arc those people who believe in the hereafter in the form in which Islam presents it. They do not delude themselves that they have any special relationship with God, or that anyone can intercede on their behalf. They know that they alone are responsible for their actions. For them the belief in the hereafter becomes a great moral force. A person who has the conviction that he is fully accountable for all his actions finds a permanent guard, stationed within himself, who cautions him and admonishes him whenever he deviates from the right path. There may be no court to summon him, no policemen to apprehend him, no witnesses to accuse him, and no public opinion to press him, but the guard within him is ever on the alert, ready to seize him whenever he transgresses. The consciousness of this inner presence makes man fear God even when he is all by himself. He discharges his duties honestly, and refrains from doing anything, which is prohibited. Should he succumb to temptation, and violate the law of God, he is ever ready to offer sincere regrets, and to enter into a firm contract with the future that he will not repeat the mistake. There can be neither greater instrument of moral reformation nor any better method to help man to develop a sound and stable character. It is the hereafter, which helps men, under all circumstances, to conform to God's scheme of permanent values. It is for this reason that Islam attaches great importance to the belief in the hereafter, and without it even the belief in God and the Prophet is not sufficient for man's guidance.

XVI. A little earlier, I mentioned that Islam represents a whole civilization, a complete culture, and a comprehensive world order. It provides moral guidance in all walks of life. That is why Islamic values arc not for the ascetic who renounces the world, but for him who actively participates in different spheres of life, and works within them. The moral values which people look for in convents, monasteries, and cloisters, arc presented by Islam right in the current of life. Heads of governments, governors of states, judges, members of the armed forces and police services, elected representatives of the people in the parliaments, leaders of finance, trade and industry, college and university teachers, and students alike receive guidance to organize their lives according to the principles of Islam. There is no distinction in Islam between private and public conduct. The same moral code, which one observes at home, applies to one's conduct in public. Every institution of society and every department of Government must conform to the laws of Islam. Politics must be based on truth and justice. Nations should deal with one another, on the basis of mutual recognition of rights, and due discharge of obligations. Even if there has to be war, those engaged in it should conduct themselves not as barbarians but as civilized human beings. When man decides to submit to the will of God, and accepts His law as the supreme law, and organizes his life in accordance with the revealed moral code, on the principle of accountability to God, the quality and character of his life cannot be limited to the precincts of prayer halls. It must extend itself to every sphere of his work as a man of God.

This briefly is what Islam stands for. This is no dream or Utopia The Prophet of Islam, and his companions, developed and established a complete model of Islam on this earth for mankind to follow.

Translation of the few Verses from The Holy Qur’an

This is the Book, wherein is no doubt, a guidance to the god fearing who believe in the Unseen, and perform the prayer, and spend of that We have provided them; who believe in what has been sent down to these [Mohammed] and what has been sent down before thee, and have faith in the Hereafter; those are upon guidance from their Lord, those are the ones who prosper. (Surah II, 1-4)

Say you: “We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac, and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophet, of their Lord; we make no division bet­ween any of them, and to I inn we surrender.” (Sura II, 130)

It is not piety, that you turn your faces to the East and lo the West. True piety is this; to believe in God, and the Last Day, the angels, the Book, and the Prophets; to give of one’s substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars and to ransom the slave; to perform the prayer; to pay the alms. And they who fulfil their covenant…. and endure with fortitude misfortune, hardship, and peril, these are they who are true in their faith, these are the truly god fearing. (Sura 11, 172, 173)

Surely this Qur’an guides to the way that is the straightest and gives good tidings to the believers who do deeds of righteousness…. Thy Lord has decreed you shall not worship squander…. And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded…. And approach not fornication; surely it is a shameful, and evil as a way. And slay not the soul God has for­bidden…. And fill up the measure when you measure, and weigh with the straight balance…. And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height. (Surah XVII, 9, 23-37)

Islam at a Glance

Assalamalaikum All,
I pray and Hope that all of you are well :)
Whatever you think, Whatever you Believe In There is No Harm In Searching For The Truth And Studying Islam.
By IPCI
Islam And Muslim:
Islam is an Arabic Word which means peace, purity, acceptance and commitment. The religion of Islam is the complete acceptance of the teachings and guidance of God ( Allah being his proper name ). i.e. surrender to the Will of God.
A Muslim is one who accepts freely and willingly the supreme power of God and strives for total reorganisation of his life according to revealed teachings of God. He also works towards the establishment of a just and equitable social order which would totally reflect the guidance of God.
Continuity of Message:
Islam is not a new religion. It is, in essence, the same message and guidance which God revealed to all His Prophets ( May his peace be upon them all ).
"Say. We believe in God and that which was revealed to us and that which was revealed to Abraham and Ishmael and Isaac and Jacob and the tribes and that which was given to Moses and Jesus and to the Prophets from their Lord: we make no distinction between any of them, and to Him we submit. ( Holy Qu'ran ).
The message which was revealed to Muhammad ( May the Peace and blessings of God be upon him ), the Last Prophet, is Islam in it's comprehensive, complete and final form.
The 5 Pillars of Islam:
Every action which is done with the awareness that it fulfils the will of God is considered an act of worship in Islam. Nevertheless, the specific acts of Worship, termed the pillars of Islam, provide the framework of spiritual life.
They are the Following:
1. Shahada ( The declaration of Faith )
"I bear witness that there is none worthy of Worship except God, and that Muhammad is His servant and messenger"
The Prophethood of Muhammad ( SAW ) obliges the Muslims to follow his exemplary life in every way.
2. Salah ( Prayers )
Prayers are prescribed five times a day as a duty towards God. They strengthen and enliven the belief in God and inspire man to a higher morality. They purify the heart and control temptation towards wrong doing and evil. It should be stressed that while Allah does not need our prayers we cannot survive without His blessings and guidance.
"O you who believe ! Seek help with patient perseverance and prayer, for Allah is with those who patiently persevere". ( Holy Qu'ran )
3. Sawm ( Fasting )
Fasting is observed once each year during the month of Ramadan. This means abstention from food, drink and sexual intercourse from dawn to sunset, and also from all evil intentions and desires. It teaches Love, sincerity and devotion. It develops a sound social conscience, patience, unselfishness and willpower. When we fast by choice, God remembers our sufferings. He appreciates it all :)
4. Zakat ( Charity )
Zakat payment annually of 2.5% of ones net savings as a purifying sum to be spent on the poor and needy. Zakat implies that everything man possesses belongs to God and therefore anyone in need has a share in it.
5. Pilgrimage ( Hajj ) to the Holy City of Makkah:
Once in a lifetime provided one has the means to do so. Hajj implies Man's temporary suspension of all worldly activities and his realisation of himself as a naked soul in front of God alone.
Oneness of God:
Islam enjoins faith in the oneness and sovereignty of God, which makes man aware of the meaningfulness of the Universe and of his place in it. This belief frees him from all fears and superstitions by making him conscious of the presence of Almighty God and of man's obligations towards Him. Belief in One God requires that we look upon all humanity as one family irrespective of colour, class, race, or territory, under the Omnipotence of God the Creator and Nourisher of all.
Islam rejects the idea of a chosen people, making faith in God and good action the only way to HEAVEN. Thus a direct relationship is established with God. Open to all alike, without any intercessor.
Man, The Free Agent:
Man is the highest creation of God and chooses his own way. Created with the highest potentialities, man is left relatively free in his will, action and choice. God has shown him the right path and the life of Prophet Muhammad ( SAW ) provides a perfect example. Man's success and salvation lies in following them. Islam teaches the sanctity of the human personality and confers equal rights upon all without any distinction of race or sex.
The Law of Allah, enunciated in the Qu'ran and exemplified in the life of the Prophet, is supreme in all cases. It applies equally to the highest and the lowest, the prince and the peasant, the ruler and the ruled.
Life After Death:
The world according to Islam, is a place of trial and man is being judged in it. Man is accountable to Allah for all that he does herein. Life on earthy will, one day, come to an end; and after that a new world will be resurrected. It will be in this Life after Death that man will be rewarded or punished for his deeds and misdeeds. God will judge man on the day of Judgement and send him either to Heaven, a stage of existence which leads to further blessings, or to Hell, a stage of suffering and punishment.
Qu'ran And Hadith:
The Qu'ran is the last revealed Word of God and as such affirms and completes the total process of revelation which has come from the Divine, for the Guidance of the Human race. The Qu'ran is the basic source of Islamic teachings and laws and deals with the bases of creeds, morality, history of humanity, worship, knowledge, wisdom, God-man relationship ( He is our Master, Creator, and Lord, we are his servants ), and human relationships in all aspects.
Comprehensive teachings on which sound systems of social justice, economics, politics, legislation, jurisprudence, law and international relations can be built, are important contents of the Holy Qu'ran.
Muhammad ( SAW ) himself was an unlettered man who could not read or write. The Holy Qu'ran was revealed to him over a period of 23 years and committed to memory and writing by his followers under his supervision during his lifetime. The original and complete text of the Qu'ran is available to everybody in Arabic, the language in which it was revealed. Translations of the meaning into many languages are widely used.
Hadith, the teachings, sayings, and actions of the Holy Prophet Muhammad ( SAW ), meticulously reported and collected by his devoted companions, explain and elaborate the Qu'ranic verses.
Concept of Worship:
Islam does not teach or accept mere Ritualism. It emphasises intention and action. To worship God is to know Him and Love Him, to act upon His laws in every aspect of life, to enjoin goodness and forbid evil and oppression, to practice charity and justice and to serve Him by serving mankind. Islam seeks to implant in man's heart the strongest conviction that his every thought and action are with God, Who sees him at all times and in all places.
The Qu'ran presents this concept in the following sublime manner:
"It is not righteousness that you turn your faces to the East or the West, but righteous is he who believes in God and the Last Day and the Angels and the Book and the Prophets; and gives his wealth for the love of Him to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observes proper worship and pays the Zakat. And those who keep their treaty when they make one, and are patient in tribulation and adversity and time of stress. Such are those who are sincere. Such are the God fearing". ( Holy Qu'ran )
Islamic Way of Life:
Islam provides definite guidelines for all people to follow in all walks of life. The guidance it gives is comprehensive and includes the social, economic, political, moral and spiritual aspects of life. The Qu'ran reminds man of the purpose of life on earth, and his duties and obligations towards himself, his kith and kin, his community, his fellow human beings and his Creator. Man is given fundamental guidelines about a purposeful life and then he is left with the challenge of human existence before him so that he might put these high ideals into practice.
In Islam man is a wholesome, integrated unit and not a collection of fragmented, competitive parts.
The sacred and secular are not separate parts of man; they are united in the nature of human being.
Historic Perspective:
Muhammad ( SAW ) was born in the year 570 A.C. in Makkah in Arabia. He came of a noble Arab family. As soon as he started preaching Islam, he and his followers were persecuted and had to face severe hardships. He was therefore commanded
to migrate to Medina, another city in Arabia.
During a short span of 23 years he was put to rest in the city of Medina. He left no wealth or property. He had lead a perfect life and set an example for all human beings. His Biography illustrates in real life, the meaning and implications of the Qu'ranic teachings.
Islam's Rational Appeal:
Islam is a simple, rational and practical religion. The unity of God, the Prophethood of Muhammad ( SAW ) and the concept of life after death are the basic articles of it's faith. There is no hierarchy of priests, no complicated rites, and rituals. Everybody may approach the Qu'ran directly and translate it's dictates into practice.
Islam stands for the middle path and the goal of producing a moral man in the service of a Just Society.
"Our Lord ! give us good in this world and good in the hereafter". ( Holy Qu'ran )
Islam is a guide to towards a better and complete life and Glorifying in all it's phases, God the Almighty Creator.
Status of Women:
No discrimination is made on the basis of sex. But Islam makes one realise that the spheres of potential capabilities and hence responsibilities of men and women are equally important in themselves but not exactly the same.
The roles of men and women are complementary to each other.
Marriage and Divorce:
Marriage is a very important and sacred bond of relationship between man and woman and a step towards a better purer and happier life. Islam gives both man and woman full right to divorce. Nevertheless divorce is discouraged and is allowed as the last resort.
Islam allows limited polygamy only as a remedy subject to certain conditions.
Jihad:
Jihad ( meaning Struggle ) consists in exerting oneself to the utmost in order to personally follow the teachings of Islam. A Muslim therefore, expends all the powers of body and soul, his wealth, possessions, and even life in the fight against the evil forces of the world, in order that injustice, oppression, and contumacy are annihilated and God's just order is established.
Therefore to struggle in the path of Allah with the pen; speech; and his sword is Jihad.
"What has happened to you ? why don't you fight in the way of God in support of men, women, and children, whom finding helpless, they have repressed; and who pray, "Oh God ! liberate us from this habitation which is ruled by Tyrants". ( Holy Qu'ran )
Islam has come to liberate man from the worship of man and establish the worship of God.
Islam - The Solution For Modern Problems
The BrotherHood of Man:
A major problem which modern man faces is that of racism. The materially advanced nations can send man to the moon but they cannot stop man from hating and fighting his fellow man. Islam, over the last 1400 years, has shown in practice how racism can be ended. Every year during the Hajj, the Islamic miracle of real brotherhood of all races and nations can be seen in action.
The Family:
The family which is the basic unit of civilisation is disintegrating in all western countries. Islam's family system brings into a fine equilibrium the rights of man, wife, children and relatives. Islam nourishes human unselfishness, generosity and love in a well organised family system.
Human beings live according to their view of life. The tragedy of secular societies is that they fail to connect the different aspects of life. The secular and the religious, the scientific and the spiritual seem to be in conflict. Islam puts an end to this conflict and brings harmony to man's vision of life.
Conclusion:
What is the state of the world today? Has man freed himself from all superstitions, imbecility's and absurd beliefs ? Has he discovered the man from within himself ? Has he liberated himself from the yoke of worldly tyrants indulging in the exploitation of man by man ?
If such a millennium has not been achieved despite all developments in science and technology, then Islam has still a great and glorious part to play.