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howtomuslim · 5 months

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Mosques: Architectural Marvels

From the ornate domes that pierce the skyline to the intricate geometric patterns adorning their walls, Islamic mosques stand as architectural masterpieces that transcend time. These sacred spaces reflect not just religious devotion but also artistic excellence and cultural richness.

The Grandeur of Islamic Mosques

Islamic architecture is a canvas of creativity, where beauty intertwines with spiritual significance. The towering minarets and graceful arches symbolize a connection between the earthly and the divine, inviting worshippers into a realm of tranquility and reflection.

The Quran beautifully mentions the importance and the purity of mosques: “The mosques of Allah shall be maintained only by those who believe in Allah and the Last Day; perform prayers, and give zakat” (Quran 9:18). The beauty and grandeur of these mosques echo the reverence Muslims hold for their faith and the Creator.

Notable Mosques Around the World

Spanning continents, Islamic mosques vary in style and design, each telling its own story. The Sultan Ahmed Mosque in Istanbul, known as the Blue Mosque, mesmerizes with its cascading domes and intricate blue tiles. The Sheikh Zayed Grand Mosque in Abu Dhabi astounds with its pure white marble and opulent chandeliers, a testament to modern Islamic architecture’s magnificence.

“Whoever builds a mosque for Allah, then Allah will build for him a house like it in Paradise” (Sahih Bukhari 439, Sahih Muslim 533).

Islamic mosques not only serve as places of worship but also as community hubs fostering unity, learning, and charity. Their beauty transcends religious boundaries, inviting admiration and awe from people of diverse backgrounds.

Islamic Influence on European Architecture

Islamic mosque architecture indeed played a pivotal role in influencing the evolution of European architectural styles, particularly during the Medieval period. The contact between the Islamic world and Europe, especially during the Crusades and through trade routes, allowed for the exchange of ideas, knowledge, and artistry.

The magnificence of Islamic mosques, with their intricate geometric designs, ornate calligraphy, and towering minarets, captivated the imagination of European travelers and scholars. During the Middle Ages, as Europeans encountered these architectural wonders in regions like Spain, Sicily, and the Middle East, they were deeply influenced by the sophistication and beauty embedded in Islamic architecture.

Transition to European Architecture

The impact of Islamic architecture on Europe can be seen in the emergence of what is now known as “Romantic Architecture.” The pointed arches, ribbed vaults, and soaring spires characteristic of Gothic architecture find their roots in the designs observed in Islamic mosques.

For instance, the Great Mosque of Cordoba in Spain, initially a mosque, was later transformed into a cathedral. Its horseshoe arches and intricate mosaics influenced the construction of cathedrals like the Notre-Dame Cathedral in Paris, showcasing a fusion of Islamic architectural elements with Christian symbolism.

Moreover, Islamic architectural techniques, such as the use of horseshoe and pointed arches, were integrated into European structures, enhancing their stability and height. This incorporation of Islamic architectural principles laid the groundwork for the evolution of European styles, transitioning from the Romanesque to the Gothic period.

Legacy and Cultural Exchange

The cross-cultural exchange between the Islamic world and Europe not only impacted architectural styles but also cultivated an environment of intellectual exchange. Muslim scholars preserved and expanded upon the knowledge of ancient civilizations, which eventually made its way to Europe through translations of works from Arabic to Latin.

This exchange of ideas, facilitated in part by the awe-inspiring beauty of Islamic architecture, contributed to the Renaissance and the flourishing of arts, sciences, and architecture in Europe.

In essence, the influence of Islamic mosque architecture on European styles was profound, serving as a catalyst for the emergence of new architectural forms, techniques, and aesthetic sensibilities that continue to resonate in the stunning structures dotting European landscapes.

In conclusion, Islamic mosques are not just architectural marvels but embodiments of spiritual devotion, cultural richness, and artistic brilliance. Their beauty encapsulates the essence of Islam, drawing both Muslims and non-Muslims into a world where faith meets artistry in a breathtaking symphony.

Learn more about Islam on our website: howtomuslim.org

#islam #islamicreminders #muslim #islamdaily #islamic #allah #quran #mosque

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mashakels-blog · 7 months

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learn about islam

Islam is one of the major world religions, with over 1.8 billion followers, making it the second-largest religion globally. It was founded in the early 7th century CE by the Prophet Muhammad in the Arabian Peninsula, specifically in what is now modern-day Saudi Arabia. The teachings of Islam are primarily based on the holy book of Islam, the Qur'an (or Koran), which Muslims believe to be the divine revelation from God.

Learn about Islam with Noor Institute

Basic Beliefs:

1. Monotheism: Islam is a monotheistic religion, affirming the belief in the oneness of God (Allah). Muslims believe that there is no deity worthy of worship except Allah, and Muhammad is His final prophet.

2. Five Pillars of Islam: These are the central acts of worship that form the foundation of a Muslim's faith and practice. They are:

a. Shahada: The declaration of faith, stating that there is no god but Allah, and Muhammad is His prophet.

b. Salah: The performance of five daily prayers facing the Kaaba in Mecca.

c. Zakat: The giving of alms or charity to the poor and needy.

d. Sawm: Fasting from dawn until sunset during the holy month of Ramadan.

e. Hajj: The pilgrimage to the holy city of Mecca, which every able-bodied and financially capable Muslim is expected to undertake at least once in their lifetime.

3. Prophets and Messengers: Muslims believe in the prophethood of various individuals, including Adam, Noah, Abraham, Moses, and Jesus, among others. They consider Muhammad to be the final prophet sent by God to guide humanity.

4. Day of Judgment: Muslims believe in the Day of Judgment, where all individuals will be held accountable for their deeds in this world. The righteous will be rewarded with paradise (Jannah), while the wicked will face punishment in hell (Jahannam).

5. Predestination: Muslims believe in the concept of divine predestination, known as Qadar. They believe that everything happens according to the will of Allah, who has knowledge of all things past, present, and future.

Islamic Practices:

1. Mosque: Muslims gather in mosques for congregational prayers and community activities. The mosque serves as a center for worship, education, and social gatherings.

2. Dietary Laws: Muslims follow dietary restrictions, adhering to halal (permissible) and avoiding haram (forbidden) food and drinks. Pork, alcohol, and animals slaughtered in a non-halal manner are considered haram.

3. Modesty: Modesty in dress and behavior is encouraged for both men and women. Many Muslim women choose to wear a hijab (headscarf) as a symbol of modesty, although practices vary across different cultures.

4. Ramadan: The holy month of Ramadan is a time of fasting and increased devotion. Muslims abstain from food, drink, smoking, and other physical needs from dawn until sunset. The fast is broken each day with a meal called Iftar.

Islamic Sects:

Islam has several major sects. The two largest sects are Sunni and Shia Islam. Sunnis constitute the majority of Muslims worldwide, while Shia Muslims are the majority in Iran, Iraq, Bahrain, and some other countries. The primary difference between the two sects lies in their beliefs regarding the rightful successor to Prophet Muhammad.

Learn about Islam with Noor Institute It's important to note that there is diversity within the Muslim community, with varying interpretations of Islamic teachings and practices. Islam has made significant contributions to various fields, including science, art, architecture, and philosophy, and has a rich cultural and intellectual heritage.

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tiapandayblogs · 1 year

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The Past, Present and Future of Crowdfunding in India

The wealth of a person becomes meaningless if it is not distributed and utilised.

– RIG VEDA

Almost everyone has experienced the joy of giving at some stage or another. Giving money, giving help in other ways or giving of themselves to a person in need, listening to him or her, or helping them with their problems. The word Philanthropy means the practice of giving money and time to help make life better for other people has Greek origins. It springs from the word fil-anthra-pi–the love of ‘fellowmen’. Surprisingly, wealth did not correlate with the initial definition of the word, but over some time, people began to realise that when love, empathy, kindness and humanity prevail, wealth assumes a nobler purpose.

Some countries have the concept of philanthropy embedded in them like India, where it is evident in the rich diversity. It is ever-present in every religion practised here. The Hindus have a principle of dann, which constitutes the feeding of the priests, charity to orphans, etc. In Muslims, zakat–giving a portion of one’s income to charity is widely practised throughout the social spectrum. On a similar note, Christians have the concept of the tithe–giving away one-tenth of what one earns to charity. The Sikhs have a tradition of a direct service by one’s own hands for a charitable cause. The langar in every Gurdwara is an excellent example of such service.

Philanthropy has evolved a lot over the ages, especially during the latter half of the nineteenth century. The latter half of the nineteenth century saw the rise of philanthropic trusts, foundations set up mainly by business tycoons like Andrew Carnegie, Jamsetji Tata, etc. These trusts and foundations provided the right conduit for the effective social spending of the vast wealth generated by modern industries. Such trusts and foundations mainly focused on tackling major challenges that less well-endowed institutions would not even be able to attempt.

Healthcare financing for patients has always been a challenge in a developing nation like India. Crowdfunding is a novel but long-lasting solution to this challenge. Whereas crowdfunding is still seen as a developed-world phenomenon, its potential to create new jobs and stimulate innovation in the developing world has not gone unnoticed. Crowdfunding, while still in its nascent stage, has grown by leaps and bounds in the past decade. It is popularly predicted that the total transaction value of crowdfunding is projected to reach $90.4m by 2025 in India. While equity crowdfunding is still banned in India, other forms of crowdfunding like donation-based, reward-based, debt-based and peer-to-peer-based are gaining steady steam. Crowdfunding backed by digital marketing can bring wonderful results. It has emerged as a great tool to fund social causes.

The future of philanthropy lies in crowdfunding. India with its wide population and robust economy is the perfect market for crowdfunding startups. With the current introduction of cryptocurrency into India’s economy, crowdfunding will be seeing another boost in popularity.

Crowdfunding is one of the best avenues to build a long-lasting sustainable healthcare financing health system for patients.

Source - https://filaantro.org/blog/the-past-present-and-future-of-crowdfunding-in-india/

#crowdsourcing #crowdfunding #fundraising #fundraiser

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filaantrocrowdfunding · 1 year

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The Past, Present and Future of Crowdfunding in India

The wealth of a person becomes meaningless if it is not distributed and utilized.

– RIG VEDA

Almost everyone has experienced the joy of giving at some stage or another. Giving money, giving help in other ways or giving of themselves to a person in need, listening to him or her, or helping them with their problems. The word Philanthropy means the practice of giving money and time to help make life better for other people has Greek origins. It springs from the word fil-anthra-pi–the love of ‘fellowmen’. Surprisingly, wealth did not correlate with the initial definition of the word, but over some time, people began to realize that when love, empathy, kindness and humanity prevail, wealth assumes a nobler purpose.

Some countries have the concept of philanthropy embedded in them like India, where it is evident in the rich diversity. It is ever-present in every religion practiced here. The Hindus have a principle of dann, which constitutes the feeding of the priests, charity to orphans, etc. In Muslims, zakat–giving a portion of one’s income to charity is widely practiced throughout the social spectrum. On a similar note, Christians have the concept of the tithe–giving away one-tenth of what one earns to charity. The Sikhs have a tradition of a direct service by one’s own hands for a charitable cause. The langar in every Gurdwara is an excellent example of such service.

Crowdfunding is one of the best avenues to build a long-lasting sustainable healthcare financing health system for patients.

#filaantro #future of crowdfunding #past of crowdfunding #present of crowdfunding #crowdfunding #fundraising

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shaykhpod-blog · 2 years

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PODHADITH: EASY REWARD

In a Hadith found in Sahih Bukhari, number 6006, the Holy Prophet Muhammad, peace and blessings be upon him, advised that a muslim can gain the same reward as the one who fasts every day and offers the voluntary prayer all night if they financially support a widow or a poor person.

In this busy modern world muslims often struggle to make time to perform voluntary righteous deeds such as voluntary fasts or the voluntary night prayer. Islam as always gives everyone irrespective of their lifestyle a convenient way to receive reward from Allah, the Exalted. In this case, a muslim can financially support a widow or poor person in order to obtain this great reward. It is even easier in this day and age to sponsor the needy as one does not need to journey to them in order to aid them. One can use reputable and trustworthy charities in order to donate regularly. And a muslim must not be fooled and deterred from donating by believing their money will not reach the needy as Allah, the Exalted, will reward them according to their intention irrespective of if the money reaches the poor or not. This has been confirmed in a Hadith found in Sahih Bukhari, number 1. A muslim’s duty is to donate through a reputable and trustworthy charity with the correct intention namely, to please Allah, the Exalted.

Finally, sponsoring the needy is not expensive as most people spend more money on their monthly phone bill and other unnecessary luxury things. The sad truth is that if each financially-able muslim sponsored a needy person it would dramatically decrease poverty in the world.

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PodHadith: Easy Reward: https://youtu.be/z15Fn8VdUEs

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#Allah #ShaykhPod #Islam #Quran #Hadith #Charity #Prophet #Muhammad #Sunnah #Piety #Taqwa #Needy #Widow #Sadaqa #Zakat

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faiz-ibn-hussain · 2 years

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Jamiat Ahle-Hadees al-Hind (Undercover Ikhwnul-Mujrimeen Platform) promoting Deviant al-Qaradawi

أستغفر الله

XXXXXXXXXXX

Mukhtar Ahmed Nadawi (so-called "Ameer" of Jamiat 1990-97) writes introduction to the book of Yusuf al-Qaradawi:

This urdu edition of Allaamah Yusuf al-Qaradawi's exemplary book 'Al Halal Wal-Haram Fil-Islam' is one highly valuable marvellous gift (hadiyah) of knowledge for the urdu speaking folk & in the treasure of urdu language this is a honorable addition. The topic of this book is the most important aspect of Islamic Fiqh. Those issues (Mas'a'il) on which arguements & research has been made (in this book), they are extremely important, beneficial & modern (Jadeed). The author in his style of authoring (tarz-e-nagarish), high ability of extracting rulings (power of Is'tad'laal) & skilful knowledge is unique & he is an owner of distinguished status & repute. The language of translation is exceedingly simple & of general understanding but filled with etiquette of elegance in composition. Along with these special charecterestics, the book's elevated printing & publishing also has been taken care of. It is hoped that in the world of knowledge this book shall be given high precedence with benevolence.

Allamah Yusuf al-Qaradawi - Is a liberal personality (faiz-yafta) of Jam'iyah al-Azhar, Egypt, a unique scholar (alim) of deen who is famous personality of our time. On the fiqh of al-Islam his insight is very wide (waseeh) & commanding (daqeeq). Apart from 'halal-wal-haram' from his books, a book like Fiqhuz-Zakat which is such a zaqeem & knowledge-based book worthy of being written with liquid gold (aab-e-zar). The afore-mentioned personality has authored tens of such books which are all famous & have been accepted in the world of knowledge.

Allamah Qaradawi was a principal of Al-Ma'hadud-deen in Doha, Qatar& currently is a senior teacher in training college based in Doha. The author is a famous da'ee of islamic world, an excellent leader in calling towards Allah & is a mujahid.

Allah has granted him a fine art of writing. His speeches possess huge excitement & are highly effective (mu'assar). From looks & his characterestics (seerah) both, he is a salafi & an example of Salaf us Salih. He is very accomodating (milansaar), sincere (mukhlis) & is a scholarly friend.

Importance of the book: In its topic this book is virtuous(jaam'eh), matchless (be-nazeer) & the author's claim is completely true that on the topic of halal & haram, in the islamic literature this book is the foremost addition. Various parts of conflicting arguements (of fiqh issues) were dispersed in the various books of fiqh have been collected under one topic for the first time in the form of a single saheefa (book/volume) with modern fashion of research, philosophical deduction of rulings & complete virtue.

This is how this book has become an encyclopedia of most important islamic matters. And this is the reason why this book has achieved general acceptance in the world of knowledge & tens of its editions have been spread throughout the world after being published. Before this one, there have been translations in Turkish & English aswell....

XXXXXXXXXXX

نعوذ بالله من ذلك

May Allah ﷻ protect the ummah from their misguidance!

#jamiatahlehadees #iPlusTV #AhleHadees #Qaradawi #abuzaidzameer #PeaceTV #noortv #jalaluddinqasmi #aburizwanmuhammadi

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drmaqazi · 2 years

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Sadaqah or Sadqah (Arabic: صدقة IPA: [sˤɑdæqɐ],[n A] "charity",

Sadaqah or Sadqah (Arabic: صدقة IPA: [sˤɑdæqɐ],[n A] "charity", “benevolence",plural ṣadaqāt صدقات) in the modern context has come to signify "voluntary charity”.According to the Quran, the word means voluntary offering, whose amount is at the will of the "benefactor".

Etymology and meaning

'Sadaqah' literally means 'righteousness' and refers to the voluntary giving of alms or charity.[ In Islamic terminology, sadaqah has been defined as an act of "giving something...without seeking a substitute in return and with the intention of pleasing Allah." Meanwhile, according to Ar-Rageeb al-Asfahaani “Sadaqa is what the person gives from what he possesses, like Zakat, hoping to get closer to Allah.”

The term 'sadaqah' stems from the Arabic root word ‘sidq’ (s-d-q) ص د ق, which means sincerity and it is considered as a sign of sincere faith. The three-letter root of this word, S-D-Q, also means, "to speak the truth," "to be sincere," and "to fulfill one's promise." All of these aspects of honorable behavior indicate the links between generosity and a healthy society. Some modern researchers also try to etymologically link the word sadaqa to the Hebrew צדקה sedāḳā (almsgiving). Some experts hence conclude that sadaqa is a loanword.

Examples of sadaqah include:

To administer justice between two people

To remove harm from a road/removing thorns, bones and stones from paths

A good word

Every step taken towards prayer

Guiding the blind

Supporting the weak with the strength of your arms

Smiling at others

In Islamic texts[]

Quran[]

The word zakah occurs thirty times in the Quran, out of which, twenty-seven times it is linked with prayer. There are three places where it has not been linked ... (Quran 41:7). The zakah mentioned in these thirty places is in reference to the obligatory zakah. However, Sadaqah (non-obligatory charity) and its plural (sadaqat) occur thirteen times in the Qur'an; five times as Sadaqah, eight times as its plural.

Sadaqat is very wide term and used in the Quran to cover all kinds of charity. Sadaqat means to give alms and also legal alms for which the word zakat is used in the Quran and the Sunnah of the Prophet Muhammad. Zakat has been called sadaqat because it is also a kind of compulsory charity. It is an obligatory sadaqa while ordinary sadaqa are voluntary. Thus, zakat has to be collected by the muhtasib (collector) or the government — the Islamic State as a Compulsory levy.

According to Quran, Sadaqa leads into the purification of the benefactor. Quran says that sadaqa should not be necessarily be in a material form and can be a "voluntary effort", or a kind word. This is in agreement with a narration attributed to Muhammad which says "every good deed is a form of sadaq." Kind words and "compassion" are better than sadaqa accompanied by "insult", from the viewpoint of Quran, and it is better for the donations to be offered "discreetly" to those in need rather than doing it in public in order to be acknowledged by them. The Quran also criticizes donating aimed at appearing generous or compromising the value of sadaqa by "ostentatious public behavior" done just to "render a normally charitable act purely self-serving." Quran suggests that sadaqa is not meant only to support the poor, but also can be donated to others who "were not visibly in need" and also who either needed assistance to enhance their life or required to be directed towards new jobs and "economic opportunities".

There are many verses on Sadaqat (Charity), either voluntary or obligatory. Among whom are stated below:

And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship).

They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well.

Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing.

Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked.

Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.

So fear Allah as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls, they are the ones that achieve prosperity.

Hadith[]

According to some hadiths, "a kind word and smile" can be considered as sadaqa and the best form of it is "passing on knowledge." Also, Muhammad said in a hadith that sadaqa removes seventy gates of evil.

Difference from zakat

The word is interchangeably used with Zakat and Nafaqa in some contexts, but while zakat is obligatory, Sadaqa usually refers to voluntary donations.

Zakat is a required minimum contribution by Muslims in terms of money and property or goods that can help the muslims who mostly need assistance, while Sadaqah can be in forms of money, deeds, property or salutations.

The term 'sadaqah' was used in Qur'an and Sunnah for both zakat and charity. Among the differences between them is that in the case of Zakat, the amount is fixed, utilized according to that which has been stated by the Islamic Law and is paid only once a year. Meanwhile, charity has no fixed percentage and one is free to pay it as many times as one can afford or feel inclined to it.

Etiquette

Sadaqah should be from one's legitimate possessions and property.

According to , it is better to offer sadaqah in secret.

Sadaqah should not be accompanied by reproaching the person who is given the sadaqa.

Sadaqah should be out of pure intentions for God.

Sadaqah should be from possessions you love.

Categories of the entitled

According to Quran 9 verse 60, there are eight categories of people who are entitled to receive Sadaqah (Zakaat). They are :

The poor (al-fuqarâ’), that is low-income.

The needy people (al-masākīn).

The officials appointed to receive Sadaqah (Zakat Administrators).

Those whose hearts have been (recently) reconciled to Islam (al-mu'allafa qulubuhum).

To free the slaves and captives.

Those who are overburdened with debt.

In the cause of Allah to spread the message of Islam.

To those who are wayfarers (travelers who do not have enough money to go back home).

Significance[]

Social contribution[]

It enhances the well-being of the people in Islamic society.

It helps in fulfilling the requirement of the poor Muslims.

It lightens the debt of the Muslim debtors.

It helps in taking care of those whose hearts have been (recently)reconciled (to the Truth).

It helps the stranded Muslims to complete their journey.

It helps in the healing of various Sickness(according to the prophet of Islam).

Spiritual effects[]

It purifies human's heart from the sins of malice, greed, and the obsessive love of wealth.

It increases the wealth.

It removes bad luck.

It helps in crossing the bridge of Siraat.

It guarantees heaven.

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spneveryseason · 3 years

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If this is invasive or anything I apologize & just ignore it!!! But since you mentioned not being familair with christianity... were you raised in another culture/religion other than American/christian? If so, how about an SPN AU but with your background instead of American/christian?

Hshshsh I was raised in a complicated mishmash of cultural and national contexts but yes not raised Christian. So let’s go with my cultural and ethnic background and posit what an Arab Muslim version of spn would look like:

1. I’m gonna cheat a little for time/place and still have it be set in the US in the modern day bc I think spn is so deeply connected to Americana that I will fit it there where I can. BUT the cultural backgrounds of the Winchesters as Arabs and Muslims in a white Christian world would make the dynamic more interesting bc they would not be relying on their white male identity to get them through their work.

2. So, let’s talk about cultural stuff! Their names would actually probably stay the same, I have known Arab Sammys and John would also be possible I suppose, especially as a nickname. Dean in Arabic actually means “religion” (دين) and is a fairly common name among Arabs so that stays. Mary would probably be a nickname for Mariam but that is also possible. Sam and Dean both have John’s name as their middle name (culturally children of every gender have their father’s name as their middle name). John’s nickname is Bu Dean (father of Dean). So all this to say their names can stay the same but their last name probably has to change if they’re not gonna try to Anglicize anything.

3. This is also gonna be interesting with regards to both Sam and Dean’s characterizations and approach to religion. I’ve said before that the Winchester’s close attachment to family would culturally fit here. But if Islam was their main religious background, and with Sam “praying every day” this would look really different. He would probably pray five times a day, fast for Ramadan, give Zakat annually. I will assume he did Hajj during his Stanford years, as he became more religious there. He doesn’t drink at all and stays away from pork but might be a little more lax when it comes to halal meat in general. Maybe engage in pre marital sex if he convinces himself that he’s intending to marry them? Also allows the anti possession tattoo bc it’s for a good reason. Dean is a lot more lax and takes a similar approach as canon. With John I’m undecided bc he could be both ultra religious and not. I’m gonna lean towards a first gen immigrant who overcorrects and tries too hard to westernize, leading Sam to try to reconnect with his roots.

4. Aspects of mythos are also gonna be affected here (to be clear I’m speaking from a Sunni Muslim perspective). We’re gonna pare down on creatures and beings that are transplants from European cultures (vampires, werewolves, etc). Angels are still around, and in particular Gibreel (Gabriel) and Azrael, the angel of death. Demons are around as well. However angels and demons and especially God are gonna be much less...visible and perceptible to humans. Idk if we get any vessels even. There are also many many more jinn. 2x20 What Is and What Shall Never Be is very different bc jinn are actually done properly this time. Like there is so much that can be done with jinn! They live in a dimension on top of ours and the times they cross over into our universe is when we get to see them. They can possess others but are also able to be more complex than just pure evil like demons are. Imagine what could be done with that!

5. So what happens with the story? The inclusion of Islam gives some more interesting elements to the story we already have. For example, in Ramadan the devil is locked away (which gives us the cage!) for the entire month, with the idea being that any sins people commit at the time is fully on them and not temptations by the devil. I think this could be worked into the apocalypse storyline! Furthermore, the idea of free will vs destiny can be reworked through people’s books. Much like the death books in the show, the idea is ppl have angels on their shoulders writing down all their deeds in these books. God knows what your story will be but the idea is you are the one who makes all the decisions to get you there. So God won’t be the villain, maybe something like the devil wanting to take over? Or something to do with the books? Much to think about.

Give me an AU and I’ll give you five headcanons

#thank u for this one!#spn headcanons #ask game #asks #speaks #long post

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lastprophetsworld · 4 years

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The Fourth Pillar of Islam: The Fast of Ramadan

Fasting is not unique to the Muslims. It has been practiced for centuries in connection with religious ceremonies by Christians, Jews, Confucianists, Hindus, Taoists, and Jains. God mentions this fact in the Quran:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may develop God-consciousness.” (Quran 2:183)

Some Native American societies fasted to avert catastrophe or to serve as penance for sin. Native North Americans held tribal fasts to avert threatening disasters. The Native Americans of Mexico and the Incas of Peru observed penitential fasts to appease their gods. Past nations of the Old World, such as the Assyrians and the Babylonians, observed fasting as a form of penance. Jews observe fasting as a form of penitence and purification annually on the Day of Atonement or Yom Kippur. On this day neither food nor drink is permitted.

Early Christians associated fasting with penitence and purification. During the first two centuries of its existence, the Christian church established fasting as a voluntary preparation for receiving the sacraments of Holy Communion and baptism and for the ordination of priests. Later, these fasts were made obligatory, as others days were subsequently added. In the 6th century, the Lenten fast was expanded to 40 days, on each of which only one meal was permitted. After the Reformation, fasting was retained by most Protestant churches and was made optional in some cases. Stricter Protestants, however, condemned not only the festivals of the church, but its traditional fasts as well.

In the Roman Catholic Church, fasting may involve partial abstinence from food and drink or total abstinence. The Roman Catholic days of fasting are Ash Wednesday and Good Friday. In the United States, fasting is observed mostly by Episcopalians and Lutherans among Protestants, by Orthodox and Conservative Jews, and by Roman Catholics.

Fasting took another form in the West: the hunger strike, a form of fasting, which in modern times has become a political weapon after being popularized by Mohandas Gandhi, leader of the struggle for India’s freedom, who undertook fasts to compel his followers to obey his precept of nonviolence.

Islam is the only religion that has retained the outward and spiritual dimensions of fasting throughout the centuries. Selfish motives and desires of the base self alienate a man from his Creator. The most unruly human emotions are pride, avarice, gluttony, lust, envy, and anger. These emotions by their nature are not easy to control, thus a person must strive hard to discipline them. Muslims fast to purify their soul, it puts a bridle on the most uncontrolled, savage human emotions. People have gone to two extremes with regard to them. Some let these emotions steer their life which lead to barbarism among the ancients, and crass materialism of consumer cultures in modern times. Others tried to deprive themselves completely of these human traits, which in turn led to monasticism.

The fourth Pillar of Islam, the Fast of Ramadan, occurs once each year during the 9th lunar month, the month of Ramadan, the ninth month of the Islamic calendar in which:

“…the Quran was sent down as a guidance for the people.” (Quran 2:185)

God in His infinite mercy has exempt the ill, travelers, and others who are unable from fasting Ramadan.

Fasting helps Muslims develop self-control, gain a better understanding of God’s gifts and greater compassion towards the deprived. Fasting in Islam involves abstaining from all bodily pleasures between dawn and sunset. Not only is food forbidden, but also any sexual activity. All things which are regarded as prohibited is even more so in this month, due to its sacredness. Each and every moment during the fast, a person suppresses their passions and desires in loving obedience to God. This consciousness of duty and the spirit of patience helps in strengthening our faith. Fasting helps a person gain self-control. A person who abstains from permissible things like food and drink is likely to feel conscious of his sins. A heightened sense of spirituality helps break the habits of lying, staring with lust at the opposite sex, gossiping, and wasting time. Staying hungry and thirsty for just a day’s portion makes one feel the misery of the 800 million who go hungry or the one in ten households in the US, for example, that are living with hunger or are at risk of hunger. After all, why would anyone care about starvation if one has never felt its pangs oneself? One can see why Ramadan is also a month of charity and giving.

At dusk, the fast is broken with a light meal popularly referred to as iftaar. Families and friends share a special late evening meal together, often including special foods and sweets served only at this time of the year. Many go to the mosque for the evening prayer, followed by special prayers recited only during Ramadan. Some will recite the entire Quran as a special act of piety, and public recitations of the Quran can be heard throughout the evening. Families rise before dawn to take their first meal of the day, which sustains them until sunset. Near the end of Ramadan Muslims commemorate the “Night of Power” when the Quran was revealed. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr. On this day, Muslims joyfully celebrate the completion of Ramadan and customarily distribute gifts to children. Muslims are also obliged to help the poor join in the spirit of relaxation and enjoyment by distributing zakat-ul-fitr, a special and obligatory act of charity in the form of staple foodstuff, in order that all may enjoy the general euphoria of the day.

From: Islamreligion

#islam #muslim #allah #prophet muhammad #hadith #quran #lastprophetsworld #islamic advice #islamic knowledge #sunnah #ramadan message #ramadan advice #ramadan quotes #ramadan tips #ramadan

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basicsofislam · 4 years

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ISLAM 101: 5 PILLARS OF ISLAM: ALMS AND CHARITY: FIQH OF ZAKAT IN DETAIL:

POSSESSIONS ARE SUBJECT TO ZAKAT (Part 4)

HOW IS ZAKAT GIVEN ON MOTOR VEHICLES?

Included in a person’s basic necessities, in addition to a house, household items, clothes and food, are vehicles of transport. From this point of view, it initially becomes evident that no zakat is required on motor vehicles. As in the case of houses and household items, however, opting to fulfill this necessity luxuriously, which could have otherwise be fulfilled—owning cars which carry astronomical price tags—alters the prior viewpoint. In such cases, zakat comes into the picture, as these can no longer be considered to be simply items of necessity, owing to their pomposity. Notwithstanding the argument of some that people necessarily should own vehicles appropriate with their social positions, offering zakat on these vehicles certainly stands as a more prudent approach. Such a course of action implies forestalling, from the outset, possible dissent against wealth, and in fact, only by virtue of this approach will the social benefits of zakat be procured.

Thus, on one hand, no barriers are placed in front of those desiring expensive cars; while on the other, the possible ill feelings of the poor towards the rich are purged right from the beginning. And, as always, the morality of zakat comes into focus as man, essentially, makes his calculation of what is payable in the all-encompassing gaze of God.

In a case where vehicles are owned for trade or profit, the situation is entirely different and a simple calculation of one-fortieth, 2.5%, zakat is required on their total revenue. Taxis, buses, commercial trucks, interstate coaches, and so on, can be classified under this group. Even the value of number plates on taxis and minibuses, in some cities, can reach 10 or 20 times the value of the vehicle itself, which, in turn, reflects on the earned revenue. The revenue on trucks and semi-trailers used for transporting goods is also subject to zakat, and in similar vain, that of sea or air transportation vehicles. Vehicles used within a company, factory, or building site, such as forklifts and cranes, are classified as commercial machinery and also subject to zakat using the standard calculation.

In a nutshell, the zakat on vehicles owned for personal use is calculated according to its overall value, whereas the zakat on commercial vehicles is calculated according to its revenue.

HOW IS ZAKAT GIVEN ON LIVESTOCK?

As the nisab and ratio of zakat differ according to the item, as discussed above, so it also varies depending on the type and age of an animal held as livestock. In fact, camels, sheep and cattle all have independent systems for the calculation of zakat, all of which the Prophet himself (upon whom be peace) unambiguously designated.

The zakat on camels

Camels, as known, belong to desert climates and therefore may not be found in most of the geographical areas of the world. In many Muslim countries, however, they still undoubtedly hold significance as livestock with numerous benefits. The era of the Noble Prophet was a time when camels enjoyed immense popularity as virtually inseparable instruments of social life, ultimately holding a very profound meaning for the people of the region, utilized for riding, as beasts of burden, and as sources of meat and milk.

Moreover, camels at that time were a testament to the financial strength of a person. As understood by the grievous testimony of Kab ibn Malik, divulging his regret from lagging behind during the preliminary preparations for the Tabuk campaign, owning two camels was then considered to be a sign of wealth.6

Camels, in places maintaining their widespread use, still connote economic power, thus the validity of their subjection to zakat remains. The Islamic verdict pertaining to the zakat on camels has been ascertained, predicated upon the narrations of Anas ibn Malik, who describes his official correspondence with Caliph Abu Bakr in relation to the zakat on camels, to the effect that the former was given the following written instructions by the Caliph, embossed with the seal of the Prophet:

When one has 5 grazing camels for one year, their due is 1 sheep, which is also the due for 5 to 9 camels. The due for 10 to 14 camels is 2 sheep; for 15 to 19 camels it is 3 sheep; and for 20 to 24 camels it is 4 sheep. The due for 25 to 35 camels is a 2-year-old she-camel; for 36 to 45 it is a 3-year-old she-camel; for 46 to 60 it is a 4-year-old she-camel; for 61 to 75 it is a 5-year-old she-camel; for 76 to 90 it is two 3-year-old she-camels; and for 91 to 120 it is two 5-year-old she-camels.7

The zakat on cattle

T h e zakat required on cattle, another key multipurpose animal, has again been explicitly identified by hadith. Oxen, too, are classified under the same category. The measure instructed by the Noble Messenger pertaining to the nisab and amount of compulsory zakat on cattle are as follows:

The nisab for cattle is 30. For 30 to 40 heads of cattle, a 2.5 year-old male or female weaned calf; for 40 to 60, a 3 year- old weaned calf; for 60, two 1 year-old calves. For more than 60 heads of cattle, the rate is one calf per 30 heads and 1 weaned calf per 40 heads.8

These measures are for those who own cattle for other than commercial reasons. Those who buy and sell cattle, however, are obliged with a 2.5% zakat, as is the case with other commercial goods. Precisely, whenever a commodity sways towards a commercial domain, insofar as zakat is concerned, it is considered as commercial merchandise and thus subject to the standard of 2.5% zakat.

The zakat on sheep

The Prophet (upon whom be peace) has explained the necessary amount of zakat and nisab required on sheep. The instructions found in a treatise dictated by the Messenger to the zakat collectors regarding the zakat of sheep, can briefly be encapsulated as follows:

When one has 40 sheep or goats, their due is 1 sheep, which is the same for 40 to 120 sheep or goats. For 120 to 200 sheep, it is 2 sheep; for 200 to 399 it is 3 sheep; and for 400 to 500 it is 4 sheep.9

The zakat on horses and similar animals

Man’s purpose in keeping horses varies greatly, and whether they are subject to zakat or not differs according to these variances. During earlier times when horses were used in warfare, they could not be subject to zakat, simply because they were classified as war equipment, in line with the Prophet’s declaration, “zakat is not required of a Muslim’s horse or slave.”10

Today, horses are certainly kept for reasons other than war fare—namely, for riding or transporting heavy loads—sometimes even strictly for racing, not for gambling but for pleasure. On the word of Abu Hanifa horses are subject to zakat, a verdict predicated upon the hadith

transmitted by Zayd ibn Thabit: “One dinar or ten dirhams for every horse in possession that roams freely.”11 Accordingly, the owner has the free choice of either paying in cash for each horse, whether it is male or female, or treating it as a commercial possession, and thus extracting a one-fortieth amount of zakat. But keeping the horses for commercial intentions, would classify them as commercial merchandise, effectively nullifies the previous free choice.

Donkeys and mules that are exempt from zakat become subject to it when they are possessed for purposes of trade.

Perhaps the most important factor that distinguishes horses from other livestock is that they do not provide benefits from their meat, milk or wool. Hence, what remains important in horses is reproduction, whereas nama (augmentation), an imperative prerequisite of zakat, is the most central characteristic of other livestock. For that reason, horses are rarely kept by a single owner for purposes other than breeding, essentially a pretext for trade, and in line with this intention, they thus become subject to zakat.

The zakat on other animals

In addition to the animals for which zakat has evidently been elucidated by revelation, there are also those that have not been given a mention. Rapid industrial development has begotten countless ne w sectors, many of which are founded on animal breeding. Today in various regions of the world, animals or livestock are fed with the intention of benefiting from their products, like bees for honey, cows and sheep for milk, chickens for eggs, silkworms for silk etc…In fact, a great amount of production takes place in established modern dairies, poultry farms, trout-farms, and places built for beekeeping and sericulture. A question that may naturally come to mind regarding the zakat on these animals would be answered by stating that a 2.5% zakat is necessitated, in that they constitute commercial merchandise. In other words, if they are kept for commercial intentions, a 2.5% zakat is required; but if, on the contrary, they are fed for personal needs, then their zakat and nisab are evident. In essence, then, these animals become subject to zakat once they enter the commercial domain. This is the general principle which is applicable to any animal or insect.

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militant-holy-knight · 4 years

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Europe’s Future Is Not a Caliphate

Why I believe Europe’s future is different than a Taliban-like state

This is not an topic I am fond of writing, but I feel like my mind would be more at peace if I broadcasted for others, specially those who share my political inclinations. But specially because it would put their minds at ease as well since they are more likely to be pessimistic than I am. That isn’t to say that my estimations are all that much better.

It’s expected by 2050 that Islam will become the largest religion of the planet. These numbers are largely attributed to demographics and Muslims having larger birthrate than other peoples - mainly because women have children at an much, much younger age. Considering how rampant the epidemic of Islamic extremism is throughout the modern world, people across Western conservatives, and Hindus and Buddhist nationalists throughout South Asia are alarmed by these prospects.

This is specially troublesome for Europe which has been suffering from a demographic crisis and their geographical position makes them vulnerable to immigration from Northern Africa and the Middle-East - the American continent and it’s peoples were blessed by a large ocean separating us from migrants. There are concerns that Muslims will ultimately replace the current European population, something which the establishment and specially liberals have done little if nothing to address this issue, except maybe accomodate for a future of dhimmitude (such as Sweden’s Green Party). Emboldened by this, Islamists openly talk about how their countries will be ruled by sharia law and it’s only a matter of time.

Needless to say, this is an very bleak topic to discuss since the transformation of Europe into a caliphate would not only destroy it’s heritage, but also the modern democratic institutions like freedom of religion, LGBT rights and separation of church and state so treasured by so-called liberals, who don’t seem to realize they are working for their own doom. What is even more disheartening is that most conservatives I have spoken to have simply accepted it as a defeat and given up on Europe because they are most likely to be punished by the establishment for voicing their criticism while enabling Islamists.

To be honest with you, it’s very difficult to see the worst scenario they have imagined playing out realistically simply because a caliphate governed by sharia that dismembers petty criminals or beheads heretics cannot be a viable long-term alternative to an Western republican/democratic society like in the US and Western Europe.

History has shown us that even the so-called “Rightly Guided” Caliphate formed straight after Muhammad’s death was plagued by infighting and chaos such as Abu Bakr fighting apostates by the thousands in order to get their zakat money while Uthman and Ali were assassinated by Muslim rebels. If Erdogan - the most likely person to declare himself “caliph” - were to do so, he’d be immediately challenged by other Islamist leaders and infighting would break out. Besides, one look at Afghanistan shows what Islamism does to a country - being run completely into the ground and reduced to a 7th-century no-man’s land.

Islamists delude themselves into thinking they are fated to be the eventual masters of the world to make up for the loss of Islam’s prestige in the past when they were more powerful than Christendom, but they are merely pawns of Globalists and their current position wasn’t earned by their own merit and merely enabled by entities like the European Union. Globalists and Islamists may share some similarities, the two states are at odds with each other considering Western governments have sworn to fight against terrorism and listed militant organizations as terrorists, which many Islamists sympathetic to militants take issue. I find hard to believe Globalists would simply open the way and let Islamists rule.

Despite sharing almost no similarities at first glance with the main topic, the current state of Mexico provides us with an lesson for when the state colludes with rogue elements that they should be opposed to. The Mexican drug cartels are perhaps one of the few organizations that can actually match Islamic militants in terms of violence and influence. It’s no secret that for the longest time, they have infiltrated the Mexican state despite waging a war against drugs. The situation came to a head in this year after the Battle of Culiacan where an actual confrontation between the Mexican army and the Sinaloa Cartel to free El Chapo’s son led to the army withdrawing and the prisoner being released after the criminals took countless civilians hostage.

That episode proved once and for all who actually controls Culiacan and that the Mexican government is too inefficient to exert their authority over them. It’s pretty safe to say that Mexico now is a little more than gangland governed more by warlordism than by the state, which is currently too weak or corrupt to handle them. Some would say that Sweden and Germany are on the trajectory to become like this if ever increasing “no-go zones” and Muslim populated slums are indication, where areas within their jurisdiction are governed by sharia.

The obvious difference between Islamists and Mexican cartels is that the latter are more content with their current position and have no interest in overthrowing the government so long as their interests are met. Islamists are compelled to seek power because they cannot stand not being in charge, so theoretically speaking we could see them seeking to take charge. However, indications have shown that despite the collapse of Sweden in light of mass immigration, Islamists are content with merely being granted special privileges by Globalists to appease them rather than being in control.

This is probably what the next state looks mind you. The future is uncertain and there is no saying if it will be enough for Islamists and I’ve been told that Lebanon could have been a plausible future where are part of an multi-confessional government, but given the country’s current state in the brink, an all-out war seems like an inevitable possibility. Beyond than this, I cannot say what would that entail: maybe the establishment of an Taliban state if the globalists were to collapse, but as mentioned before, Islamists are prone to infighting for the smallest of differences, so it’s unlikely that is an government that would last.

On a last note: Islam boasts increasing followers every year, but the reality is that usual reports do not register former Muslims - either atheists or Christians of Muslim background - since apostasy is a major taboo, so while we cannot know for sure the true number of genuine adherents of Islam, it’s probably not as big as it makes it out to be.

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younusalgoharsvoice · 5 years

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***ENABLE CC FOR ENGLISH & URDU SUBTITLES***

Does Zakat apply in modern times? Is Zakat meant to be used for the needy? How do you benefit by giving Zakat? Sayyidi Younus AlGohar answers all this and more in this informative video. ( https://bit.ly/2IclzMv )

Summary:

- Zakat is a system in the religion through which the treasury of the Islamic Sultanate would be strengthened. Zakat would be collected in the treasury and it would be used to fund the government's work as well as help the needy. Zakat is just like taxes in western countries.

- Islam is a complete lifestyle, a Deen that encompasses all aspects of life. Islam means you live your life according to the principles set forth by Prophet Mohammad. It teaches you how to establish a connection with Prophet Mohammad and God, worshipping, living your life among your fellowmen, etc.

- Now if you either went to live in England, Canada, America or Australia and you are a Muslim, since you don't even know Islam, you will not only pay Zakat but also the government tax for the country; you will end up paying double. The tax you're paying in western countries is actually a lot more than the Zakat you would have to pay. You are living in a non-Muslim country and the society is not Islamic, therefore, those laws do not apply and the financial aspect of Islam was also impractical.

- In Islam, you give Zakat once a year; but the government takes taxes every month. They deduct a large per cent of the money from the salaries of people working in the country and also charge 20% tax on all groceries and other household goods. Thanks to the vigorous tax-collecting on the part of the government, people are left living hand-to-mouth.

- And keep another thing in mind: why is Zakat given in the first place? The benefit of giving Zakat is that your wealth will become pure. However, if your wealth was unlawfully earned in the first place, then it will never become pure. What is unlawful will remain to be unlawful.

____ . . ❓Have a question for Younus AlGohar? Text your questions to us on WhatsApp: +447380315726 or Facebook messenger: http://m.me/alratv

Watch the live recordings of these lectures every day at 22:00 GMT at: http://www.YounusAlGohar.com

Listen to this speech on the go with SoundCloud: https://soundcloud.com/YounusAlGohar

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notkhosrow · 5 years

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Weird Politics time

It feels weird being both Authoritarian, Left winged, and Religious at the same time because in theory, it makes sense for someone of any of these qualities to come to agree with the others.

God is an authority to man so those who are Religious see no need to quarrel with the natural law of Hierarchy. God makes Kings to rule men, Kings bow to God, people bow to Kings. It's how Religious societies have been for centuries with only modern noticable acception such as Iran, though even they have a Hierarchy to some extent with the Ayatollahs in their "Republic."

In many religions you are taught that Charity is something that we all should do, striving to help those who are less fortunate than ourselves. You can see this in the 7 Holy Virtues of Christianity and in the Pillar of Zakat in Islam so aiding the economically misfortune makes sense.

For a government to how power over the economy it must, to some degree, have power over the people, and if the government has the power to prevent individuals in the form of Businesses from harming the people then it also makes sense for the government to have the power to prevent individuals from harming themselves or the people harming themselves, thus to be left winged should also come Authoritarianism, at least to some extent (also why anarcho-communism is the most outlandish thing I have, and ever will have, heard of).

And yet in the Authoritarian Left I find myself amongst the irreligious.

And in the Religious Authoritarians I find myself amongst the Right.

And in the Religious Left I find myself amongst Libertarians.

Not trying to make myself seem special but it's strange how, despite me putting many years into developing my political ideology, I have found very few who share all my ideals.

#politics #religion

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farhanjamil89 · 2 years

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WHAT IS FARD ‘AYN FOR ALL MUSLIMS TO KNOW?

BELIEF/CREED

The foundations of the Islamic faith—an understanding of essential Islamic beliefs (‘Aqida) which grounds a believer by knowing:

The Attributes of Allah

The Attributes of the Prophets

Transmitted beliefs concerning matters of the unseen.

[B] THE FOUNDATIONS OF OUR LAW

This is foundational knowledge that grounds our practice of Islam:

[B.1] Who has the right to legislate?

[B.2] What are the categories of Islamic legal rulings?

[B.3] From where do we derive our morals and understanding of what is right and wrong?

Knowledge of how Islam has been transmitted to us today:

[B.4] Who is a scholar and what defines Islamic orthodoxy?

[B.5] How does one determine qualified scholarship? What are the various ranks of qualified scholarship and how do we seek sound answers to our questions that arise concerning Islamic practice?

[C] FIQH/LAW

[C.1] The individually obligatory Islamic rulings concerning ritual worship (‘ibada), including:

[C.1.1] Purification

[C1.2] Prayer

[C.1.3] Fasting

[C.1.4] Zakat

[C.1.5 Hajj

[C.2] The necessary knowledge concerning transactions (mu’amalat)—how we interact with others in the world, including:

[C.2.1] Buying and selling

[C.2.2] Common errors in business transactions

[C.2.3] Lawful and unlawful forms of trade

[C.2.4] Marriage (conditions, rights and responsibilities)

[C.2.5] Divorce

[C.2.6] Child rearing

[C.2.7] Responsibilities toward parents and relatives

[C.2.8] Rights toward other human beings

[D] THE HALAL AND THE HARAM

The lawful (halal) and unlawful (haram) in Islam—what we must know concerning worldly matters and what is permissible and what is impermissible, including:

[D.1] Food

[D.2] Clothing

[D.3] Entertainment

[D.4] Major Sins

[D.5] Minor Sins

[D.6] Prohibitions of the tongue

[E] PURIFICATION OF THE HEART

Matters of the heart—how to purify and polish the heart, including:

[E.1] The sins of the heart—their definitions, causes, and cures

[E.2] What illumines and purifies the heart—actions of the heart

[E.3] The inner workings of the self (nafs) and how to take account of one’s soul

[E.4] The important of repentance (tawba) and its conditions

(Many of the old manuals on Fard ‘Ayn knowledge cover the basics of ‘Aqida, Fiqh, and Tasawwuf with a minimalist approach, with the understanding and expectation that the reader will continue their journey and seek more detailed knowledge.

Studying the Fard 'Ayn in modern times requires more. This is based on the principle: ‘That which is required to fulfill an obligation is an obligation itself.’

There are many things that are perhaps not obligatory for a person in a remote village to know, but are wajib for those affected by them, such as LGBT issues, gender issues, and modern challenges.

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quranreadalong · 6 years

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#124, Surah 23

THE QURAN READ-ALONG: DAY 124

Surah 23 is called Al-Muminun, meaning “The Believers”. As far as I recall, it does not contain a single original thought that we have not seen in a previous surah. Because of that, I’m gonna pad this surah with a lot of shit that hasn’t fit in anywhere else. We got some history lessons, we got some, uh, abortion debate. Get ready.

Most of this late Meccan surah concerns Mohammed yelling at disbelievers who question certain aspects of his theology, like resurrection and the afterlife. While the surah as a whole is undoubtedly from Mecca, there are some who believe that parts of it, including the first eleven ayat, are from Medina. You’ll see why in a sec.

The best thing about Al-Muminun is that we’ll only have two more suwar more than 100 ayat long to go once we’ve finished it.

The possibly Medinan, possibly Meccan introductory ayat state the following: Muslims who are humble before Allah in their prayers are awesome and will be successful in life. They avoid “vain conversation” and pay the zakat. They do not have sex with anyone except their wives or their sex slaves. (Those who do have sex with women who are not their slaves or wives are transgressors.) They keep their covenant with Allah and keep up their prayers, so they will go to jannah.

Right. So... what have we got here? It’s mostly neutral, as each ayah is a short little line. I’ll put down the raping of sex slaves as bad and the avoidance of “vain conversation” and paying the zakat as good as per usual.

Here are a few reasons why this section might’ve been from the Medina days. First of all, as you’ll see, the style of these ayat is different from those that come after them--the rest of the surah has longer ayat, and the section after this starts with a totally different train of thought. Second, most (but not all) of the time the word “zakat” is used, it’s a Medinan ayah. (Some say that the zakat mentioned here is meant in a general sense of paying money to the community, rather than the specific tax from Medina with all the rules associated with it.) Finally, the only other suwar that allow raping sex slaves are from Medina. It’s totally possible that this is nonetheless from Mecca, but it’s hard to tell either way. I guess it doesn’t matter much, tho.

Anyway, today’s second section concerns an entirely different topic: fetal development! Allah created humanity (Adam) from clay, “Then placed him as a drop (of seed) in a safe lodging”, ie in his mother’s womb. The “him” here appears to refer to humanity in general, since it doesn’t really make sense in the context of Adam himself. Lo! Allah needeth to work on making his pronouns clearer.

The word translated as “a drop (of seed)” here, by the way, is nutfah. This literally means a drop of liquid, and in the context of conceiving a child refers to semen. So Mohammed is saying that from Adam and Eve’s kids onwards, humans have been created by men splooging into women, thereby forming babies that grow inside their mothers. Fair enough!

The embryology lesson continues in 23:14:

Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation.

So the timeline here is semen -> clot -> lump -> bones -> bones with flesh -> baby. A hadith from Sahih Bukhari elaborates:

The creation of every one of you starts with the process of collecting the material for his body within forty days and forty nights in the womb of his mother. Then he becomes a clot of thick blood for a similar period (40 days) and then he becomes like a piece of flesh for a similar period. Then an angel is sent to him (by Allah) and the angel is allowed (ordered) to write four things; his livelihood, his (date of) death, his deeds, and whether he will be a wretched one or a blessed one (in the Hereafter) and then the soul is breathed into him.

From this, the “drop” stage lasts until day 40 or so. The “clot” stage lasts until 80 days, and the “lump” stage until 120 days. After each stage is completed, according to another hadith, an angel reports to Allah and Allah decides whether he wants the pregnancy to continue or not. After 120 days, the bone stage begins, at which point the fetus receives a soul, its destiny, and becomes “alive” in a religious sense. At least according to that. This other sahih hadith in Sahih Muslim implies something else:

When forty-two nights pass after the semen gets into the womb, Allah sends the angel and gives him shape. Then he creates his sense of hearing, sense of sight, his skin, his flesh, his bones, and then says: My Lord, would he be male or female? And your Lord decides as He desires and the angel then puts down that also and then says: My Lord, what about his age? And your Lord decides as He likes it and the angel puts it down. Then he says: My Lord, what about his livelihood? And then the Lord decides as He likes and the angel writes it down, and then the angel gets out with his scroll of destiny in his hand and nothing is added to it and nothing is subtracted from it.

Here, it seems like the fetus’ destiny is decided much earlier on--with the process starting closer to 40 days and its endpoint being left unspecified. This doesn’t explicitly have the breathing-in-soul part, but it nonetheless suggests some form of humanity or “life” is present at an early stage of pregnancy, as the fetus’ lifespan, sex, occupation, etc are all decided here.

Now you may be wondering, based on the above, how Islam in the modern era approaches abortion. The answer: it’s complicated, just like other religions. Like Jesus (one of the rare times I can use this phrase!!), Mohammed did not discuss women intentionally terminating their pregnancies anywhere, either in the Quran or in any ahadith. So Islamic jurists have had to base their opinions on everything I quoted above. Everyone agrees that after 120 days (~17 weeks), it’s not allowed, unless the mother is literally dying or the fetus itself is dying or something.

The question is whether it’s okay before that or not. Some schools of Islamic jurisprudence say it is frowned upon but allowable, at least in some circumstances, based on the Bukhari hadith. Others say it’s absolutely forbidden after 40 days, based on the Muslim hadith, but allowed before that. Still other jurists say it isn’t allowed, period, based on the prohibition against killing one’s children. So to summarize, the main positions on abortion are:

never allowed

allowed up to ~40 days

allowed up to 120 days

Which is correct? No one knows! No one can agree! There is evidence for all three opinions! You can read more about this debate here if you want, but see what happens when you bill yourself as a prophet but can’t get your stories straight... damn it Mohammed!

Anyway...! I assume it goes without saying that, uh, none of the above is an accurate description of fetal development, nor are other... curious ahadith about the topic. It is instead based on what the products of a woman’s miscarriage look like--clotted blood, small lump, identifiable fetus--at the given stages, and the designation of the 120 days point for ensoulment is due to the fact that this is the point at which fetal movement can be felt by the mother (17-18 weeks). This is called “quickening” in English, literally meaning the point at which something comes alive, so in fairness to Mohammed, he’s not the only one who thought of that.

This turned out to be a long section, so I’ll wrap it up with 23:15-16, which just says that all people die and will be raised on the Day of Resurrection. All of that is neutral I guess.

NEXT TIME: Cows! Olive oil!! Death by drowning!!!

The Quran Read-Along: Day 124

Ayat: 16

Good: 2 (23:3-4)

Neutral: 13 (23:1-2, 23:5, 23:7-16)

Bad: 1 (23:6)

Kuffar hell counter: 0

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#quranreadalong #surah 23 #al muminun

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