Religious Issues

Our hearts do go out to all in pain. No one would wish even for his enemy such a disaster but these things (tidal waves, earthquakes, tornadoes, typhoons etc) all do take place from time to time. Are these Acts of Nature or are they Acts of God? Is there a difference between September 11th and what took place recently in the form of a Tsunami?

Since we are all raised in a secular manner, our education is linked to science rather than to God. And as a result of this we are made to believe that these are Acts of Nature rather than Acts of God. Not long ago there was a headline on the Internet saying, "Are You Prepared For A Visit By Nature", a reference to an approaching Hurricane heading for the Americas. Well, to a certain extent this is true but it is also incomplete because it only provides one part of the overall answer.

The thing about science is that no matter how advanced it is, it cannot really solve a problem. For example, you can place a whole series of sensors on the ocean bed to detect Tsunamis but you will be able to only issue a warning, and each warning sets off an exodus of people costing millions of dollars. Hawaii has experienced many such instances. What this indicates is that the last say lies with God, and all it takes is one command from Him to "Be" and it "Becomes!" Science can only help you understand what God (Allah) has set into motion in the form of what is known to us as The Laws of Nature, The Law of Causation etc. In the Qur'an these are referred to as "His Fitrah". What this also means is that God (Allah) does not go about waving a magic wand, but rather it is human behaviour that leads to accountability bringing about His blessing or His punishment. September 11th is such an example, likewise earthquakes, tsunamis, typhoons etc. Do ask "Where Was God?" Instead ask, "Why Are You Visited By God?"

The Scriptures of the Bible and the Qur'an do inform us of such devastating events. They include the flood at the time of the Prophet Noah, the events surrounding Sodom and Gomorrah, the era of the Prophet Moses and Pharaoh, A'd and Thamud and many others examples of God's wrath on a sinful disobedient people. The only reason why many are not able to relate the Scriptures to present day existent is simply because of the secular way we have been raised. To many those are past events taking place in the presence of Prophets. Today they are Acts of Nature! The truth is, there is no difference between those events and what takes place today. They all come under the orbit of God (Allah), for nothing takes place without His consent.

Now if we move down the ladder of events, nations and individuals are involved in all calamities, and when we examine these according to Islam, we have to consider the following features:

Now if look at those nations that were affected by the Tsunami what do they represent?

As for infants and children, they are exempted from punishment and are granted immediate entry into Allah's heaven because they have not reached the age of maturity for accountability to take place upon them. As for individual, those who sincerely believe in none other but Allah and fulfilled their obligations to Him by obeying Him, will enjoy His mercy and may even gain martyrdom in accordance with their state of piety and righteousness.

Finally, every Act of God (Allah) takes on two forms, namely in the form of Purification or in the form of Punishment. These are indeed times to ponder and reflect upon the greatness and power of God (Allah). It is a reminder to us all that we who walk on this earth, should walk upon it with respect, because the Angel of Death is always a step behind us, awaiting Allah's command to strike. And when he does so, he offers no mercy except to those who submit themselves to God (Allah) only.

If you doubts over what I have said then consider these points. It was reported on Channel News Asia (Singapore) that fish where thrown up on any beach, that no animals were reported dead in great numbers. How come? They being obedient servants of God (Allah), free from accountability, were in fact directed to freedom. We call it in modern times their ability to sense danger. A recent report by Channel News Asia also showed a mosque on the island of Phuket, Thailand untouched by the tidal wave, which totally devastated the island. These too are Allah's Signs to us and only those who have the insight to perceive will be able to do so. THE END.

“O you who believe, do not proceed ahead of Allah and His Messenger, and fear Allah. Surely Allah is All-Hearing, All-Knowing. O you who believe, do not raise your voices above the voice of the Prophet, and be not loud when speaking to him, as you are loud when speaking to one another, lest your good deeds become void while you are not aware. Surely, those who lower their voices before Allah’s Messenger are the ones whose hearts Allah has tested for piety; for them there is forgiveness and a great reward. As for those who call you from behind the apartments, most of them lack understanding. Had they remained patient until you came out to them, it would have been much better for them. And Allah is Most-Forgiving, Very Merciful”. [Surah Hujurat 49:1-5]

According to Qurtubi, there are six narratives cited as the background for these revealed verses of the Qur’an. One of the narratives reported by Imam Bukhari is that once some people from the tribe of Tamim came to the Prophet Muhammad (s.a.w.) and during their stay raised the issue as to who should be the ruler of their tribe. Syyidna Abu Bakr (r.a.) suggested Qa’qa’ Ibnu Ma’bad, while Syyidna ‘Umar (r.a.) proposed Aqra’ Ibnu Habis. Both of them discussed the issue for some time and in the process their voices became louder and louder, thus causing these verses to be revealed. It is said that they were arguing so loud that they did not realise that revelation had come to the Prophet (s.a.w.).

The words: “Do not proceed ahead of Allah and His Messenger” indicates adab (respect and good manners) towards Allah and His Messenger. This generally means that one should not speak ahead of Allah and His Messenger (s.a.w.). One should wait for the Prophet (s.a.w.) to offer a reply and not interrupt him while he is speaking, or to speak before he has spoken. Likewise if he is walking, no one should overtake him. If anyone is sitting in a dinning session, then no one should start to eat until he has started eating. However, if permission is granted byt the Prophet (s.a.w.) to undertake any of these duties, then it is alright to do so. This is what the Qur’anic verse generally depicts.

Scholars in Islam have adopted this adab and they consider it respectful towards all Islamic Scholars and Spiritual Guides (Shaykhs) because they are the successors of the Prophet (s.a.w.). This is based on the argument that one day when the Prophet (s.a.w.) saw Syyidna Abu Darda (r.a.) walking in front of Sayyidna Abu Bakr (r.a.), he reprimanded him saying, “You are walking in front of a person who is better than you in this world and in the Hereafter”. The Prophet (s.a.w.) then added, “The sun did not rise or set on any man better than Abu Bakr in the world besides the Prophets”. [Ruhul Bayan, on the authority of Kashful Asrar].

The verse: “…Do not raise your voices above the voice of the Prophet and be not loud when speaking to him, as you are loud when speaking to one another, lest your good deeds become void while you are not aware”. This is another act of adab (etiquette) that should be observed. It is a form of disrespect. When this verse was revealed the Companions became so mindful that at times the Prophet (s.a.w.) had difficulty hearing them. Syyidna Abu Bakr (r.a.) said, “By Allah! O Messenger of Allah, from now on till my last breath, I shall speak to ou as if someone is whispering”. [Ad-Durrul Manthur on the authority of Baihaqi].

When this verse was revealed Syyidna ‘Umar’s voice became so low that the Prophet (s.a.w.) had to ask him to repeat what he had said, so that he could be understood. And when Thabit Ibnu Qays (r.a.), who had a naturally loud voice, heard this, he became fearful that all his good deeds would be lost and wept in the Prophet’s presence. [Ad-Durrul Manthur on the authority of Baihaqi]. Now why would he want to weep? He wept because all his good deeds would be lost even if he was not aware that his behaviour was bad! This means that all such conduct is bad and prohibited. Anyone behaving in such a manner loses Allah’s support.

The verse: “As for those who call you from behind the apartments, most of them lack understanding. Had they remained patient until you came out to them, it would have been much better for them.” This is another adab (etiquette) for us to follow. At the time in Madinah, the Prophet (s.a.w.) had nine wives. Each one had an apartment, and you would not know in which apartment he was, so you can imagine if someone wanted to see him, he would shout out his name. Respectful people do not.

The verses 1-5 of Surah Hujurat were revealed by Allah out of love for the Prophet (s.a.w.). They were a means of instilling respect for the Prophet (s.a.w.). Scholars in Islam say that the same is applicable towards the learned, pious and the righteous. This includes your Spiritual Guide or Shaykh. Of course one can say that these verses are exclusively directed to the Prophet (s.a.w.) and that would be true, but the concept of adab (good manners) requires us to behave honourably towards everyone. This includes your parents, elders as well as the Successors of the Prophet (s.a.w.).

When Shaykh Syed Affifuddin al-Gylani asked me to read Surah Hujurat and see what I could make of it, I did so, only to realise that I had not observed adab, so I sent him an SMS ‘apologizing’ for my lack of ‘adab’ i.e. not waiting for him to speak first; for walking in front of him; for not waiting for him to eat first etc. [Kindly note that I used the words ‘apologize’ and not ‘forgiveness’]. The Shaykh on receiving my e-mail immediately replied saying, “Ustad, don’t speak like that…we will both walk together behind the Prophet Muhammad (s.a.w.).” This too is the adab on the part of the Shaykh, his state of humility. Seldom will you see many doing so. However, the hikmah of the situation depends on your niat or intention. If you appreciate adab (respect and good manners), then you will realise that it is improper to speak when a person is speaking, or to raise your voice louder than another person. But if you think that the person is nobody, and that only the Prophet (s.a.w.) deserves to be respect, or that even that is no longer applicable because the Prophet (s.a.w.) is now dead, then you are right just as Iblis was right when he presented his argument against Adam before Allah Almighty.

Sincerity of intentions is important in all dealings because all good deeds could be lost. Furthermore, Allah will abandon you. Therefore, I take this opportunity to ask forgiveness from anyone whom I may have offended with my bad behaviour.

The Spiritual Significance Of Salat (Prayer)

Most Muslims perform their prayers or salat as a routine. Not many really know the meaning and significance of prayer other than that it is obligatory upon Muslims to perform. As a result of this attitude many merely go through the motions of prayer without really enjoying it or gaining anything from it.

The Qur'an does not go into details concerning the performance of Ablution and Prayer. Therefore it is essential for us to look up the Sayings of the Prophet (s.a.w.) so that we may be rightly guided. There are two forms of 'purification', one major and the other minor. The major purification deals with a complete bath to purify one's self usually after sex or a wet dream, while the minor purification or wudhu is taken prior to prayer. Allah, the Exalted has revealed in Surah Ma'idah verse 6 the following: "…. If you are in a state of impurity bathe your whole body….". Without it one cannot offer prayer, read the Qur'an or even touch a page of the Qur'an with a pencil, a position adopted by the first scholars of Islam.

'Ablution' (wudhu), is a necessity for the performance of prayer. Without it the prayer cannot be performed. By doing so we purify ourselves prior to prayer. However, the Qur'anic verse explicitly describes the external process. Allah, the Exalted has revealed: "O you who believe! When you prepare for prayer, wash your faces and your hands (and arms) to the elbows; rub your heads (with water); And wash your feet to the ankles…" - Surah Ma'idah verse 6. This is the obligatory position concerning the performance of ablution according to the Qur'an. Then there is the Sunnah of the Prophet or the Practise of the Prophet s.a.w., which is most desirable. It deals with the rinsing the mouth, cleaning out the nose with water, the wiping of the ears etc.

There is one aspect that is usually neglected or ignored as trifle. It deals with the 'hair, beard, fingernails, toenails' etc. These are living entities and must be wetted properly during ablution. If one keep a beard, one must make sure that when one washes one's face during ablution, to see to it that water reaches down to the roots of the hair (the skin). This also applicable to the hair, therefore, if one wears hair oil or grease there is the possibility that ablution will not be complete, thus causing one's prayer to be null and void. In the case of women, they are known to wear cutex (fingernail polish). This coating prevents ablution from reaching the fingernails, thus also making ablution incomplete. However natural dyes and stains are permitted because these do not prevent the penetration of water during ablution as well as the major purification bath.

According to the Shari'ah you are instructed on how to take ablution and how to perform your prayer. You are not taken to task over your motives and intentions, because it is only for Allah to judge. He calls upon us to be mindful of our prayer, and only judges us concerning it on the Day of Judgement.

Allah has revealed in the Qur'an the command, 'establish prayer'. He has not asked us whether we would like to prayer or not, but instead has ordered us to establish prayer. This is so because man likes to be free from to do as he pleases but this is not possible because man was created to serve Allah. So Allah has established many rules so that man may be protected from self-destruction.

The whole purpose and objective of prayer is to draw closer to Allah. It is a gift from Allah prepared for his servants but many do not value it. It is exclusively for Allah only, so don't become busy in worldly matters so as to become lazy or to forget your prayer. Allah, the Exalted has promised us His Bounty. In return He asks that we should establish prayer. He has even made it easy for us to undertake so that we may not lose our relationship with Him. He has spread out the prayer to cover the whole day. He has not tightened it or made it difficult for us to undertake. Instead, He has established periods of time to grant us the opportunity to do so. So who can be more just and democratic than Him?

The rest of the day He has granted to us to do whatever we like, and if a person fails in this duty then it represents a corruption on his part because that part of time belongs to Allah. It has been set aside for Him. And in return for just a small fraction of day's time He has guaranteed us success in this world and in the Hereafter.

Just ponder and reflect upon this, where one is asked to do so little and in return receives so much. No one is this world is capable of such except Allah Almighty! But yet, many people become busy in that which Allah has assured them off (worldly matters) instead of establishing regular prayer. People fight for worldly possessions, positions of power and wealth but you never see them fighting to establishing prayer or to perform Hajj! Remember, what you eat ends up in the toilet.

One who performs prayer should not think that he is safe because not everyone's prayer is accepted. People make intentions but they do something else. Many people think that because they pray, fast and perform Hajj (Pilgrimage to Mekkah) that they will go to heaven. This is not true because these actions are undertaken for His pleasure, they are not an end in themselves.

Not everyone's heart (qalb) and soul (ruh) is in his prayer. Therefore we have been commanded in the Qur'an to be mindful of our prayer - never to rush, to recite it properly, to place our heart (qalb) and soul (ruh) wholeheartedly in it. There is a Saying of the Prophet Muhammad s.a.w. who said to this effect that if a person fails to enjoy concentration in prayer, he is like a thief, because he has stolen that (time) which does not belong to him. So not everyone's prayer is accepted. Likewise, not everyone's circumbulation (tawaf) of the Ka'bah is accepted.

It will also be noted that all kinds of people turn up at Allah's Divine House of Worship (Ka'bah). Politicians, all kinds of criminals, honest and sincere people - they all turn up seeking Allah's favours. However, Allah has not promised any that they would be attended to. The decision is His, and this is often referred to in the term "Haji Mabruk" - The Successful Hajj, where a person is forgiven and his Hajj accepted by Allah.

The door to Allah is open but you may not reach His presence because it depends to a great extent on your intention and sincerity. So be mindful of your prayer. Remember Allah so that He may remember you. One should be with the 'Owner of the Prayer' and not the Prayer (Salat). This is significant because the prayer is a gift from Allah, and since it is a gift from Allah people should hasten towards it i.e. the gift (hadiyah) of prayer, not the prayer itself. This means that they turn for prayer to be in the presence of Allah to receive of His blessings. The prayer as such becomes a 'vehicle', you the driver, and the destination Allah.

Outwardly, the 'gift' represents the 'prayer' (salat) but inwardly it is a 'gift' (hadiyah) from Allah. This is the reason why we should hasten to turn up for prayer so that we may come in the presence of Allah to receive His gifts (blessings etc). An example of this gift can be likened to a father who sends his son money for studies but the son waste it. Do you think that he will send him any more money? Do you think he is happy? So just reflect upon Allah who gives you everything and yet you do not observe the prayer properly, or maybe never even does it? Allah does not need your obedience, nor is He harmed by your disobedience. It does not reduce His honour or dignity. He has created us and commanded us to 'establish prayer' and we should do so with sincerity.

One should hasten for prayer because only in prayer does one enters His presence. You come into His presence to receive of His Mercy, Bounty, Blessings etc. This meeting between the Lord and His servant is one full of love and affection. So the prayer (salat) is a 'conversation' (munajat) between you and your Lord. It is an intimate relationship. Have you ever observed two people in love speaking to one another? Do they speak aloud or softly? No, they don't because they do not want anyone to hear them. Yes, the prayer is an intimate conversation between you and your Lord, so engross yourself in your prayer body and soul. The Saint, Rabiah Ad-Dawiyah said, "O Allah, if you are distant, I will call you, but if you are near I will whisper to you."

There are people who pray to Allah that they should not be put to shame in front of others but are not concerned about their shame in the presence of Allah. They worry more about people than they do about Allah. They lead their lives like garbage, doing all sorts of things and then turn to Him asking Him to not put them to shame in front of others. q Haji Mokhtar Stork

To improve the image of Muslims some people have come up with a novel idea that there are 'New Muslims' and 'Old Muslims'. What they mean to say is that there are now 'Modern Muslims' and 'Backward Muslims'.

Most probably being non-Muslims or ignorant Muslims, this seems to be a catchy phrase, projecting the notion that we live in a modern world and as such need to keep up with the times, which of course to these people means dressing in an indecent manner according to Islamic standards. In this respect, it is significant to note the comments of a learned scholar and Mufti in Malaysia, where he stated that it is indeed sad to see people, notably women disrobing themselves of the honour that Allah has place upon them by dressing scantily and nakedly, exposing those parts of their bodies that are supposed to be clothe. If this means being a 'New Muslim' or a 'Modern' one, It clearly reflects ignorance because if one is unable to respect the commands of Allah and Allah Himself, then he or she is no better than an animal.

Being modern in the Islamic sense means possessing knowledge - knowledge of Allah and not merely knowledge of this world only. It is this kind of worldly knowledge that produces disgrace and dishonour in the sight of Allah Almighty. Therefore when we speak of 'being modern in an Islamic sense', we mean possessing knowledge of this world and the Hereafter. This reflects true intelligence and not a corrupt mind that is prone to leading people astray and far away from the pleasure, mercy and forgiveness of Allah.

There is nothing wrong with looking 'backward', as some would put it when it comes to dressing in the traditional way. Just because one does not sport rugged clothing, short skits, sleeveless blouses but prefers the Muslim scarf, it does not necessarily mean that one is backward. This only reflects modesty and the guarding of one honour which Allah has bestowed upon you concerning dress and behaviour.

The same can be said of socialising. A woman is not required to go out of her way to entertain men. If she works or is employed, she fulfils her obligations and responsibilities in a noble, dignified and honourable manner. To do more that what has been prescribed by Allah would mean to exceed the limits. And though this to some may reflect backwardness, it would in the sight of a person possessing faith (Iman) be far more rewarding than to incur human gratification over something that is prohibited in Islam.

What most Muslims fail to realise is that their relationship with Allah depends to a great extent on the degree of submission they offer Him, and it is for this reason that the Prophet Muhammad (s.a.w.) spoke of a man, who having journeyed far, is disheveled and dusty and who spreads out his hands to the sky saying, "O Lord! O Lord!" - while his food is unlawful, his drink is unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he (his prayer) be answered! (Sahih Muslim).

Being modern in this manner is a sheer waste of time! It would be better for those who are ignorant to acquire some useful knowledge that will save them from Allah's blazing fire. It would be better for those who are governed by their egos (nafs) to take a better look at themselves first before passing remarks about those who are better than them. It would be better for those who are unable to abide by Allah's commands to seek His forgiveness and to call upon Him to give them strength to accept and abide by what He has deemed fit and good for us. This is so because whatever Allah has prohibited it is intended for our own good, and whatever He has permitted, He has done so for our own well-being. q Haji Mokhtar Stork

Human character according to Islam can undergo three stages of development. The soul or self is reported to take on three dimensions of development. It first begin at the lowest level, commonly known as the 'Egoistic Self' or 'Animalistic Soul' (Nafsul Ammarah).

If purified this egoistic animalistic self can be transformed to reach the second stage of spiritual development. At this level though it is still prone to wrongdoing and sin, it however takes on a 'Repenting State of God-consciousness' (Nafsul Lawwamah).

If further purified it will be transformed to become a 'Submitting Soul' (Nafsul Mutmainnah), where it lives in total obedience and submission to the commands of Allah, thus enjoying total bliss and peace of mind.

Society generally falls into these three categories. The first can be said to be Namesake Muslims, Seasonal Muslims etc, meaning those who acknowledge Allah and His Messenger and that's about it. On the whole their actions are a contradiction of Islam and their behaviour is no different from that of an animal, led on by its lust and desire. The second category has some awareness of Allah's presence but does not possess the inner strength to ward of temptation or evil, and thus usually ends up in a repenting state of regret and remorse. The third state is that of the Prophets and the Saints, where their own rights are forfeited in preference to total submission to the Divine Will of Allah. An example of this can be witnessed in the actions of the Prophet Muhammad s.a.w. when he first went out to spread the world of Islam at Taif.

It is said that what you are on the inside gives expression to what you are on the outside. As such, one's conduct and behaviour is the result of the state of one's soul. This too has been reflected in the Qur'an through the following verses:

The development of the soul from an animalistic state to a truly purified state is a result of several factors. The first of these have been expressed in the Qur'an, where Allah says towards the end of Surah Baqarah that He has not placed any burden that a person cannot bear, which clearly means that Allah is not unjust or unfair. To improve upon this state we are call upon to acquire useful knowledge in preference to useless knowledge. The Prophet s.a.w. used to supplicate Allah for such.

There are three states of perception involved here. The first of these is 'Knowledge of Certainty' (Ilmul Yaqeen), followed by 'Inner Conviction' ('Ainul Yaqeen), and the third, 'The Truth' or 'Reality' as it truly exists with Allah Almighty (Haqqul Yaqeen).

The state of the soul manifest itself through a person's conduct and behaviour. If a person possesses an egoistic animalistic soul, then it will be reflected in his behaviour even though he may be learned. This is the combination of Nafsul Ammarah together with Ilmul Yaqeen. A person in this state possesses knowledge of Heaven and Hell. He may even pray and observe the Fast of Ramadhan, or for that matter even perform Hajj, but it will not deter him from being dishonest, untrustworthy etc. The Noble Prophet Muhammad s.a.w. has said to this effect that a hypocrite is one who establishes the prayer etc but when he speaks, he speaks untruth, and when he makes a promise, he never keeps it, and when something is entrusted to him, he misappropriates it.

It is said that the view from the top of the mountain is greater than the view below. How true this is of life and our efforts to adjust to it. Often our perception of things and situations don't turn out to be right or correct, and this could be due to either ignorance, selfishness or our inability to transcend spiritual heights.

The Saint Shibli on standing before the Ka'bah (Allah's first Divine House of Worship) during Hajj said, "O Allah, if this is Your House, I have seen better houses than it." On his second Pilgrimage to Mekkah he once again stood before the Ka'bah and said, "O Allah, I have not come to visit the House but the Owner of the House." However, on completing the Hajj, he said, "O Allah, how can there be this You, this House and me? This is shirk (attributing a thing to Allah)." At that particular moment he was inspired by the Qur'anic verse, where Allah declares that "nothing remains but His face," meaning that nothing exists in reality but Him only.

If we view this scenario we will come across three levels of perception. The first deals with "outward perception" (physical level), the second with "inward perception" and the third with the "reality of existence". All these three function on a parallel basis, coexisting with one another, with each taking on a different dimension, perspective or view. Understanding these perceptions are important because they enable us to perceive events and actions from several angles.

We all begin our lives at the level of Nafsul Ammarah and Ilmul Yaqeen. We strat of as intelligent animals and develop with knowledge. Even Islam enrols us into it by establishing the direction of Prayer (Salat), paying out Obligatory Alms (Zakat), Fasting in Ramadhan and performing the Pilgrimage to Mekkah (Hajj). All these have physical connotations to enlighten us, but having gone through this initial process we are required to transcend to great heights, where Prayer is no longer undertaken as a command but rather for one's own well being, for Allah has no need of our prayers or animal sacrifices.

Most people don't achieve this because they suffer from what is termed the "I" syndrome, where everything evolves around their personalities or egos (Nafsul Ammarah). As a result of it they become blinded by personal emotions and sentiments and can't recognise truth from falsehood. As such they have the tendency to blame others except themselves. When summed up this means that you have an intelligent person who even believes in God but is dominated by his carnal self. He is aware of Judgement Day, Heaven and Hell, but all these are confined to knowledge. It does not transcend to his heart (qalb).

Many people performing Umrah or Hajj at this level usually end up counting the number of Umrahs they performed or how many times they have done Hajj . Though there is nothing wrong with this approach it is all the same ego orientated. From another perspective it can be likened to rewarding children. For example, every prayer according to the Prophet Muhammad s.a.w. at Masjidul Haram is rewarded 1,500 times. This can also be looked upon as a kind of incentive or a form of encouragement to work hard and to be rewarded. However, the individual at the highest level of spiritual development seeks nothing but Allah's pleasure only, because if Allah is pleased with you, you gain far more than what He has stipulated in rewards. Does not the Qur'an make mention of a ear of corn that grows seven ears, each with a hundred grains, and that He gives manifold increase to whom He pleases? (Surah Baqarah 2:261).

The danger here is: As long as a person goes on finding fault with everyone and everything, he or she will continue to be veiled by Allah. What this means is that one's inability to accept and to submit one's self to destiny is in fact a sign of rebellion. This in itself prevents the veil from being lifted, thus causing the person to suffer unduly, that is until the person surrenders to Allah.

We need to be conscious that this world was not created to serve us. Instead we belong to it. We are a part of it. A Red Indian Chief once remarked, "When a man spits on the earth, he spits on himself, because he comes from the earth, while the earth does not belong to him." When a person dies, the earth welcomes him as one with the earth. It does not look upon him as an American or Chinese or an Arab. The Noble Prophet s.a.w. himself had to put up with all kinds of discomforts in life and yet he never complained. This is the difference between him and us. We ask and ask of Allah, never being grateful over what we have. In this respect the Prophet s.a.w. said that a person will cease to ask when the earth fills his mouth. Take a look at a dead person. He jaws are tied up but they will eventually open up in his grave only to be filled with earth.

Inward Perception takes one a step higher. When the Saint Shibli declared, "O Allah, I have not come to see the House but the Owner of the House," he was in fact taking a step nearer to the truth of existence. One does not merely go to Mekkah just to see the Ka'bah. One does so to come into the presence of Allah. As Muslims, we are all commanded by Allah to perform our prayers in the direction of the Ka'bah but at the same time He has also revealed that "it is not righteous that you turn your faces to the East or the West but it is righteousness to believe in Allah and the Last Day, the Angels, the Book and the Messengers." (Surah Baqarah 2:177). There is no contradiction here because one needs to be set on a right course of actions before one can transcend to higher level of perception. So the direction of Prayer and the presence of the Ka'bah serves that initial objective, and having done that one should then be able to see beyond.

Those possessing 'inner perception' or 'inner conviction' (Ainul Yaqeen) possess firmness of faith in Allah. They are totally convinced of His existence. They fall under the category referred to in the Qur'an as: "O you who believe (possess Iman)." It is interesting to note here that Allah addresses the believers as such because you can't force people to believe, and only those who possess faith are able to submit themselves to Allah's commands. It is equally interesting to note that 'believing in Allah' is unconditional. It is not based on direct evidence but gained through conviction indirectly.

However "inner perception" does not necessarily represent the reality of things, because most of the time it is guided by intuition or a conscience, which still needs to be purified before it can truly recognise the Truth. The "reality" (haq) of things is the real truth. For example when Shibli realised Allah's words that "only His face remains," he was in fact witnessing the real truth of existence, where everything is created and that it comes and goes but Allah remains forever unchanged.

The Noble Prophet Muhammad s.a.w. used to take pride in being Allah's servant and then only His Messenger. He was a model of total submission and surrender, and thus was able to attain the highest level of human spiritual development (Nafsul Mutmainnah). This can be best described through the example of Taif. The Prophet had gone there in the early days of his mission to preach the word of Allah. Instead he was met with violence. He was pelted with stones until he bled. The Angel Gabriel was dispatched by Allah to the Prophet to await his instruction, and if the Prophet so desired, two nearby mountains were to be brought crushing down upon these disrespectful people of Taif. But the Prophet s.a.w. instead of responding as we would in retaliation pleaded with Allah over his own weakness of not being able to convince the people of Taif, and then went on to seek forgiveness for them, pleading that someone from amongst them might come into the fold of Islam in the future. What noble and righteous conduct! What this represents is a choice of acting in accordance with one's own rights or one's willingness to submit to the Divine Decree of Allah.

A person at this level is able to witness reality for what it really is. What this means is that a person after doing all that he can, then submits himself to whatever outcome has been designated by Allah Almighty. In this manner he suffer no regrets, for he understands the hidden wisdom of Allah and his lot in life. We say in the end after all efforts have been exerted that Allah knows best over what is good for us and what is bad for us. Don't we declare in every prayer: "Verily my prayer, my deeds, my life and my death, are for the Cherisher of the worlds?" Don't we pray to him to show us the Straight Path?

One of the major reasons why we don't succeed is because we practice double standards, claiming these to be acts of wisdom. The truth is we lack conviction. How come if a person invites you for dinner, you do not cook at home, believing that you will be given dinner, and yet Allah who is the Provider, Sustainer and Nourisher to creation is not relied upon with such trust and conviction? Everything that takes place does so by His Will. There is not a second that goes by that is not sustained by Him. So why do you ask others first and when you fall into despair then turn to Him? Is He someone to be used like you use your toilet? We only go to the toilet when there is an urgent need. Turning to Allah in this fashion is a waste of time. One has to be standing at His door always because you don't know when it will open!

The reality as such is Allah. We are like drops of water finding our way to a stream, then a river, to finally reach the sea. Initially we all possess our own colour and flavour but finally end up as one with the ocean, tasting only like salt water. What this means is that we have to become assimilated with the qualities of Allah so that we may enjoy total submission and peace of mind. This is what Islam s all about. It is pointless to worry over that which you have no control over, and even if you had there is no guarantee that it will work out the way you want it to. Of course one has to be concerned. One must strive but ultimately it is Allah who decides. q Haji Mokhtar Stork

The Significance Of Fasting In Ramadhan
The Significance Of Fasting In Ramadhan As Muslims we all are familiar with Fasting in Ramadhan, but just what is Ramadhan is all about? Do you fast because you have to fast? Or do you fast because if you did not do so then it would be shameful? Or do you claim immunity from fasting as some people do on the grounds that they suffer from GASTRIC, HARD WORK, etc.

Well, if you fast because you have to fast, the result according to a Saying of the Prophet (s.a.w.) states that you gain NOTHING BUT HUNGER AND THIRST. And if you fast because if you did not do so it would be shameful, you also gain NOTHING BUT HUNGER AND THIRST. And if you avoided fasting by giving all kinds of flimsy excuses, then you would have also gained NOTHING - NO NOURISHMENT AT ALL because food and drink is PROHIBITED in Ramadhan.

Before you even think of excuses, reflect upon the situation the Prophet and his Companions had to face when revelation came concerning fasting in the Month of Ramadhan. When Allah first regulated fasting for the Muslims, they had to go out to battle. The Battle of Badr took place in Ramadhan. Just picture this in your minds. Can you imagine an ill equipped, undernourished band of Muslims having to fight and fast at the same time in extreme heat without a word of complaint, and look at us….no effort whatsoever, just offering all kinds of lame excuses to avoid fasting in Ramadhan.

According to the Traditions of the Prophet (s.a.w.), Ramadhan is the month of months, just as Friday is the day of the week. It was the month in which revelation was handed down to all Prophets. It is the month that belongs to Allah. In a Hadith Qudsi (Sacred Hadith): Abu Hurairah (r.a.) said that the Prophet (s.a.w.) reported Allah as saying, "All services of the son of Adam are for him except fasting. It is for Me, and I will reward him for it….” (Bukhari recorded it).

The normal standard approach to rewards by Allah is established in the following manner according to the Prophet (s.a.w.). For every good intention a person received 10 rewards, and if he performs it, he receives another 10 rewards. In the Qur'an we find Allah making mention of a grain of corn with 7 ears of corn, each with a hundred grain, thus making a total of 700 rewards for a righteous deed. But in Ramadhan, none of these principles are applicable, because Allah rewards as He pleases and He is indeed most generous in Ramadhan. It is basically this aspect that causes Muslims in general to make payment of Zakat and Sadaqah. The truth is, one can make payment of Zakat at any time throughout the year, but most prefer doing so in Ramadhan.

The Month of Ramadhan offers unlimited rewards. Take for example people in their graves. They are exempted from punishment throughout the Month of Ramadhan. This is so because the Prophet (s.a.w.) has said that the GATES OF HELL are closed and the devils are chained. So here you have people in their graves rejoicing, hoping that Ramadhan never end, while we the living wish that Ramadhan would never arrive!

Tthe real benefit of fasting in Ramadhan is the acquisition of TAQWA. Allah has revealed, “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may gain self-restraint.” The word “tattaqoon” has been translated as “self-restraint”, when in actual fact it deals with “taqwa”, a form of “fear of incurring Allah’s displeasure”, thus resulting in a state of “piety”.

It has nothing to do with Slimming or Health, though there is medical evidence concerning lower Cholesterol levels etc. Anyway, Muslims gulp down far more than they deny themselves in Ramadhan. So sometimes it quite amusing to listen to religious scholars speaking about the virtues of following the Sunnah or Practise of the Prophet when breaking fast.

ISLAM is based on five Pillars, said the Prophet (s.a.w.) and a closer look at these will reveal a role each plays in the development of a Muslim. The FIRST deals with the Shahadah or the witnessing that there is no god worthy of worship except Allah. And that Muhammad is His Messenger. This is undertaken at least 9 times a day in our daily prayer, which goes to show how weak we are in spirit, where every time throughout the day we have to re-instate our faith in Allah and His Messenger. The SECOND is Salat or Prayer which is undertaken 5 times a day, so that we become intimate with Allah, because Prayer is a "conversation" between the servant and his Master. As soon as one raises his hands and say, "Allahu Akbar" the veil between him and his Lord is removed. The THIRD deals with Fasting in Ramadhan. It is intended to strengthen the weak spirit within us. This is what Taqwa is all about. Ramadhan is an exercise that enables one to prove his worth in relation to words. The FOURTH deals with the Payment of Zakat or Obligatory Alms. This is undertaken to purify one's self and one's wealth, while the FIFTH Pillar of Islam deals with the Hajj or Pilgrimage to Makkah.

Like the FIVE FINGERS of a HAND they enable a person to POSSESS POWER, Materially and Spiritually. A clenched fist is a combination of all these five aspects or dimension of Islam. And it is here that the true value of a Muslim exists. While it can be said that Islam is a religion of peace and harmony, but make no mistake, that if it is oppressed and dealt with unjustly, it will rise to face the challenge with honour and dignity. Make no mistake over this. The West is realising that this docile teddy bear of a Muslim, if stirred, can create havoc, and no amount of brutality will prevent Muslims from seeking what is justly theirs. Fasting in Ramadhan does develop inner strength. This inner strength is put to the test daily and even at the time of one's death.

At the time of death one will experience extreme thirst. Satan will then visit one. During these moments of great trials, many ask for their family members. Some even want to dispense of their wealth which they held on to stingily. Uncertainty will descend upon one as to what is going to happen. It is here that fasting stands out foremost. It acts as a shield, protecting one, enabling one to remain steadfast in Allah. In daily life, it charges your batteries and helps you ward off evil etc.

Other rewards include LAILATUL QADR - The Night of Honour. A’ishah, the wife of the Prophet Muhammad (s.a.w.) narrated, I said, "O Messenger of Allah, should I seek out Lailatul Qadr, and having done so what should I ask of Allah (s.w.t.)? Allah’s Messenger replied, "Say, ‘O Allah, You are the One who grants pardon for sins, You love to pardon, so pardon me’.”

On the subject of Zakat, Abu Hurairah (r.a.) narrated that the Noble Prophet Muhammad (s.a.w.) said, “If one gives in charity what equals one date-fruit from honestly earned money – for Allah only accepts honestly earned money – Allah takes it in His right hand and then enlarges its reward for that person, just as it is when a person raises up a baby horse, so much so that it becomes as big as a mountain." (Bukhari recorded it). The Noble Prophet (s.a.w.) also said, “The one who gives out wealth is no better than the one who takes out of need.” So if you think that you are great and that you give a lot of Zakat out…forget it! The Prophet (s.a.w.) also said, “Sadaqah goes into the hands of Allah before it passes into the hands of the poor.” So please don't donate rubbish! Remember that Allah bears witness to it when it passes his hands. As for those who refuse to pay their Zakat, Allah has revealed, “And there are those who bury gold and silver and spend it not in the Way of Allah. Announce to them a most grievous penalty, on a Day when heat will be produced out of that wealth in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs. It will be said to them: ‘This is the treasure, which you buried for yourselves. Taste you then the treasure you buried’.” And finally, Allah says, "If it be that your fathers, your sons, your brothers, your mates, or your kindred; The wealth that you have gained; The commerce in which you fear a decline; or the dwellings in which you delight, are dearer to you than Allah or His Messenger, or striving in His Cause - then wait until Allah brings about His decision: and Allah guides not the rebellious." (Surah Taubah verse 24). In view of the above, let us strive to improve upon our performance this Ramadhan so that we may draw closer to Allah and enjoy of His mercy and forgiveness. [Haji Mokhtar Stork]

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Why Islam Is Allah's Choice For Mankind
Allah has revealed in the Qur'an the following verses, "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." (Surah Ma'idah verse 3).

" O you who believe! Fear Allah as He should be feared, and die not except in the state of Islam." (Surah Ali 'Imran verse 102).

"If anyone desires a religion other than Islam, never will it be accepted of Him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)." (Surah Ali 'Imran verse 83).

There three basic verses from the Qur'an establish Islam to be the only choice of Allah, the Creator and Sustainer of everything; The One and Only God, referred to in Islam by name as ALLAH. At first sight an individual may consider such statements to be bias, unfair and unjust. After all, the Creator is the Lord of Mankind, and that He does not belong to any exclusive group of people, be they Jews, Christians, Idol worshippers or Pagans.

Why should revelation in the Qur'an be so specific and precise? To understand this situation we need to understand what Islam means. To begin with, Allah created us all. The Qur'an states that we all come from Adam and Eve. Even prior to this, when we were mere souls in Heaven, we were questioned concerning our allegiance to Allah, we acknowledged it in the affirmative. Narrated Ubay Ibnu Ka’b (r.a.): In regard to the words of Allah, the Exalted and Glorious in Surah A’raf verse 172, Allah says: "Your Lord brought forth their offspring from the loins of the children of Adam,” Ubay said, "He, Allah gathered them and paired them then fashioned them and endowed them with the power of speech and they began to speak. He then made an agreement and covenant with them. He made them bear witnesses about themselves (saying) ‘Am I not your Lord.’ They replied, ‘Yes’. Allah then said, ‘I call to witness seven heavens and the earth regarding you and I call as witness your father Adam regarding you lest you should say on the Day of Resurrection: ‘We do not know this.’ Bear this in mind that there is no god besides Me and there is no Lord besides Me and do not associate anything with Me. It is I who should be sending to you My messengers in order to remind you of My agreement and My covenant and it is I who would send you My Books.’ They replied, ‘We bear witness to the fact that You are our Lord, You are our Object of worship. There is no Lord besides You and there is no object of worship besides You.’

By doing so they affirmed their faith in none other but Allah. Thus Adam and Eve and all their offspring, continue to this day, in the form of mankind, to acknowledge that there none worthy of worship but Allah, the One and Only. Continuing along these lines, revelation in the Qur'an clearly states that Abraham was not a Jew not yet a Christian, but he was one who submitted himself wholeheartedly to Allah. (Ali 'Imran verse 61). Revelation further declares that Abraham "was indeed a model, devoutly obedient to Allah, true in faith, and he joined not gods with Allah". (Surah Nahl verse 122).

The Prophet Abraham as such is recognised as the "Patriarch of Revealed Religions", a reference to Judaism, Christianity and Islam, because they all share a common bond in Abraham. Now if Abraham was not a Jew nor yet a Christian, then what was he? In faith and submission he was a Muslim. This is what Islam is all about. This is what Islam means and this is what the end product is - a Muslim, one who submits to none other but the One and Only! Of course in modern terms we would say that Abraham was a Jew. In fact almost all Prophets, whether from the Bible or the Qur'an, were Jews, expect with a few exception, the most notable of these is the Prophet Muhammad s.a.w., but even the Prophet Muhammad can be traced back to Ishmael, a son of Abraham.

The Qur'an as such, clearly declares all these Prophets to be servants of the One and Only God. All these Prophets and Messengers of Allah, beginning with Adam right down to Muhammad preached the same Message concerning the Oneness of God. And though it did not take on the distinct name of Islam, it represented it in totality, throughout the ages. The only notable difference in time, dealt with the Shari'ah or Religious Law, of each and every Prophet. This is understandable because life during each period of time required a new Prophet with a new set of laws so that people could adapt to changing lifestyles and remain loyal servants of the Creator. In this respect Islam acknowledges that Allah has sent Prophets and Messengers to all peoples on earth, however, only a small significant number have been mentioned in the Qur'an. Allah has also declared that He does not punish a nation until He has sent a Messenger to them.

The Qur'an also clearly says "Whosoever submits himself to Allah and is a doer of good, he will get his reward with his Lord. On such there shall be no fear nor shall they grieve." (Surah Baqarah verse 112). This returns us back to the "original state of creation" where everything acknowledge none other but Allah, and which is Islamic in nature. There are no exclusive copyrights to salvation, but only through faith in the One and Only and the performance of righteous deeds.

The cause for the Qur'an to be revealed is explicitly clear. Some of these benefits are as follows: The Qur'an is a book of "guidance beyond doubt" (Surah Baqarah verse 2). It was sent "as a confirmation of (revelation) that went before it and a further explanation of the Book…" (Surah Yunus verse 37). The Qur'an was revealed as a "blessings" so that we may enjoy of Allah mercy and forgiveness.

As the Final Message from Allah, revealed to His Last Prophet, Muhammad s.a.w. merely fulfilled his goal and purpose of convey Allah's Message to Mankind, a Message that will remain intact right up to the Last Hour and the Day of Judgement. The Qur'an as such put to an end all disputes concerning Allah's Oneness, the purpose of Creation, and Man's role in it from the moment he is created right up to his demise, to be brought forth into the presence of Allah, to be judged, rewarded or punished.

On the basis of what has been said so far, one can understand why Allah states in the Qur'an, "This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion." These words were revealed to the Prophet Muhammad s.a.w., making known to him that religion has come to a conclusion in the form of Islam, and that those who accept it have nothing to fear, provided they have been loyal and faithful to Allah's commands. This perfection means that Muslims have been raised not only as Allah's Vicegerents on earth but also as Leaders of Mankind. This in turn means that true Muslims possess the highest degree of moral righteous conduct. Islam is as such a model of servitude and submission. The religion of Adam right down to Abraham, Moses, Jesus and Muhammad, preached nothing but this, and anyone seeking any other religion than Islam is in total loss. Therefore it is essential and important to be proud of being a Muslim, but it is even far more important to uphold the good name of Islam through righteous deeds and honourable conduct. [Haji Mokhtar Stork]

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It is often sad to see family members not on speaking terms just because of financial borrowings. This situation can be avoided of one applies some basic Islamic principles. To begin with, it is quite difficult to turn down a request for money from a family member. If it was an outsider, one can easily say 'No' and that's it. But when it comes to brothers and sisters it is not that easy, especially if it is known that you possess the means to do so. To say 'Yes' to a request means to say 'Goodbye' to your money because they usually don't pay you back. And if you say 'No' it also means goodbye. Either way you are a loser! So you lend him the money and you wait and wait but he never pays you back. After some time tensions build up, because to you it was money borrowed, but to the borrower, you are his brother so what's the hurry!

In most cases family members never pay back their loans, because they don't have the money to do so, or because you are a well-to-do brother, and it is your duty to help them. Anyway, who else have they got to turn to when in dire need? Islam has established rules governing loans and acts of charity. If you know that lending money to a person will only add to his difficulty, then you are advised not to do so. Even the borrower should be aware of this. However at the same time, as a relative one needs to look at the circumstances involved. One can't just deny a relative assistance just because he can't pay you back.

If you know fully well that the relative can't pay you back then the next best thing to do is to lend him some of the money he needs as a loan with a silent prayer in your heart that you intend this act of yours as an act of charity for Allah's sake. This is if you can afford to do so. In this way you will not be offended or angered if you do not get your money back. This approach is wise because it keeps the borrower at bay from seeking more loans, while you in turn occasionally reminding the borrower about the money borrowed, while deep down in your heart you have intended this act of yours as an act undertaken for Allah's sake without anyone knowing about it. If he pays you back, well that is good for his own credibility, while you on your part don't get to enjoy those extended rewards promised by Allah in the Qur'an.

If a person can't pay you back on time, he should be granted a further extension of time because Allah has revealed, "If the debtor is in difficulty, grant him time till it is easy for him to repay. But if you remit it by way of charity that is best for you if you only knew." (Surah Baqarah 2:280).

From a spiritual point of view, one should bear in mind that Allah is the 'real owner' of all wealth, and that He has merely bestowed us with it so that we may dispense of it as He deems fit. The wealth and prosperity a person enjoys is a result of Allah's favour upon him. However the one bestowed this wealth is under scrutiny. Therefore, when the individual performs acts of charity he is actually looking after his safety by purifying himself and his wealth. Such a person never suffers any loss because Allah has presented us with a promise in the Qur'an, "The parable of those who spend their substance in the way of Allah is that of a grain of corn; it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah cares for all and He knows all things." (Surah Baqarah 2:261).

Often we lose sight of this i.e. that it (wealth) all belongs to Allah, and that our acts of generosity enables it to continue in our possession. So when a person behaves unduly over Allah's wealth it is taken away from him. As such, it is pointless to quarrel over money loaned to a relative because the chances of you getting it back is zero. The best approach would be to adopt what has been said above. By doing so who would have merely converted your worldly bonds to future ones in the Hereafter, as well as made it possible for you to continue receiving Allah's aid, which does come to you in many other forms i.e. job promotions, gifts etc.

As for those who like to borrow habitually in a reckless irresponsible manner, they should be conscious of the shame and disgrace that they will be put to in the presence of Allah on the Day of Judgement. Like the beggar who begs beyond his needs and who prefers such rather than to earn a decent living, he will be despised and condemned to Hell. q Haji Mokhtar Stork (broadcast on local radio).

Corrupt Translations Of The Qur'an To English Still Continue To Exist Even Today

1. It is indeed amazing that as Muslims we declare that the Bible is not the Word of God but at the same acknowledge it in our translation of the Qur'an. Take for example, the Injil of the Qur'an is translated as the Gospel. Here are some examples:

"And Allah will teach him (Jesus) the Book (for al-Kitab), Wisdom (for al-Hikmah) the Law (for Taurat) and the Gospel (for Injil)." (Surah 'Ali 'Imran 3:48).

As faithful Muslims we know that the Injil is no longer in existence. The Gospels or New Testament does in no way represent the Injil nor is it the Injil, so how come we keep repeating this sinful mistake? The word Injil in the Qur'an should be written as Injil followed by the words in brackets, (The Book of the Prophet Jesus). This is to make it clear that there is no relationship whatsoever between the Injil and the Gospel or New Testament.

2. The Qur'anic word Taurat has been translated as Torah, which is another corruption by translators that continue to exist to this very day. The word Taurat has been invariably translated as the Law (most probably a reference to The Ten Commandments) or the Torah of the Old Testament in the Bible, when in fact it is the Book of the Prophet Moses. Like the Injil the Taurat is also no longer in existence, so how can we keep acknowledging its form as the Torah and the Old Testament when such it not true?

"And Allah will teach him (Jesus) the Book (for al-Kitab), Wisdom (for al-Hikmah) the Law (for Taurat) and the Gospel (for Injil)." (Surah 'Ali 'Imran 3:48).

3. A similar situation exist with the Zabur (The Book of the Prophet David) and not the Psalms of the Old Testament. This is another fabrication and corruption of the Qur'an because this book too no longer exist!

4. The Qur'anic word Nasara commonly translated as Christians is another error. To begin with Jesus was a Jew observing Jewish customs and traditions. He circumcised and went to the temple to pray. As such, Jesus and his followers were a Sect of Judaism. They were not yet Christians because the word did not exist during his lifetime. It was Paul who created Christianity so that the Gentiles (uncircumcised) could be accommodated into the new faith. The Nasara would have come from a town named Nazareth, thus the words Jesus of Nazareth. According to the Dead Sea Scrolls they were known as the Essenes . However, they might have adopted the Trinity with the passage of time and thus because recognised as Christians.

5. "To you We sent the Scripture in truth......" (Surah Ma'idah 5:48). The Qur'anic word is Kitab which is the Book and not the Scripture. Though insignificant it has its implications because the word Kitab is more complete as a Book while Scripture is not a book in this case. What we are also witnessing is the Christianisation of Qur'anic words. For example, Muslims understand Nabi to be Prophet and Rasul to be Messenger. These are unique words to Islam and Muslims, just as Allah is used in preference to God. So why should we translate Nabi as Apostle, a word which is Christian and more closer to the Apostle Paul than Islam? We should retain both Nabi and Rasul or Prophet and Messenger, but definitely not Apostle, a word from Christianity.

6. Why is it that the West along with some Muslims continue to use the word Koran when it Qur'anic Arabic it is spelt with a Qaf (a "Q")? We say Umar Ibnul Khattab when reading Arabic script. We don't say Umar Ibn al-Khattab as it is written in English.

In Arabic we Huruful Shams (Sun Alphabets) and Huruful Qamar (Moon Alphabets). And as a result of these it is compulsory to say as-Shams (The Sun) and not al-Shams, because the alphabet "S" belongs to a group of "sun alphabets". One wonders why these simple things are not corrected by Muslims who have been led along all these years by Orientalists and other Muslims who followed them.

These are just a few examples. If one goes through the whole Qur'an one will many more. This is not all, one will also come across many Muslims believing in Biblical events as those coming from the Qur'an. These include the creation of Adam and Eve, their stay in Paradise and the Serpent (the Devil) etc. q Haji Mokhtar Stork

Islamic Future Vol. XIII - No.80, a Saudi Based magazine of WAMY published an article titled, Suicide a Legitimate Defense: Tantawi. In that article, the Grand Sheikh of Al-Azhar, Dr. Mohamed Sayyed Tantawi said "that the fact that the Palestinians are forced into suicide bombings confirms the gravity of the injustice inflicted on them. He asked: 'What can a man do when injustice becomes heavy and he finds none to ward it off from him? In that case he is forced into legitimate defense of soul, honour and land'.

"Those who say that this act is 'haram' (forbidden) by the Shari'ah should first ask what motivated it. Why must young people sacrifice themselves?" "Injustice breeds an explosion and a person who is severely wronged may sacrifice himself. Honourable people prefer to die than to live in humiliation."

This situation according to the Sheikh of Al-Azhar had to do with Israel's attitude. He said, "Divine religions were revealed by God for the happiness of humanity. They preach peace and security and the handing of rights to the deserving parties. They abhor injustice, terrorism and the destruction of life."

In response to the Sheikh's Fatwa and article dated April, 1998, I sent in a reply which was published in the following issue of Islamic Future. I stated that "logically and rationally this appears to be a valid argument, but according to Islam the first criterion is the intention or motive, and then went on to quote: 'On the authority of Abu Hurairah who said: I heard the Messenger of Allah say: "The first of people against whom judgement will be pronounced on the Day of Resurrection will be a man who has died a martyr. He will be brought and Allah will make known to him His favours and he will recognise them. (Allah) will say: And what did you do about them? He will reply: I fought for you until I died a martyr. He (Allah) will say: You have lied - you did but fight that it might be said (of you): He is courageous. And so it was said. Then he (the martyr) will be ordered to be dragged along on his face until he is cast into Hell-Fire." (part of a lengthy Hadith in the Collection of Forty Hadith Qudsi - Sacred Ahadith).

"So getting one's intention right is very important. Was it undertaken for Allah's sake or Ali's sake, or Hussein's sake? Maybe it was done for Arafat or the State of Palestine? Or maybe it was undertaken out of revenge for a family member killed by Jews? So getting the intention right is the first thing, otherwise, we might have a host of Muslims killing others (including Muslims) just because they feel they have a right to do so in the name of Jihad."

I then went on to point out another aspect of suicide which can be viewed as pre-meditated death. Islam forbids suicide. There are Sayings of the Prophet Muhammad (s.a.w.) on this. So if one goes out on a mission with pre-meditated death in the form of blowing himself up, well, this is suicide. However if a person goes out for Jihad without such a format and in the process get blown to pieces, well his death is not pre-meditated and his reward is martyrdom. This is so because everyone must go out for Allah's sake with the hope of martyrdom.

I must declare that the response I received in general were negative, which brought me to the conclusion that we are not dealing with an Islamic issue here but rather one that centre's on injustice, human suffering, emotions and revenge. This was my initial reaction but as time went by I could understand the sympathy the Palestinians acquired as a result of Israeli brutality, American biasness, Western indifference to the suffering of the Palestinians, injustice etc, which ultimately all added up to the events surrounding Sept. 11th.

What is even more interesting is that Jihad has acquired a new definition through the actions of Usma bin Laden. However before I can go into it we have to look at early definitions of the word. JIHAD literally means to strive. Allah has revealed: “Fight in the cause of Allah those who fight you, but do not transgress limits, for Allah loves not transgressors.” (Surah Baqarah 2:190). The word jihad is derived from jahd or juhd meaning ability, exerting of one’s power in repelling the enemy. It also includes striving to improve one’s self. In its true sense Jihad deals with the defense of one’s nation when attacked by its enemies. It is a Holy War with the reward of martyrdom. Individuals try to offer all kinds of apologetic definitions to Jihad when in truth it means to wage war in the defense of one’s nation. There is nothing to be ashamed of this because it is one’s right to do so. Believe it or not, even to protect one’s family at home from an intruder is a form of Jihad. Allah says: “Fighting is prescribed for you, and you dislike it. But it is possible that you dislike a thing which is good for you and that you love a thing which is bad for you. But Allah knows and you know not.” (Surah Baqarah 2:216). "Let those who fight in the cause of Allah, who sell the life of this world for the hereafter. To him who fights in the cause of Allah – whether he is slain or gets victory – soon shall We give him a reward of great (value). And why should you not fight in the cause of Allah, and of those who being weak are ill-treated (and oppressed)? – men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect; and raise for us from You one who will help!’ Those who believe fight in the cause of Allah and those who reject faith fight in the cause of evil: so fight you against the Friends of Satan: feeble indeed is the cunning of Satan.” (Surah Nisa 4:74-76). “And slay them wherever you find them, and turn them out from where they have turned you out; For tumult and oppression are worse than slaughter; But fight them not at the Scared Mosque, unless they fight you there; But if they fight you, slay them. Such is the reward of those who suppress faith.” (Surah Baqarah 2:191).

The West, notably the Orientalists, the Mass Media, continue to depict Jihad in a negative manner. In the past, Islam was depicted as being spread by the sword, today, it is one of fundamentalists, extremists and terrorists. It is their own disposition that has caused the term Jihad to take on new dimensions, causing it to become politicised rather than a true cause of Islam. Islam by its name denotes peace and as such it is a religion that preaches and practices peace within the framework of respecting and honouring the rights of others. Therefore in the cause of Jihad, Islam does not preach violence, it does not call upon its followers to wage war on others without just reasons. However, defining these reasons for doing so have become complicated in modern times due to certain factors. Take for example Palestine, where sophisticated weaponry is used against helpless stone throwing people; where a nation whose land has been confiscated and people dictated to, finds no solutions from the United Nations and America, is bound to turn to violence. This has led to suicide bombers a practise not recognised in theological Islam but approved of by the Sheikh of Al-Azhar in one of his edicts, as a just means of correcting an imbalance, a right to survival, a right to defense. If suicide is forbidden in Islam, then strapping one’s self with material that will blow one up in pieces is in itself pre-meditated murder, something which is also forbidden in Islam. But presumably, in the face of a powerful enemy what choice has a helpless person left with. He has no weaponry to defend himself let alone fight the enemy, so his choice of selection becomes a self destructive, where he makes himself a weapon.

There is justification to this line of approach in Islamic Thought. This injustice on the part of the West, notably America, which sponsors Israel, has led to a feeling of despair amongst Muslims world-wide. It has led to frustration and anger, where Muslims nations are targeted but Israel not put right concerning the right of the Palestinians to have a full fledged state of their own. It is this injustice that led to the September 11th attack on the World Trade Centre in America. Western indifference to the rights of Muslims have placed moderate Muslim governments at risk, because the failure to implement justice has made extreme groups successful in re-interpreting the Qur’an and Islam, where they have been able to prove that moderation serve no useful purpose except to be further subjugated. The only answer is JIHAD, and that is to wage war against the West, notably America. It is also equally important for us to note that the political dimension have given a new definition of Jihad, where it is viewed independently and not as part of the total make-up of a Muslims, in terms of piety, discipline, character etc. What we have is largely emotional sentiments, nationalism, politics etc. Everything becomes equated with justice and revenge regardless of the high cost incurred in loss of lives. The term Holy War as such needs redefining because it may not necessarily comply fully with the principles of Jihad envisioned in the Qur’an. For example, we have sufficient evidence from the Traditions of the Prophet concerning pious Companions who refrained from joining sides, where Muslims were pitted against fellow Muslims, with each accusing the other of disbelief etc.

The situation is no different today amongst Muslims. And yet Muslims are aware that it is forbidden to kill another Muslim without a just cause. Well, it appears that finding a cause to do so is not a problem of conscience today. Some Muslims have tried to play down this incident by saying that Islam does not approve of violence against innocent people. Though this is true when you view things on a issue to issue basis but when you view the situation as a whole, then one has to take into account responsibility (amanah), where every individual is held accountable as a whole for his nation’s actions i.e. the government of America. In Islam there are no fence sitters. Allah commands us to promote good and to prohibit evil. When a disaster strikes a nation it is common practise to declare it an as an ‘act of nature’ whereas in fact it is a process of ‘accountability’ or ‘purification’. Nothing happens without the permission of Allah. Therefore it is essential to view things as a whole and not on a piece by piece basis. Regrettable Muslim nations and Muslims as a whole are in bad shape. Many of these nations depend on handouts, financial assistance, aid etc and as such are in no position to voice their opinion. The Prophet (s.a.w.) said that the hand above is better than the one below (receiver).

Unfortunately, most Muslim leaders are only concerned with keeping themselves in power, so all you get is lip-service about Islam and after that the manipulation of Islam to serve their own goals. The history of Islam can be divided into two parts, namely Islamic History and Muslim History. The time beginning with the Prophet and ending with the Righteous Caliphs (Abu Bakr, Umar, Uthman and Ali) is referred to as Islamic History, while the period after that is commonly referred to as Muslim History. This definition is necessary because not all actions undertaken after the demise of the Prophet and the Righteous Caliphs may fulfil Qur’anic injunctions. This is related to some extent to the phenomenal expansion of the Islamic Empire through conquests. Many jurists at the time began to apply the term jihad to military action. However, it has to be also understood that while Qur'an speaks of Jihad as a defensive means it does not mean that it cannot be adopted as an offensive means. This is necessary when one wants to create public order. The struggle here is to bring about the kind of world order Islam envisions, which of course can lead to tension. This was the case with the Persian and Roman Empires at the time of the Prophet (s.a.w.). They considered Islam a threat, thus forcing the Muslims at times to go on the offensive to defend their positions. The development of Muslim political power provides a warrant for wars of expansion, depending upon how one interprets the passages of the Qur’an that speak about fighting the hostile unbelievers “until there is no persecution and the religion be only for Allah.” (Surah Baqarah 2:191)

The call of Jihad is not only confined to the West, it also is undertaken against repressive Muslim governments. Some of these leaders of the Muslim world have been termed despotic rulers, dictators, non-Islamic and at times even kafir (disbeliever). This situation combined with Western indifference towards Muslims as a whole, have placed moderate Muslim governments in an awkward position on several fronts. The hikmah or hidden wisdom behind all these upheavals is that they have made Muslims world-wide suddenly conscious of their status and religion. It was reported that after the September 11th events there was a tremendous rise in the sale of the Qur’an. This was due to anti-Western sentiments against Muslim immigrants, which suddenly made them, realise that they were not really welcomed except to do chores, which the locals did not want to do. Moderate Muslim governments in turn have also been able to exploit the outcome of events in relation to the Taliban of Afghanistan to their advantage, whereas in the past they have always been labelled as being unIslamic. There is no doubt that the politicisation of Islam has come to the forefront today, and in most cases it has really nothing to do with Islam but rather with the political ideology of the political party concerned.

Nevertheless the growing influence of religious extremism amongst Muslims has a lot to do with their dissatisfaction with the way Muslim leaders manager their affairs. These rulers are perceived as the followers of the pre-Islamic system of the jahiliyyah - the period that is regarded as ungodly by these ultra-pious Muslims. Jihad will continue to survive so long as others try to impose their ‘way of life’ upon Muslims. Therefore it is important for the rest of the world to recognise Islam’s right to adopt its own ‘way of life’ which has been clearly defined in the Qur’an and established by the Prophet Muhammad (s.a.w.). Any opposition to this will naturally bring about Jihad, not only against non-Muslims but Muslims themselves. This is an ongoing battle even today, and it continues to intensify amongst Muslims over what approach should be adopted towards establishing an Islamic State.

Muslim jurists generally legitimise Jihad as a divinely ordained duty, with a prescription to expand the sphere of Muslim dominions, assuring those who participate in such an undertaking of reward in this world and in the Hereafter. Though attempts have been made to water down the concept of Jihad to a mere ‘struggle or striving against one’s nafs’ (desires), this has failed miserably because, ‘striving against one’s animalistic desires’ is only one form of Jihad, even though it has been given a greater dimension in a Tradition of the Prophet (s.a.w.), where he is reported to have said on returning from a battlefield that the battle against one’s desires is far greater than the one they left at the battlefield.

Jihad or Holy War can be better described today as a War for Justice. It has arisen as a result of injustices by the West and the failure of the UN to resolve outstanding issues involving Muslims. These injustices have lead to new definitions and interpretations of Jihad amongst Muslims. Acts of terrorism as such have become justified against the enemy, civilian or otherwise, where they are found in the world. Thus, Usama bin Laden, the Saudi businessman turned mujahid (fighter) in his fatwa of 1998 justified terrorist acts against the United States in terms of aggressive American policy towards Muslims in general, and its support of the corrupt Saudi regime. He regards Jihad an obligatory individual duty (fardhu ‘ain), which must be performed by all male, able-bodied Muslims, and not simply a collective one (fardhu-kifayah), which, if performed by sufficient number, relieves others from performing it. Usama argues that terrorism is a legitimate and morally demanded duty so long as anti-Muslim forces are carrying arms in Muslim lands especially Muslim holy places. This argument for terrorism as a legitimate means of conduct in war is a clear departure from the classical rulings, which regard the ethics of war as important part of Jihad.

Religious extremism is not only confined to Islam. It is found throughout the world. In India there is an ongoing conflict between Hindu Fundamentalists against Muslims, were they want to declare India Hindu Religious State, and where others should be converted to Hinduism. The issue of the Babri Mosque is an ongoing excuse to attain these goals. In Japan, the…?….., under their blind spiritual leader gassed people in subway station. In America, the Oklahoma Bombings which was initially blamed upon Muslims, (a common symptom of accusation with the West), was found to be related to a Christian sect.

In all it can be said that present day actions on the part of many so-called Muslim organisations or movements have more to do with politics than it has to do with Islam as a religion. This is the result of injustices and a stance of indifference on the part of Western nations. Blaming Islam and the Muslim Community as a whole is fruitless. Getting down to the real issues and resolving them in a fair and just manner is the solution. Muslims on their part should quit being apologetic by offering all kinds of lame excuses and justifications over the Sept. 11th affair, and instead speak about the need to resolving human issues i.e. the creation of a Palestinian State without any further delay. In life we have the Law of Cause and Effect. In Islam, it is the cycle of Allah's Mercy in the form of His Bounty, which is then placed as a Responsibility, followed by Accountability, in the form of further Rewards or Punishment. Under this set-up everyone is required to promote good and to prohibit evil. There are no fence-sitters. A government acts on behalf of a people. Its actions represent a nation, and when accountability arrives, the good go down along with the bad, only to be sifted on the Day of Judgement over whether they stood up for the truth or went along as blind ducks following their leader. Like calamities i.e. earthquakes, floods etc, these have been repeatedly referred to as 'acts of nature' - a phenomenon of nature, but in truth it is Allah retribution for what the Qur'an describes as 'what the hands of man has brought upon himself'. (something to that effect). q Haji Mokhtar Stork

The Creator, Allah Almighty bestowed upon us the capacity to Reason so that we may attain and achieve every reasonable advantage in this world and in the Hereafter. It is indeed Allah's greatest blessing upon us and there is nothing that can surpass it in procuring advantage and profit.

By Reason we are preferred above irrational beasts so that we may rule over them and manage them, subjecting and controlling them in ways profitable. Through reason we are raised up and through it we obtain our purpose and desire. For by Reason we have comprehended the manufacture and use of ships, planes, spacecraft etc to reach distant lands. By reason we comprehend matters obscure and remote, things secret and hidden from us. Through it we recognise the Creator and acquire knowledge through rational means of His existence. In short, without the ability to reason we would be reduced to the state of animals who act and perform on instinct. We would be no different from wild beast.

Reason enables us to picture our intellectual acts before they become manifests to the senses, so that we see them exactly as we though we had sensed them, after which we represent these images in our sensual acts so that they correspond exactly the way we have imagined them.

Reason is indeed a Gift from Allah and as such it should be honoured and looked after well least it fall into disgrace. We must not allow Passion or Emotion to take hold of Reason, because when this happens reasoning becomes clouded. We have to disciple Reason so that it submits itself to what Allah has defined as good for us, so that we may benefit of it in a wholesome manner in this world and in the Hereafter. If we do this our reasoning will become absolutely clear. It will illuminate our hearts and bring us eternal bliss. A man who is governed by his desire and emotions suffers sleepless nights while a man who submits and accepts the Truth always finds peace and tranquility.

Never use Reason to justify your actions, nor to apply them purely on a human basis to disprove the very Person who bestowed it upon you. Never apply Reason in a rationale manipulative manner to justify your decisions over accepting what you agree upon, while rejecting that which does not suit you over Allah's Message. Beware, this same divine intellect that has been bestowed upon you will stand out against you when you die and when you have to come in the presence of Allah. q Haji Mokhtar Stork

Belief In God

It is mistakenly imagined by some that belief in a Supreme Being as the Creator and Controller of the universe is a mere emotional aspiration, a superstition of ancient times, irrational and illogical, and exploded by modern science. It is believed that scientists (physicists, biologists and others) have erected some theory which both refutes and replaces the traditional belief in God. Such ideas have only a very superficial grounding, and are the result of ignorance or an indifference to both the fundamentals of religious faith and the scope of the physical sciences.

It is a significant fact in the history of world thought that very few people have ever made it their business to refute the existence of God. The views of the universe which are considered to be anti-religious are almost all agnostic, not atheistic, that is to say, they attempt to ignore the existence of God instead of denying it. This is true of certain views of modern science as well as of the ancient non-religious theories. The universe in which we live comprises an evident system of causes and effects, of phenomena and their results, and it is possible to discuss them indefinitely and construct theories about them, giving a superficial appearance of completeness. This is done, however, only at the expense of ignoring fundamentals or claiming that they cannot be known.

If one were to search for a convincing statement based on firm principles that the existence of a Supreme Being is impossible, one would not be able to find it. The reason for this state of affairs is that belief in God is at once instinctive, rational, evidential and intuitional, and it is only by deliberately neglecting to consider it that the non-religious attitude is maintained. It is instinctive in that man has an innate feeling of his own inadequacy and helplessness, which accompanies him from the cradle to the grave, a feeling accompanied by the complementary desire to seek refuge and support with a being who controls all those forces before which he feels himself inadequate. We put this feeling forward as instinctive, although it will immediately be perceived that it is also evidential. The weakness of man before all the uncountable influences over which he has no control is a fact so obvious as to require no discussion.

What is less well grasped by some who have claims to intelligence is that belief in God is fully supported by reason and logic, the principles on which all human intelligence stands. For instance, it is a basic requirement of reason that an effect cannot exist without a cause. However hard we press our mental faculties, we cannot conceive rationally of a causeless effect, and if we wish to postulate one we can only do so by temporarily putting our reason on the shelf. Reason leads us to the conclusion that just as the elements which compose the universe are effects of certain causes, the universe itself must be the effect of a cause, a cause which is itself mightier than and outside the universe.

Non-religious thinkers have to ignore the origin of the universe and postulate something existing in the beginning without any known cause. This postulate is essentially non-rational and therefore unscientific, but it is a necessity for those thinkers who have unconsciously or deliberately decided not to consider fundamentals. Of these there are even some who openly proclaim their refusal to discuss or admit any metaphysical concept. This kind of attitude, however, can only be upheld by abandoning reason. Reason itself guides us inexorably to the conclusion that there is an ultimate cause, the Cause of causes, beyond this universe of time, space and change; in fact, a Supreme Being. Another of the basic demands of reason is that diversity cannot exist without a fundamental unity.

Whenever the human mind is confronted with diversity, it immediately sets to work to synthesise it into unities, then to synthesise these unities into higher unities and so on until it can go no further. The ultimate result of a rational consideration of diversity is to arrive at a unity of unities, a Supreme Unity, the producer of all diversities, but itself essentially One. Whichever fundamental of reason we select, if we follow its path we are led inevitably to the same goal - belief in God, the Supreme Being. Besides the conclusion arrived at by purely rational processes, man is led to the belief in God by observation and experience. One of the principal reasons for man’s refusal to recognize the existence of God is the intellectual arrogance produced by his appreciation of his own powers of analysis and synthesis, of harnessing physical forces by his ingenuity, and of constructing complex machines to do his work for him. But pride is caused by concentrating too much attention on one’s own virtues and blinding oneself to one’s defects. What are the best of man’s mechanical inventions but a poor and crude imitation of what already exists in an infinitely finer form in nature? By copying in an elementary fashion some of the functions of the human eye, he has been able to evolve the camera; but what comparison has this machine, made out of lifeless materials, to the living stuff of the eye, and to the refinement, brightness, clarity, flexibility and stability of its vision, its immediate connection with the mind which sifts and appreciates all it sees, all without a complicated system and controls, and directly under the command of the human will?

Take any organ of the body and study it - the heart, the brain - and it will immediately be obvious that it is quite outside the scope of man’s ability to conceive and fashion such an instrument. The petty imitations of man are attributed to his great cunning, artistry and intelligence. Is it then reasonable, logical or scientific to attribute the infinitely finer and more perfect instruments of nature to such vague and blind energies called by names such as the ‘life force’, or ‘matter in evolution’, and leave them undescribed and unexplained? If logic has any validity (and if it has not we had better stop thinking altogether and become animals), the intelligence which conceived and wrought myriads of such delicate and astonishing devices must be infinitely superior to the human intelligence (even the human intelligence is one of its products), and have control of all the materials and workings of the universe. Such an intelligence can only be possessed by a Supreme Being, the Creator, Fashioner and Sustainer of all things.

If we ponder our own place in the world, we find that we (as well as all other beings) are kept in being by a most intimate combination of forces and conditions, which is so delicate that even a small dislocation would cause our total destruction. We live, so to speak, continually on the brink of annihilation, and yet are enabled to carry on our complex existences in comparative immunity. We cannot live, for instance, without daily rest; both the human body and the human mind are constructed to need it. This fact is not in itself surprising, but what is surprising is that the solar system collaborates with us in our human frailty and provides us with a day and a night exactly suited to our needs. Man cannot claim to have compelled or persuaded the solar system to do so; nor can the solar system claim to have modeled human physical and mental energy to conform to its own movements. Both man and the solar system are evidently linked in a total organisation in which man is the beneficiary; the organiser of these inexplicable concordances can only be a Supreme Controller of the universe and mankind.

Sweet water is a necessary condition of human existence; it is equally necessary for those plants which produce man’s staple foods, which themselves depend on each other. If sea water were to invade our rivers and wells or rain down from the sky, is there any doubt that we should all die of hunger and thirst in a few days and the whole world become an empty desert? Yet sea water is only held back by an invisible barrier over which we have no control, and the sun and the clouds co-operate in order to desalinate our water for us and so give us life. This linkage of interdependence and concurrence could be extended indefinitely by taking examples from the physical world, and to describe it as ‘fortuitous’ is only begging the question; moreover it is a contradiction in terms. Fortuity is the name for something which does not come within any known system or regulation, an apparently meaningless and haphazard occurrence.

To call a system which is a balanced and cohesive organization fortuitous is obviously self-contradictory and fallacious. A ‘fortuitous system’ is, simply, an absurdity. If we observe carefully we can see that the whole of the universe is interdependent and interlinked and therefore not fortuitous but planned. Belief in God means, precisely, belief in a Planner of the universe. A basic element in human consciousness - a suprarational element - is a sense of value and purpose in respect to life. Even the worst of men is prevented from becoming completely bestial by this feeling, and in the best of them it dominates their whole existence. The senses of good and evil, right and wrong, beauty and ugliness, fitness and unfitness, truth and falsehood are such that however attacked by the missiles of constructive analysis, they remain intact within their intuitional fortress. In all ages and conditions, man has not been able to divest himself of the idea that behind its external effect, every action possesses a quality by which it may be judged and graded in the scale of final values. I

n addition to the consciousness of the existence of these values, there is the feeling that it is the purpose of man’s life to attain those qualities which reflect the highest of them, that not only are they excellent in themselves and worthy of being acquired, but that they must be acquired, and that he has been created to acquire them. The natural sense of qualitative purpose, if allowed to develop freely without the cramps of agnostic prejudice, leads him to the conception of an absolute good and an absolute truth as the ultimate standard of human existence, and from there (for a quality cannot exist except in a being who is qualified by it) to a being who is the possessor and author of these qualities, the Supreme Purposer. The decisive vindication of the existence of God is evidential. At various junctures in world history and in widely distant places, certain men have arisen and proclaimed that they have been inspired by God to give His message to mankind. These men were not mad; we have historical records of several of them, including all or part of the message they insisted that they were called to deliver, and it is obvious that they were men who were intellectually and morally highly impressive. They did not come all at once so that we could attribute them to a sort of historical fashion. They came spaced throughout history usually at a time of great moral degeneration.

If we examine their message, we find that apart from differences of expression, attributable to the milieu in which they lived, they not only bear remarkable similarities but are basically identical. They have stated that God had conversed with them in some inspirational manner, and had ordered them to proclaim His Existence as the Creator, Maintainer, Controller and eventual Destroyer of the world, to describe His Mercy and Justice, and to warn mankind that it is only by remembering and worshipping Him and following the moral and practical principles that He has laid down for them that they can achieve success and happiness here and hereafter. The last of these prophets was Muhammad of Mecca, who stated that there would be no prophet after him, and it is a demonstrable historical fact that no-one has been able to establish a claim to prophethood since. Now those who discuss or refuse to discuss the existence of God almost invariably rely on rational or anti-rational arguments and rarely, if ever, consider the evidential factor.

The two basic elements in human knowledge are, firstly, our own observations and conclusions, and secondly, the evidence of others. Among the branches of knowledge the whole of history, for example, and most of the average man’s acquaintance with science, are only known from the evidence of others, unless he himself is a specialist in the subject. When specialists in a certain branch of knowledge continuously assert that a certain thing is a fact, it becomes a necessity for the rest of mankind, who are unable to acquire this knowledge directly, to accept it as such. In the field of direct inspiration from God, and knowledge of His qualities and works, we have the repeated evidence of people in history who have affirmed their apprehension of Him and that they have been charged with conveying His message; not only that, the realities of the divine and spiritual realism as described by these prophets have in various degrees been corroborated and confirmed by the spiritual experiences of an uncounted number of their followers right up to the present day. These corroborators have been the saints and mystics of their various communities. This continuous and widespread evidence of the existence of God, the central and original evidence of prophets, and the derivative and confirmatory evidence of their followers, all based on modes of direct and intuitional perception of His Being, cannot with any reasonability be denied or ignored.

To deny or ignore them is patently illogical and unscientific, and against the basic principles of the acquirement and dissemination of human knowledge. In addition to being instinctive, intuitional, and logical, belief in God has irrefutable evidence to prove its verity. [From the book, Inner Aspects of Faith by my Spiritual Guide, al-Marhom, Hadrat Shahidullah Faridi (1915-1978)].

Eidul Adha, The Assembly Of The Muslim Brotherhood

Jan 2003 - Allah s.w.t. has revealed in Surah Hajj verses 26-28, “Behold! We gave the site, a reference to Mekkah, to Abraham, of the Sacred House, saying, ‘Associate not anything in worship with Me, and sanctify My House, for those who circumbulate it or stand up, or bow, or prostrate themselves therein in prayer. And proclaim the Pilgrimage among men: they will come to you on foot and mounted on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits provided for them…”

The Hajj as we know it has its foundations in the Prophet Abraham. The site of Mekkah was granted to Abraham as a place of worship to God, the One and Only. Having been bestowed this place, The Prophet Abraham was commanded to build the Ka’bah and to invite people to make the pilgrimage. The Hajj or Pilgrimage to Mekkah is the fifth pillar of Islam. Undertaking this journey has been described in the Qur’an as a duty mankind owes Allah. This means that all Muslims who have the means should undertake the Hajj or Pilgrimage to Mekkah at least once in their lifetime.

All other journeys are undertaken for our pleasure but the Hajj is undertaken sole for Allah’s sake, and in response to Abraham’s call. The Hajj demonstrates the reality of Islam, that all roads lead us towards the Ka’bah at Mekkah. Here the yearly congregation for the Hajj takes on dimensional proportions. It is the world assembly of the Muslim Brotherhood, participating in the yearly event of the Hajj, It is in the words of the Prophet Muhammad s.a.w. a single body, where if one part feels pain, the whole body suffers along with it. This more or less sums up the feelings of all Muslims throughout the world who gather here for the Hajj. Though they may not all be able to converse with one another but in spirit they all share the same value system, the same form of worshipping one common language, Arabic, and feel for one another as a extended family.

In a Saying of the Holy Prophet, Abu Huraira (r.a.) reported that the Prophet (s.a.w.) said: “If anyone goes round the House not talking, except to say ‘Glory to Allah, Praise be to Allah, there is no god but Allah. Allah is Great. There is no might and no strength but through Allah, ten wrong actions will be blotted out from him, and ten blessings will be recorded for him, and he will be raised ten degrees. If anyone goes round and recites while he does so, he will wade in mercy like him who wades in water.” - Ibnu Majah recorded it.

The Hajj takes us back in time to the roots of our existence. Through it we are able to vision Allah for what He really is. Through it we gain from the experience of Adam, Abraham, Hajar (Hagar), Isma’il (Ishmael) and the Prophet Muhammad – may Allah be pleased with them all. The moment you put on your Ihram, you are given a lesson in humility. Dressed to two white pieces of cloth, one over the shoulders and the other around your waist, you become equal with everyone else present. At that point in time you recall your life and your death – its significance – the need to be humble. You realise that submission to Allah is the real goal in life. You are both servant and slave to His commands and decisions. In truth, you are nothing but a mere speck of dust, which have been created to serve Him and mankind to the best of your capabilities. The rite of ‘korban’ or the sacrificing of animals is part of the Hajj rituals. Almost everyone makes a sacrifice of an animal, in the tradition of Abraham, who was commanded to sacrifice his beloved son, Isma’il. However, as a result of his submission, Abraham was commanded to offer an animal sacrifice in place of his son. Narrated Saidina Ali, the Prophet s.a.w. offered one hundred sacrificial animals and ordered me to distribute their covering sheets and their skins in charity, and I did so. – Bukhari recorded it.

This brings us to Eidul Adha or the Day of Sacrifice. It draws our attention to the numerous struggles we have to face in life. Each time we slaughter an animal, we a reminded of several obligations. The first of these is to see to it that the knife is sharp, so as to not cause the animal undue suffering. We are reminded that life is sacred and precious, and though we have been granted the right to take it, it has to be done mercifully. In life our struggles take on similar dimensions. We have to make sure that we obey Allah and act in a befitting manner. Our animalistic desires or emotions should not lead us as these will not lead us to victory but further hardships. We also need to understand that commitment and sacrifice play an important part in bringing about success in this world and in the Hereafter.

The Prophet Abraham’s submission and sacrifices are a perfect example to us. If we adopt Abraham’s attitude and that of our Prophet Muhammad, may Allah be pleased with them, we will surely reach great heights in our efforts to become a dynamic, disciplines and committed society. The Hajj or Pilgrimage to Mekkah is not a mere exercise to fulfil one’s obligation to Allah. It is an exercise in patience and perseverance, where humility takes centre stage, and where one is rewarded with forgiveness and blessed with prosperity. However, for these aspects to become a reality, we must fully understand the Message of Islam and apply it to meet the challenges of our times. We have to view Islam in totality and not view it in segments. Emotions and sentiments need to be well placed. These should be directed towards positive causes and not destructive ones. Our strength lies in our faith and our success lies in our willingness to make sacrifices. If we put all this together in a positive manner we will be able to become a single brotherhood of Islamic nations, given to serving and co-operating with one another for the future progress and development of the Ummah, economically and politically. This is what the Hajj exhibits to us, where the reality of existence is Allah, and that everything is undertaken for His sake, for His Ummah. q Haji Mokhtar Stork

You Are Now Witnessing The Era Of Dajjal

Standard translations concerning Dajjal keeps referring to him as the Anti-Christ. I do not know why we Muslims should go along with this because Dajjal has nothing to to do with Christianity or Jesus but rather it has alot to do with those who believe in God as the One and Only (Allah in Islam).

Standard text in Islam informs us that the Prophet Muhammad s.a.w. made the following predictions about Dajjal. "When Dajjal appears, his complexion will be white and his right eye will be blind, while his left eye will shine like a bright star". The Prophet (s.a.w.) also said that on his forehead you will see the alphabet K-F-R which when read together gives you KAFIR.

In a very lengthy Hadith in Sahih Muslim, Vol. 4, the Prophet (s.a.w.) exhorted the Ummah from his pulpit concerning Dajjal. According to the Prophet (s.a.w.) Tamim Dari, a Christian who accepted Islam told the Prophet about Dajjal which was also confirmed by the Prophet himself with additional information. Tamim Dari had sailed in a ship with thirty men of the Bani Lakhm and Bani Judham, and had been tossed by waves in the ocean for a month. Then these waves took them to an island within the ocean at the time of sunset. They then boarded a small boat and sailed from their ship to this island. On reaching it they found a beast with long thick hair and as a result of this they could not distinguish his face from his back. They asked the beast, "Woe to you, who can you be?" Thereupon it replied, "I am Jassasa". They asked, "What is Jassasa?" It replied, "O people, go to this person in the monastery as he is very much eager to know about you".

When they reached the monastery they found a well built person with his hands tied to his neck and having shackles between his two legs up to the ankles. They said, "Woe be to you, who are you?" He replied, "You will soon come to know me, but tell me who you are?" They informed this person that they were from Arabia and that they were lost at sea for a month and were tossed to this place. This chained person then asked them several questions. The first dealt with the date palm bearing fruit trees of Baisan, and on receiving confirmation that they were bearing fruit declared that they would not do so most probably in the future. He then asked about the lake of Tabariyyah (in Syria) and then declared that it would run out of water. Then he inquired about the spring of Zughar (Syria) and this was followed by a question the Unlettered Prophet (Muhammad) and what had he done, after which this person then called upon them to show obedience to the Prophet (s.a.w.). The person then went on to inform his audience as to who he was. He said, "I am the Dajjal and would be soon permitted to get out and so I shall get out and travel the land, and I will not spare any town where I would not stay for forty nights except Mekkah and Medinah, as these two places are prohibited to me..." (there would be angels guarding both these places and Dajjal cannot enter them).

Striking the pulpit with the end of his staff the Prophet (s.a.w.) reaffirmed what Tamim Dari, the Chrisitian convert to Islam had said to him, that Dajjal was in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea), but suddenly declared "No, on the contrary, he is in the east, he is in the east, he is in the east", and he pointed his finger towards the east". The footnotes of this Hadith states that there seems to be two contradictory statements made here but in fact the Prophet (s.a.w.) was inspired by Allah at the last minute to show where Dajjal is. Could it be possible Dajjal was now at this new place? That he had been released?

Every Prophet that came to his people spoke about Dajjal, which means that this guy has been there all the while, and that he has appeared to some extent and then had to retreat, to re-emerge again. If we look at Western literature on the Aztec Indians, Easter Island, the Pyramids of Egypt, Stonehedge, Bermuda Triangle, Atlantis, UFOs, these are all synchronized established centres for Dajjal and his hosts, because their rulers were all priests, practising human sacrifice to god (rather the devil). If you have difficulty understanding all this, it is related to the Jinn and Satan, while Iblis is the chief architect.

Today's Christendom according to The Watch Tower Bible Society represents Nimrod of Babylon. The Holy Bible states that the army of the Anti-Christ (Dajjal) at the Battle of Armageddon will have the mark of the beast on its forehead and that this represents the religion of Babylon. (Refer Revelations 19:19-20, Deuteronomy 18:18-19). Well, its quite obvious who possesses these signs on their foreheads by the way they conduct themselves in ruling the world. They claim to believe in God but their actions contradict the very foundations of faith and submission to God. Like Nimrod, they too seek to be God.

The only frontier left to overcome is Islam. Thus we are witnessing an unprecedented campaign to make sure that Islam never ever reaches what it achieved before. What started with the Jews during the time of Harut and Marut is being visualised in grandeur on a larger scale today. The surviving Knight Of The Order from Jerusalem helped to resurrect himself through Bruce Of Scotland and then England. After that it shifted base to America, where we have the New World Order in progress under the Bones and Skull. Soon there will be another shift from America to Jerusalem, which will witness the total collapse of America and the revival of Ancient Israel. This will usher in the final stage of Dajjal, where he will terrorise every Muslim on earth, mislead every human being by his might and power, only to be destroyed so that Allah's laws may be re-instated.

All this may be far-fetched but given time it will be proven because Allah and His Messenger never lies. In the meantime, the Prophet (s.a.w.) has advised us to recite Surah Kahf (Chapter 18 of the Qur'an) so that we may be protected from the evils of Dajjal. We have also been advised to keep away from him and that only true believers in Allah will be saved from him. His Heaven is Hell to the true believer while his Hell is our Heaven. We are already experiencing it today.

Instead of returning to the Teaching of Islam, Muslim leaders turned to Communism, Socialism and Nationalism. Believing in Russia and China, many embarked on disastrous paths, which proved nothing except to reveal that Allah's Word in the Qur'an is never false when it comes to trusting the Kafir in preference to Muslims. Today, governments in Iraq, Syria, Egypt, Pakistan etc still place their hearts in other than Allah. Yes, this may grant them some time under the heading of wisdom (hikma), but ultimately they will be left with just one choice, namely to become Jewish or Christian in their ways or be wiped out (Qur'an)! This is how we Muslims will finally come to witness Islam retreating like a rat back to its hole in Medinah.

Muslim have reached the crossroads of their religion today. Everything is becoming clear to them. The Arabs, notably the Saudis, Egyptians, Jordanians etc are slowly realising that they have been taken for a complete ride. If in the past they acted out of safety, today it is done with fear. Muslims ought to remember that even the Prophet's presence at Uhud could not save them. Likewise, there can be no safety except returning to the Straight Path. The time has come for Muslims to clean-up house or be cleaned-out! Muslim governments in general are repressive, corrupt, with only one goal in mind and that is 'how to remain in power'. Under such circumstances hypocrisy rules the day. One witnesses so many games going on, double-standards etc.

Living on handouts, political protection, and now subjugation, Muslim nations are being clearly told in explicit terms that they must submit themselves to the Great White God or go to Hell. With such in mind Saddam was created. In fact they could have finished him off long ago. The same is applicable with Usamah. Why was all this not undertaken? Well, for every bomb blast that takes place, the likes of Usamah and al-Qaedah serve a useful agenda of Dajjal. If you want to get hold of any Muslim country just go killing off some whites and you will have a reason now to invade them. Every time an incident takes place, Western agencies will come in to complete the process. I wonder whether we can do so when something happens in their countries? And when they do so, who report card are we going to look at? Their or Ours? Either way we are losers! Or maybe it was set up under Partnership arrangements - that is if you want to remain in office or to get rid of someone that does not live up to expectations.

Just as the West has embarked on a clear campaign to victimise and terrorise every Muslim citizen in the West, so too will they intimidate every Muslim nation into submission. Malaysia was subjugated to such slander so that it may take heed and fall into line. But this will never be enough. From time to time we will be reminded of our survival. The situation is so complex that recognising truth from falsehood has become an impossibility. As such, we are indeed in the Era of Dajjal - the Era of Deception and Deceit. No Muslim will be safe from such. The only door left open to us is to seek refuge in Allah and to strive to improve one's self economically and politically through discipline, righteousness and hard work. The other alternative is to join the sinning club. Its a wonder why Hell is bigger and has more occupants than Heaven. q Haji Mokhtar Stork

A Perspective On Patience

The Qur’an is full of examples concerning the virtue of patience. We have the example of A’ishah, the wife of Pharaoh. She believed in Allah, while Pharaoh believed he was God. When news reached Pharaoh of his wife’s faith in Allah, he beat her and then commanded his guards to do the same.

They took her out in the scalding noon heat, tied her hands and feet and beat her perpetually. She in turn prayed, “My lord, build for me a home with you in Paradise and save me from Pharaoh and his deeds and save me from the transgressive people.” It was narrated that when she said this, the sky opened for her and she saw her home in Paradise. She smiled. The guards watched astonished, she’s being tortured and she smiles?

Frustrated, Pharaoh commanded a boulder to be brought and dropped on her so that she would be crushed to death. But Allah took her soul before the boulder reached her. Her doa can be found in Surah Tahrim verse 11. As we go through life we are bound to be placed in a variety of situations, some according to our own doing, others according to the Divine Will of Allah.

This is in keeping with Qada and Qadar – predestination as Allah has determined it. In both situations, submission to Allah (s.w.t.) is required, and in all cases patience plays an essential role. The Messenger of Allah (s.a.w.) said, “Strange is the affair of the true believer in Allah, verily all his affairs are good for him. If something pleasing befalls him he thanks Allah and it becomes better for him. And if something harmful befalls him he is patient and it becomes better for him. And this is only for the Mu’min “

Ibnul Jowzee said, “If this world was not a station of tests it would not be filled with sicknesses and filth. If life was not about hardship, then the Prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the world. Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya’qub cried until he became blind. Musa challenged Pharaoh and was tested by his people. Jesus had no provision except the morsels his disciples provided him with. And Muhammad s.a.w. met poverty with patience."

So if you are looking for a ‘free from trouble’ life, you are mistaken. Even if you do not look for trouble, it will seek you out. The solution to such is faith in Allah and obedience to His commands. Believing in Qada and Qadar is an article of faith in Islam. It basically deals with predestination, the good and bad therein. To a certain extent whatever happens to us does so by the Will of Allah. This is promised in the Qur’an where Allah says that He will try us with lost of lives and property, and that our family too is a trial upon us.

To think that because one has been obedient and good in the way of Allah and as such should not meet any discomfort in this world is an illusion. And to comply excessively over one’s suffering to Allah may also reflect one’s inability to reflect upon us in terms of one’s own behaviour and conduct, or it can be said that one lacks patience when afflicted. Just imagine, no where in the history of the Prophets of Allah will you find any of them living a life of comfort and luxury. They were all put to the test and is it possible that we shall not be also put to the test in some way or other? All Prophets of Allah suffered patiently but they came away better than us because they understood life and the pleasure of Allah.

These people had character and personality. They stood for what they believed in and never sold Allah’s word for a miserable price. For example Al Hasan Ibnu Arafah narrated, I visited Imam Ahmad Ibnu Hanbal after he was whipped and tortured. I said to him, "O Abu Abdillah, you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their Deen. And I saw scholars that were with me sell their Faith. So I said to myself, ‘Who am I, what am I. What am I going to say to Allah tomorrow when I stand in front of Him and He ask me, “Did you sell your Deen like the others did?” So I looked at the whip and the sword and chose them. And I said, “If I die I shall return to Allah and say: ‘I was told to say that one of Your Characteristics was something created but I did not.’ After that, it will be upto Him - either to punish me of be Merciful on me.” Al-Hasan Ibnu Arafah then asked, “Did you feel pain when they whipped you?” He said “Yes, I felt the pain up to 20 lashes then I lost all feeling. They in fact whipped him over eighty times. After it was over I felt no pain and that day I prayed Dhurhr standing.” Al-Hasan Ibnu Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, “Why are you crying? I did not lose my Iman. After that why should I care if I loose my life.” They were better than us but this was how they were tested. Today, we are being tested in a different manner. We are being tested so that we may return to the Straight Path. We are not being tested IN the Straight Path but over returning to it. q Haji Mokhtar Stork

However, there are some people who don’t give prayer a second thought. To them it is pointless. But to others, it is a means of not only believing in the Creator but also a source of hope – something that brings about expectations, hope and confidence.

Yes, this is what prayer is basically all about in general, but let us take it a few steps further. Many of us pray the way we do just because it is the way it is done according to our religion. Yes, we took it for granted and we went about it the way it has been done for years. Our parents did so, so we too follow in their footsteps. But did anyone stop to pause and reflect upon its origin? For example, Muslims pray five times a day – why not four or six times a day? Why are some prayers said in silence and others uttered aloud? Well, if one investigated this, one will find that it has a history of events and circumstances.

But what would happen if you discovered that the way you pray today has no history, or was not done the way your Prophet did it? What would this signify? It would signify that your prayer lack originality. It may sound good and valid in a modern context, but it has no historical foundation, thus making it invalid from the Creator’s point of view. After all, Prophets and Messengers have been sent with the precise duty of guiding mankind on how to reach the Creator.

What would happen if you looked further and found out that what you believe in and were imitating faithfully all these years to have no foundation – are you going to just carry on? Does not the subject of heaven and Hell play an important role in your life? Or is prayer a mere formality that is fulfilled out of routine? Or maybe you feel quite comfortable with the way things are? As they are, no restrictions are placed upon anyone as they are in Islam. In Islam there are too prohibitions, whereas with things as they are, God is brought to us and not we too God.

Think again? Allah says in the Qur’an, "Does man think that he has been created to roam this earth uncontrolled?" Ah yes! We do need to reflect more upon the way we take things for granted. Spend some time looking up your beliefs. Muslims too need to do this, so that they may act and behave with responsibility. Forget your rights, Allah has more rights over you. Fulfil His rights and He will look after yours. HMS

1. The Prophet (s.a.w.) saw that some people had fresh and roasted meat near them but they were eating rotten and very smelly meat. Prophet Muhammad (s.a.w.) asked Gabriel why these people are not eating fresh meal but instead were eating rotten meat? Gabriel answered that these were the people of your Ummah (followers) who left (ignored) Halal (legitimate food) and consumed Haram (illegitimate food).

Sincerity of prayer to Allah is important. For example, many of us go to a shopping Mall in Malaysia and miss our Zuhor Prayer. We do so on the pretext we are busy shopping, and yet there is a Prayer Room available at these Malls. Most go back during Asr and repay their lost prayer.

To begin with there is no repayment of prayer. However due to specific circumstances, for example a doctor may be performing surgery; a pilot flying a plane, a person working at parking ticketing booth etc. All these cases and similar cases do not permit a person to leave for prayer, and therefore they enjoy the right and privilege to repay their lost prayer later. But the same cannot be said of a stewardess or a shopper, who can make time but does not do so. In the case of the stewardess, she should do so when the opportunity arises on a long flight by taking turns. She may have to seek permission from her supervisor and if he turns down her request, well, she has fulfilled her obligations by making an effort. The rest is with God. However, if a person just present the argument that she is busy and that she has make-up on etc, well, these are flimsy arguments that bear no validity in Allah's presence, and anyone, be he an Islamic scholar or lecturer who approves such on the basis of the argument that "Allah has not made religion difficult", then he ought to get his head re-examined again, because that concession has already been granted in the form of combining prayer as a traveller! Many scholars have this habit of abusing this term "Allah has not made religion difficult" or "placed a burden on any soul that they cannot bear", and "there is no compulsion in religion".

There are no shortcuts to situations like this, which means that one has to possess sincerity towards Allah. One should ask one's self sincerely whether one can find the time to pray or not during a situation. If one can, then one must find the means to do so, and having failed in such an effort, then only one is allowed to repay one's prayer. The point to note is that even though one has repaid one's prayer at a much later time, its performance is not as wholesome as had it been done on time (be it the combined prayer or the specific prayer).

In the context that "there is no compulsion in religion" (Qur'an), it must be noted that this is only confined to religion, where non-Muslim cannot be forced to accept Islam. This means that non-Muslims are entitled to their own choice and form of worship. That is about as far as it gets. The rest becomes the duty and responsibility of Muslims, as the Vicegerents of Allah and Leaders of Mankind, to guide and to protect them from harm and injury. In other words a Muslim cannot encourage a non-Muslim to drink, gamble or fornicate etc. he may not drink but he cannot keep alcoholic beverages at home and serve them to non-Muslims when they visit him. Doing so is sinful because it makes the Muslim a partner to another person destruction, especially when Allah has prohibited such. What we have in this respect today is a watered-down version of modern Islam, where the "unlawful" is permissible as a right of a non-Muslim, whereas in the case of a Muslim it is prohibition. After this comes the weak argument that such "unlawful establishments" are established by non-Muslims. This is another deception because Muslims are in charge. And if it is said that they share power with non-Muslims, then it would be best that they do not use the term, "Islamic State" but rather "Muslim State", because the Qur'an has never declared Islam to be only for Muslims but to the whole of mankind. [Reference to politics in Malaysia in relation to Islam].

The same is applicable to "Obey Allah and obey His Messenger; And those in authority…". Obedience is obligatory to Allah and His Messenger, but it is conditional to those who rule us. This means that loyal and obedience to rulers is bound by the Qur'an and the Sunnah of the Prophet (s.a.w.), failing which these rulers are not to be obeyed over that which is prohibited (haram). There is no such thing as blind obedience, and it is a further abuse to accept the notion that as long as the prayer is established, a ruthless leader has the right to remain in office. However, this should not lead to senseless violence because it is forbidden for a Muslim to kill another Muslim (Hadith).

Muslims as a whole often take the easy way out whenever faced with a discomfort. Some Arab scholars in the West have told Muslims that it is permissible to eat the food of the "People of the Book" i.e. Jews and Christians. As far as 'kosher meat" of the Jews is concerned, it is acceptable, but not so slaughtered meat of the Christians, because they do not pronounce God's name at the time of slaughter. Some Arab scholars have even gone to the extent of approving the consumption of unlawful beef and chicken by reciting Allah's name upon it so as not to embarrass their non-Muslim hosts. This is amazing, where decisions are made at the whims and fancies of Muslims just to suit their desires (nafs). And as a result of this one can find Arabs in the West eating at leisure non-halal Mac Donald and Kentucky Fried Chicken outlets.

In the case of "pork meat" we know that it is prohibited and permitted under extreme conditions. Under the rules of Fiqh, one is allowed only to eat that amount to sustain one's self, so how come, here we have many Muslims eating the unlawful at leisure, without making any effort to secure that which is halal when travelling abroad?

Sincerity of religion (Islam) is important. Intentions play an important role in our lives, and the outcome of these have a tremendous impact on one's existence in terms of rewards and punishments. [Haji Mokhtar Stork]

What’s truly great about Islam is that once you become a Muslim, you become a part of a great family around the globe. This Ummah or Community of Islam forms a Single Brotherhood that transcends all boundaries, colour, nationalities and ideologies.

No matter where you are or whether you are able to communicate with a fellow Muslim, the bonds of brotherhood will always exists. You will be helped and assisted in every way possible just because you are a Muslim. This is the pride of a Muslim being a Muslim, and it is due to the fact that the teachings of Islam have brought about this universal sense of being, that we all come from Adam, and that all the Prophets of the Creator, beginning with Adam right down to Abraham, Moses, Jesus and Muhammad, were all true servants of Allah.

Along the same lines, if a fellow Muslim suffers brutality and injustice, it too automatically becomes the concern of all Muslims world-wide. Take for example the Palestinian issue, where the people have been robbed of their lands and are being gradually exterminated, its impact and effect on Muslims world-wide automatically become one of frustration, anger and rage.

When we view both these parallels, it can be said that Muslims have two distinct qualities. The first, their generosity and willingness to share whatever they have for the sake of Allah. And the second, their determination in opposing all forms of injustice, which makes them the bravest of people on earth. Convictions such as these are impregnable, because they are based on sincere servitude to Allah and rewarded with martyrdom. These facts form the basis of unity in Islam. They are the cementing blocks of sincerity within the Ummah remaining a Single Brotherhood.

While in general, Muslims as a whole observes these principles, it will be observed that at the highest level, it seems to be replaced by self-interest. This takes place when Muslims think of themselves as Arabs, Malays, Indians or Pakistanis. As Muslims, we should look upon ourselves as Muslims first, and then as nationals from our respective countries.

We should not abuse our status of being Muslims to achieve our goals. Being a Muslim does not bestow unconditional rights over other Muslims. There still has to be a high degree of sincerity and honesty in all dealings. And even though the Qur’an may call upon Muslims to prefer Muslims as a first choice, this does not mean that it is observed unconditionally. Iman (Faith) and Taqwa (Piety) still forms the basis by which a person is evaluated.

Possessing Principles In Life - Every human being is blessed by Creator in so many ways. In return, the individual is required to acknowledge Him, submit to His commands, and to look after His good name as well as the individual’s honour. If an individual fails in this, then he has no honour nor religion, and as such becomes no different from an animal.

In the case of a Muslim, this state of submission and surrender, requires obedience to Allah’s commands revealed in the Qur’an. To mention a few, it deals with the way we behave and dress, our relations with others, and the responsibilities that we have been entrusted with and that need to be fulfilled.

Nothing makes the enemies of Allah more happy than a badly dressed Muslim, a bad behaving Muslim, a cheat or even a dormant Muslim, because through this situation the good name of Islam can be tarnished, and Muslims reflected to be generally an unreliable lot, given to crime, sin and untrustworthiness. Believe it or not, some agencies even employ such scantily dress Muslim women to serve this goal, while to these individuals, it is a path of glory and fame.

Many fail to realise what life is all about. In summing this up the Prophet Muhammad s.a.w. is reported to have said that if you lose wealth, you lose nothing. If you lose your health, you lose something. But if you lose your honour, you lose everything. So why is it that most people are concerned about everything else except their honour and dignity?

Is it due to a lack of religious education in these aspects of life? Or is it due to the way we are raised in religion, where worship plays a more dominant role and moral righteous conduct?

Our preoccupation with the materialistic aspects of life have led us to neglect fundamental principles governing human conduct to such an extent that present trends are irreversible. Failure to observe and abide by Islamic rules of social conduct, which these days has been viewed as backward and an obstacle to modernisation and progress, has led to socialising without any framework or restriction, thus incidences of rape and a host of other evils taking place in society.

As a result of progressive modernistic views, a whole new generation of Muslims have arisen without character. They possess no fundamentals of religion, nor can they be said to be patriotic as nationals of their race, nor do they care for their country, let alone Allah and His Messenger. So what have we really benefited from all this so-called progress and development?

Possessing Principles In Life - To enjoy respect one must possess principles that shine out as a beacon of light. In this respect, Islam provides us with the basis and foundation of moral righteous conduct. A man of principles is seldom liked or appreciated, except by the righteous and just. This dislike stems from their inability to corrupt society and to acquire ill-gotten wealth. A society that lives unchecked over its sinful way of life will ultimately reap the fruits of its labour in the form of Allah’s wrath.

Most people possess this notion that this wrath of Allah will only descend on those in positions of authority, when in truth, it descends on everyone, because every individual is commanded by Allah in the Qur’an to promote good and to prohibit evil. So there is no escaping the final outcome or reality of existence. It may not affect us now, but given time, such sins multiply sufficiently to incur the wrath of Allah, thus bring about that nation’s collapse and destruction.

The Prophets waged war not because they liked it. They did so not because they were Prophets and as such it was their responsibility to do so. They did so because like every other individual, it is an obligatory duty to do so. So the notion that such actions are only the responsibility of Prophets and those entrusted with authority is wrong. It is a collective duty of all humankind.

The Prophets undertook this task to set us an example of submission to Allah and the need to act justly. The goal was to remove evil in the form of tyranny, corruption and sinful living. This is a duty imposed on all. It is a means of establishing the truth, and its reward is martyrdom, thus the concept of Jihad arising as an important fundamental principle in the existence of every individual.

Purification of a nation is a form of Jihad. It is essential for the well being and prosperity of that nation, because through such a nation enjoys Allah forgiveness, mercy, pleasure and success in this world and in the Hereafter.

A defender of Faith can be accused of many things. Some may be true, while others are false. It depends to a great extent on how one views things, and how they have been manipulated through news coverage. The truth will only be made known by Allah in due time. Every action is accountable. If you are a person of principles, then your faith in Allah will develop fear of incurring His displeasure. When this occurs within your heart, it reflects a reluctance to judge others but rather a preference to improve one’s own image and conduct.

Persistence In Delivering The Truth - Upholding the truth and fighting for justice can be quite tricky at times. For example it is quite easy to undertake this task if you do not know the person concerned, but it would be extremely difficult if you knew him well and had a good relationship with him.

People generally don’t take kindly to be told that they are such and such. This is a natural egoistic trait, where the individual concerned does not like to be exposed for his misdeeds, or can’t put up with criticism, and as such retaliates by taking revenge. However, if it was a god-fearing person, then that person will reflect upon the validity of such accusations, look into them, and if they are found to be true, then rectify them. Instead, many can be found turning to Allah for forgiveness, but doing nothing to to redeem themselves through change and reform.

Instead of trying to correct their behaviour and conduct they look upon the individual who has stood up against them as an enemy. When a person behaves in this manner, Allah also becomes his enemy, because it was Allah in the first place who sent that individual to guide him.

All Prophets and Messengers of Allah did the same. Take the example of the Prophet Moses a.s.. He came before Pharaoh to correct him over his wrongdoings and sins, but like all egoistic individuals, he was arrogant and full of pride. In the end he was destroyed by Allah s.w.t., and mind you, it was this same individual who had raised Moses as an infant, but all his good was wiped out just because he refused to acknowledge the truth. So some people may possess some good in them, but it could be wiped out as a result of their injustices towards the masses.

In the case of the Prophet Moses a.s., it was equally difficult. Having been raised up in the household of Pharaoh, and having looked down upon him as a father, it was indeed difficult to say "No" to him, but then, Allah requires us to be truthful and honest, and this leaves us no choice but to obey Him or obey injustice.

In undertaking such task, especially when it involves one whom you know well, then the task of doing so requires wisdom and tack. This is important because you don’t want to destroy a relationship, but at the same time you need to advise and guide the person concerned. In the end it is Allah who guides whom He pleases and leaves astray whom He pleases. Closing a blind eye to wrongdoing on the part of a person whom you know is sinful. One also becomes a party to his wrongdoing and is held accountable.

Accountability - These days the corrupt speak about corruption, which does make a gathering sinister. Is it a show of sincerity or an act being played out for public consumption? If it was an act of sincerity, then could an act of admission and repentance serve such a good cause or could it be used against an individual? Whatever it is, as Muslims we must be reminded that Allah knows what is in our hearts even if we conceal it. We should know that every motive, intention and act, is rewarded accordingly. As you sow, so shall you reap. And when you add all this up there is a price to pay in the form of punishment from Allah. And when it descends, none are spared, not even those who did good. So be mindful of your responsibilities to Allah. Act nobly to preserve the honour and dignity of Islam, for you have nothing except your honour and dignity in the presence of Allah Almighty. [For Radio Broadcast - Haji Mokhtar Stork]