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ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS

 
 


mertfaruk
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Nov 25, 2004, 8:06 AM

Post #1 of 25 (4296 views)
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ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS Can't Post
Dear friends, this is not a discussion topic. This is a general Islamic knowledge forum for the new converts to Islam. I have friends who are new converts to Islam and they say they really would like to find every information from best sources.
So, here is a forum which everyone find faith related subjects, explanations, and links to good sources.
So, please send your explanations about everything related to Islam. Hope this helps everyone to make their beliefs stronger.


mertfaruk
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Nov 26, 2004, 4:41 PM

Post #2 of 25 (4291 views)
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Re: [mertfaruk] ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS [In reply to] Can't Post
A System Planned in Its Every Detail
Breathing, eating, walking, etc, are very natural human functions. But most people do not think how these basic actions take place. For example, when you eat a fruit, you do not think how it will be made useful to your body. The only thing on your mind is eating a healthy meal; at the same time, your body is involved in extremely detailed processes unimaginable to you in order to make this meal a health-giving thing.

The digestive system where these detailed processes take place starts to function as soon as a piece of food is taken into the mouth. Being involved in the system right at the outset, the saliva wets the food and helps it to be ground by the teeth and slide down the oesophagus.

The oesophagus helps the food be transported to the stomach where a perfect balance is at work. Here, the food is digested by the hydrochloric acid present in the stomach. This acid is so strong that it has the capacity to dissolve not only the food but also the stomach walls. Of course, such a flaw is not permitted in this perfect system. A secretion called mucus which is secreted during digestion covers all the walls of the stomach and provides a perfect protection against the destructive effect of the hydrochloric acid. Thus the stomach is prevented from destroying itself.

The point that deserves attention here is that evolution can by no means explain the system briefly summarised earlier. Evolution maintains that today's complex organisms have evolved from primitive beings by the gradual accumulation of small structural changes. However, as stated clearly, the system in the stomach could in no way have been formed step by step. The absence of even one factor would bring about the death of the organism.

When food is received into the stomach, the gastric juices acquire the ability to break down food as a result of a series of chemical changes. Now, imagine a living being in the so-called evolutionary process in whose body such a planned chemical transformation is not possible. This living being, unable to acquire this ability, would not be able to digest the food it ate and would starve to death with an undigested mass of food in its stomach.

In addition, during the secretion of this dissolving acid, the stomach walls simultaneously have to produce the secretion called mucus. Otherwise, the acid in the stomach would destroy the stomach. Therefore, in order for life to continue, the stomach must secrete both fluids (acid and mucus) at the same time. This shows that not a step-by-step coincidental evolution but a conscious creation with all its systems must, in effect, have been at work.

What all this shows is that the human body resembles a huge factory made up of many small machines that work together in perfect harmony. Just as all factories have a designer, an engineer and a planner, the human body has an "Exalted Creator".


mertfaruk
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Nov 26, 2004, 4:42 PM

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Re: [mertfaruk] ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS [In reply to] Can't Post
   
‘Shirk’, the word used for idolatry in Arabic means “partnership/association”.
In the Qur’an, to practise idolatry is to associate any other being, any other person, or concept with Allah, considering them to be equal to Allah, and to act upon this unsound belief.
In translations of the Qur’an, idolatry is explained as “associating a partner with Allah”. It is expressed thus: “having another god besides Allah”, or “worshipping another god besides Allah”.
In its broadest sense, idolatry is to adhere to principles and values, or pursue a life style other than is consistent with the teachings and moral values of the Qur’an. Someone adopting such principles simply sets up the person laying down these principles as a partner to Allah. This person may be anyone; his father, grandfather, an ancestor he may so exalt the society he is a member of, the founders of an ideology, a philosophy or its followers. In this broad sense of idolatry, someone adhering to a different way of living other than the Qur’an, simply practises idolatry. He may call himself an atheist, Christian, or Jew. He may even appear to be a Muslim, performing his regular prayers, fasting and obeying the laws of Islam. Nevertheless, anyone harboring a thought or judgment opposing the Qur’an is a mere idolater; by such a stance he simply manifests his acceptance of the existence of a ruler other than Allah.
Idolatry does not essentially require an absolute denial of the existence of Allah. Rather, the majority of the idolaters avoid explicitly accepting such an attribute or “title”. Never scrupulous in conduct, they deceive themselves throughout their lives. On the Day of Judgment, they still reject being involved in idolatry. The stance they adopt is explained in the following verse:
One day shall We gather them all together: We shall say to those who ascribed partners (to Us):
“Where are the partners whom you (invented and) talked about?” There will then be (left) no subterfuge for them but to say: “By Allah, our Lord, we were not those who associated other gods with Allah.” Behold! How they lie against their own souls! But the (lie) which they invented will leave them in the lurch. (Al-Ana‘am, 22-24)
An idolater does not necessarily have to make “declarations”. You will certainly never hear a statement like this: “I hereby take this divine being as a god besides Allah and I swear an oath of loyalty to him.” Idolatry resides primarily, in the heart and is then disclosed through word and deed. From the standpoint of the Qur’an, having a preference for a being other than Allah underlies it. Giving preference to the will of some person over the Will of Allah, for instance, fear of other people rather than fear of Allah, or an attachment to some person rather than to Him are examples of idolatry described in the Qur’an.
From the foregoing, it is clear that idolatry is the diversion of the feeling of “love” from Allah to other beings. The strong attachment formed to idols is explained in the following verse:
Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of the Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will sternly enforce the penalty. (Surah Al-Baqara, 2:165)
This verse makes it clear that “love” given to the wrong people lays the basis for “worshipping others than Allah” as well as idolatry. Unlike believers, unbelievers can never maintain an intimate relation with their Creator. They love either themselves or others, or both; they share out their love among their fathers, sons, brothers, wives, husbands, lovers, the people they are surrounded by, and so on. As well as for people, unbelievers feel attachment for non-living things, or rather concepts like money, possessions, houses, cars, status, prestige, etc.
The superior and gorgeous properties of all living things and non-living things alike, are mere reflections of the infinite attributes of Allah. The unique possessor of these features is Allah and therefore the only One worthy of loyalty, devotion and love. Feeling an attachment then for anything other than Allah is mere association of partners with Allah.
In another verse, in the words of Prophet Abraham, it is asserted that unbelievers leave Allah and strengthen the bond with their idols:
And he said: “You have taken (for worship) idols besides Allah, out of mutual love and regard between yourselves in this life; but on the Day of Judgment you shall disown and curse each other: and your abode will be the Fire, and you shall have none to help you.”(Al-Ankaboot, 25)
Passion for women is the most striking example of ascribing partners to Allah in terms of love. The woman in question can be anyone—a spouse, a girl friend, or even a woman to whom one is platonically attracted. In consequence, if the love felt for a woman makes a man drift apart from Allah, makes him see a woman as equal to or at a higher level than Allah, then this is explicitly “ascribing partners to Allah.” Such a mentality, assumed to be innocent behaviour in society, has serious consequences, however, in the presence of Allah:
(The Pagans), leaving Him, call but upon female deities: they call but upon Satan the persistent rebel! (An-Nisa, 117)
This point of view also holds true for women. This type of love, unacceptable in the presence of Allah, is however encouraged in modern societies under the “innocent” rubrics of “love”, “romanticism” or “dating.” The indoctrination of romanticism- especially targeting young people—has devastating effects upon new generations. This is surely a great hindrance to the healthy development of the youthful mind and consciousness. As a result of this indoctrination, generations devoid of understanding, come into being. In such circumstances, the members of society live in a total unawareness of the purpose of their existence on Earth, and the exigencies of their religion and faith. Such people simply cling to an ignorant way of living and lead their lives without knowing what love of Allah or fear of Allah really means.
Another reason for the individual to drift into shirk is fear. Just like love, fear should be felt only for Allah. One who feels or shows fear for created beings simply attributes individual might to them. This is idolatry, pure and simple.
Allah has said:
“Take not (for worship) two gods: for He is just One Allah: then fear Me (and Me alone).” To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will you fear other than Allah? (An-Nahl, 51-52)
Unbelievers go in great fear of other people. This is narrated in the Qur’an:
...When (at length) the order for fighting was issued to them, behold! A section of them feared men as - or even more than - they should have feared Allah. They said: “Our Lord! Why have you ordered us to fight? Could you not grant us a brief respite?”...(An-Nisa, 77)
Apart from the feelings of love and fear, there are other attitudes leading man to idolatry.
The basis of idolatry is the preference for a person, or a thing over Allah, for instance, to prefer somebody’s approval to Allah’s, to fear somebody as one fears Allah or to love him as one loves Allah…Or to do for an idol what he doesn’t do for Allah, or to make a sacrifice which he does not do for Allah’s approval.
Given the foregoing arguments, it would be a shallow interpretation indeed to define idolatry as the worship of statues. This is surely an argument used by unbelievers to justify their stance. According to their explanation, idolatry ceased when the idols in the Ka’ba were broken at the time the message of Islam was communicated. If this argument were true, then the hundreds of verses warning believers against idolatry, and providing a detailed explanation about it, would have relevance only to a few primitive tribes in our day—a piece of a reasoning quite contradictory to the essence of the Qur’an. Furthermore from the Qur’an which will prevail until the Day of Judgement we understand that, in every age, pagans lived together side by side with believers. The related verses follow:
Strongest among men in enmity to the believers you will find the Jews and Pagans... (Al-Maeda, 82)
Turn back in repentance to Allah, and fear Him: establish regular prayers, and do not be among those who associate other gods with Allah Turn to Him, be careful of your duty to Him, be steadfast in prayer and do not be of the polytheists, who split up their religion, and become (mere) sects, each party rejoicing in its own beliefs! (Ar-Rum, 31-32)
As the verses suggest, one of the most significant characteristics of polytheistic societies is their approach to true religion; they reject some commandments of the religion revealed by Allah and hence form divisions within the religion. The members of these divisions assume themselves to be on the right path and fight with one another. However, it should be kept in mind that even a minor diversion from the Qur’an is an addition or alteration to what Allah has revealed, and consequently a source of polytheism.
In the verses below it is stated that no deed of the pagans is accepted by Allah; even their prayers and worship:
But it has already been revealed to you, as it was to those who went before you, “If you were to associate other gods with Allah, truly fruitless would your work in life be,” and you would surely be in the ranks of those who lose all spiritual good”. (Az-Zumar, 65)
Out of what Allah has produced in abundance in tilth and in cattle, they assigned Him a share: they say, according to their fancies: “This is for Allah, and this for our partners!” But the share of their “partners” does not reach Allah, whilst the share of Allah reaches their “partners” ! Evil and unjust is their judgement! (Al-Anaam, 136)
A believer may commit various sins. However, behind these sins, there is no question of a revolt or a similar intention or act against Allah. What makes idolatry different from other sins is that, in contrast to the other sins, idolatry assigns another god besides Allah and invents a lie against Him. Thus idolatry is the greatest sin. It is in a way a manifestation of disrespect to Allah.
Accordingly, Allah mentions in the Qur’an that He will forgive any sin except idolatry:
Allah does not forgive those who set up partners with Him; but He forgives whom He pleases; for anything else; to set up partners with Allah is to devise a sin most heinous indeed. (An-Nisa, 48)
Allah does not forgive the sin of associating other gods with Him; but He forgives whom He pleases for sins other than this: one who associates other gods with Allah, has strayed far, far away (from the right). (An-Nisa, 116)
Therefore in many verses of the Qur’an, Allah warns believers against idolatry and deters them from this greatest sin. The Qur’an explains idolatry in detail:
O you who believe! Truly, the Pagans are unclean... (At-Tawba, 28)
Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, it is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and carried him off to far-distant place.
(Al-Hajj, 31)
Turn back in repentance to Allah, and fear Him: establish regular prayers, and do not be among those who associate other gods with Allah. (Ar- Rum, 30)
Behold, Luqman said to his son by way of instruction: “O my son! Serve no other deity besides Allah: for false worship is indeed the greatest wrong-doing.” (Luqman, 13)
Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him do what is right, and, in the worship of his Lord, admit no one as partner.” (Al-Kahf, 110)
Anything, living or non-living, which the pagans assign as partners to Allah by no means possess any divine attributes.
Allah states in the Qur’an that these partners can neither harm them nor profit them (Jonah, 18), cannot create anything (Jonah, 34, Al-Araf, 191), they cannot help anyone, not even themselves (Al-Araf, 192), and cannot lead to the righteous way (Jonah, 35). Despite their all being inherently weak, these “partners with Allah” are set up by pagans. The main reason for such an attitude is the fact that Allah bestows some of His attributes upon these beings.
The authority, sovereignty, supremacy, and prosperity a person possesses, for instance, truly belong to Allah. As a trial, Allah grants some of his attributes to some people in this life. Attributing all the power, possessions, etc. to a person’s personality, and thus showing fear for him, would be merely associating partners with Allah. That person is neither a divine being nor someone who possesses the power to attain anything by himself. At this point, we hardly need mention that these are only imaginary beings one creates in one’s own mind. In the Qur’an it is described thus:
Behold! Truly to Allah belong all creatures, in the heavens and on earth. What do they follow who worship as His “partners” other than Allah? They follow nothing but fancy, and they do nothing but lie. (Jonah, 66)
A person who worships someone other than Allah will live to regret his delay in understanding that those partners had no virtues whatsoever. Those partners, whom they preferred to Allah in this life, will lead them to a great grief in the hereafter. Those partners are also the main reasons why pagans take Allah, Who has the sole power, honour, and glory, and Who is also the only One to be taken as the Protector, as their enemy. On the Day of Judgment, their fate will be as narrated in the following verses:
One day shall We gather them all together. Then we shall say to the idolaters, “To your place! You and those you associated with us as ‘partners’. We shall separate them, and their “partners” will say: “It was not us that you worshipped! Allah is sufficient for a witness between us and you: we certainly knew nothing of your worship of us!” There every soul will prove the fruits of the deeds it sent before it: they will be brought back to Allah their rightful Lord, and their invented falsehoods will leave them in the lurch. (Jonah 28-30)
Then they will be asked: “Where are the deities to which you gave part-worship in derogation of Allah?” They will reply: “They have left us in the lurch: Nay, we did not invoke of old, anything that had real existence.” Thus Allah leaves the unbelievers to stray. (Al-Ghafir 73-74)
The Qur’an defines the end of the pagans as follows:
But when they saw Our punishment, they said: “We believe in Allah, the one Allah and we reject the partners we used to associate with Him.” But their professing the faith when they actually saw Our punishment was not going to profit them. Such has been Allah’s way of dealing with His servants from the most ancient times. And so the rejecters of Allah perished utterly!(Al-Ghafir, 84-85)


mertfaruk
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Nov 26, 2004, 4:44 PM

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The Two Aspects Of The Soul [In reply to] Can't Post

The “soul”, (in Arabic, nafs) as commonly used in the Qur’an, means “ego” or “ one’s personality.”
In the Qur’an, Allah explains the two aspects of soul: the one inspiring evil and wicked deeds, and the other, guarding against every inculcation of evil. As the Qur’an makes it clear in Surat’ Ash-Shams:
By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right; Truly he succeeds that purifies it, and he fails that corrupts it! (Ash-Shams, 7-10)
The information provided in the verses about soul is of great importance: in the creation process of man, Allah inspired wickedness in the human soul. Wickedness, that is ‘fucur’ in Arabic, means “tearing apart the limits of righteousness.” As a religious term it means “committing sin and stirring up rebellion, telling lies, disobedience, transgression, adultery, moral corruption...”
Apart from the wicked side of the soul, from the Surat Ash-Shams we know that Allah also inspired in the soul a conscience i.e. a sense of what is wrong and right for it. In the second part of the ayah we learn that one who sincerely accepts the wickedness of his soul and purifies it by the guidance of the inspiration of Allah, will attain salvation for all eternity. This is indeed a certain and true salvation; earning the approval, mercy and heaven of Allah. Those, on the other hand, who fail to banish the wickedness from their souls will face a fearsome end.
At this point an important conclusion may be drawn: every soul has wickedness in itself; the only way to purify it is to accept it and to observe the limits of Allah by the guidance of Allah.
The difference between believers and unbelievers becomes quite clear at this point. Only Qur’anic teaching provides an inner understanding of the wicked side of the soul and the ways to remedy it. Identifying the evil of the soul and purifying it are characteristic of the true religion and the messengers communicating it.
In the 87th verse of Surat’Al-Baqara, the Jews are addressed as follows: “...Is it that whenever there comes to you a messenger with what you yourselves do not desire, you are puffed up with pride? Some you called impostors, and others you slay!”
As the verse suggests, unbelievers simply surrender themselves to the evil of their souls and thus always challenge the true religion and its messengers. Such individuals fail to save their souls from greed, as explained in the Surat Ash-Shams.
This being so, we may well observe that all unbelievers demonstrate an absolute submission to the evil of their souls. That is to say that they are devoid of understanding. The life they lead is one of instinct life; to all thoughts and behaviours are inspired by the wicked side of the soul. This is also one of the reasons why analogies between unbelievers and animals are made in the Qur’an.
Believers, on the contrary, are conscious of the existence of Allah. They fear Him and thus they take care to observe His limits. They are always guided by the inspiration of Allah. They never surrender to the evil in their soul,they do not cover it, but disclose it and guard against it as Allah inspires. The words of the Prophet Joseph guides believers towards typical righteous conduct: “Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord bestows His Mercy: but surely my Lord is Oft-forgiving, Most Merciful.” (Joseph, 53). Knowing that the soul is always prone to evil, a believer should be ever alert to the misdeeds in which his soul is likely to become involved.
From the foregoing we have a clear understanding of the “evil” side of the soul. However, the soul is also open to the instigation of righteousness, in other words, to the inspiration of Allah. This inspiration makes a person turn to himself and restrain his soul from fulfilling lower desires. This inspiration leading man to righteousness, this faculty of judging between right and wrong is commonly referred to as “conscience.”
Conscience is an infallible compass within the human soul continuously calling man to righteousness. On that account, conscience is, in a way, the whispering voice of Allah. Provided that a person listens to this voice and embraces the basic principles of the Qur’an, he will always proceed in the right way.
As long as the individual follows the voice of his conscience, he will be a model displaying the attributes of Allah in his personality. Allah is infinitely compassionate and merciful; a person submitting himself to Him will also have mercy on others. Allah is infinitely intelligent, so that a believer who serves Him will also be intelligent. The closer he feels to Allah and the more he surrenders himself to Him, the purer he becomes in the presence of Allah:
“Those who have faith and do righteous deeds, they are the best of creatures.” (Al -Bayyina. 7)
The human conscience functions in compliance with all of Allah’s commandments. However the criteria of the conscience given in the Qur’an are quite different from those adhered to by society. Feeding stray dogs or giving charity to a beggar are typical examples reflecting the inherent understanding of conscientiousness in society. The conscience of a believer, on the other hand, demands complete compliance with the commandments and prohibitions of the Qur’an. Furthermore, one comprehends and implements the details of many issues stated in general terms in the Qur’an by the guidance of one’s conscience.
For instance, Allah commands man to spend whatever is in excess of his needs. The individual can determine the extent of his needs only through his soul. One who lacks the sensitivity of conscience, surely fails to arrive at a fair judgment of his needs and cannot comply with the commandments of Allah in the best way possible.
In the course of daily life, a person continuously meets situations which require him to make choices. Only one of these choices, however, best suits the will of Allah. Believers are held responsible for making the right choice; the choice led by the whisper of Allah. This is actually what one initially hears at the moment of making one’s choice, the voice guiding one to the true path. Only then, at the second stage, does the soul come on the scene, diverting one to other unacceptable alternatives. At this stage the soul whispers some excuses to justify the wrongful options. The Qur’an gives a considerable account of these “excuses” in many verses.
Believers should know to cope with these whisperings, simply by showing no interest to them, not listening to them, and going on their way, inspired by conscience. The examples provided by the Qur’an about the conscience should lead man to ponder upon this issue. In the following verse, the case of believers who are deeply grieved at not finding a way to fight is related:
There is no blame on those who are infirm, or ill, or who find no resources to spend (on the cause), if they are sincere (in duty) to Allah and His Messenger: no ground (of complaint) can there be against such as do right: and Allah is Oft-forgiving, Most Merciful. Nor (is there blame) on those who came to you to be provided with mounts, and when you said, “I can find no mounts for you,” they turned back, their eyes streaming with tears of grief that they had no resources with which to contribute. (Al-Tawba, 91-92)
Fighting against enemies obviously involves danger. One who decides to take part in a war surely risks his life or health. Despite this fact, in the times of our prophet, believers had shown an intense eagerness to fight in the cause of Allah and furthermore, suffered deep grief at not finding a way to fight. This is indeed a striking example of conscience, as explained in the Qur’an.
The evil side of the soul cannot lead a believer astray all of a sudden. Rather, it encourages neglectfulness of the responsibilities he has to fulfill in the cause of Allah. By making excuses, the soul tries to shake one’s commitment to observing the limits of Allah. The influence of the soul becomes more profound wherever one appeases the desires of his soul. The resultant effects of such an approach would be detrimental to his faith. He may even drift into disbelief. Whatever the circumstances, he is obliged to comply with the commandments of Allah, and invariably to curb his selfish desires and whims. Allah addresses His servants thus:
So fear Allah as much as you can; listen and obey and spend in charity for the benefit of your own soul.Those saved from the covetousness of their own souls, they are the ones that achieve prosperity. (Al-Taghabun, 16)
In this verse Allah commands believers to fear Him, obey Him and to listen to His judgements. They are also required to spend for the cause of Allah, since this will save believers from “the covetousness of their own souls” and make them attain real prosperity. Another verse declares:
And for such as had entertained the fear of standing before their Lord’s (tribunal) and had restrained (their) soul from lower desires, their abode will be the Garden. (Al-Naziat, 40-41)
A soul purified of selfish desires, and thus earning the pleasure and the heaven of Allah, is referred to as “the soul in complete rest and satisfaction” in the Qur’an.
(To the righteous soul it will be said:) “O (you) soul, in (complete) rest and satisfaction! Come back to your Lord, well pleased yourself, and well-pleasing to Him! Enter then, among My devotees! You, enter My Heaven ! " (Al-Fajr, 27-30)
Those, on the other hand, who fail to purify their souls and thus attain Hell are full of remorse for what they have done. The remorse felt by the billions of people that have ever lived on earth is horrible to witness. This is an inescapable truth awaiting unbelievers. This is a real day; so real that Allah calls to witness “the self- reproaching spirit” right after the resurrection day:
I call to witness the resurrection day; and I call to witness the self-reproaching spirit. (Al-Qiyama, 1-2)


mertfaruk
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Nov 26, 2004, 6:59 PM

Post #5 of 25 (4285 views)
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Re: [mertfaruk] ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS [In reply to] Can't Post
Some of the web pages that are very useful and qualified
http://www.harunyahya.com/index.php
http://www.dayofjudgment.com/
http://www.evidencesofcreation.com/
http://www.islamdenouncesterrorism.com/
http://www.miraclesofthequran.com/
http://www.paradiseinthequran.com/


mertfaruk
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Nov 27, 2004, 7:16 PM

Post #6 of 25 (4284 views)
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Re: [mertfaruk] ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS [In reply to] Can't Post

Those Who Take Vain Desires And Passions As God




In the previous section, we analyzed the two aspects of the soul: the one inspiring evil, and wicked deeds, and the other guarding against every inculcation of evil. In the Qur’an the word “hewa” is used to express the evil side of the soul. Hewa is defined as “desire, passion, sexual desire, lust, and all negative internal factors spoiling man”.
The unique guidance for unbelievers is this negative and evil side of the soul, namely the hewa. Satisfying vain desires and passions becomes a way of living for them. Consequently, all their mental faculties and efforts are focused on the gratification of whims. In such a state of mind, it becomes almost impossible for an unbeliever to comprehend the teachings of religion. The Qur’an recounts this fact:
And among them are men who listen to you, but in the end, when they leave you, they say to those who have received knowledge, “What is it he said just then?” Such are men whose hearts Allah has sealed, and who follow their own lusts. (Muhammad, 16)
One who surrenders himself to the evil side of his soul turns to his soul whenever he needs to arrive at a judgment. In this sense, whims and desires become the basis upon which to judge between right and wrong. This is also a clear manifestation that a person worships his own soul, or to put it another way, his ego. In the Quran this state is called “taking one’s own vain desire as one’s god” in the following verse:
Then do you see such a person as takes as his god his own vain desire?Allah has, knowing (him as such), left him astray, and sealed his hearing and hs heart and understanding and put a veil over his eyes.Who, then, will guide him after Allah has withdrawn His guidance? Will you not then receive admonition? (Al-Jathiya, 23)
In the Qur’an, one who is guided by his passions and desires, and is thus lacking in a sound mind capable of thinking, is characterized as “deaf and blind.” Believers, on the other hand are endowed with a sound mind, with which they can judge between right and wrong, and an insight with which they have a full grasp of all happenings around them. In the following verses people and societies devoid of understanding due to their following their own lusts as mentioned:
Say: “O people of the Book! Exceed not in your religion the bounds (of what is proper), trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by, who misled many, and strayed (themselves) from the straight path. (Al-Maeda, 77)
Say: “I am forbidden to worship those - others than Allah - whom you call upon.” Say: “I will not follow your vain desires: If I did, I would stray from the path, and would not be of the company of those who receive guidance.” (Al-Anaam, 56)
Why should you not eat meat on which Allah’s name has been pronounced, when He has explained to you in detail what is forbidden to you - except under compulsion of necessity? But many people are misled by their appetites through ignorance. Your Lord knows best those who transgress. (Al-Anaam, 119)
Thus We have revealed it to be a judgment of authority in Arabic. Were you to follow their (vain) desires after the knowledge which has reached you, you would find neither protector nor defender against Allah. (Al-Rad, 37)
Do you see such a one as takes for his god his own passion (or impulse)? Could you be a disposer of his affairs? (Al-Furqan, 43)
O you who believe! Stand out firmly for justice, as witnesses to Allah, even against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Do not follow the lusts (of your hearts), lest you swerve from the truth; and if you distort (justice) or decline to do justice, truly, Allah is well-acquainted with all that you do. (An-Nisa, 135)
No, the wrong-doers (merely) follow their own lusts, being devoid of knowledge. But who will guide those whom Allah leaves astray? For them there will be no helpers. (Al-Room, 29)
“Therefore, let not such as do not believe therein but follow their own lusts, divert you therefrom, lest you perish!” (Ta-Ha, 16)
If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings therein would have been in confusion and corruption! No, We have sent them their scriptures, but they turn away from their admonition. (Al-Momenoon, 71)
To you We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah has revealed, and do not follow their vain desires, diverging from the truth that has come to you. For each among you we have prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues. The goal of all of you is Allah; it is He who will show you the truth of the matters in which you dispute; and this (He commands): Judge between them by what Allah has revealed, and do not follow their vain desires, but beware of them lest they turn you away from any of that (teaching) which Allah has sent down to you. And if they turn away, be assured that for their sins it is Allah’s purpose to punish them. And truly most men are rebellious. (Al-Maeda, 48-49)
Following lusts and vain desires makes the individual blind to his faults. Such a person rapidly meets with eternal disaster.


mertfaruk
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Nov 27, 2004, 7:17 PM

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Spirit, Conscience And Soul


(To the righteous soul it will be said:) “O (you) soul, in (complete) rest and satisfaction! Come back to your Lord,- well pleased (yourself), and well-pleasing to Him! (Al-Fajr, 27-28)
We are already aware of the two aspects of the soul: the one inspiring evil, and wicked deeds, and the other guarding against every inculcation of evil. The latter guides man to righteousness, as explained in the Qur’an. Allah breathed into him something of His spirit; this is the spirit, the conscience.
In Surat As-Sajda, Allah informs us about this:
He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay, and made his progeny from a quintessence of the nature of a fluid despised: But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do you give! (As-Sajda, 7-9)
As long as the individual follows the voice of his conscience, he will be like a model displaying the attributes of Allah in his personality.
Man's concience is in compliance with all the commandments of Allah. Two verses in the Surat Ar-Rum are quite explanatory:
No, the wrong-doers (merely) follow their own lusts, being devoid of knowledge. But who will guide those whom Allah leaves astray? For them there will be no helpers.
So you face steadily and truly to the Faith: (establish) Allah’s handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind do not understand. (Ar-Rum 29-30)
According to the verses, unbelievers go astray by following their own lusts.What believers, on the other hand, must do is to follow the religion Allah communicates to man through revelation. This religion offers a life style which is most suitable tho the nature of man and his conscience, that is, to the spirit Allah has breathed into him.


mertfaruk
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Nov 29, 2004, 6:04 PM

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Determination




Determination is the most significant attribute of a believer. A believer never loses his enthusiasm and devotion. He engages in his struggle only to earn the pleasure of Allah. That is why, no difficulty proves to be a hindrance to his endeavours. A believer never attaches importance to what others think or say about him. His only goal is to deserve the favour of his Lord; and he shapes his life accordingly.
Allah certainly puts the determination of believers to the test in various ways; either by periodically giving them trouble, or making them undergo suffering. Details of the test are given in the verse below:
We shall test you with fear and hunger, with loss of life and property and crops but give glad tidings to those who patiently persevere. (Al-Baqara, 155)
However, a believer with total commitment displays his patience under all circumstances. Allah praises this attitude of believers in the following verse:
How many of the prophets fought (in Allah’s way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allah’s way, nor did they weaken (in will) nor give in. And Allah loves those who are firm and steadfast. Their only words were: “Our Lord! Forgive us our sins and anything We may have done that transgressed our duty; make us firm of foot and help us against those that resist faith.” (Al-Imran, 146-147)
Lack of commitment, on the other hand, is not a trait attributable to believers. The following verse confirms this fact:
Only those ask you for exemption who do not believe in Allah and the last day, and whose hearts are fieled with doubt, so that they waver. (Al-Tawba, 45).
Besides hardships, trouble and distress, prosperity and affluence also shake people’s determination. Comfort dampens most people’s enthusiasm and excitement. Becoming insolent and turning one’s face away from Allah after receiving His favour is characteristic of unbelievers. Allah explains this in the following verse:
When trouble touched a man, He cried to Us (in all postures)- lying down on his side, or sitting, or standing. But as soon as we relieved his affliction, he pursued his former ways, as if he had never cried out to Us for Our help! Thus do the deeds of transgressors seem fair in their eyes!(Surah Yunus, 10:12)
However, this is not the case with believers. Prosperity, grandeur, money or power never change the attitude of a believer. He is well aware that all favours are bestowed on him by Allah and that they can be taken back at any time. Hence, he never falls into exultation over his own prowess.
Desiring the hereafter and striving for it with all their might, as well as avoidance of extravagance in daily affairs are indications of determination demonstrated by believers. Those who “strive with all their might” are thus described in the Qur’an:
Those who wish for the hereafter, and strive for it with all their might and have faith- they are the ones whose endeavours are acceptable (to Allah). (Al-Isra, 19)
Never losing heart, demonstrating an unceasing enthusiasm is a command of Allah:
Neither lose heart, nor fall into despair: For you must gain mastery if you are true in faith. (Al-Imran, 139)
Determination, consequently, is a significant attribute of believers. Those who seek an “immediate gain and an easy journey” (At-Tawba, 42) fail to show an unyielding determination. Believers, on the other hand, accomplish what is expected of them and display an unchanging determination until they meet their death.
“Among the Believers are men who have been true to their covenant with Allah: of them some have fulfilled their vow to the utmost, and others still wait: but they have never changed their determination in the least”. (Surat’al-Ahzap, 23)
Hypocrites, on the other hand, display inconsistent behaviours and attitude, and change according to the type of people they socialize with. When believers win a victory, hypocrites want to share this success, while in times of trouble, they stay away from the community of believers. This is indeed a sure indication of their hypocritical nature.
The community of Kahf, into whose hearts Allah put courage, (Al-Kahf, 14) sets the best example for believers in the sense of determination. Continuity in worshipping is also important in the sense of consistency. Only death puts an end to the determination of a believer. A believer is responsible for showing patience and fulfilling his pledge to Allah until death comes.
Truly, those who plight their fealty to you do no less than plight their fealty to Allah: the hand of Allah is over their hands: then anyone who violates his oath, does so to the harm of his own soul, and anyone who fulfils his pledge to Allah, will soon be granted a great reward by Allah. (Al-Fath, 10)


mertfaruk
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Nov 29, 2004, 6:06 PM

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Heedlessness And Attention



In the Qur’an, Allah gives a detailed account of unbelievers who are devoid of understanding. Allah explains in the Qur’an that the most striking characteristic of unbelievers is the state of “heedlessness” they are in.
Many are the Jinns and men we have made for Hell: They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like cattle,- nay more misguided: for they are heedless (of warning).(Al-Araf, 179)
Such are those whose hearts, ears, and eyes have been sealed up by Allah, and they take no heed. (An-Nahl, 108)
Rather than acknowledging what is wrong with his behaviour, the individual who is heedless of Allah’s wishes makes an all-out effort to disregard his misdeeds or to cover them up. This resolute resistance and insistence on following vain desires, and hence not being wary of them lest they lead him astray from what Allah has sent down to living is in fact, a vain attempt to manifest his “so-called” innocence. Making up excuses for one’s mistakes is, by no means, a way of exonerating oneself from faults, as is also evident from the verse that follows:“Indeed, man will be evidence against himself, plead as he may with his excuses.” (Al-Qiyama, 14-15)
Excuses are only futile attempts to hide the decisions taken or actions made under the influence of desires and lusts. The Qur’an especially refers to some of these pretexts:
But when they see some bargain or some amusement, they disperse headlong to it, and leave you (i.e. the Prophet) standing. Say: “The (blessing) from the Presence of Allah is better than any amusement or bargain! And Allah is the Best to provide (for all needs).”(Al-Jumua, 11)
Rather than putting forward pretexts, trying to have a deeper understanding of his misdeeds would free man from the unheeding state he is in. Otherwise, persistance in this attitude will lead man astray.In the Quran Allah states the heedless state of people and the regret they will have in the hereafter;
Closer and closer to mankind comes their reckoning: yet they do not heed and they turn away. (Al-Anbiya, 1)
Then the true promise will draw near fulfillment: then behold! the eyes of the unbelievers will fixedly stare in horror: “Ah! Woe to us! we were indeed heedless of this; indeed, we truly did wrong!” (Al-Anbiya, 97)
And keep your soul content along with those who call on their Lord morning and evening, seeking His pleasure! and do not let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds. (Al-Kahf, 28)
Unlike the indifferent mood of unbelievers, an absolute alertness, awareness and attention towards the outer world and the things happening around them are displayed by believers.
The attention should essentially be focused on the fact that Allah encompasses everything, that He is aware of everything, and that He will call man to account in the hereafter. A believer who succeeds in devoting his attention to every facet of life becomes extremely aware of and alert to all incidents.
Because Allah encompasses everything, and because every incident occurs at His command, nothing happens randomly or without a purpose. Every incident, every development conveys an inner message and a meaning. By giving his undivided attention, man can actually grasp the meaning and wisdom in these occurrences and conceive of the hidden aspects of events. On the contrary, the unbelievers are inattentive to the outer world. Being heedless of the fact that everything on earth serves a purpose, they display indifference towards the happenings around them and remain insensitive to the outer world. Their consideration is motivated solely by self interest; that is why they pay attention only to certain particular aspects of events. In such a frame of mind, they have a poor grasp of the truth and mostly arrive at erroneous conclusions.
Attention has various aspects. Taking lessons from events, being among men of understanding who take heed, perceiving the clear proofs surrounding man, performing a certain act by taking into consideration all the drawbacks, are among the signs of a mindful attitude. In the Qur’an, some particular examples are given of the attentive behaviours of believers. For instance, Moses recognizes the existence of the fire ahead before anyone else. In the same way, when he arrived at the place of the fire, he found it to be a chosen place where Allah communicated to Him. (Ta-Ha, 10-16)
Weariness, indifference or dullness are then the typical characteristics of the unbelievers. Believers, on the other hand, are extremely careful, attentive and alert and also encourage other believers with their enthusiasm.


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Dec 15, 2004, 3:53 PM

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Brotherhood And Solidarity

Loyalty and sincere devotion to Allah, brotherhood and solidarity are important attributes of believers. The Qur’an tells that all believers are brothers; they are people sharing the same feelings, who strive for the same end, adhere to the same book and struggle to reach the same goal. Consequently, solidarity becomes a natural feature of a community made up of believers. Allah commends this attachment of believers in the following verse:
Truly, Allah loves those who fight for His cause in battle array, as if they were a solid cemented structure.(As-Saff, 4)
As related in the verse above, striving in unison for the cause of Allah is at this behest.
And hold fast, all together, by the rope which Allah (stretches out for you), and do not be divided among yourselves; and remember with gratitude Allah’s favour to you; for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus Allah makes His Signs clear to you, so that you may be guided.(Al-Imran, 103)
Believers are modest people who have fellow feeling and mercy for each other. Therefore, unity and solidarity among them is naturally maintained. But even in a community of this nature, there can be reasons to be cautious; certain erroneous behaviour may cause harm to this solidarity and create an unfriendly atmosphere among believers.
The basic reason for such undesirable behaviours is surely the soul (an-nafs): It is true that a believer is tolerant and warm. Yet, everybody has a wicked side to his soul and in a moment of moral weakness, a person may well be driven by the negative side of the soul; to put it another way, he may be influenced by jealousy, selfishness or ambition.
That is why the Qur’an stresses the impact of these negative aspects of soul as a serious threat to unity among believers. Considering that the soul, which can manifest signs of Satan in the human being, can mislead believers, they should avoid behaving in a manner that will provoke the wicked side of other believers.In the Quran, Allah commands as follows:
Tell My servants that they should be courteous in their speech. Satan would sow dissensions among them: Satan is the avowed enemy of man. (Isra, 53)
The above verse surely gives an important message: Allah commands believers to address each other in the best manner possible (not in a good manner, but in the best manner). Here an important feature of Satan is revealed: Satan aims to create dissension among believers.
The essential method Satan employs to break the unity among believers is to inculcate the feeling of competition in the hearts of believers. In a state of heedlessness, a believer may well succumb to delusions of grandeur and develop an ambition to attain a particular status in society. In such a mood, it is quite possible that he may try to establish supremacy over other believers. Similarly, he may feel envy of his brother for one reason or another. Though the word “envy” may sound like a feeling that may be excused, it actually has a more serious significance: it amounts to an explicit rebellion against Allah. In the Qur’an it is mentioned thus: “Or do they envy mankind for what Allah has given them of His bounty?...” (An-Nisa, 54)As the verse suggests, all favours are bestowed by Allah and being envious of the favours given to others is simply opposing the will of Allah. That is why believers should make a point of avoiding such an attitude. Otherwise, it would not promote conduct which would serve in attaining the will and pleasure of Allah. Besides, as the verse below indicates, it is detrimental to the unity of believers:
And obey Allah and His Messenger; and fall into no disputes, lest you lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere. (Al-Anfal, 46)
It follows that a believer should never let competition or dissension prevail among his brothers. Considering the primitive nature of these feelings, his soul should never be driven by them. Furthermore, he should never arouse envy in others. Being unpretentious and modest eradicates the danger of competition among believers. Another key attribute of a believer stressed in the Qur’an is being self-sacrificing. A believer always gives priority to the needs and wishes of other believers and displays a virtuous spirit. What is more, he takes pleasure in assuming such an attitude. The Qur’an describes this attitude as follows:
But those who before them, had homes (in Medina) and had adopted the Faith,- showed their affection to such as came to them for refuge, and entertained no desire in their hearts for things given to the (latter), but gave them preference over themselves, even though poverty was their own lot. And those saved from the covetousness of their own souls are the ones that achieve prosperity.
(Al-Hashr, 9)
Essentially, envy, rivalry and contentiousness are the three basic factors posing a serious threat to the maintenance of brotherhood and solidarity among the believers. Competitiveness, likely to be aroused by ambition, does harm the bond of brotherhood. This is indeed detrimental to the soul and leads to moral regression.
It is, therefore, senseless to waste time in hindering the efforts of other believers through competition and envy, while endless opportunities lie ahead of man to earn the good pleasure of Allah. Indeed, competition never prevails in an environment where the common goal is earning the pleasure of Allah. A believer should never forget that a community of believers is like a body in which each organ functions in close cooperation with the others for its general well-being. In this context, believers should see the success of their brothers as if it were their own success. This is quite an important concept. There are numerous verses in the Qur’an stressing the importance of brotherhood. In one verse, a prayer made by believers is recounted:
And those who came after them say: “Our Lord! Forgive us, and our brethren who came before us into the faith, and do not leave in our hearts, any rancour (or sense of injury) against those who have believed. Our Lord! You are indeed full of Kindness, Most Merciful.” (Al-Hashr, 10)
A dispute or controversy among the believers will impair the entire struggle. Such a happening would lessen the unity and power of believers, while strengthening the unbelievers. Indeed, unless believers remain each other’s protectors oppression will prevail. The Qur’an makes the following observation:
Unbelievers are each other’s protectors. Unless you do this, (protect each other), there will be tumult and oppression on the earth, and great mischief. (Al-Anfal, 73)
There are explicit commands on brotherhood and unity among believers:
Do not be like those who are divided amongst themselves and opposed to one another after receiving clear signs: for them there will be a dreadful penalty. (Al-Imran, 105)
They ask you about the spoils of war. Say: “(Such) spoils are at the disposal of Allah and the Messenger: So fear Allah, and end your disputes. Obey Allah and His Messenger, if you are true believers.” (Al-Anfal, 1)
Have nothing to do with those who have divided their religion up into sects. Allah will call them to account: He will in the end tell them the truth of all that they did. (Al-Anaam, 159)
Believers are obliged to be merciful and compassionate towards each other. Modesty is the distinctive attribute of a believer. Arrogance and envy are not characteristic of believers, but unbelievers. Thus believers should avoid being seized by this evil side of their souls and should constantly ask the protection of Allah, repent, and make amends. The end that awaits those who do not curb the evil of the soul is described in the following verse:
O you who believe! if any from among you turn back from the faith, Allah will soon replace them by other people whom He will love as they will love Him, who are humble with the believers, stern towards unbelievers, fighting for Allah’s cause and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleases. Allah encompasses all, and He knows all things. (Al-Maeda, 54)


mertfaruk
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Dec 30, 2004, 6:53 PM

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Trust In Allah And Submission


Two important indicators of faith are trust in Allah and submission to Him. Between a believer and a non-believer, these draw the ultimate distinguishing line.


An unbeliever perceives the whole world as being in a state of chaos. He assumes that he owes his existence to pure “coincidence.” According to him, the happenings around him also take place by pure coincidence. Such a point of view is, however, detrimental to the mental well-being of a person; he feels insecure and never trusts anyone. Nothing eases his fears for the future. He spends long hours planning ahead. Hundreds, even thousands of independent factors work to turn his life into one of sheer disappointment. He feels feeble; he may at any time develop an incurable disease. Something unexpected may happen one day and he may lose his job or someone he loves. Believing these incidents to occur at random, he feels consternation at every such event. This means worshipping hundreds of independent factors as gods. In Qur’anic terms, the fearing or trusting of anything implies taking it as a god besides Allah. A believer, on the contrary, conceives the essence of this world; that Allah holds control over every living thing and nothing occurs without His permission and knowledge. This fact, enunciated in such verses as “...There is not a moving creature, but He has a grasp of its fore-lock...”(Hud, 56) and “To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him.”(Ar-Rum, 26) is only conceivable by “those who by tokens understand.” (Al-Hijr, 75)
A believer is fundamentally assured of the fact that “Allah regulates all affairs.” (Ar- Rad, 2). He is well aware that all the incidents which puncutuate his life are predestined. That is why he never reckons an incident to be an “unfortunate” one. Though it may seem to be “unfortunate” it essentially implies goodness. First of all, nothing is futile in Allah’s creation. Whatever the events affecting the life of a believer,they are definitely designed to bring goodness to him. Even if an event seems outwardly to be an unfortunate one, a believer should persevere and put his trust in Allah. Ultimately, Allah will turn it to the good.
In his arduous struggle, a believer finds relief and peace in this cast of mind. When we consult the Qur’an, we see that all messengers and their followers met with extremely adverse and seemingly “unfortunate” incidents. Almost all unbelievers were oppressed, threatened, assaulted, tortured, insulted, and some even were killed. Yet, nothing daunted them; not even the strongest tempest of adversity and the mightiest of armies. They stood firm and strong, never giving up in their resolution. The essence of such an attitude lies solely in the consciousness a believer builds; that everything is created by Allah and, accordingly, is destined to bring goodness. Believers are well aware of the fact that Allah always provides guidance to believers and surely places no burden on any soul that it cannot bear. In the Qur’an hundreds of verses call for trust and submission in Allah:
Say: “Nothing will happen to us except what Allah has decreed for us: He is our Protector. In Allah let the believers put their trust.” (Al-Tawba, 51)
The word in Arabic used for “trust in Allah” is “tewekkul”, which means “taking as guardian and helper”. However, unlike its common usage, the word has a totally different connotation in the Qur’an. Ordinarily, its meaning is perceived as “doing one’s best about a situation and then putting the rest in the care of Allah”. But the concept of “taking as guardian and helper” conveys rather more than this. It means leaving the entire course of events and their consequences in Allah’s change.
At this point, we must avoid an essential misconception: putting the course of events in the care of Allah in no way means avoidance of becoming involved in daily affairs. On the contrary, a believer deals with every stage of a problem or event, shouldering all responsibilities. Indeed, the true meaning of “trust in Allah” lies in being totally aware that everything we experience and everything we do takes place under Allah’s control; that is why believers take the initiative in anything they undertake by “taking Him as a guardian and helper.”
The prayers of the prophets recounted in the Qur’an instruct us about the significance of this subject. In the Surat’Al-Naml, the Prophet Solomon says: “O my Lord! Order me, so that I may be grateful for Your favours, which you have bestowed on me and on my parents, and so that I may do the good works that will please You. And admit me, by Your Grace, to the ranks of Your righteous servants.” (Al-Naml, 19). This prayer explicitly reveals that Solomon is aware that he can perform his tasks only if Allah so wills and asks Him to give His approval when he becomes committed to action.
This is actually the rationale lying behind “trust in Allah.” A believer is well aware that both the external world and his soul are entities completely under the control of Allah. Accordingly, he submits himself—his soul—to His Almighty Creator. Consequently, a believer becomes exceedingly brave; so brave as to challenge the whole world all alone yet calm and confident as if there were no besetting dangers. The kind of attitude a believer shows in times of trouble and difficulty is described in many stories of the Qur’an. That of the Prophet Noah is one of them:
Relate to them the story of Noah. He said to his people: “O my people, if it offends you that I should stay with you and commemorate the signs of Allah, in Allah have I put my trust.So, muster all your idols and decide upon your course of action. Do not intrigue in secret.Then pass your sentence on me, and give me no respite.If you turn back, I asked of you no recompense; my reward is only with Allah, and I have been commanded to be of those who submit to Allah's will (in Islam). (Jonah, 71-72)
Shu’aib, too, assumed the same attitude towards his people:
He said: “O my people! If I have a clear sign from my Lord, and He has given me sustenance pure and good as from Himself should I not guide you? I do not wish, in opposition to you, to do that which I forbid you to do. I only desire (your) betterment to the best of my ability and my success (in my task) can come only from Allah. In Him I trust, and Him I turn in repentance. (Hud, 88)
In many other verses in the Qur’an, trust in Allah and the perseverance the believers display is likewise stressed:
But if they turn away, say: “Allah suffices to me: there is no god but He: in Him I put my trust. He the Supreme Lord of the throne of glory!” (Al-Tawba, 129)
For true believers are those who, when Allah is mentioned, feel a tremor in their hearts, and as they listen to His revelations, they find their faith strengthened, and put all their trust in their Lord. (Al-Anfal, 2)
To Allah belong the unseen secrets of the heavens and the earth, and to Him goes back every affair for decision: then worship Him, and put your trust in Him: your Lord is not unmindful of what you do. (Hud, 123)
Thus have We sent you forth to a people before whom long since other peoples have passed away so that you may recite them what We send down to you by inspiration; yet they reject Him, the Most Gracious! Say: “He is my Lord! There is no god but He! In Him I put my trust, and to Him I shall return.” (Al-Rad, 30)
Their messengers said to them: “True, we are human like yourselves, but Allah bestows His grace on such of his servants as He pleases. It is not for us to bring you proof, except as Allah permits. And in Allah let all men of faith put their trust. (Abraham, 11-12)
Say: “He is (Allah) Most Gracious: We have believed in Him, and in Him we have put our trust. So, soon you will know which of us it is that is in manifest error.” (Al-Mulk, 29)
The person who trusts in Allah and takes Him as guardian and protector should be well aware of the fact that there is nobody else to trust in and take as a guardian. Nothing troubles a believer as long as he prays to Allah, and trusts in Him. By the will of Allah, events will proceed and end in the best possible way for a believer. As it says in the Qur’an:“
Put your trust in Allah, and Allah is All-sufficient as a Disposer of affairs.” (Al-Ahzap, 3)
In another verse it is related as follows:
...And for those who fear Allah, He will always find a means of salvation, and will provide for them from sources they could never imagine. And if anyone puts his trust in Allah, He is all sufficient for him. For Allah will surely accomplish his purpose: indeed, for all things Allah has appointed a due proportion. (At-Talaq, 2-3)
Unless Allah permits, nobody can do harm to the believers. Nobody can kill a man unless Allah wills. It is only Allah who can take away life. Hence, it is pointless to feel fear for any being except Allah. The Qur’an repeatedly reminds believers of this fact:
Secret counsels are only inspired by the Evil One, in order that he may cause grief to the believers; but he cannot harm them in the least, except as Allah permits; in Allah let the believers put their trust. (Al-Mujadila, 10)
Do not obey the unbelievers and the hypocrites, and pay no heed not to their insolence, but put your trust in Allah. For Allah is All-Sufficient as a Disposer of affairs. (Al-Ahzap, 48)
If indeed you ask them who created the heavens and the earth, they will be sure to say, “Allah”. Say: “Do then that the things you invoke besides Allah, can if Allah wills some Penalty for me, remove His Penalty? Or if He wills some Grace for me, can they keep back his Grace?” Say: “Allah is All -sufficient for me! “ In Him let the faithful put their trust.” (Az-Zumar, 38)
One who trusts in and submits to Allah, and who takes Allah as the true guardian and helper is saved from the temptations of Satan. In the Qur’an this is expressed in the verse: “No authority has Satan over those who believe and put their trust in their Lord.” (An-Nahl, 99). Those attaining the benevolence of Allah in the hereafter will be the ones who put their trust in Allah and submit to Him.
Whatever you are given here is (but) a convenience of this life: but that which is with Allah is better and more lasting: it is for those who believe and put their trust in their Lord. (Ash-Shura, 36)
There is nobody but Allah to whom one can always turn for help, guidance and mercy. Jacob says “...None can command except Allah: in Him I put my trust: and let all who are faithful put their trust in Him.” (Joseph, 67) There is no god except Allah, so He is the only protector and guardian.
Allah! There is no god but He: and in Allah, therefore, let the believers put their trust. (At-Taghabun, 13)
And put your trust in the Ever-living, Who never dies. Celebrate His praise; is well acquainted with the faults of all His servants. (Al-Furqan, 58)

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mertfaruk
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Dec 30, 2004, 6:54 PM

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Rain by Design



Rain is indeed one of the most important factors for the permanence of life on earth. It is a prerequisite for the continuation of activity in a region. Rain, which carries great importance for all living things, including human beings, is mentioned in various verses of the Qur'an, where substantial information is given about the formation of rain, its proportion and effects. This information, which never could have been known by the people of the time, shows us that the Qur'an is the word of God.
Now, let us examine the information given in the Qur'an about rain.

The Proportion of Rain
In the eleventh verse of Surat az-Zukhruf, rain is defined as water sent down in "due measure". The verse is as follows:
He sends down (from time to time) water from the sky in due measure, and We raise to life therewith a land that is dead. Even so will you be raised (from the dead). (Surat az-Zukhruf, 11)
This "measure" mentioned in the verse has to do with a couple of characteristics of rain. First of all, the amount of rain that falls on the earth is always the same. It is estimated, that in one second, 16 million tones of water evaporate from the earth. This number is equal to the amount of water that drops on the earth in one second. This means that water continuously circulates in a balanced cycle according to a "measure".
Another measure related with rain is about its falling speed. The minimum altitude of rain clouds is 1,200 meters. When dropped from this height, an object having the same weight and size as a rain drop, would continuously accelerate and fall on the ground with a speed of 558 km/h. Certainly, any object that hits the ground with that speed would cause great damage. If rain happened to fall in the same way, all harvested lands would be destroyed, residential areas, houses, and cars would be damaged, and people would not be able to walk around without taking extra precautions. What is more, these calculations are made just for clouds at a height of 1,200 meters; there are also rain clouds at altitudes of 10,000 meters. A rain drop falling from such a height could normally reach a very destructive speed.
But this is not how it works; no matter from what height they fall, the average speed of rain drops is only 8-10 km/h when they reach the ground. The reason for this is the special form they take. This special form increases the friction effect of the atmosphere and prevents acceleration when the rain drops reach a certain speed "limit". (Today parachutes are designed by using this technique.)
This is not all about the "measures" of rain. For instance, in the atmospheric layers where it starts to rain, the temperature may fall as low as 400 C below zero. Despite this, rain drops never turn into ice particles. (This would certainly mean a fatal threat to the living things on the earth.) The reason is that the water in the atmosphere is pure water. As is well-known, pure water hardly freezes even at very low temperatures.

The Formation of Rain
How rain forms remained a great mystery for people for a long time. Only after weather radar was invented, was it possible to discover the stages by which rain is formed.
The formation of rain takes place in three stages. First, the "raw material" of rain rises up into the air. Later clouds are formed. Finally, rain drops appear.
These stages are clearly defined in the Qur'an centuries ago where precise information is given about the formation of rain:
It is God Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments, until you see rain-drops issue from the midst thereof: then when He has made them reach such of his servants as He wills, behold, they do rejoice! (Surat ar-Room, 48)
Now, let us look at the three stages mentioned in the verse;
1ST STAGE: "It is God Who sends the winds..."
Countless air bubbles formed by the foaming in the oceans continuously burst and cause water particles to be ejected towards the sky. These particles, which are rich in salt, are then carried away by winds and move upwards in the atmosphere. These particles, which are called aerosols, form clouds by collecting around themselves the water vapor, which again ascends from the seas, as tiny drops by a mechanism called "water trap"
2ND STAGE: " ...and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments..."
The clouds form from the water vapor that condenses around the salt crystals or the dust particles in the air. Because the water drops in these are very small (with a diameter between 0.01 and 0.02 mm), the clouds are suspended in the air and they spread in the sky. Thus the sky is covered with clouds.
3RD STAGE: "...until you see rain-drops issue from the midst thereof."
Water particles that surround salt crystals and dust particles thicken and form rain drops. So, the drops, which become heavier than air, depart from the clouds, and start to fall on the ground as rain.
Every stage in the formation of rain is told in the verses of the Qur'an. Furthermore, these stages are explained in the right sequence. Just as with many other natural phenomena in the world, it is again the Qur'an that provides the most correct explanation about this phenomenon as well, and more, that has announced these facts to people centuries before they were discovered by science

Life Given to a Dead Land
In the Qur'an, many verses call our attention to a particular function of rain, which is "giving life to a dead land":
We send down pure water from the sky. That with it We may give life to a dead land, and slake the thirst of many beings We have created, beasts as well as humans. (Surat al-Furqan, 48- 49)
In addition to furnishing the earth with water, which is an inevitable need of living beings, rain also has a fertilization effect.
Rain drops that reach the clouds after being evaporated from the seas, contain certain substances "that will give life" to a dead land. These "life-giving" drops are called "surface tension drops". Surface tension drops form on the top level of the sea surface which is called the "micro layer" by biologists. In this layer, which is thinner than one tenth of a millimeter, there are many organic leftovers caused by the pollution of microscopic algae and zooplankton. Some of these leftovers select and collect within themselves some elements which are very rare in sea water, such as phosphorus, magnesium, potassium and some heavy metals like copper, zinc, cobalt and lead. These "fertilizer"-laden drops are lifted up into the sky by the winds and after a while they drop on the ground inside the rain drops. Seeds and plants on the earth find numerous metallic salts and elements essential for their growth here in these rain drops. This event is revealed in another verse of the Qur'an:
And We send down from the sky rain laden with blessing, and We produce therewith gardens and grain for harvests. (Surah Qaf, 9)
Salts that fall with rain are small examples of certain elements (calcium, magnesium, potassium, etc.) used for increasing fertility. The heavy metals found in these types of aerosols are other elements that increase fertility in the development and production of plants.
A barren land can be furnished with all the essential elements for plants in a 100-year period just with these fertilizers dropped with the rain. Forests also develop and are fed with the help of these sea-based aerosols. In this way, 150 million tons of fertilizer falls on the total land surface every year. If there were no natural fertilization like this, there would be very little vegetation on the earth, and the ecological balance would be impaired.
What is more interesting is that this truth, which could only be discovered by modern science, was revealed by God in the Qur'an centuries ago.


mertfaruk
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Jan 8, 2005, 9:08 PM

Post #13 of 25 (4237 views)
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Re: [mertfaruk] ISLAMIC KNOWLEDGE FORUM - FOR NEW CONVERTS [In reply to] Can't Post
Prayer


Prayer shows a deep sense of appreciating one’s weak and helpless state before one’s Creator. It is a clear indication of the fact that the human being is a frail creature who can never satisfy his needs or attain his goals alone, unless they have Allah's blessing. Prayer is the purest, most explicit and most honest way of expressing one’s status as a servant before one’s Creator. In the Qur’an it is stated that a basic attribute of the believer is his “calling on Allah morning and evening”:
And keep your soul content with those who call on their Lord morning and evening, seeking His pleasure; and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds. (Al-Kahf, 28)
The true meaning and content of prayer should be well grasped, since what most people understand by prayer considerably differs from what the Qur’an actually tells us about it. This is solely because information about prayer is mostly gathered from sources outside the Qur’an, such as tradition, parents, ancestors, etc. That is why the Qur’anic standpoint and the morale it inculcates should be well comprehended.
The Qur’an explains the kind of prayer which is made “with humility” While praying, man should deeply recognize his weaknesses and frailty in the presence of His Creator and feel that he is desperately in need of His guidance. His prayer will thus surely meet the criteria set by Allah, as stated in the following verse:
Call on your Lord with humility and in private: for Allah does not love those who trespass beyond bounds. (Al-Araf, 55)
The prayers of the believers in the Qur’an set an example for all believers. That of Zakariya is one of them:
Behold! he cried to his Lord in secret, praying: “O my Lord! infirm indeed are my bones, and the hair of my head glistens with grey: but never am I unblest, O my Lord, in my prayer to you! Now I fear what my relatives and colleagues will do after me: but my wife is barren: so give me an heir as from yourself.” (Maryam, 3-5)
Another attribute of a believer’s prayer is being in a mood of mingled “fear and hope”.
They forsake their beds, while they call on their Lord, in fear and hope: and they spend in charity out of the sustenance which We have bestowed on them. (As-Sajda, 16)
The believers fear Allah with sincere and true respect, while hoping for His grace and mercy. Allah accepts the sincere prayer intended to seek His good pleasure.
When My servants ask you about Me, I am indeed close to them: I answer to the prayer of every suppliant when he calls on Me: let them also, listen with a will, to My call, and believe in Me so that they may walk in the right way. (Al-Baqara, 186)
And your Lord says: “Call on Me; I will answer your prayer: but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!” (Al-Ghafir, 60)
While praying, man should certainly know that Allah will respond to his call. He should be aware that Allah is the Master of all, Omnipotent and Omniscient; that He is All-Knowing and All-Seeing. In an ardent expectation, a believer never becomes despondent and patiently awaits for the response of Allah. Having a firm belief in His justice, he avoids taking an anxious and desperate attitude. The mind of a believer adhering to the guidance of the Qur’an never harbours doubts about the answer Allah would give to his call. Anyone who is beset by doubts would from the very beginning display a contradictory attitude to the reasoning of the Qur’an. Beneath the very essence of prayer, there lies a sincere approach and deep faith in Allah, as the prophet Salih said, “...my Lord is always near, and ready to answer.” (Hud, 61) The believer fully trusts in Allah.
However the fact that Allah answers his servants’ calls does not necessarily mean that the suppliant will get whatever he wishes. This is because sometimes an individual may ask for something which is harmful for him. Such a call will certainly not be answered, and Allah will grant something better to his servant.
An example given by a famous Islamic scholar Said-i Nursi, illustrates this subject very well. A physician is called to see a sick child. The child asks the physician for a particular medicine he likes. However, the physician knows from experience that that particular medicine is no cure. So, he provides a totally different treatment and heals his young patient.
Allah totally encompasses man and knows exactly he his needs. He always responds to a sincere call, yet His answer might not be in accord with the desires of the devotee. As the Qur’an puts it: “You may dislike a thing which is good for you, and love a thing which is bad for you. But Allah knows, and you do not know.” (Al-Baqara, 216)
Like the child in the aforementioned example, a man may not distinguish good from evil. Hence it is quite possible that he may be asking his Creator for something detrimental: “The prayer that man should make for good, he makes for evil; for man is given to hasty (deeds).” (Al-Isra, 11)
Accordingly, man should primarily seek the Will and Mercy of Allah. He should ask Him for an honourable and mature soul. Allah knows what is best for man. The prayer of Solomon sets a good example for all believers: “...O my Lord! so order me that I may be grateful for Your favours, which You have bestowed on me and on my parents, and that I may do good works that will please You...” (Al-Naml, 19)
Furthermore, believers are welcome to ask for anything praised in the Qur’an. In a sincere and honest spirit, man should not restrain himself from asking for anything he would like to have. Allah knows exactly what His servants wants. As a matter of fact, He is the One placing all the desires and wishes in his soul.
Allah answers the sincere prayers of the believers. The past communities destroyed by the prophet's prayer's are examples to this;
They (prophets) sought victory and decision (there and then), and frustration was the lot of every powerful obstinate transgressor.(Abraham, 15)
In the Qur’an many examples are cited. Allah has rewarded the messengers and the believers with many graces :
And remember Job, when He cried to his Lord, “Truly distress has seized me, but You are the Most Merciful of those that are merciful.” So We listened to him: We removed the distress afflicting him, and We restored his people to him, and doubled their number, as a grace from Oursef, and an admonition to all who serve Us. And remember Isma’il, Idris, and Zul-kifl, all men of constancy and patience; We admitted them to Our mercy, for they were of the righteous ones. And remember Yunus, when he departed in wrath. He imagined that We had no power over him! But he cried in the darkness, “There is no god but you: glory be to you: I was indeed wrong!” So We listened to him: and delivered him from distress: and thus do We deliver those who have faith. And remember Zakariya, when he cried to his Lord: “O my Lord! do not leave me without offspring, though you are the best of inheritors.” So We listened to him: and We granted him Yahya: We cured his wife’s barrenness for him. These three vied with each other in good works and called on Us with love and reverence, and humbled themselves before Us. (Al-Anbiya, 83-90)
The worshipper who prays realizes that Allah is All-Knowing and All-Seeing and expresses his respect for and fear of Him. He never hesitates to admit his status as a servant before Him.
Since prayer is an important worship, it is not only done to make a wish. Every need or wish signals the time of this worship. Since man constantly needs and demands things, he should also pray consistently. There of course, are particular times for prayer: regular night and morning prayer times are mentioned in the Qur’an as the proper moments for prayer in the Qur’an.
Nevertheless, man should consistently pray all day long since every course of action proceeds under the control of Allah. Man should turn to Him for guidance and help in all his deeds. Moreover, he should pray for Allah’s acceptance of his services. The prayer of Abraham is an example:
And remember Abraham and Isma’il raised the foundations of the House with this prayer:
Our Lord! Accept this service from us: For you are the All-Hearing, the All-Knowing.(Al-Baqara, 127)
The believers who pray to Allah, and turn to Him under all circumstances are described in Surat’Al-Imran, as “men who celebrate the praises of Allah, standing, sitting, and lying down on their sides...” (Al-Imran, 191). The believers are naturally praised in the Qur’an for this attitude.
For Abraham was, without doubt, forbearing of faults, compassionate, and devout. (Hud, 75)
Abraham was indeed a paragon, a devoutly obedient to Allah, and true in Faith, and he associated no other gods with Allah. (Al-Nahl, 120)
Have patience at what they say, and remember our servant David, the man of strength: for he always turned to Allah. (Sad, 17)
“ Truly We found him (Ayyub) full of patience and constancy. How excellent he was in Our service! He always turned to Us! (Sad, 44)
The verses below are a key to understanding the significance of prayer:
Say (to the Rejecters): “My Lord would not care for you were not for your prayer. But you have indeed rejected Him, and soon will come the inevitable (punishment)!” (Al-Furqan, 77)
In the Qur’an, one point is repeatedly stressed: now and then pagans also pray to Allah. However a great difference exists between the prayer of pagans and that of the believers.
The believers turn to Allah under all circumstances. Whether in times of ease or difficulty, their attitude never changes; they keep praying being conscious of their frailty before Allah.
Pagans, on the other hand, keep themselves constantly distant from Allah. Only hardship makes them feel their weakness before Allah and leads them to turn to Him. Their prayer said in times of trouble, is indeed a sincere one. Yet, sooner do things take a turn for the better than they forget that they prayed for the mercy of Allah and remain ungrateful:
We find several references in the Qur’an to this pagan attitude . Here are some examples:
When misfortune befell man, He cried to Us in all postures- lying down on his side, or sitting, or standing. But when We relieved his affliction, he went on his way, as if he had never cried to Us for our help. Thus the deeds of transgressors seem fair in their eyes!(Jonah, 12)
When We bestow favours on man, he turns away, and holds himself aloof; but when evil seizes him, he comes to us and is loud in prayer! (Fussilat, 51)
When evil befalls man, he prays to his Lord, turning to Him in repentance: but when He bestows His favour upon him, he forgets what he has cried and prayed for, and he sets up rivals to Allah, thus leading others away from Allah’s Path. Say, “Enjoy your blasphemy for a little while: truly, you are one of the Companions of the Fire!” (Az-Zumar, 8)
Now, when evil befalls man, he cries out to Us: but when We bestow a favour upon him from Ourself he says, “This has been given to me because of a certain knowledge I have!” By no means! This is but a trial, but most of them do not understand! (Az-Zumar, 49)
When evil befalls men, they cry out to their Lord, turning back to Him in repentance: but when He gives them a taste of His Mercy, behold, some of them pay part-worship to other gods besides their Lord. (Al-Room, 33)
In some of the verses, the example of a ship is given. In a sinking ship, man understands the emergency of his situation and sincerely prays, expressing his repentance and asking for salvation. This is surely a time of desperation when a person comprehends that no other soul can save him. It is then that he turns to Allah. However, when Allah rescues him, he again assumes his former attitude. This is certainly a great distortion of true piety:
It is He Who enables them to travel over land and sea. They board their ships; they set sail, rejoicing in a favourable wind. Then comes a raging tempest and the waves surge upon them from all sides, and they think they are being overwhelmed. They cry out to Allah, sincerely offering their allegiance to Him saying, “If you deliver us from this, peril, we shall truly show our gratitude!”
But when He delivers them, behold! they transgress insolently in the land in defiance of right! O mankind! your insolence is against your own souls. Take your enjoyment in this life: in the end, to Us you shall return, and We shall show you the truth of all that you have done. (Jonah, 22-23)
When a wave covers them like the canopy of clouds, they call to Allah, offering Him sincere devotion. But when He has delivered them safely to land, some of them falter between right and wrong. But none reject Our Signs except the perfidious and ungrateful! (Luqman, 32)
Say: “Who delivers you from the perils of land and sea, when you call out to Him in humility and in silent terror saying: ‘If only He delivers us from these dangers, we vow we shall truly show our gratitude’?” Say: “It is Allah who delivers you from these and all other afflictions, and yet you worship false gods!” (Al-Anaam, 63-64)
Believers should constantly pray to Allah and put their trust in Him, knowing that there is no one else to help or guard them.
Call then upon Allah with sincere devotion to Him, even though the Unbelievers may detest it. (Al-Ghafir, 14)
Say: “I do no more than invoke my Lord, and I do not associate any false god with Him.” (Al-Jinn, 20)
The believer attains true gratification only when he asks for the help of Allah. He feels the security of being cared for and guarded by his Creator. This is the highest degree of happiness that one can ever attain both in this world and the hereafter. Thus, prayer is a source of great satisfaction which will also continue in the hereafter. The Qur’an states that believers will keep praying also in the hereafter:
Those who believe, and do good works will be guided by their Lord because of their faith: beneath them will flow rivers in gardens of bliss. (This will be) their cry therein: “Glory be to You, O Allah!” And “Peace” will be their greeting therein! and the close of their invocation will be: “Praise be to Allah, the Cherisher and Sustainer of the worlds!” (Jonah, 9-10)

http://www.harunyahya.com/...ceptstext_prayer.php


mertfaruk
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Jan 19, 2005, 5:12 PM

Post #14 of 25 (4195 views)