Our first roadtrip with our baby Polo to wrap up 2010!
We did it!!
Taken from:
http://www.islamfactory.com/articles/4/why-duas-are-accepted
Ibrahim ibn Adham - may Allah have mercy on him - a third century scholar, a teacher and a companion of Sufyan ath-Thawri, was asked about the saying of Allah - the Most High: "and your Lord says: "Call on me I will answer your prayer..." [40:60]
"We supplicate and we are not answered."
So he said to them:
You know Allah, Yet you do not obey Him,
You recite the Qur'an, Yet do not act according to it,
You know Shaitan, Yet you have agreed with him,
You proclaim that you love Muhammad Yet you abandon his Sunnah,
You proclaim your love for Paradise, Yet you do not act to gain it,
You proclaim your fear the Fire, Yet you do not prevent yourselves from sins,
You say "Indeed death is true", Yet you have not prepared for it,
You point out the faults with others, Yet you do not look at your faults,
You eat of that which Allah has provided for you, Yet you do not thank Him,
You bury your dead, Yet you do not take a lesson from it."
Rating: | ★★★★★ |
Category: | Other |
Question: Can you please tell me the Islamic point of view on early Muslims attacking caravans? I get this a lot from non-Muslims and I wish to give them a proper response. Unfortunately, militants also use this reasoning as an excuse to do their militant attacks.
Answer: Wa alaikum salam wa rahmatullahi wa barakatuh,
The question of caravan raids by early Muslim and their justifications is an important question with serious modern implications. This is why sound Islamic knowledge, both the letter and spirit of the law, is so important to attain.
The caravan raids that took place during the early Migration period can never be used [and abused] to justify modern terrorist attacks on civilians, or cowardly assaults on one’s own countrymen Muslim or non-Muslim, or rebellion against one’s own governments whether Muslims or non-Muslims, or to conduct vigilante operations to fulfill one’s ambitions of bloodlust and revenge.
The Reason Why the Caravan Raids by Early Muslims Took Place
The early Believers of Makkah were mercilessly persecuted for their faith, in their own hometown, by their own kinsmen and countrymen who could not tolerate their call to fix the injustices in their society, which spanned from the spiritual to societal. For thirteen years while the Prophet (peace be upon him) lived in Mecca, he was forbidden by God Most High to do so much as lift a finger in self-defense against his persecutors.
The early Muslims were powerless, outnumbered and boycotted. Still, they did not resort to guerrilla tactics, coup d’etats, terrorist methods nor assassinations, when all of that could have easily been attempted. The command on them from God Most High to keep the peace and order within their society and respect its laws, even uphold the trusts and contracts they had, is telling for how Muslims who perceive themselves in similar situations today should behave. Their only response was to increase themselves in devotion to Allah, and pray for ease. This attracted even more people to the message of Islam.
After the order by God to migrate to Madina, the Muslims had their own state, but the Makkans still sought to vanquish them. Thus, the raids were in self-defense, fully conducted within the laws of Islam which forbade the killing of innocent civilians or even the harming of people with whom you have covenants of peace. Even if the early raids were pre-emptive, the trade being conducted by the hostile Makkans was the selling, at times, of the stolen properties of the exiled Muslims, in order to amass materials and weapons to exterminate the nascent Muslim community of Madina in a looming war they were planning.
What took place after the migration of the Prophet (peace be upon him) to Madina with regards to the caravan raids were actions between two independent states with rulers and laws, not guerrilla leaders, militias or vigilante terrorists. They did not occur on any one state’s land- rather, on the no-man’s-land of the vast Arabian desert. There were no international laws, no government relations, no treaties of peace and diplomatic ties, nor accepted rules of engagement like there are today in our times. There were no covenants of citizenship, but even then, there was the concept that a visitor from a hostile that entered the city legally was never to be harmed.
There was also no “khiyana”, or treacherous deception, even though the migrants were Makkans and looked just like their aggressing countrymen [even being from the same families], yet they clearly declared the renunciation of their citizenship, identified themselves openly and separated before they defended themselves, and never harmed civilians or acted as an “enemy from within” in Makkah. They were never a fifth column in their countries, nor attempted assassinations, overthrows, or terrorist attacks to force Makkan to accept their demands when it was possible to do so, even under the worst persecution.
It is clear from this that the terrorists of today do not have a moral [therefore Islamic legal] leg to stand on.
History is Not the Same as Islamic Sacred Law
Historical events in the life of the Prophet (peace be upon him) are not Islamic legal rulings. One cannot pick up a book of Prophetic biography by themselves and come to conclusions on how to deal with complex modern-day issues of international gravity. Rather one returns to the mainstream scholars, both for guidance on how to view past and new incidents in an Islamic light, and for rulings on how to behave in contemporary contexts.
When a Muslim is supposed to return to mainstream scholars on minute issues of personal law rather than go into the primary texts to find their own whimsical solutions, isn’t it more obvious that people should return to them for clarity on major issues which hold innocent life and millions of people’s safety in the balance?
Likewise for those outside of Islam looking in, they should know that any wars and violent resistance in the prophetic biography should be seen in the same light as any mention of war in the holy books of other world religions, such as the Battle of Jericho and those fought by Moses, David and Solomon in the Old Testament, or the wars between the Kauravas and Pandavas in the Hindu Gita, or stories of self-defense which are the cornerstone of Sikh history.
While all of these religions’ stories of struggle have been twisted by extremists to justify expedient political ends and even terrorism, the main purpose of remembering those events should be to teach good values and condemn oppression, not to justify terrorism.
This space is too short to get into the nitty-gritty legal details of how and why senseless violence, terrorism and traitorous vigilante attacks are impermissible and completely against the spirit of Islam. If one is interested, a 600-page fatwa by a scholar named Shaykh Tahir al Qadri can be read which elucidates more or less what the position of the mainstream scholarship is. It is clear from that that the caravan raids of Islamic history can never justify the terrorist attacks that take place today.
Violent Interpretations Must Be Refuted and Marginalized, By All Sides
This seems obvious when it comes to terrorists and extremists justifying their hideous actions through distorting religious teachings.
However, the misconceptions of some people who fanatically criticize and negatively portray prophetic history are the other side to the same coin that bears the warped understandings of modern day terrorists and militants
Both groups actually employ the same misunderstandings of the same past events and push it on one another to fuel each other, except that the terrorists claim to be believers and use these misinterpretations to justify their heinous actions today, and the Islamophobes do not believe, and use their misinterpretations to justify fear-mongering and demonization of the Muslim communities in their countries, which are by-and-large peaceful, moderate, loyal and law-abiding. No doubt, the side of the terrorists is inexcusable however, while the Islamophobes still have a right to their opinions.
Both sides blame the other for their own existence and need to struggle; furthering violent misinterpretations of Islamic history on either side then, only leads to “self-fulfilling prophecies” which convince misguided and uneducated Muslim youth that these Islamophobes represent the majority of the “other” and rather than refute their misinterpretations logically through the religion, they accept them and actually make them their own while being rebelliously proud of it. While the chicken-or-egg blame-game continues (was it terrorism or aggression?), its consequences distract the mainstream good people of both sides from reaching lasting solutions for peace.
Hence, we as those who call ourselves Muslims and claim to follow the highest moral example of the Prophet Muhammad (peace be upon him) need to speak up first, to break this vicious cycle, and clarify the truth for ourselves and instruct our own people in it before anything else, and trust that good people of all walks of life will notice, listen and thus marginalize those who propagate misinterpretations from their side.
How Muslims Should Deal with These Types of Historical Incidents
Although an event-by-event exercise in apologetics has its place, if you are looking to answer these types of questions it will never end because the heart of the matter is not being discussed – the greater context. It is easier to adopt a general approach unless you, or the questioner, have time to delve deeply into history and fair sources.
One must look at the over-arching teachings through source texts, in this case Qur’an and prophetic narrations, which will clearly show the sacredness of life and the importance of respecting covenants and legal systems. Also, the prophetic biography, taken as a whole with Makkan and Madinan periods considered, will show us this. This should teach us the spirit of the law. Then, for the law itself, we must return to the mainstream scholars, who follow the way of the majority, preferably those from the same land as the questioner so language and mentalities are clearly understood and communicated, all of whom would condemn the types of modern-day militant attacks you are asking about.
One cannot compare between a prophet who is directly instructed by God on what to do, and modern-day followers who claim to draw lessons from that prophet, while completely violating known and set-down principles of the sacredness of life in their religious teachings taught explicitly by that prophet. Today, we have limited knowledge of exactly what took place and how in religious history. Thus, we accept that because God sanctioned these events, they fully took place within the context of the broader moral teachings of respect for life and justice, though we may not understand. This applies in the life stories of Moses, David, Krishna, and Muhammad (peace be upon him), to name a few across various traditions. Then, we return to the greater teachings that the Prophet (peace be upon him) himself laid down for our own actions, and emphasize historical events in a positive light that reflects the lessons of those greater teachings.
Patience, being peaceful and just, and taking the higher road has always been hardest to take, but this cannot be explained to those who follow what suits them or their situation, because they did not imbibe the compassionate teachings in their own faith before acting in its name.
In any case, it is obvious that people who violate Islam’s teachings on the sacredness of life will never win their struggle. While they continue with their misguidance however, it is the duty of Muslims before any other people to stop them, through force of arms and education and prayers for guidance, because the way to help your oppressive brother is to stop his hand from committing oppression, regardless of whether he feels oppressed.
Time immemorial has seen women give birth successfully. Each human being we behold is proof of the fact that some day, many years ago, a pregnant mother carried and bore that individual during several stages of difficulty and innate weakness.
“And We have enjoined on man (to be good) to his parents: his mother bore him by bearing strain upon strain, and his utter dependence on her lasted two years: (hear the command, O man!), “Show gratitude to Me and to your parents: to Me is (your final) Return.” [31:14]
Yet, when a woman embarks on this journey, even if it is not her first time at it, she becomes overwhelmed by a myriad of diverse, and sometimes conflicting, emotions – euphoria, anxiety, hope, despair, joy, fear, excitement, foreboding, and uncertainty, to name just a few.
For Muslims, this new development (pun intended) calls for higher levels of taqwa (consciousness of Allah), and complete, unswerving tawakkul (trust in Him). As I have been on this journey a couple of times, and having experienced answering the questions of many sisters who have turned to me for counsel when they were in the family way, I have decided to share today some tips for the expectant Muslim parent, for the future benefit of those who are already on the way to becoming parents, or hope to some day:
You are not the only one scared by this
If you find yourself imagining how difficult it will be to give birth to and care for a baby, rest assured that every woman feels that way when she becomes pregnant. No one was born to be “the perfect mother”; in fact, the so-called ‘perfect mother’ doesn’t exist. Every mother who has ever lived, made mistakes and learned from them. Most had really bad days during any of their pregnancy trimesters, when nausea and bodily aches made them cry; when their feet swelled up in the 9th month and standing or walking became a nightmare; when they said the most obnoxious things during a mood swing, or when they thought they’d just never be able to pull through any of the difficult stages. You are not alone!
Seek forgiveness
Expectant mothers feel guilty about complaining of pain, fatigue and weakness; of grumbling about lack of strength; of being deprived of the enjoyment of previously pursued hobbies and pastimes, and for feeling scared and overwhelmed about the future. They feel guilty because inside, they know that in actuality, they are being blessed by Allah, by being given a baby through a safely progressing pregnancy. They know that scores of women who are not able to conceive would give an arm or leg to be in their position – yet they cannot prevent themselves at times from feeling hopeless, lonely, tearful and utterly miserable.
Know that your body is undergoing the biggest change possible – such a change involves emotional and physical upheavals; lots of crying, worrying and whining. However, there is one very effective way to release the corresponding guilt: repentance on a daily basis. It wipes out whatever bad you do. Remember to continue with this beneficial procedure during pregnancy. Recite the masnoon istighfar at least a hundred times a day. It takes only a few minutes.
Thank Allah
Being blessed with a child is indeed something we should be grateful for. Remind yourself that you are blessed; that to know that you are fertile is a very positive, morale-boosting feeling for a woman. Remind yourself that the mortification felt by countless women, who are unable to conceive after being married for several years, is much more psychologically and emotionally, trying than a few months of pain, weakness and fatigue.
Even if your pregnancy is “unplanned” or “unwanted” – force yourself to thank Allah for this blessing, because a pious child is one of the greatest means of benefit and reward after a Muslim leaves this world. Look at the bigger picture and console yoursef by thinking, for example, “In a few years, I will not even think about this pain and weakness, insha’Allah, but will be enjoying the company of a beautiful child!” Also, remember that pious offspring is one of the major sources of continuous rewards for a Muslim even after death.
Do your homework/gain knowledge
Gain knowledge about pregnancy and childbirth; not just on its Islamic rulings and jurisprudence, but also medical know-how about what is going on inside your body. Reading on the Internet is a very efficient way to find out the basics, as long as you are wise enough to differentiate between the facts and myths.
Introduce the Quran to your baby
When the fetus is fully formed, just after the first three months of pregnancy are up, it can hear sounds from outside the mother’s body. While your baby is inside you, it primarily identifies and gets accustomed to your voice. It is at this point that healthcare providers advise the expectant parents to start talking to their baby as if it was right there in front of them. The baby quickly identifies the voices of people it hears the most, especially its mother.
Capitalize on this one-on-one, exclusive bond with your unborn baby, which will be gone once the pregnancy is over. Recite the Quran (if you can, without rushing through it) every single day until the delivery date, once your fourth month of pregnancy has begun and your baby will be listening to each and every word you utter. When a mother speaks, the sound waves of her voice travel to the baby, so imagine how great the effect of melodious, soothing Quran recitation would be on the fetus! Divide your recitation so that the baby hears the whole Quran in your voice before you deliver.
In addition, recite the du’a that the mother of Maryam Bint `Imran did when she was expecting her baby:
“Behold! a woman of ‘Imran said: ‘O my Lord! I do dedicate unto You what is in my womb for Your special service: So accept this of me: For You hear and know all things.‘” [3:35]
With this du’a, you can renew your intention every day that this baby would be a pious servant of Allah who would devote his or her life to striving in Allah’s cause. You will see the amazing results of thus dedicating your child to Allah during pregnancy, once your baby is safely delivered and starts to grow. The child will show an innate affinity towards the Quran and other forms of worship from very early on in infancy, insha’Allah!
Be patient
Prophet Muhammad [صلى الله عليه و سلم] said that, “….the woman who dies during pregnancy is a martyr.”
[Narrated by Ahmad (23804), Abu Dawood (3111) and Al-Nasaa'i (1846)].
This inevitably means that whilst she is pregnant, she is akin to a warrior or worker in Allah’s path. Imagine! You are bringing a life into this world…but not just one life. Your offpsring is the continuation of a lineage – a predecesssor to many more generations, insha’Allah.
The difficulty that you are going through is written for you because of the magnanimity of the work being taken from you – the greatness of the responsibility of bringing a life, or rather a continuation of existing life, into this world! No wonder you are stricken with fears, emotional turmoil, mood swings, lack of sleep, physical fatigue, bloating and in the latter stages, debilitating immobility.
To be patient means to try not to say unpleasant and negative things; not to snap at and make life miserable for others, and to persevere in worship and obedience to Allah as usual, despite the difficulty.
Seek advice
The importance of sisterly moral support and consultation cannot be underestimated. It makes an expectant mother feel much better to hear the past pregnancy experiences of friends and relatives. However, when talking to other women and seeking their advice, it is very important not to undermine your own uniqueness. Allah created the one-of-a-kind you, and that means that not everything that works for someone else might work equally well for you.
Also, the same woman experiences different pregnancies with each baby. If you had severity of nausea and vomiting with your first baby, its possible that, with your second, equally severe backache and edema will pose the biggest challenge. Know that every mother uses a trial-and-error method to get through the rigors of pregnancy, and you should also do that.
Follow your intuition
Allah guides His pious slaves by inspiring them to do something – He might place an idea or thought in your head, make you chance upon an article, book, or a phone conversation with someone that will become the means to finding the right solution to your problem. Whilst it is always wise to take the advice of elders and women who have “been there, done that,” you must trust and follow your own gut feeling, or intuition. A woman is programmed a certain way, and she should do what she herself thinks is right for herself and her unborn baby.
Do not be overtly apologetic
Likewise, if you choose not to follow someone else’s advice about your pregnancy, you do not have to feel guilty about it or apologize to them profusely. You have the right to choose to do what you think is best for you and your baby. And that includes choosing the appropriate obstetrician, birth plan, and mode of birth (home birth, water birth, etc.).
Allow room for mistakes
Last but not the least, remember that making mistakes is normal and perfectly acceptable. If you do something wrong, just rectify your stance and learn from the “Oops, I did it again!” experience. All mothers make mistakes; that is how they get good at what they do. Allah will forgive you for those mistakes, as long as you keep turning to Him in sincere repentance (as mentioned in point number two above) and are conscious of Him whenever you make a decision regarding yourself and your (unborn or born) baby. There is no right way or wrong way of nurturing a baby and what works for each mother-child pair is unique.
Your baby’s birth will, insha’Allah, signal the end of most of your physical troubles, but it will commence the next stage of your jihad – nursing and caring for your baby around the clock. With each passing day, each passing hour, you’ll learn the ropes and Allah will make it easier. Each succeeding baby is, likewise, easier to care for than the last one, as you have been there, done that, until the day comes when you can literally nurse and change a diaper whilst half asleep, without even turning on the light!
Taken from: http://muslimmatters.org/2010/05/17/the-family-way-ten-tips-for-expecting-muslims/Rating: | ★★★★★ |
Category: | Other |
Rating: | ★★★★★ |
Category: | Other |
Rating: | ★★★★★ |
Category: | Other |
1. Prayers or Solat
2. Prescribed Alms-giving.
3. Fasting.
4. Haji or pilgrimage to Makkah.
5. Reciting the Holy Qur’an.
6. Remembrance of Allah in all possible situations.
7. Earning one’s livelihood in accordance with the regulations of the Shari’ah
8. Fulfilling one’s obligations towards one’s companions and neighbours.
9. Persuading people to act righteously and dissuading them from what is reprehensible and forbidden.
10. To follow the Sunnah, or the practice of the Holy Prophet (Allah bless him an grant him peace)”
MCDONALD'S exclusion of the pig from its Chinese zodiac Doraemon collection has generated much displeasure, going by last Saturday's report, 'McDonald's pulls pig toy'. Many viewed the episode negatively, but there are positives to it.
First, while McDonald's may have showed 'a lack of cross-cultural understanding' by its decision to replace the pig toy with a Cupid one, its fundamental intention - to respect Muslim sensitivity - is commendable in Singapore's multicultural context.
Second, Muslims in Singapore were understanding and accommodating towards the issue. Responses cited in the report showed that Muslims were sympathetic to the unhappiness of Chinese customers who wanted to collect all 12 animals, and would have been agreeable with a pig toy had it been introduced.
Contrast this with the tensions and conflicts overseas, where offence can be taken over the use of terminology and symbols, and it can be seen that the Muslim community here is rational and accommodating when dealing with issues pertaining to religion.
Third, Chinese friends I have spoken to did not disagree with McDonald's concern over Muslim sensitivity. Instead, they disagreed with its handling and felt it had proceeded in a tactless manner that highlighted the irregularity, since the omission of the pig would naturally lead to further questions and controversy.
Although McDonald's could have handled its toy promotion better, the incident reflected positive signs of accommodation and understanding from various segments of society. Rather than frown on our differences, we can afford to smile at how this episode brought out our young but advancing collectivity as a multicultural nation. Perhaps this will make the Doraemon collection even more valuable.
Ng Junrong