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occamstfs · 2 months

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Ramadan Recitations

Here's a Arab/Muslim Cultural TF, figured I may as well throw it up for Eid! May not be for everyone, but may those who enjoy have at it! Happy Eid! -Occam

It’s the end of March and Allen’s roommate has been listening to the Quran out loud for the length of Ramadan. He’s out of town for the weekend and Allen is uncomfortable sitting alone in the silence of their apartment. Now that he hasn’t heard the consistent background melodies of a recitation in a couple days he realizes what delight they brought him. He goes to find the playlist that Mo had been using. Suddenly feeling the golden cross that hangs from his neck everyday he briefly reconsiders before deciding to put on the recitation anyway. Jesus is in the Quran right? It’s not like there’s any harm to appreciating someone else’s culture.

Assuming Mo wouldn’t mind Allen using his speakers he throws on the Tilawa, Mo would be playing it now himself anyway. Allen starts to work as the reciter begins his melodic reading. He almost tunes it out as he starts reading and responding to emails in their shared living room. His body sits at ease as the rhythm of the man’s speaking reverberates through him.

Allen doesn’t speak a word of Arabic, but as he continues to type up droll responses to even duller emails he finds himself paying more attention to the verses than work that he needs to get done. As his distraction rises he tabs away from work and decides to take a break and see what exactly the verses that he’s so fond of are saying. He scans a translation but his eyes glaze over as he remembers Mohammad telling him that to really understand the words of the prophet one must read in his tongue.

Instead Allen just decides to just close his eyes and listen to the deep melodies of the mother tongue. The patterns and unfamiliar tonality provide him a comfort he doesn’t understand. He listens and the song only grows sweeter to his ears, he lies back against the couch as he begins to hum along uncertainly to the music. Allen harmonizes better by the second as he feels some sense of understanding over the distinctively not western scales, however he doesn’t notice as the chain of his necklace breaks, falling to the floor. He doesn’t hear the cross hit the floor instead remaining focused on his serene enjoyment of the man singing scripture to him.

Continuing to hum along, Allen notices that despite trying to keep a steady note, his tone seems to be getting deeper. He clears his throat and finds it’s not only his humming but his voice entire that has lowered in pitch. He rises from his serene reverie to go and find some medicine worried now that he is coming down with the flu. Standing he also notices that the temperature seems as if it’s rising in the apartment as well. Allen goes to grab some medicine, under his breath saying “inshallah I’m not sick eh?” Mo had been teaching him Arabic for some time now, but he always avoiding using it, Inshallah in particular since so many kids who certainly don’t appreciate Arabic culture are throwing it around. At this moment though Allen says it as if it’s an instinct, as if he has been using the language for some time.

Walking to a medicine cabinet Allen doesn’t notice as the volume increases on the speakers to still reach his ears. Words continue to steadily flow into his mind, standing in front of the cabinet he finds alongside the still increasing warmth there is a soreness starting to appear through the whole of his body. He groans in his deeper voice, feeling his Adam’s apple rest strangely on his throat as he tries to stretch out his soreness. It’s like he hit the gym this morning, though he certainly has not. He takes deep slow breaths as he bends down to work out the pain in his legs and torso, unaware as his body begins to lengthen in height. He feels the aircon blow up his shirt as his midriff is now exposed, he pulls it down in vain before reaching to grab medicine, accidentally overshooting thanks to his added height.

Allen makes his way back to the living room, dry swallowing his flu medicine before sitting back down to enjoy his repose. This time not only does he have an instinctual understanding of the melody and rhythm, but he finds himself knowing what words are to come next in the verses. Surely he hasn’t heard recitations that much right? He doesn’t even speak the language how could he possibly, nevertheless he starts whispering under his breath the words he feels should be next and finds himself right on the money. His whispering slowly grows in volume as he finds himself beginning to sing along with the tapes, “Bismillah al-Rahman al-Rahim…” he continues on with the verse, singing as if classically trained.

He shoves his hand over his mouth in shock and finds another surprise awaiting him on his face. He is perpetually clean-shaven for work and yet all of a sudden there is stubble growing on his face. Allen rushes to the restroom to inspect his face and finally finds something impossible happening to him. He sees the roots of his hair growing darker, pushing thicker out from his head. Not only has he suddenly grown stubble but the scruff on his face is rapidly approaching a full beard. As he clutches at his hair and beard in inspection he finds that the changes are not isolated to his face.

He sees his arms stretch further from his shirt than they did this morning and feels the awkward gaps on his waist and ankles, and feels the air blow against the dark hairs beginning to spread up his stomach and legs. He sees hair thicker than his pubes begin to grow on his wrists spreading indeterminably up his arms. The reciter’s voice grows stronger as Allen inspects himself, his eyes racing from one part of his body to another seeking any sign of normality. He feels an itch in his pits and on his chest as the song rises in pitch and volume. There is a drive in his chest to continue singing along but as he makes eye-contact with himself in the mirror, seeing the blue eyes he’s always loved swiftly staining themselves the color of coffee before darkening even further he knows that there can be no explanation for this other than that man’s voice.

He clenches his jaw to keep himself quiet as he races through the living room to shut off the speakers. His longer legs trip over themselves as each frantic breath he takes begins to expand his chest. Beyond the physical changes to his body he feels a change begin to take root in his mind. Allin feels he must be big, he must be strong. It is as Allah wills it. He stumbles in front of the speakers as he finds himself torn on what to do. He sees his arms darken under the still growing forest of hair on his arms, his biceps tearing his sleeves as they tan. Growing chest hair tickling his shirt he feels muscle surge from his chest as he raises his hand to yank the speakers from the wall.

The voice of the man singing grows to a din as it is joined by a chorus of other voices within Alin’s head. Thousands of recitations, of songs, the Quran and countless Hadith surge into his mind in a horrible cacophony. He yanks the power cord from the wall and the dissonant symphony within his mind vacates. And Alin is once more left alone with himself, his ears ringing and his vision blotchy. Slowly recovering and laying on the floor he begins to hear himself groan through the tinnitus. Even his moaning sounds changed as the man begins to lose his English vocabulary to learn the only tongue that shall truly matter to him now, that of the sacred book.

He whines to himself switching between eloquent Arabic vulgarities and English more accented by the second, he sees a cross necklace next to him, calling out quite loudly, “Madha? What is this?” Must be a prank from Mo, ach he needs to work on his material eh. Sitting alone in the living room Alin tries to think of what to do to distract himself, both from the silence surrounding him and from the flood of information storming in his head. Suddenly everything becomes simpler when he decides to just do what he always does, turning to the East Alin sees Mo’s prayer rug, always lying out for convenience’s sake. Alin grimaces and briefly considers phoning Mo for his lack of dedication, but upon seeing the skintight outfit he is wearing to pray he reconsiders. He should focus on correcting himself before fretting over even his friend.

Alin closes his eyes once more, languishing in the quiet for one moment before he begins his own, his deep voice ringing out as he sings verse in praise, “Ah, Allahu Akbar.” His chest growing to hold more breath and his pecs begin to surge large enough to honor Allah with his body. He hugs his stomach as he continues “Subhanakal-lahumma wabihamdika-” He feels his biceps pull against his massive chest and almost smirks as he thinks about them, he feels an urge, a desire to flex the them before clicking his tongue at himself to stay on task.

“Subhanna rabbeeyal adheem-” he bends down, feeling his thighs and ass push out behind him, ripping large tears into his pants At the same time Alin sees the bulge in his pants grow larger, popping his zipper and escaping from his pants. He sharply inhales as he feels everything is suddenly more intense. He feels his body grow beyond the limits of his clothes. He feels his already larger cock begin to grow erect and Alin, continues to sing “Rabbana walakal hamd-”

Finally he prepares to do his favorite part of Rakats, he gets to his knees before fully prostrating himself. Continuing the prayer as he feels his beard grow heavier on his face. His forehead touches the floor and he smiles, feeling a warm itch in his crotch as his briefs strain to contain him, pubes spilling out every way, “Subhanna rabbeeyal ‘alaa”

He rises back to seating, the motion creating an intense pang of pleasure throughout his body as he struggles to maintain control of his senses. He ekes out, “Rabbigh-fir lee…” becores cumming in his briefs. He finishes the Rakat in his solid pants before promptly leaving to regain his dignity and change into actual prayer appropriate attire, changing into a thobe and doing two Rak’a ending with a Tashahhud as one is to do.

Ali smiles as he sits in reflection having finally quieted the chaos within his mind. He feels his strong body hidden under the thobe and comforted in his time spent worshiping. His final thoughts before he decides to do another round of Rak’a is a conviction to thank Mo for sending him that playlist of Quranic Recitations. He does not know who he would be without it. Inshallah he shall get the chance to bring his light to others. He rubs his hands down his powerful body as he stands. Wallah, they don't know what they’re missing.

#male tf #mental change #cultural change #racial change #masculinization #muscle tf #race change

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basicsofislam · 1 year

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ISLAM 101: Revelation:Part 1

What Is the Revelation?

Can we understand the true nature of Revelation?

It is impossible for human beings to fully understand the true nature of Revelation. Only the Messengers to whom the Revelation was made can know its true nature. The attempt of ordinary people to define the Revelation process is like a blind man trying to describe colors. However, depending on the forms and times of the Revelation, the people in the Messenger’s close vicinity would witness certain manners and attitudes, such as his body trembling, a change in facial color, sweating despite cold weather, the emission of certain sounds, or feeling heavier than usual. All of these were evidence that a Revelation was descending. Also, as the angels are able to take different forms by God’s will, the Archangel would sometimes appear to the Companions in the disguise of Dihya, one of the Companions of the Prophet, and sometimes the angel came to the Prophet in the form of an unfamiliar person, as the angels that were sent to Prophet Abraham and Virgin Mary had done. The world of creatures (the universe) is not composed of only those things that are visible to us. There are many things that we can feel but cannot see. Intelligence, love, fear, and grief are just some of the realities which exist that we can never see with our eyes. Thus, it would not be wise to deny that they exist just because we are unable to see them.

Revelation is the words of Allah told the prophets chosen by Him among human beings to convey those words to human beings.

Revelation is the knowledge and information that prophets find in their spirits (hearts) directly or indirectly.

It is not appropriate to try to explain revelation through material things. It is something peculiar to prophets. A being that is not an angel does not know what it is like to be an angel. A person who is not a prophet cannot experience and know prophethood truly. However, the existence of revelation is definite.

Prophets receive the decrees and truths from Allah through revelation. All of the prophets received revelation from Allah.

The following verse shows that revelation is something common and valid for all prophets:

"We have sent thee inspiration as We sent it to Noah and the Messengers after him; We sent inspiration to Abraham, Ismail, Isaac, Jacob, and the Tribes to Jesus, Job, Jonah, Aaron, and Solomon, and to David, We gave the Psalms"(an-Nisa, 4/163)

There are many kinds and degrees of revelation:

The most common kind of revelation is the conveyance of the divine decrees to prophets through Gabriel, the angel of revelation. The Quran was sent down like that. Gabriel conveyed the revelation in different forms. He sometimes brought revelation as he was, that is, as an angel; he sometimes brought revelation disguised as a man. Sometimes, he came without being seen, with the sound of a bell or buzz and placed the revelation into the heart of prophets.

Sometimes, Allah makes His prophets hear the commands and decrees directly. For instance, Moses received revelation directly from Allah in the Mount Sinai and Hazrat Prophet received revelation directly from Allah during the Ascension (Miraj).

Archangel Gabriel and the Revelation

Why could other people who were in close vicinity to the Prophet not see Archangel Gabriel when he was delivering the Revelation to the Prophet?

There are living creatures as well as sounds that exist in different dimensions of the universe. We, as human beings, are capable of seeing, hearing or perceiving only some of these. There are, for instance, thousands of sounds and species around us that we have never heard or seen. Our being totally unaware of them does not mean that they do not exist. Moreover, we are able to see certain species only with the help of special devices, for instance, microscopes. Likewise, the one who delivered the Revelation to the Prophet was an angel, and the angels are luminous, spiritual creatures, invisible to the human eye. It is impossible for us to be aware of them with our senses. It was possible, however, for people to witness certain manifestations of the Revelation while the angel was delivering it to the Prophet; when the Companions were in the presence of the Prophet they were occasionally able to witness such manifestations and thus knew that the Prophet was receiving a Revelation.

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xtruss · 1 year

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Photo Booth: A Double View of the World From Inside Mosques! — In Marwan Bassiouni’s “New Western Views,” the Windows of Muslim Houses of Worship Provide an Unfamiliar Framing For Ordinary Sights.

— By M. Z. Adnan | February 27, 2023

Photographs by Marwan Bassiouni

Marwan Bassiouni’s Photographs in “New Western Views” capture two places at once. Each picture in the series was taken inside a mosque, with the camera pointing toward the windows to reveal the buildings or landscapes beyond. But the pictures give equal weight to the interiors of the mosques themselves, which might be colorful or muted, ornate or spare. Bassiouni began the series in the Netherlands, in 2018, touring the country to visit some seventy mosques while attending art school in the Hague. (A book of those images, “New Dutch Views,” was published in 2019.) Two years ago, he expanded his travels to the United Kingdom and Switzerland. Bassiouni told me recently that he sees the project as an act of portraiture. “I’m photographing spaces that, in a way, have a soul,” he said.

Bassiouni was born in Switzerland, in 1985, to an Egyptian father and an American mother. The nearest mosque was about thirty minutes away, in Geneva—he visited twice a year during Eid and for the occasional Friday prayers. He was not a practicing Muslim until the age of twenty-four, around the time that his interest in photography began. He was working in a restaurant at a ski resort, in the Swiss Alps, and living on its premises. Left alone each evening at the top of the mountain after the other employees left, he began photographing the view with his three-megapixel phone camera. Later, he assisted a commercial photographer on fashion shoots, and then worked as a documentary filmmaker for a human-rights organization focussed on the Middle East, a gig that coincided with the Arab Spring. In making photographs that simultaneously depict both the inside of mosques and their outside environments, he was interested in engaging with popular perceptions of Islam. In the easily suggestible Western imagination, the mosque has often been cast as a site of sinister machinations. Bassiouni’s images offer an alternative gaze from within, with the windows of the prayer rooms providing an unfamiliar framing for ordinary sights: a row of suburban houses; the parking lot of a supermarket, flanked by a red bus in London; looming apartment towers; a sports pitch; a highway; a church.

Bassiouni’s approach is informed by the aesthetic values of Islamic art, such as the importance ascribed to geometry, and the notion of euphony with regard to the poetics of the Quran. Every photograph is made with natural lighting and with two exposures, one for the inside and one for the outside space. The images are then combined digitally to produce a scene that corresponds as closely as possible to what appears in reality. “From the Islamic perspective, you’re trying to respect the way things are created,” he said. “So you wouldn’t want to change things, and you wouldn’t be able to do it better. There’s a natural balance and harmony.” Some of the images bring to mind the precision of Indo-Persian miniature paintings, in which elaborate scenes are encased within intricate borders.

Elsewhere, the interior spaces are palimpsests, bearing the quiet traces of previous tenants. In the United Kingdom, Bassiouni has photographed mosques that were formerly cinemas, churches, pubs, night clubs, gentlemen’s clubs, working men’s clubs—their floors now replaced with plush carpets in sapphire or crimson, walls adorned with minarets and Quranic verses. Clues of these past lives are mostly long buried, but occasionally one can identify an old radiator or wood panelling. A wall painted in lime green evokes the possibility of psychedelic forebears.

To view the photographs is to be engulfed in these mysteries. For exhibitions the images are presented at large scale to approximate the experience of being inside the spaces peering out, allowing viewers to imagine that they, too, are standing among the congregants in the room. Ultimately, Bassiouni hopes that audiences will forget that they are looking at a photo. Perhaps they might also forget that there is a separation between the two elements of each photograph, and see that the mosque is as much a part of the landscape as the church or grocery store it looks out on, enmeshed in the mélange of the architecture beyond and the lives that are led there. Bassiouni recalled a recent visit to a mosque in the Swiss canton of Valais at sunset, during the Maghrib prayer. The space was housed in a multipurpose industrial building, whose other rooms were rented out to various businesses. As the prayer concluded, the sound of upbeat music could be distantly heard. In another room, an aerobics class was beginning.

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islamicboard · 4 days

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drmaqazi · 3 months

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What is Zakat Al Maal?

Many Muslims are unfamiliar with the term “Zakat al Mal”. So, what is Zakat al-Mal? Zakat al-Mal or commonly referred to as Zakat is the third pillar of Islam. Every year, Muslims have to give money to charity as part of this pillar. It’s a certain amount of money that’s given to people in need. When we eat an apple we consume the whole thing except the seed which is only 2 percent of it. After that, the seed is used to produce more fruits for you. Zakat fulfills the same function as the seed. Allah has blessed you with money, and you are free to enjoy it in a halal manner. In exchange, you merely have to give Allah 2.5 percent of it. As a result, Allah has vowed to reward you abundantly. On the contrary, if you become too greedy and eat the seeds of the Apple, it can be fatal for your life. Likewise, if you don’t pay your Zakat, it’ll be fatal for both your life and the afterlife. In this blog, we will talk in-depth about what zakat al-maal is and what it means in Islam. The Concept of Zakat al-Mal in Islam

Zakat al-mal commonly referred to as “zakat on wealth” or “alms-giving,” is a required act of worship in Islam that entails giving away a portion of one’s income to benefit those who are less fortunate. Zakat al-mal is calculated as 2.5% of an individual’s wealth. The Quran makes numerous references to the idea of zakat. In surah: 7:156 the last part states: “......will show mercy to those who abstain from evil, pay Zakat and have faith in Our signs.” Zakat was encouraged way before Prophet Muhammed (peace be upon him). In surah: 19:31 Prophet Isa (peace be upon him) mentioned zakat along with prayer: “And has blessed me wherever I might be and has enjoined upon me Prayer and Zakah (purifying alms) as long as I live;”

The purpose of Zakat al-mal is to purify the wealth of the believers and to provide for the needs of the poor and needy in society. By giving it, Muslims demonstrate their gratitude for the blessings they have received and show compassion towards those in need. Zakat al-mal plays an important role in promoting social welfare and economic justice in Islamic societies, and it serves as a means of redistributing wealth and ensuring the well-being of the less fortunate members of the community.

The Eligibility of Zakat al-Mal

Zakat al-Mal is an obligatory charitable payment demanded of Muslims who meet specific criteria. The following are the conditions for Zakat al-Mal: Wealth ownership: A person must own wealth that reaches or surpasses the nisab criterion. Eligible wealth: Only particular types of wealth, including cash, gold, silver, stocks, and company assets, are eligible for Zakat al-Mal. One lunar year ownership: The wealth must be in the person’s possession for at least one lunar year (Islamic calendar) before the Zakat al-Mal is due. Excess wealth: After eliminating any debts or liabilities, the wealth must exceed the nisab level. Intention: The individual must intend to donate Zakat al-Mal.

It should be noted that Zakat al-Mal is not necessary for those who do not meet these requirements. Regardless of their financial condition, Muslims are expected to contribute to voluntary charity, known as Sadaqah. Zakat al Mal Nisaab

Zakat al-mal nisab is the bare minimum of wealth that a person must possess before Zakat al-Mal becomes required. The nisab is determined by the current market price of silver or gold. The Hanafi school of Islamic law says that the nisab is worth 612.36 grams of silver, while the other schools say that it is worth 87.48 grams of gold. This means that if a Muslim’s wealth is at or above the nisab threshold, they must pay 2.5% of their total wealth as Zakat. But they don’t have to pay Zakat if their wealth is less than the nisab. The goal of nisab and Zakat is to help people who are in need and to promote social and economic justice in the Muslim community.

Recipients of Zakat al-Mal

Zakat al Mal rules also include who can receive the zakat. The recipients of Zakat al-Mal are defined by the Quran and Hadith. In Surah Al-Baqarah, verse 177, it is mentioned:“…..true righteousness consists in believing in Allah and the Last Day, the angels, the Book and the Prophets, and in giving away one’s property in the love of Him to one’s kinsmen, the orphans, the poor and the wayfarer, and to those who ask for help, and in freeing the necks of slaves, and in establishing Prayer and dispensing the Zakah.”

So, the list of recipients of Zakat are: Poor (Al-Fuqaraa). Needy (Al- Masaakeen). Admins of Zakat collections New Muslims Slaves and Captives Debtor. For Allah. Travelers; (who are stranded on traveling with few resources).

It is important to note that Zakat al-Mal cannot be given to non-Muslims or used for any other purpose than the ones specified above. Assets Required for Zakat Donation Types of zakat al maal depend on the types of asset one have. Zakat is applicable to some of the assets that Muslims own in addition to money. Let’s look at the specific properties for which you must make zakat donations:

Gold and Silver

You don’t have to give Zakat for the gold and silver you are wearing or using. It is applicable for stored gold and silver. Muslims have to pay 2.5 percent of their preserved gold and silver as a Zakat donation.

Business

If you are a business owner then you have to pay Zakat on the below category: i. Your cash on the business, ii. The receivables (the money that’s going to be coming to you very shortly), iii. The products that you are going to sell You don’t have to pay for the fixed assets such as the buildings, machinery, vehicles and so on that are essential for the business. Additionally, if you are in a partnership business, you must pay Zakat based on your proportional stake of the organization. For example, if you own 50 percent of a business, then you only need to pay Zakat on the 50 percent that you own.

Stocks

You need to pay Zakat for the full amount of the stocks if you bought it to buy and sell regularly. However, if you are buying stocks to hold, then you need to work out the Zakatable assets within that stock. For doing that, you need to go through the annual accounts where you will find the same categories as business which are cash, receivables and works in progress. For example, if you buy a stock for USD 100 and 30 percent of that is Zakatable. Then you have to pay 2.5 percentZakat for USD 30 which is around 75 cents. And that’s how you pay Zakat for your stocks.

Property

If you are buying property for selling it then you have to pay the whole amount. Except if you bought to live in it or rent it out then you don’t need to give Zakat on that.

Debts

You are required to pay the normal proportion of zakat on any debts that are owed to you and will be repaid to you in a year or less

Calculation of Zakat Al Mal

Calculate zakat al mal as 2.5% of the total value of the assets that have been owned for a full lunar year (haul). To calculate Zakat al-Mal, follow these steps: Determine the types of assets subject to Zakat al-Mal. These typically include cash, gold, silver, stocks, and business inventory. Determine the total value of each type of asset you own as of the date when the lunar year ends (haul). Add up the value of all assets that meet the criteria for Zakat al-Mal. Deduct any outstanding debts, such as credit card balances, loans, or mortgages. Zakat al Mal is only payable on wealth that is in excess of basic needs and debts. If the total value of your assets after deducting debts is above the Nisab threshold, which is the minimum amount of wealth subject to Zakat al-Mal, then you must pay Zakat al-Mal. The Nisab threshold is equivalent to the value of 87.48 grams of gold or 612.36 grams of silver. Calculate the Zakat al-Mal payment by multiplying the total value of Zakatable assets by 2.5%. For example, if your total Zakatable assets are worth $10,000, your Zakat al-Mal payment would be $250.

It’s important to note that Zakat al Mal is calculated on an individual basis and is not a collective obligation. Each Muslim is responsible for paying their own Zakat al-Mal based on their personal assets and liabilities.

Benefits of Zakat al-Mal The magnitude of the influence of your Zakat donations on your life as well as in society is immeasurable. Among them let’s discuss a few- 1. An investment: Your Zakat is the ultimate investment for your afterlife. With this investment, you will get the greatest profit. The Prophet (SAW) said: "Whoever gives away charity the size of a date that is acquired legitimately, since Allah only accepts the good lawful things, Allah will indeed take it with His right Hand and cause it to grow for its owner, just as one of you grows up his colt, until the point where the charity will be the size of a mountain." [Al-Bukhari]

2. A Strong Bond: Zakat draws a servant closer to his Lord and strengthens his faith. It creates a strong bond between us and Allah. 3. A Pure Soul: It contributes to the purifying of the soul by cleansing the wealth of a Muslim. 4. An Eraser of Sins and Poverty: Zakat acts as an eraser, erasing our sins like an eraser erasing our faults. It also eliminates economic suffering for the poor and minimizes social inequality among various groups of people. The Prophet (SAW) said: “Giving charity wipes away sins just as water extinguishes fire.” 5. A Symbol of Brotherhood: Zakat is a powerful tool for Muslims to show their love, unity, and loyalty to one another. The Qur’an refers to Muslims as brothers in faith, and Zakat is one of the most effective methods to display this brotherhood. Giving Zakat is one of the finest acts you can perform, with the potential for infinite reward. So, pay your Zakat through Umrelief and reap all of its benefits in the most efficient manner. Frequently Asked Questions

When should I pay Zakat Al Mal?

Is Zakat Al Maal compulsory?

Donate Zakat al-Mal and Secure Your Eternal

In conclusion, the answer to the question, “What is Zakat al Mal” is, it is a compulsory charitable contribution that is required of all Muslims who are able to give. In some verses, Allah has ordered us to pay Zakat and inform us about the rewards of it. The ayah of Surah Al-Imran Verse 180 is, “Those who believe in Allah and the Last Day, establish regular prayers, pay their zakat, and fear none (but for Allah) will visit and preserve Allah’s mosques.”

You can donate your zakat directly or use different non-profit organizations to deliver your zakat to needy people. United Mission for Relief & Development (UMR) is one of these organizations and is distributing your Zakat to the most vulnerable Muslims out there in the world. By donating to UMR, you can empower underprivileged communities in far-flung, inaccessible areas of the world.

REFERENCE:

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anasraza25 · 4 months

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The Sacred Task: Unveiling the Role of Prophets in Delivering God's Message, as Illuminated by Surah Yasin

In the intricate tapestry of religious scriptures, the Quran stands as a beacon of guidance for millions worldwide. Surah Yasin, nestled in the heart of this divine revelation, unfolds a profound narrative on the pivotal role of prophets in delivering God's message to humanity. The surah not only venerates the messengers of God but also underscores the importance of heeding their guidance for spiritual enlightenment and moral rectitude.

Surah Yasin begins with a resounding declaration: "Yasin. By the wise Quran. Indeed, you, [O Muhammad], are among the messengers on a straight path. [This is] a revelation of the Exalted in Might, the Merciful, that you may warn a people whose forefathers were not warned so they are unaware" (Quran 36:1-6). These verses encapsulate the essence of the prophetic mission, emphasizing the Quran as a source of divine wisdom and Muhammad (peace be upon him) as one of the chosen messengers on a clear and righteous path.

The surah, through its verses, unveils the divine purpose behind sending prophets: to warn and guide a heedless humanity. It traces the lineage of prophethood, recounting the stories of past messengers, including those who were sent to communities that had not received prior warnings. The unfolding narrative underscores the timeless nature of the prophetic mission — a continuous chain of guidance woven into the fabric of human history.

A profound aspect illuminated by Surah Yasin is the unwavering commitment of prophets to their mission despite facing opposition and rejection. The surah recounts the stories of prophets who persevered in delivering the divine message, confronting the obstinate resistance of their people. "And We did not send into a city any warner except that its affluent said, 'Indeed we, in that with which you were sent, are disbelievers'" (Quran 36:34). This recurring theme serves as a poignant reminder of the challenges prophets faced, reinforcing the resilience required to convey God's message in the face of adversity.

Surah Yasin also brings to light the inherent qualities of the messengers: wisdom, perseverance, and sincerity. The verse, "Peace upon Noah among the worlds. Indeed, thus do We reward the doers of good. Indeed, he was of Our believing servants" (Quran 37:79-81), acknowledges the virtuous character of Prophet Noah (peace be upon him), emphasizing that the messengers were exemplars of righteous conduct and devotion to God.

Furthermore, the surah highlights the rejection faced by Prophet Muhammad (peace be upon him) and the need for patience in the face of adversity. "And the eminent among his people who disbelieved and denied the meeting of the Hereafter while We had given them luxury in the worldly life said, 'This is not but a man like yourselves. He eats of that from which you eat and drinks of what you drink'" (Quran 36:47-48). These verses serve as a profound lesson on resilience and steadfastness in the path of truth, resonating with the challenges faced by prophets throughout history.

In examining the role of prophets, Surah Yasin underscores the transformative power of divine guidance. It portrays the impact of the message on those who are receptive to it, leading them from darkness to light. "When he came to them with clear evidences, they said, 'This is a magician, and we never heard of this [kind] among our forefathers'" (Quran 36:13). This rejection highlights the cognitive dissonance that often accompanies profound truths, as people grapple with the unfamiliarity of a message that challenges their established beliefs.

Moreover, Surah Yasin emphasizes the consequences of denying the message of God. It vividly describes the fate of those who reject divine guidance and persist in their disobedience. "And when it is said to them, 'Beware of that which is before you and that which is behind you; perhaps you will receive mercy…'" (Quran 36:45-46). This serves as a powerful admonition, prompting reflection on the repercussions of turning away from the guidance provided by God through His messengers.

In conclusion, Surah Yasin serves as a timeless testament to the role of prophets in delivering God's message to humanity. It encapsulates the challenges faced by these chosen individuals, their unwavering commitment to their mission, and the transformative impact of divine guidance on receptive hearts. Through its verses, Surah Yasin beckons individuals to reflect on the profound legacy of the messengers, urging humanity to heed the divine message and embark on a path of righteousness. The surah stands as a perennial source of inspiration, inviting all to embrace the light of God's guidance as transmitted through the noble lineage of prophets.

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sutrala · 8 months

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In the wake of the invasion of Israel by Hamas, any member of civilized society struggling to understand how man can so brutalize his fellow man – including women and children – as Hamas did has neither read the Quran nor studied Islam. Reading the Quran, a theme emerges....

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alazharclasses · 11 months

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Unlock the Power of Knowledge with an Ijazah Quran

In today's fast-paced world, it can be challenging to find time to connect with our spiritual side. However, the beauty of technology lies in its ability to bridge gaps and make things more accessible. One such technological advancement that has revolutionized the way we learn and connect with the Quran is the Ijazah Quran.

For those unfamiliar, an Ijazah Quran is a certification granted by a qualified teacher who has mastered the recitation and memorization of the entire Quran. This certification not only validates one's expertise but also serves as a testament to their dedication and commitment.

With an Ijazah Quran, you can embark on a transformative journey of deepening your understanding and connection with Allah's words. Whether you are a beginner or someone well-versed in recitation, this certification allows you to tap into a wealth of knowledge that has been passed down through generations.

The benefits of pursuing an Ijazah Quran are manifold. Firstly, it provides you with guidance from experienced scholars who have dedicated their lives to studying and teaching the Quran. Their expertise ensures that you receive accurate interpretations and insights into the teachings of Islam.

Secondly, obtaining an Ijazah Quran gives you access to authentic resources and references that can enhance your learning experience. You will have access to original manuscripts, commentaries, and scholarly works that provide valuable context for understanding various aspects of the Holy Book.

Thirdly, having an Ijazah Quran opens doors for opportunities in teaching others or leading congregational prayers. It allows you to pass on your knowledge and inspire others on their own spiritual journeys.

Lastly, pursuing an Ijazah Quran is not limited by geographical boundaries or time constraints. With online platforms offering comprehensive courses led by qualified instructors from around the world, anyone can embark on this enlightening path regardless of their location or schedule.

#ijazah quran #learn quran online #online quran classes #online ijazah course #quran ijazah online #usa #canada #saudi arab

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questionsonislam · 1 year

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How does our religion warn those who speak loudly, by shouting in a way that is inappropriate for communication ethics? What kind of an attitude should we adopt towards this kind of people?

The essence and base of religion is faith. Worships are columns that enable the tree and building of religion to stand. And high ethics constitute the fruits of religion related to individuals, community and environment.

A human being is an ethical being, as well as a biological and psychological being. Ethics refers to good or evil disposition, nature and character. The sum of rules that human beings follow and feel a need to follow is called ethics. In other words, ethics can be expressed as “behavioral patterns and traits that exist in human personalities and which come out by themselves without needing to be forced.” Being economical and not wasting is one of these traits.

It is an ethical quality, which is important and elevated, of human beings to live economically. As for human beings, being economical means “keeping the middle of the road, acting in a modest way, being frugal, avoiding spending less or more than what is necessary.”

The religion of Islam commands us to keep the middle of the road by refraining from extremism in all matters from eating to clothing and use of furniture and possessions. It prohibits extravagancy and stinginess. In the Quran, the following is stated :

"And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass." (Luqman, 31:19).

Therefore, it is sunnah to follow some rules while speaking. Actually, there is someone who guides us, setting us an example, in this matter; and that person is Hazrat Muhammad (pbuh), who was sent as the mercy upon all realms. We can summarize his sunnah about this matter as follows:

a) Refraining from speaking loudly,

b) Knowing how to talk to whom,

c) Not speaking so quietly that words and sentences cannot be understood,

d) Not speaking so loudly that can disturb others, keeping the voice in between them,

e) Not making use of foreign (and unfamiliar) words and complicated sentences that will make it difficult for the addressee to understand.

It indicates for sure that we have not been educated according to the Quranic discipline, have not been shaped by the Prophet’s sunnah and have not been exposed to Islamic culture enough, as we exceed these limits in our daily lives. Actually, words and acts of a believer who has been exposed to this culture enough will always be balanced; his voice will be orderly and words and sentences he speaks will be careful and easy to understand.

Some people speak loudly, like bullies, with inappropriate words and sentences, which shows their cultural structure and degree of education and their disrespect for other people. In order to enable those people to put their inappropriate and rude way of speaking in a mould to shape them into a respectful and civilized way, Allah the Glorious makes a metaphor, which is a warning for them: “for the harshest of sounds without doubt is the braying of the ass.”

On the other hand, although the verses of sura al-Hujurat specifically states how the Prophet must be talked to, surely there are some lessons which we must learn through it.

The following Quranic verse was sent down in response to that someone outside called upon to the Prophet by shouting “Muhammad!” while he was resting:

“O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.”

“Those that lower their voices in the presence of God's Messenger-- their hearts has God tested for piety: For them is Forgiveness and a great Reward.”

“ Those who shout out to thee from without the inner apartments - most of them lack understanding.”

“ If only they had patience until thou couldst come out to them, it would be best for them: but God is Oft-Forgiving, Most Merciful.” (al-Hujurat, 49:2-5).

The verse “Say to My servants that they should (only) say those things that are best” (al-Isra, 53) shows the style of communication that is appropriate for Allah’s servants.

It is Allah’s command for Muslims to talk nicely to not only Muslims but also to all humans, and even to the greatest enemies of Islam. As a matter of fact, when Allah sent His apostles like Moses and Aaron to talk with the Pharaoh, who claimed to be god, He stated how they should talk as follows:

“Go, both of you, to Pharaoh, for he has indeed transgressed all bounds; but speak to him mildly; perchance he may take warning or fear (God)." (Ta Ha, 20:43-44)

Whatever Muslims do, they do it wisely. As a matter of fact, it is stressed in the verse that it is a lot of good:

“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing…” (al-Baqarah, 2:269).

For this reason, all their speaking, statements and warnings must be full of wisdom; because the verse “Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious, for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.” (an-Nahl, 16:125) demands that speaking must be in accordance with wisdom.

Speaking without wisdom is the style people use in order to prove that they are superior to their addressees in terms of intellect and knowledge; with a feeling of arrogance. Speeches made with this aim make them look poor quality to the utmost degree and so simple, rather than elevating them. However, what is appropriate for Quran’s ethics is a modest way of addressing as much as possible. This ethic of believes is stated in the Quran with the following verse: “And the servants of (God) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!" (al-Furqan, 25:63).

A believing person never adopts an arrogant and boastful style when talking to people, even when they might not have some characteristics or properties he has got because Allah states that He dislikes boastful people, with the verse “And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for God loveth not any arrogant boaster.” (Luqman, 31:18).

Another unwise issue in people’s speech that is remarkable is that they always try to be the one who says the last word and who is right. This kind of people prefers to express their opinions and make others accept them instead of listening to what their addressees say and benefiting from their opinions. However, there are always chances of learning from other people, no matter how much they know. Even though someone is less knowledgeable, it is possible for him to approach the matter from a different angle, to make objective evaluations and offer useful ideas. Allah states the following in the Quran, : “We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is one.” (Yusuf, 12:76).

There is no place for claiming to be superior in believers’ communication. This kind of communication causes one to look so simple and poor quality. Besides, there is nothing that claiming can earn someone because what is important for believers is not having people to accept their opinions but to find the truth.

Another manner that has got no place in Islamic ethics is nonsense speech. As for what is nonsense and useless speech, believers determine the criteria in accordance with Islam. Throughout the time they live, knowing that the time they spend on the earth is very important for their otherworldly lives, they pay the utmost attention not to speak nonsense, by referring to their consciences.

Amongst other remarkable negative qualities of speech, interrupting and using a tone of voice that is not moderate can be counted. They are familiar manners with people, who do not live in accordance with Islamic ethics, not to listen to the speaker, to discuss at the same time by not listening to what is said, to try to get the upper hand, and to speak nonsense, which is also called idle talk. Even people who are experts in their fields sometimes act with such a style that is deprived of kindness and respect. Such people try to get their ideas accepted by others with an arrogant style of speech instead of benefiting from what others say. However, Muslims do not aim to prove themselves, to get the upper hand and to be the one who says the last word, which are all desires of the soul. For this reason, their styles are always moderate and calm. As a requirement of their understanding of kindness, which results from the Quranic ethics, they always try to get to know each other first and benefit from each other’s speeches; and they avoid acting ignorantly.

Another obvious characteristic which those who do not live in accordance with Islamic ethics have got is their tone of voice. They see no harm in shouting in order to prove themselves right, to make their addressees give up, to convince them or to get the upper hand by silencing them. However, Muslims’ tone of voice is moderate. They never do something or say something which will cause extremism, rudeness and disrespect. While expressing the Truth, they answer with words, manners and behavior which will not hurt the right of Allah and the right of people.

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sweetness-of-faith · 2 years

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سورة الحجر

أعوذ بالله من الشيطان الرجيم

وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ ـ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ ـ قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ ـ قَالَ أَبَشَّرْتُمُونِي عَلَىٰ أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ ـ قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ

قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ ـ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ ـ قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ ـ إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ ـ إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ الْغَابِرِينَ

فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ ـ قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ ـ قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ ـ وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا لَصَادِقُونَ ـ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ تُؤْمَرُونَ

وَقَضَيْنَا إِلَيْهِ ذَٰلِكَ الْأَمْرَ أَنَّ دَابِرَ هَٰؤُلَاءِ مَقْطُوعٌ مُصْبِحِينَ ـ وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ ـ قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ ـ وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ ـ قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ ـ قَالَ هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ

لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ ـ فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ ـ فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ ـ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ ـ وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ ـ إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ

سورة الحجر، من الآية 51 إلى 77

And inform them ˹O Prophet˺ about Abraham’s guests who entered upon him and greeted ˹him with˺, “Peace!” He ˹later˺ said, “Surely we are afraid of you.” They reassured ˹him˺, “Do not be afraid! Surely we give you good news of a knowledgeable son.” He wondered, “Do you give me good news despite my old age? What unlikely news!” They responded, “We give you good news in all truth, so do not be one of those who despair.”

He exclaimed, “Who would despair of the mercy of their Master except the misguided?” He ˹then˺ added, “What is your mission, O messenger-angels?” They replied, “We have actually been sent to a wicked people. As for the family of Lot, we will certainly deliver them all, except his wife. We have determined that she will be one of the doomed.”

So when the messengers came to the family of Lot, he said, “You are surely an unfamiliar people!” They responded, “We have come to you with that ˹torment˺ which they have doubted. We come to you with the truth, and we are certainly truthful. So travel with your family in the dark of night, and follow ˹closely˺ behind them. Do not let any of you look back, and go where you are commanded.”

We revealed to him this decree: “Those ˹sinners˺ will be uprooted in the morning.” And there came the men of the city, rejoicing. Lot pleaded, “Indeed, these are my guests, so do not embarrass me. Fear Allah and do not humiliate me.” They responded, “Have we not forbidden you from protecting anyone?” He said, “O my people! Here are my daughters ˹so marry them˺ if you wish to do so.”

By your life ˹O Prophet˺, they certainly wandered blindly, intoxicated ˹by lust˺. So the ˹mighty˺ blast overtook them at sunrise. And We turned the cities ˹of Sodom and Gomorrah˺ upside down and rained upon them stones of baked clay. Surely in this are signs for those who contemplate. Their ruins still lie along a known route. Surely in this is a sign for those who believe.

Quran 15:51-77

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hejazfinancial · 2 years

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Everything You need to know about shariah financial planner

A Shariah Adviser is a professional financial planner whose recommendations are based on Islamic values. Some of the key principles to remember when choosing a financial planner include: It is important to work with a qualified financial planner who has experience in the field.

Make sure your financial planner is trustworthy and reliable. Ask other Muslims you know if they have any recommendations for a financial planner. Make sure you are comfortable with the advice and suggestions your financial planner offers. If you want to get started planning for your financial future, but don't know where to start, we can help

A financial planner is a professional financial planner whose recommendations are based on Islamic values.

A financial planner is a professional financial planner whose recommendations are based on Islamic values. Shariah is a code of conduct for Muslims and is based on the Quran and the Sunnah, which are the teachings of Prophet Muhammad. Shariah guides Muslims to live a life that is pleasing to Allah.

Some of the key principles to remember when choosing a financial planner include:

Make sure he or she is qualified.

Ensure that the planner is trustworthy.

Confirm that you are comfortable with the advice given to you.

Know what you are getting into, and make sure it aligns with your values and goals.

It is important to work with a qualified financial planner who has experience in the field.

If you are looking for a shariah financial planner, it is important to work with one who has experience in the field, as well as a minimum of a bachelor's degree in Islamic studies or a related field.

Make sure your financial planner is trustworthy and reliable.

Check the credentials of your potential shariah financial planner.

Ask for references and check them out thoroughly.

Ask for a trial period, if possible.

Make sure there is a fee schedule that you can actually afford in writing, with no hidden costs or surprises later on (this should include any fees they charge).

Get a list of services they provide and those they don't provide so you know exactly what you are getting and what you're paying for before hiring them.

Ask other Muslims you know if they have any recommendations for a financial planner.

If you don't know anyone who has used a financial planner, you can ask other Muslims in your community for recommendations. You could also ask your local imam or mosque officials if they have heard of any good financial planners in your area.

Other sources to try include:

Local Islamic centers and Islamic organizations (including university-based ones)

Your local Islamic council

Make sure you are comfortable with the advice and suggestions your financial planner offers.

As with any type of adviser, it is important that you are comfortable with the advice and suggestions your financial planner offers. You need to feel confident in the person giving you advice and trust them as well.

In addition, your financial planner should be able to provide references from clients who are satisfied with their services. If they cannot do this for whatever reason, then it could be a sign that something isn't quite right about their business practices or reputation within the community at large.

What is a Shariah Financial Planner?

A financial planner is an independent professional who creates customized financial plans that meet Islamic law (Shari'ah). They specialize in both traditional and non-traditional investments like real estate and venture capital. The main purpose of a shariah financial plan is to help individuals gain access to Islamic finance products that align with their religious beliefs. These products offer a different set of benefits compared with conventional options such as credit cards or loans because they abide by certain rules which can be confusing if you’re unfamiliar with them.

A financial planner can guide you in areas of personal finance including savings, investments and estate planning. This can include:

Retirement planning

Tax planning

Estate planning

Conclusion

We hope this article has helped you learn more about the role of a shariah financial planner. If you're looking to start planning for your financial future, contact an expert.

Source: Everything You need to know about shariah financial planner

#Shariah Adviser

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seema-chahal · 2 years

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#सत_भक्ति_संदेश

#tuesdayvibe

#सत_भक्ति_सन्देश

There can be no knowledge of Quran without Bakhbar Saint @SaintRampalJiM told that those who read the Qur'an are unfamiliar with its knowledge.

cause meat eaters

#kabirisgod #jagatgururampalji

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basicsofislam · 1 year

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ISLAM 101: The Basic Concepts of Islam: Part 6

The Concept of the Universe

In the foreword, we briefly discussed the position of the Muslims and the future of Islam in Western Hemisphere. In this part, we shall discuss the position of man in the contemporary world, the general human situation, and the Islamic concept of the universe or world view. This will reaffirm the concepts that have already been discussed, add some new ideas, and tie together the various dimensions of the subject in a summary recapitulatory fashion. The present human situation is alarming, to say the least. It demands concern and active response on the part of all people of good will and God – mindedness. But this does not, and should not, lead to despair or resignation. The spirit of hope is, and has always been, an integral part of Islam (see, e. g., Quran 12:87; 65:3) The problems and crises of modern times are not entirely unique or peculiar. It is true that they are difficult, complex, and agonizing. Perhaps this is even more so now than ever before. But the difference, however, between this age and those of yester centuries is basically a difference of degree rather than of kind. The ever-increasing complexity of our contemporary predicaments may be largely due to a similar, proportionate rise in our expectations and capacities. For many centuries and in numerous regions of the globe, the chief source of the most difficult crises has essentially been a kind of inflexible, exclusive, and intolerant attitude toward the unfamiliar, the different, and the foreign. This orientation fostered racism, elitism, bigotry, prejudice, and a whole host of other equally distasteful attitudes. Few people can really deny that humanity is facing an unusual crisis. This present human crisis seems to emanate from a serious imbalance between our external, outward, material explorations and our internal, inward, moral gropings. Nothing is simpler than calling for the maintenance of equilibrium, advocating a middle range, or crusading for the golden means. Yet nothing has been harder to attain. In the past, utterances such as man cannot live by bread alone were sometimes so distorted as to connote disregard for man’s material welfare. Similarly, trust in God has been misunderstood; it is often taken to mean helpless fatalism or categorical denial of human free will and self-realization. An overemphasis on spirituality and resignation is bound to give rise to a counter emphasis on materialism, rationalism, free will, and so on. Stressed beyond certain limits, spirituality may become superstition and confusion. Likewise, counter stress may turn materialism into laxity, free will into libertinism, and rationalism into sheer vanity. The intellectual history of the last few centuries demonstrates these tendencies only too well. Over the years of recent decades, the spiritual scale tipped up and down. In the sixties, and now in the seventies, the news-making events are those of the unsurpassed, unprecedented, outer space explorations. Equally sensational are the unprecedented explorations in the inward, internal realms of being, however faddish, cultic, or neurotic they may seem to be. The rise of these two unprecedented and unbalanced types of exploration is exceptionally alarming. The reason probably lies in the fact that the two types do not seem to relate to each other, let alone converge. There is no apparent reciprocity, mutual reinforcement, or cross-fertilization. Besides, their precarious, unbalanced existence is a constant threat to the majority of people. It may very well drive them into ambivalence and confusion which may, in turn, intensify the problems of society and harden the lot of modern men. But such a precarious course can be changed if the outward scientific explorations and the inward moral gropings are somehow reconciled. Man does not live by bread alone. That is true enough. But neither does he live by prayers only. He is both a political or materialistic animal and a religious explorer of the holy. As already mentioned, the contemporary world is clearly baffled by numerous problems. But it is equally baffled by the conflicting diagnoses and prescriptions to cope with these problems. Some people sing along with the popular lyric, what the world needs now is love etc. Some call for a human rebirth. Others turn to Marxism, Humanism, Satanism, or Scientism as the ultimate solution. Still, more are awaiting the arrival of some future Savior. Yet this long list does not even include the indifferent, the hopeless, and the apathetic who may, in fact, outnumber the optimist clubs combined. But it seems that the greatest need today is the pressing need for "understanding." What man needs most of all is to understand himself and his nature, his potentials and limitations, his place in the universe and relationships with its elements. The question now is how can Islam help man to understand himself, unclog his mind, and clear his blurred vision? To try an answer to this question, it will be necessary to keep in mind the basic concepts of Islam which have been discussed and to elaborate further some elements of its value system. This analysis will hopefully show how they may relate to modern man in his contemporary predicament, and how they may help him to find his way through. The principle of moderation is most characteristic of Islam. It is probably best expressed in the way Islam views human nature, the meaning of life, and the idea of God. Islam does not subscribe to the one-sided humanistic philosophy, which almost deifies man and recognizes nothing beyond. Neither does Islam endorse the equally one-sided verdict that human nature is inherently vicious, wicked, or sinful, Islam rejects the idea that life is nasty, brutal, short, and miserable. But it equally rejects the idea that life is an end in itself, pleasurable, and carefree. Islam does give life a positive meaning, a purpose. It would devalue life on earth only relative to the Hereafter. It is not concerned exclusively with the here and now, the instant hedonism, and the immediate pleasures. Nor does it completely bypass the here and now in pursuit of a future paradise in a hereafter. It addresses itself to both the human condition here on earth and the human destiny in the Hereafter. Such concern is, of course, proportionate; it values each phase of existence according to its relative effect on the general well-being of man (Quran 7:33; 17:18-21; 28:77; 57:20-21). In the Quran, there is a passage (2: 27-39) which is typical of so many others. This passage contains some of the fundamental principles of Islam and represents the foundations of the world view of Islam. Outstanding among these principles are the following: 1. The world is a becoming entity, created by the will of a Designer and sustained by Him for meaningful purposes. Historical currents take place in accordance with His will and follow established laws. They are not directed by blind chance, nor are they random and disorderly incidents.

2. Man also is created by God and is commissioned to be Gods viceroy on earth. He is so chosen to cultivate the land and enrich life with knowledge, virtue, purpose, and meaning. And to achieve this goal, everything in the earth and the heavens are created for him and is made subservient to him. Life on this planet is not a prison for man; his coming into the world was not an arbitrary punishment for previously committed sins. Nor was he expelled from another world and cast out into this one. His existence was no mere chance or undesigned occurrence.

3. Knowledge is the unique faculty of man and is an integral part of his personality and his being. It is the knowledge that qualifies a man to be the viceroy of his Creator and entitles him to command the respect and allegiance even of the angels of God.

4. The first phase of life on earth began not in sin or rebellion against the Creator. The Fall from the Garden of Eden and what followed thereafter – the remorse of Adam and Eve, their repentance, God’s forgiveness of and compassion for them, the enmity between man and Satan – all this was no surprise to the Creator. Nor was it an accident in the course of events. It was too meaningful to be accidental. Rather, it seems to have been designed to discipline the first man, to give him an actual experience of fall and rise, moral defeat and triumph, straying from and reconciliation with the Creator. In this way, man would become better prepared for life and more enlightened to face its uncertainties and trying moments.

5. Eve was not the weaker party of the first human couple. She neither tempted Adam to eat of the forbidden tree nor was she alone responsible for the expulsion from the Garden of Eden. Both Adam and Eve were equally tempted and equally responsible; both were remorseful, repented, and were blessed with the forgiveness and compassion of God. This is significant as it liberates Eve from the curse that followed her and her sex throughout the ages, and acquits her of the charge that she alone bears all or most of the responsibility for the Fall. Furthermore, it declares in no uncertain terms that the belief in the moral inferiority of women is unfounded and the double standard is totally unjustifiable. Here, as elsewhere, the Quran makes it very clear that both man and women are equally capable of virtue and weakness, equally sensitive, and equally meritorious.

6. Man is a free agent endowed with a free will. This is the essence of his humanity and the basis of his responsibility to his Creator. Without man’s relative free will life would be meaningless and Gods covenant with man would be in vain. Without human free will, God would be defeating His own purpose and man would be completely incapable of bearing any responsibility. This, of course, is unthinkable.

7. Life emanates from God. It is neither eternal nor an end in itself, but a transitional phase, after which all shall return to the Creator.

8. Man is a responsible agent. But responsibility for sin is borne by the actual offender alone. Sin is not hereditary, transferable, or communal in nature. Every individual is responsible for his own deeds. And while man is susceptible to corruption, he is also capable of redemption and reform. This does not mean that Islam prefers the individual to the group. Individualism means little or nothing when severed from social context. What it means is that the individual has different sets of roles to play. He must play them in such a way as to guard his moral integrity, preserve his identity, observe the rights of God, and fulfill his social obligations.

9. Man is a dignified honorable being. His dignity derives from the fact that he is infused with the spirit of his Creator. What is more important is that such dignity is not confined to any special race, color, or class of people. It is the natural right of man, every man, the most honorable being on earth.

10. The passage, finally, points to the deep-seated roots of the Oneness of God and the unity of mankind. It shows, further, that man’s highest virtues are piety and knowledge, that when such knowledge is acquired and invested according to the divine guidance, man’s blissful destiny will be assured and his life will be serene.

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kitchen-light · 4 years

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And it isn't only the ancient Greeks who seem to talk about colour in ways that feel unfamiliar. A decade later Lazarus Geiger, a German philosopher and philologist, began to examine other ancient languages. He pored over the Quran and the Bible in its original Hebrew; he studied ancient Chinese stories and Icelandic sagas. All exhibited the same muddled references to colour and, as he noted in one much-quoted passage on Vedic chants from India, the same omission. "These hymns, of more than ten thousand lines, are brimming with descriptions of heavens. Scarcely any subject is evoked more frequently. The sun and reddening of dawn's play of colour, day and night, cloud and lightning, the air and ether, all these are unfolded before us, again and again in splendour and vivid fullness. But there is one thing no one would ever learn from those ancient songs who did not already know it, and that is that the sky is blue."

Kassia St Clair, from the introduction to “The Secret Lives of Colour”

#kassia st clair #lazarus geiger #quotes #essays #words #found*#colours #colour blue

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woman-loving · 3 years

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I can’t remember if I posted about it here or not, but the key insight I got from “It was a Dark and Stagnant Night (‘til the Jadids Brought the Light): Clichés, Biases, and False Dichotomies in the Intellectual History of Central Asia” by Devin DeWeese was that proposals to return to the “original” views of a (religious) tradition, as represented by texts, involve rejection of other sources of authority on that tradition which may be legitimate. And that, actually, it’s not a neutral intellectual position to accept that only a narrow selection of “original” texts are the truest sources of authority for what that tradition is or should be about. The article also challenged the dichotomy between “fundamentalism” and “modernity,” and re-stated the argument that fundamentalism is a “modern” phenomenon (while also pointing out some limitations of that argument in the Islamic case).

This author had an unfortunate tendency to speak in long, rambling sentences (unlike anyone you know here), but these were some passages that I liked:

Among the false dichotomies that ought to be highlighted in connection with Jadidisim, and with ‘Islamic modernism’ more broadly, is the opposition often posed between ‘modernity’ and ‘fundamentalism;’ it has been some 30 years since Martin Marty’s ‘Fundamentalism Project’ underscored the realization that the quintessentially ‘modern’ form of religion is fundamentalism, with its textuality, its call for individual engagement with textuality, its quantification of commitment, and its rejection of cumulative tradition sanctioned by communal endorsement rather than by scriptural literalism. Fundamentalisms, in short, far from being throwbacks to a ‘medieval’ past or relics of old-fashioned ‘tradition,’ reflect the actualization, in religious spheres, of many of the features said to be characteristic of ‘modernity.’[36] Whether we accept, that is, the coherence and historical force of ‘modernity,’ or question the substantiality or usefulness of that category, we must acknowledge that religious fundamentalisms overlap significantly with what is usually said to define ‘modernity;’ this overlap in itself may highlight the problems with that concept, which even in its ‘academic’ definitions is typically framed in terms of a diminishing role for religion—a phenomenon relegated to the ‘pre-modern’ or ‘traditional’ world prior to the advent of modernity.[37]

The term ‘fundamentalism,’ of course, is used promiscuously today, but its ‘original’ religious sense, in Protestant Christianity, of stressing a reliance on literally-interpreted foundational scriptures and a rejection of intervening cumulative tradition, fits the Wahhābīs and Salafists as well; as discussed further below, it also fits the religious profile of the Jadid critique.

To be sure, the Wahhābī version of the fundamentalist emphasis on “sola scriptura” (as in the Reformation slogan) had roots in a long tradition represented by Ḥanbalī jurisprudence and by such figures as Ibn Taymīya, and in this regard one may object with some reason that it hardly belongs to ‘modernity,’ however that fuzzy concept might be plausibly defined; nevertheless, it is not accidental that the growing appeal of Salafist thought coincided with the Muslim world’s encounter with the West and with 20th-century ‘modernity,’ and in terms of attitudes toward the sources of religious authority, Muslim currents that are variously labeled ‘reformist,’ ‘fundamentalist,’ ‘modernist,’ ‘liberal,’ ‘rigorist,’ or ‘puritanical’ should be recognized as having much more in common than is sometimes acknowledged. We may with reason distinguish the goals of Muslim ‘modernists’ from those of Wahhābīs, Salafists, and others, but they share, among other things, a rhetorical dismissal of communal tradition, an emphasis upon the individual as the vehicle for change, and the conviction that ‘real’ Islam can be based solely on a ‘minimalist’ scriptural foundation.

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To some extent this effort to distance the Jadids from Muslim ‘religious’ thought reflects the narrow, Protestant-style understanding of what ‘religion’is that prevails in Jadidocentric scholarship (and in much other scholarship on Islam in the Russian and Soviet contexts); in any event, the ‘genealogy’ of this effort goes back still further, all the way to Alexandre Bennigsen. In Islam in the Soviet Union (1967), by Bennigsen and Lemercier-Quelquejay, the authors insist that the initial phase of the Jadid program, which they call ‘religious reform,’ “sought to break with conservative traditionalism and, without repudiating what was fundamental, to render Islam capable of surviving in a modern world dominated by reason and the spirit of criticism.”[48] The key word here, by the way, is not “conservative” or “traditionalism,” but “fundamental;” it reminds us that there is much to religion that is not really important or even essential to it, and it thus reminds us that ‘reform’ will—indeed, must—entail a process of stripping things away from religion, leaving only what is “fundamental.” The specifics of what must be stripped away—and in the ‘developmental’ sequence proposed by the authors, this stripping away is necessary so that script reform, school reform, and political nationalism can follow—become clear as the authors continue: “narrow dogmatism;” “obscurantism;” “traditional theology;” “blind obedience to traditional authorities (taqlid);” and obstruction of “the right of every man to find in the Quran and the Hadith a reply to all religious questions.” The latter point, of course, sounds vaguely democratic, even revolutionary: mufassirs of the world, unite! It is Ibn Taymīya’s program, of course, and contemporary Salafists’, and, for that matter, Luther’s as well; but what is most telling is the absence of any explanation that the important ‘innovation’ here lay not in talking of “the right of every man,” but in talking only about “the Quran and the Hadith” as the sources to be mined in seeking answers to those “religious questions.” Portraying what was, and is, a restriction of religious authority (to the Ḥanbalī minimum) as an expansion of it, to “every man,” is only one small example of the misconstrued context, or the partisan bias, in such discussions, but it is worth noting nonetheless. [...]

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In the end, whether we acknowledge that the Jadid ‘reform’ program criticized ‘innovations’ and ‘superstitious accretions’ to the pristine core of ‘real’ Islam as part of their engagement with essentially religious issues, or insist that they did so merely as an opportunistic evocation of religious rhetoric in the service of a ‘secularizing’ mission, may be secondary to the broader problem entailed by either stance, which brings us back to the problem of bias: to point out the Jadids’ critique of ‘innovations’ and ‘accretions’ is one thing, but to take their side in that critique, explicitly or implicitly, is utterly irresponsible in scholarly terms. Where the admirers of the Jadids go astray—and indeed, where they do a serious disservice to scholarly understanding—is in failing to explain to their readers that substantial currents in Muslim religious thought, both in the past and at present, understand those ‘accretions’ as perfectly legitimate and indeed laudable facets of Muslim religiosity, or that the rhetoric of ‘purifying’ Islam of harmful ‘additions’ may equally be seen as ‘subtracting’ those legitimate facets from Muslim practice—indeed, from a viable religious vision with a rich intellectual tradition and deep social roots.

Instead of offering such an explanation and properly contextualizing the Jadid critique, however, Jadidocentric scholarship has simply assumed their critique was in defense of Islamic legitimacy (if not of ‘modernity’), that what they criticized was self-evidently a departure from ‘true’ Islam, that in their time only the Jadids had the proper sense of Islamic rectitude, and that outside their circles all was innovation and corruption. These stances are utterly indefensible, historically and culturally; if Jadidocentric scholars have adopted them out of ignorance of ‘the other side,’ or through unfamiliarity with the body of sources that could articulate that other side, we might simply explain the biases of Jadidocentric scholarship as the unfortunate byproducts of the failure to bridge gaps in disciplinary or linguistic or ‘area’ training—though explaining them in this way does not amount to excusing them. Whatever the reasons, however, the unavoidable conclusion—namely that wittingly or unwittingly, Jadidocentric scholars have blithely adopted one side in a religious debate—is reason enough to seriously question their scholarship.

#religion #islam #philosophy #russia #central asia

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