Three Who Were Tried on Wealth

Abu Hurairah (May Allah be pleased with him) said that: He heard the Prophet (PBUH) said: "There were three men among the Banu Israel, one leper, one bald and one blind. Allah wanted to test them. He therefore, sent to them an angel who came to the leper and asked him what he would like best. He replied: "A good colour, a good skin and to be rid of what makes me loathsome to people". He (the angel) rubbed him and his loathsomeness vanished and he was given a good colour and a good skin. He then asked him what type of property he would like best. The leper replied that he would like camels - [or perhaps he said cattle, for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said: 'Camels,' or: 'Cattle']. He was given a pregnant she-camel. The angel invoked for Allah's Blessing on it. 

The angel then went to the bald man and asked him what he would like best and he replied: "Good hair and to be rid of what makes me loathsome to people". The angel ran his hand over him and he was given good hair. He then asked him what property he would like best. He replied that he would like cattle, so he was given a pregnant cow. The angel invoked Allah's Blessing on it. 

The angel then went to the blind man and asked him what he would like best, and he replied: "I wish that Allah restore my sight to me so that I may see people.'' Thereupon the angel ran his hand over him and Allah restored his sight. The angel then asked what property he would like best. He replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the first having a valley full of camels, the second one, a valley full of cows and the third one full of sheep. Then the angel came in the form of a leper, to the one who had been a leper, and said: "I am a poor man and my resources have been exhausted in my journey, and my only means of reaching my destination are dependent on Allah and then on you, so I ask you by Him Who gave you the good colour, the good skin and the property, for a camel by which I may get to my destination". He replied: "I have many dues to pay.'' The angel then said: "I think I recognize you. Were you not a leper whom people found loathsome and a poor man to whom Allah gave property?'' He replied: "I inherited this property through generations". The angel said: "If you are telling a lie, may Allah return you to your former condition". The angel went in the form of a bald man to the one who had been bald, and said the same as he had said to the former and received a similar reply. So he said: "If you are telling a lie, may Allah return you to your former condition". The angel then went to the one who had been blind and said: "I am a poor traveller and my resources have been exhausted in my journey. My only means of reaching my destination are dependant on Allah and then on you, so I ask you by Him Who restored your eyesight for a sheep by which I may get to the end of my journey". He replied: "Yes, I was blind. Allah restored my eyesight, so take what you wish and leave what you wish. I swear by Allah that I shall not argue with you today to return anything you take, as I give it for Allah's sake". The angel said: "Keep your property. You have all simply been put to a test, and Allah is pleased with you and displeased with both of your companions".

[Al-Bukhari and Muslim

Basic Arabic Terms of Islam

LEARNING BASIC ARABIC TERMS OF ISLAM

FIQH (Jurisprudence of Fiqh) (Asool Al Fiqh)

Part of a series on Islam
Usul al-fiqh
(The Roots of Jurisprudence)
Fiqh

• Qur'an and Sunnah
• Taqlid (imitation)
• Ijtihad (interpretation)
• Ijma (consensus)
• Madh'hab (school of law)
• Minhaj (method)
• Qiyas (analogical reasoning)
• Urf (society custom)
• Islamic jurisprudence
• Bid‘ah (innovation)
• Madrasah (school/seminary)
• Ijazah (authorization)


QURAN N SUNNAH

Qur'an and Sunnah is an often quoted Islamic term regarding the sources of Islam.
Muslims hold that Islam is derived from two sources: one being infallible and containing compressed information — the Qur'an — and another being a detailed explanation of the everyday application of the principles established in the Qur'an: The Sunnah, or the living example of the Islamic prophet Muhammad.


TAQLID

Taqlid or taqleed (Arabic تَقْليد taqlīd) is an Arabic term meaning "following (someone blindly)" or "imitation". In Islamic legal terminology it refers to the practice of following the decisions of a religious authority without necessarily examining the scriptural basis or reasoning of that decision. In Islamic theology taqlid of someone regarded as a higher religious authority (e.g. an 'ālim) is acceptable in the details of the laws of the religion (shariah), such as matters of worship and personal affairs. According to orthodox Islam, merely following or imitating the statements of scholars in the fundamentals of "metaphysical" belief, such as about the existence of God (Allah)), is not acceptable however.[1] Most often, this refers to the adherence to one of the four classical schools (madhhab) of jurisprudence (fiqh).


IJTIHAD

Ijtihad (Arabic: اجتهاد‎, ’iğtihād) is a technical term of Islamic law that describes the process of making a legal decision by independent interpretation of the legal sources, the Qur'an and the Sunnah. The opposite of ijtihad is taqlid, Arabic for "imitation".
Generally, a Mujtahid (Arabic: مجتهد‎, ’muğtihād) is an educated Muslim who makes up his own ruling on the permissibility of an Islamic law but only for himself.[1]
Ijtihad is mainly associated with the Shi'a Muslim Jafari school of jurisprudence. Western scholars such as Joseph Schacht accepted the notion that the "gates of ijtihad" were "closed" in the 10th century in Sunni fiqh, meaning that ijtihad is not practiced in Sunni Islam anymore. Modern scholars of Islamic law (e.g. Wael Hallaq) demonstrate that ijithad has remained an essential part of the Sunni Muslim tradition, despite the emphasis on taqlid.


IJMA’A

Ijmā' (إجماع) is an Arabic term referring ideally to the consensus of the ummah (the community of Muslims, or followers of Islam).
The hadith of Muhammad which states that "My community will never agree upon an error" is often cited as support for the validity of ijmā'. Sunni Muslims regard ijmā' as the third fundamental source of Sharia law, after the divine revelation of the Qur'an, the prophetic practice or Sunnah. The analogical reasoning or qiyas is described as fourth source in Sunni Islam, whereas Shi'a Islam uses 'aql (intellect). Many conservative Muslim writers have claimed that the use of ijmā' makes Islamic law compatible with democracy. Usuli Shia accepts ijmā' under restricted conditions as a source of Islamic law. Technically it is “the unanimous doctrine and opinion of the recognized religious authorities at any given time”.
Various proponents of liberal movements within Islam criticize the traditional view that ijmā' is only a consensus among traditional Islamic scholars (Arabic ulema). They claim that truly democratic consensus should involve the entire community rather than a small and conservative clerical class, especially since there is no hierarchical system in Islam.


MADHAB

Madhhab (Arabic: مذهب [mæðhæb], pl. مذاهب [mæðæːhıb]; transliterated Urdu: mazhab) is an Islamic school of law, or fiqh (religious jurisprudence). In the first 150 years of Islam, there were many such "schools" - in fact, several of the Sahābah, or contemporary "companions" of Muhammad, are credited with founding their own. The prominent Islamic jurisprudence schools of Damascus in Syria (often named Awza'iyya), Kufa and Basra in Iraq, and Medina in Arabia survived as the Maliki madhhab, while the other Iraqi schools were consolidated into the Hanafi madhhab. The Shafi'i, Hanbali, Zahiri and Jariri schools were established later, though the latter two schools eventually died out.


QIYAS (Analogical Reasoning)

In Sunni Islamic jurisprudence,the qiyas (Arabic قياس) is the process of analogical reasoning in which the teachings of the Quran are compared and contrasted with those of the Hadith, i.e., in order to make an analogy with a known injunction (nass) to a new injunction. As a result of this method, the ruling of the Sunnah and the Qur'an may be used as a means to solve or provide a response to a new problem that may arise. This, however, is only the case providing that the set precedent or paradigm and the new problem that has come about will share operative causes (illah)[1]. The illah is the specific set of circumstances that trigger a certain law into action. Both Sunni Islam and Shi'a Islam share Qur'anic interpretation, the Sunnah, and Ijma' (consensus) as sources of Islamic law, although the two sects differ significantly with regards to the manner in which they use these sources. The sects also differ on the fourth source. Sunni Islam uses qiyas as the fourth source, whereas Shi'a Islam uses 'aql (intellect). Other methods of deducing the law, such as mafhm al-nass (the clear implication of the text), tamthil (similarity or likeness), istihsan (juristic preference), or istislah (consideration of public interest), either explicitly rely on qiyas or use methods of analysis that are similar in their understanding of qiyaas.


URF

Urf العرف is an Arabic Islamic term referring to the custom, or 'knowledge', of a given society, leading to change in the fiqh فقه (Islamic jurisprudence).
`Urf is a source of Shariah rulings where there aren't explicit primary texts of the Qur'an and Sunnah specifying the ruling. `Urf can also specify something generally established in the primary texts.
In some countries such as Egypt, marriage, the Urfi way, means to get married without official papers issued by the state (Zawag Urfi:زواج عرفي). This type of marriage is valid and recognized. (See: common law marriage)


BIDAH

Bid‘ah (Arabic: بدعة‎) is any type of innovation in Islam. Though innovations in worldly matters, such as science, medicine and technology are acceptable and encouraged, Bid`ah within the religion is seen as a sin or innuendo, and the prophet of Islam, Muhammad, stated as such:
“Whosoever originates an innovation in this matter of ours [i.e., Islam] that is not a part of it, will have it rejected.” [1][2] In addition, the Qur'an (which Muslims believe is the word of God) states:
" ..This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion."[3]
Similar statements are found in other verses of the Qur'an and other Hadith as well.


MADRASAH

Madrasah (Arabic: مدرسة‎, madrasa pl. مدارس, madāris) is the Arabic word for any type of educational institution, whether secular or religious (of any religion). It is variously transliterated as madrasah, madarasaa, medresa, madrassa, madraza, madarsa, etc.
• Madrasah aamah (Arabic: مدرسة عامة‎) translates as "public school".
• Madrasah khāṣah (Arabic: مدرسة خاصة‎) translates as "private school".
• Madrasah dīniyyah (Arabic: مدرسة دينية‎) translates as "religious school".
• Madrasah Islamiyyah (Arabic: مدرسة إسلامية‎) translates as "Islamic school".
• Madrasah Jami'ah translates as "university".


IJAZAH

An ijazah ( الإِجازَهْ ) is a certificate used primarily by Muslims to indicate that one has been authorized by a higher authority to transmit a certain subject or text of Islamic knowledge. This usually implies that the student has learned this knowledge through face-to-face interactions "at the feet" of the teacher.
In a paper titled Traditionalism in Islam: An Essay in Interpretation,[1] Harvard professor William A. Graham explains the ijazah system as follows:
The basic system of "the journey in search of knowledge" that developed early in Hadith scholarship, involved travelling to specific authorities (shaykhs), especially the oldest and most renowned of the day, to hear from their own mouths their hadiths and to obtain their authorization or "permission" (ijazah) to transmit those in their names. This ijazah system of personal rather than institutional certification has served not only for Hadith, but also for transmission of texts of any kind, from history, law, or philology to literature, mysticism, or theology. The isnad of a long manuscript as well as that of a short hadith ideally should reflect the oral, face-to-face, teacher-to-student transmission of the text by the teacher's ijazah, which validates the written text. In a formal, written ijazah, the teacher granting the certificate typically includes an isnad containing his or her scholarly lineage of teachers back to the Prophet through Companions, a later venerable shaykh, or the author of a specific book.

Ahkam
• Halal (legal)
• Wajib/Fard (obligatory, duty)
• Mustahabb (favoured)
• Mubah (neutral)
• Makruh (disliked, abominable)
• Haraam (illegal, prohibited)
• Baatil (void, incorrect)
• Fasiq (corrupt)


HALAL

Halal (حلال, ḥalāl, Halaal) is an Arabic term designating any object or an action which is permissible to use or engage in, according to Islamic law. It is the opposite of haraam. The term is widely used to designate food seen as permissible according to Islamic law (Sharia) - ( (الشريعة الإسلامية). It is estimated that 70% of Muslims worldwide follow halal food standards[1] and that the global halal market is currently a $580 (U.S.) billion industry[2].


FARD

Fard (Arabic: الفرض‎) also farida (Arabic: الفريضة‎) is an Islamic term which denotes a religious duty. The word is also used in Persian, Turkish, and Urdu (spelled farz) in the same meaning.
Fard or its synonym wajib is one of the five types of Ahkam into which Fiqh categorizes acts of every Muslim. Hanafites however makes a distinction between Wajib and Fard, the latter being more obligatory than the former.[1][2]. In Indonesian, wajib also means obligatory, since the word is derived from Arabic.


MUSTAHABB

Mustahabb (Arabic مستحبّ, literally "recommended") is an Islamic term referring to recommended, favored or virtuous actions.

Definition
Mustahabb actions are those whose status of approval in Islamic law (ahkam) falls between mubah (neutral) and wajib (actions which must be performed). One definition is "duties recommended, but not essential; fulfilment of which is rewarded, though they may be neglected without punishment" (Reuben Levy, The Social Structure of Islam, p. 202). Synonyms of mustahabb can be masnun or mandub. The opposite of mustahabb is makruh.
Examples
• As-Salamu Alaykum , Greeting
• Sadaqah
• Umrah

Three Strange Events when Moses Met Khadir

Narrated Ubai bin Ka'b: 

The Prophet (s.a.a.w.) said, "Once the Prophet Moses (peace be on him) stood up and addressed Bani Israel. He was asked, "Who is the most learned man amongst the people. He said, "I am the most learned." Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him "At the junction of the two seas there is a slave amongst my slaves who is more learned than you." Moses said, "O my Lord! How can I meet him?" Allah said: Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish. So Moses set out along with his (servant) boy, Yusha' bin Nuin and carried a fish in a large basket till they reached a rock, where they laid their heads (i.e. lay down) and slept. " (based on Sahih Bukhari, Volume 1, Book 3, Number 124)

The story is mentioned in the Holy Quran as follows:

018.060 Behold, Moses said to his attendant, "I will not give up until I reach the 

junction of the two seas or (until) I spend years and years in travel."

018.061 But when they reached the Junction, they forgot (about) their Fish, which 

took its course through the sea (straight) as in a tunnel.

018.062 When they had passed on (some distance), Moses said to his attendant: 

"Bring us our early meal; truly we have suffered much fatigue at this (stage of) our 

journey."

018.063 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"

018.064 Moses said: "That was what we were seeking after:" So they went back on 

their footsteps, following (the path they had come).

018.065 So they found one of Our servants, on whom We had bestowed Mercy from 

Ourselves and whom We had taught knowledge from Our own Presence.

018.066 Moses said to him: "May I follow thee, on the footing that thou teach me 

something of the (Higher) Truth which thou hast been taught?"

018.067 (The other) said: "Verily thou wilt not be able to have patience with me!"

018.068 "And how canst thou have patience about things about which thy 

understanding is not complete?"

018.069 Moses said: "Thou wilt find me, if God so will, (truly) patient: nor shall I 

disobey thee in aught."

018.070 The other said: "If then thou wouldst follow me, ask me no questions about 

anything until I myself speak to thee concerning it."

018.071 So they both proceeded: until, when they were in the boat, he scuttled it. 

Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"

018.072 He answered: "Did I not tell thee that thou canst have no patience with me?"

018.073 Moses said: "Rebuke me not for forgetting, nor grieve me by raising 

difficulties in my case."

018.074 Then they proceeded: until, when they met a young man, he slew him. 

Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul 

(unheard of) thing hast thou done!"

018.075 He answered: "Did I not tell thee that thou canst have no patience with me?"

018.076 (Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."

018.077 Then they proceeded: until, when they came to the inhabitants of a town, 

they asked them for food, but they refused them hospitality. They found there a wall 

on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst 

wished, surely thou couldst have exacted some recompense for it!"

018.078 He answered: "This is the parting between me and thee: now will I tell thee 

the interpretation of (those things) over which thou wast unable to hold patience.

018.079 "As for the boat, it belonged to certain men in dire want: they plied on the 

water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.

018.080 "As for the youth, his parents were people of Faith, and we feared that he 

would grieve them by obstinate rebellion and ingratitude (to God and man).

018.081 "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.

018.082 "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."

The Holy Quran has the events mentioned in Chapter 18 as follows:

018.060 Behold, Moses said to his attendant, "I will not give up until I reach the 

junction of the two seas or (until) I spend years and years in travel."

018.061 But when they reached the Junction, they forgot (about) their Fish, which 

took its course through the sea (straight) as in a tunnel.

018.062 When they had passed on (some distance), Moses said to his attendant: 

"Bring us our early meal; truly we have suffered much fatigue at this (stage of) our 

journey."

018.063 He replied: "Sawest thou (what happened) when we betook ourselves to the 

rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) 

about it: it took its course through the sea in a marvellous way!"

018.064 Moses said: "That was what we were seeking after:" So they went back on 

their footsteps, following (the path they had come).

018.065 So they found one of Our servants, on whom We had bestowed Mercy from 

Ourselves and whom We had taught knowledge from Our own Presence.

018.066 Moses said to him: "May I follow thee, on the footing that thou teach me 

something of the (Higher) Truth which thou hast been taught?"

018.067 (The other) said: "Verily thou wilt not be able to have patience with me!"

018.068 "And how canst thou have patience about things about which thy 

understanding is not complete?"

018.069 Moses said: "Thou wilt find me, if God so will, (truly) patient: nor shall I 

disobey thee in aught."

018.070 The other said: "If then thou wouldst follow me, ask me no questions about 

anything until I myself speak to thee concerning it."

018.071 So they both proceeded: until, when they were in the boat, he scuttled it. 

Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing 

hast thou done!"

018.072 He answered: "Did I not tell thee that thou canst have no patience with me?"

018.073 Moses said: "Rebuke me not for forgetting, nor grieve me by raising 

difficulties in my case."

018.074 Then they proceeded: until, when they met a young man, he slew him. 

Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul 

(unheard of) thing hast thou done!"

018.075 He answered: "Did I not tell thee that thou canst have no patience with me?"

018.076 (Moses) said: "If ever I ask thee about anything after this, keep me not in thy 

company: then wouldst thou have received (full) excuse from my side."

018.077 Then they proceeded: until, when they came to the inhabitants of a town, 

they asked them for food, but they refused them hospitality. They found there a wall 

on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst 

wished, surely thou couldst have exacted some recompense for it!"

018.078 He answered: "This is the parting between me and thee: now will I tell thee 

the interpretation of (those things) over which thou wast unable to hold patience.

018.079 "As for the boat, it belonged to certain men in dire want: they plied on the 

water: I but wished to render it unserviceable, for there was after them a certain king 

who seized on every boat by force.

018.080 "As for the youth, his parents were people of Faith, and we feared that he 

would grieve them by obstinate rebellion and ingratitude (to God and man).

018.081 "So we desired that their Lord would give them in exchange (a son) better in 

purity (of conduct) and closer in affection.

018.082 "As for the wall, it belonged to two youths, orphans, in the Town; there was, 

beneath it, a buried treasure, to which they were entitled: their father had been a 

righteous man: So thy Lord desired that they should attain their age of full strength 

and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own 

accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."

Tomb Of Mother Eve

According to Arab tradition, Eve, the mother of all mankind, is buried near Jeddah, along the Red Sea. This would be difficult to prove, as there is no evidence outside the bible that there was a woman called Eve. The site has been revered for such a long time that it’s origin is shrouded in legend and mystery. The tradition pre-dates Mohammed by many centuries. It seems Adam and Eve lived the last part of their lives separated, and Adam ended up in Ceylon, where the faithful can find his tomb. Adam had something to do with the erection of the shrine at Mecca, then he left for other parts of the world. Eve came here to Jeddah, the port for pilgrims heading to Mecca, 38 miles away to the east. She was buried about a mile north of town.

The tomb is of an unusual shape, being almost 400 feet long and only ten feet wide. The common legend has it that Eve was one hundred and eighteen feet tall. The proportions of the burial tomb causes problems unless Eve was exceedingly thin. In any case, there is a small whitewashed shrine at each end of the site, with a third small shrine in the center. The central shrine is also whitewashed, and the faithful have penciled in their names. The thousands of names extend as high as a man can reach and covers the entire outer surface.

This tomb is readily accessible to the Muslims. The few Christians living in Jeddah are, for all practical purposes, confined to their neighborhood during the pilgrimage season [all summer]. While there is no restriction against a Christian entering the temenos of Eve’s Tomb, it certainly is not encouraged.

7 Conditions For a Woman's Dress

 

A Hijab is a word that indicated the following conditions :

1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .

2. The material must not be so thin that one can see through it.

3. The clothing must hang loose so that the shape / form of the body is not apparent.

4. The female clothing must not resemble the man's clothing.

5. The design of the clothing must not resemble the clothing of the non believing women.

6. The design must not consist of bold designs which attract attention.

7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.

The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is haram (unlawful) for a man to look twice as this encourages lustful thoughts.

Islam protects the woman, it is for this reason that Allah gave these laws. In today's society woman kind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.

The Boy and the King

Suhaib (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said, 

"There lived a king before you and he had a court magician. As he (the magician) grew old, he said to the king: `I have grown old, so send me a young boy in order to teach him magic.' The king sent him a young boy to serve the purpose. And on his way (to the magician) the young boy met a monk to whom he listened to and liked it. 

It became his habit that on his way to the magician, he would meet the monk and sit there and would come to the magician (late). The magician used to beat him because of this delay. He complained about this to the monk who said to him: 'When you feel afraid of the magician, say: Members of my family detained me. And when you fear your family, say: The magician detained me.' It so happened that there came a huge beast and it blocked the way of the people, and the young boy said: 'I will know today whether the magician or the monk is better.' He picked up a stone and said: `O Allah, if the way of the monk is dearer to You than the way of the magician, bring about death to the animal so that the people be able to move about freely.' He threw that stone at it and killed it and the people began to move about freely. He then came to the monk and told him the story. The monk said: `Son, today you are superior to me. You have come to a stage where I feel that you would be soon put to a trial, and in case you are put to a trial, do not reveal me.' 
  
That young boy began to heal those born blind and the lepers and he, in fact, began to cure people from all kinds of illnesses. When a courtier of the king who had gone blind heard about him, he came to him with numerous gifts and said, `If you cure me, all these things will be yours.' He said, `I myself do not cure anyone. It is Allah, the Exalted, Alone Who cures; and if you affirm faith in Allah, I shall also supplicate to Allah to cure you.' This courtier affirmed his faith in Allah and Allah cured him. He came to the king and sat by his side as he used to sit before. The king said to him, `Who restored your eyesight?' He said, `My Rubb.' Thereupon he said, 'Do you have another lord besides me?' He said, `My Rubb and your Rubb is Allah.' So the king kept torturing him untill he revealed the young boy. 

The young boy was thus summoned and the king said to him, 'O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and the lepers and you do such and such.' Thereupon he said, `I do not cure anyone; it is Allah Alone Who cures,' and the king took hold of him and began to torture him until he revealed of the monk. The monk was summoned and it was said to him: `You should turn back from your religion.' But he refused. The king sent for a saw, placed it in the middle of his head and cut him into two parts that fell down. Then the courtier of the king was brought forward and it was said to him: `Turn back from your religion.' He, too, refused, and the saw was placed in the midst of his head and he was torn into two parts. Then the boy was sent for and it was said to him: `Turn back from your religion.' He refused. The king then handed him over to a group of his courtiers, and said to them: `Take him to such and such mountain; make him climb up that mountain and when you reach its peak ask him to renounce his Faith. If he refuses to do so, push him to his death.' So they took him and made him climb up the mountain and he said: `O Allah, save me from them in any way you like,' and the mountain began to shake and they all fell down (dead) and that young boy came walking to the king. The king said to him, `What happened to your companions?' He said, `Allah has saved me from them.' He again handed him to some of his courtiers and said: `Take him and carry him in a boat and when you reach the middle of the sea, ask him to renounce his religion. If he does not renounce his religion throw him (into the water).' So they took him and he said: `O Allah, save me from them.' The boat turned upside down and they all drowned except the young boy who came walking to the king. The king said to him, `What happened to your companions?' He said, `Allah has saved me from them,' and he said to the king: `You cannot kill me until you do what I command you to do.' The king asked, `What is that?' He said, `Gather all people in one place and tie me up to the trunk of a tree, then take an arrow from my quiver and say: With the Name of Allah, the Rubb of the boy; then shoot me. If you do that you will be able to kill me.' `The king called the people in an open field and tied the young boy to the trunk of a tree. He took out an arrow from his quiver, fixed in the bow and said, `With the Name of Allah, the Rubb of the young boy,' he then shot the arrow and it hit the boy's temple. The young boy placed his hand upon the temple where the arrow had hit him and died. The people then said: `We believe in the Rubb of this young boy.'

The king was told: `Do you see what you were afraid of, by Allah it has taken place; all people have believed.' The king then commanded that trenches be dug and fire lit in them, and said: `He who would not turn back from his (the young boy's) religion, throw him in the fire' or `he would be ordered to jump into it.' They did so till a woman came with her child. She felt hesitant in jumping into the fire. The child said to her: `O mother! Endure (this ordeal) for you are on the Right Path".

[Muslim].

MISCONCEPTIONS ABOUT ISLAM/MUSLIMS

10 Basic misconceptions about Muslims 

MISCONCEPTION #1: Muslims are violent, terrorists and/or extremists.
This is the biggest misconception in Islam, no doubt resulting from the constant stereotyping and bashing the media gives Islam. When a gunman attacks a mosque in the name of Judaism, a Catholic IRguerrilla sets off a bomb in an urban area, or Serbian Orthodox militiamen rape and kill innocent Muslim civilians, these acts are not used to stereotype an entire faith. Never are these acts attributed to the religion of the perpetrators. Yet how many times have we heard the words 'Islamic, Muslim fundamentalist. etc.' linked with violence.
Politics in so called "Muslim countries" may or may not have any Islamic basis. Often dictators and politicians will use the name of Islam for their own purposes. One should remember to go to the source of Islam and separate what the true religion of Islam says from what is portrayed in the media. Islam literally means 'submission to God' and is derived from a root word meaning 'peace'.
Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion doesn't dominate everyday life in the West, whereas Islam is considered a 'way of life' for Muslims and they make no division between secular and sacred in their lives. Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. 

NOWHERE DOES ISLAM ENJOIN THE KILLING OF INNOCENTS..
The Quran says: "Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors." (Quran 2:190) "If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things." (Quran 8:61) War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term 'jihad' literally means 'struggle'. Muslims believe that there are two kinds of jihad. The other 'jihad' is the inner struggle of the soul which everyone wages against egotistic desires for the sake of attaining inner peace. 

MISCONCEPTION #2: Islam oppresses women.
The image of the typical Muslim woman wearing the veil and forced to stay home and forbidden to drive is all too common in most peoples thoughts. Although some Muslim countries may have laws that oppress women, this should not be seen as coming from Islam. Many of these countries do not rule by any kind of Shari'ah (Islamic law) and introduce their own cultural standpoints on the issue of gender equity.
Islam on the other hand gives men and women different roles and equity between the two is laid down in the Quran and the example of the Prophet (peace be upon him). Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage gift is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's. Both men and women are expected to dress in a way that is modest and dignified. The Messenger of God (peace be upon him) said: "The most perfect in faith amongst believers is he who is best in manner and kindest to his wife."
Violence of any kind towards women and forcing them against their will for anything is not allowed. A Muslim marriage is a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. Divorce is not common, although it is acceptable as a last resort. According to Islam, a Muslim girl cannot be forced to marry against her will: her parents simply suggest young men they think may be suitable. 

MISCONCEPTION #3: Muslims worship a different God.
Allah is simply the Arabic word for God. Allah for Muslims is the greatest and most inclusive of the Names of God, it is an Arabic word of rich meaning, denoting the one and only God and ascribing no partners to Him. It is exactly the same word which the Jews, in Hebrew, use for God (eloh), the word which Jesus Christ used in Aramaic when he prayed to God. God has an identical name in Judaism, Christianity, and Islam; Allah is the same God worshiped by Muslims, Christians and Jews. Muslims believe that Allah's sovereignty is to be acknowledged in worship and in the pledge to obey His teaching and commandments, conveyed through His messengers and prophets who were sent at various times and in many places throughout history. However, it should be noted that God in Islam is One and Only. He, the Exalted, does not get tired, does not have a son ie Jesus or have associates, nor does He have human-like attributions as found in other faiths. 

MISCONCEPTION #4: Islam was spread by the sword and intolerant of other faiths.
Many social studies textbooks for students show the image of an Arab horseman carrying a sword in one hand and the Quran in the other conquering and forcibly converting. This, though, is not a correct portrayal of history. Islam has always given respect and freedom of religion to all faiths. The Quran says: "God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. 60:8)
Freedom of religion is laid down in the Quran itself: "There is no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error". (2:256)
Christian missionary, T.W. Arnold had this opinion on his study of the question of the spread of Islam: ".. of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestanism ..."
It is a function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city. Proclaiming to the inhabitants that their lives, and property were safe, and that their places of worship would never be taken from them, he asked the Christian patriarch Sophronius to accompany him on a visit to all the holy places. Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves. The life and property of all citizens in an Islamic state are considered sacred whether the person is Muslim or not.
Racism is not a part of Islam, the Quran speaks only of human equality and how all peoples are equal in the sight of God. "O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All- Aware. (49:13) 

MISCONCEPTION #5: All Muslims are Arabs.
The Muslim population of the world is around 1.2 billion. 1 out of 5 people in the world is a Muslim. They are a vast range of races, nationalities, and cultures from around the globe--from the Phillipines to Nigeria--they are united by their common Islamic faith. Only about 18% live in the Arab world and the largest Muslim community is in Indonesia. Most Muslims live east of Pakistan. 30% of Muslims live in the Indian subcontinent, 20% in Sub-Saharan Africa, 17% in Southeast Asia, 18% in the Arab world, and 10% in the Soviet Union and China. Turkey, Iran and Afghanistan make up 10% of the non-Arab Middle East. Although there are Muslim minorities in almost every area, including Latin America and Australia, they are most numerous in Russia and its newly independent states, India and central Africa. There are about 6 million Muslims in the United States. 

MISCONCEPTION #6: The Nation of Islam is a Muslim group.
Islam and the so called "Nation of Islam'" are two different religions. NOI is more of a political organization since its members are not limited to a single faith. Muslims consider this group to be just one of many cults using the name of Islam for their own gain. The only thing common between them is the jargon, the language used by both. "The Nation of Islam" is a misnomer; this religion should be called Farrakhanism, after the name of its propogator, Louis Farrakhan.
Islam and Farakhanism differ in many fundamental ways. For example, Farakhan followers believe in racism and that the 'black man' was the original man and therefore superior, while in Islam there is no racism and everyone is considered equal in the sight of God, the only difference being in one's piety. There are many other theological examples that show the 'Nation's teachings have little to do with true Islam. There are many groups in America who claim to represent Islam and call their adherents Muslims.
Any serious student of Islam has a duty to investigate and find the true Islam. The only two authentic sources which bind every Muslim are 1. the Quran and 2. authentic or sound Hadith. Any teachings under the label of "Islam" which contradict or at variance with the direct understanding of fundamental beliefs and practices of Islam form the Quran and authentic Hadith should be rejected and such a religion should be considered a Pseudo-Islamic Cult.
In America there are many pseudo-Islamic cults, Farrakhanism being one of them. An honest attitude on the part of such cults should be not to call themselves Muslims and their religion Islam. such an example of honesty is Bahaism which is an off-shoot of Islam but Bahais do not call themselves Muslims nor their religion, Islam. In fact Bahaism is not Islam just as Farrakhanism is not Islam. 

MISCONCEPTION #7: All Muslim men marry four wives.
The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Quran, only on condition that the husband is scrupulously fair. No woman can be forced into this kind of marriage if they do not wish it, and they also have the right to exclude it in their marriage contract.
Polygamy is neither mandatory, nor encouraged, but merely permitted. Images of "sheikhs with harems" are not consistent with Islam, as a man is only allowed at most four wives only if he can fulfill the stringent conditions of treating each fairly and providing each with separate housing etc. Permission to practice polygamy is not associated with mere satisfaction of passion. It is rather associated with compassion toward widows and orphans. It was the Quran that limited and put conditions on the practice of polygamy among the Arabs, who had as many as ten or more wives and considered them "property".
It is both honest and accurate to say that it is Islam that regulated this practice, limited it, made it more humane, and instituted equal rights and status for all wives. What the Qur'anic decrees amount to, taken together is discouragement of polygamy unless necessity for it exists. It is also evident that the general rule in Islam is monogamy and not polygamy. It is a very tiny percentage of Muslims that practice it over the world. However, permission to practice limited polygamy is only consistent with Islam's realistic view of the nature of man and woman and of various social needs, problems and cultural variations.
The question is, however far more than the inherent flexibility of Islam; it also is the frank and straightforward approach of Islam in dealing with practical problems. Rather than requiring hypocritical and superficial compliance, Islam delves deeper into the problems of individuals and societies, and provides for legitimate and clean solutions which are far more beneficial than would be the case if they were ignored. There is no doubt that the second wife legally married and treated kindly is better off than a mistress without any legal rights or expermanence. 

MISCONCEPTION #8: Muslims are barbaric, backward people.
Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine-Islam calls for faith in only one God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation. Within a few years, great civilizations and universities were flourishing, for according to the Prophet (pbuh), 'seeking knowledge is an obligation for every Muslim man and woman'.
The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero (vital to the advancement of mathematics), were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps. 

MISCONCEPTION #9: Muhammad was the founder of Islam and Muslims worship him.
Muhammad(pbuh) was born in Mecca in the year 570. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative. Muhammad (pbuh) was of a deeply religious nature, and had long detested the decadence of his society.
It became his habit to meditate from time to time in the Cave of Hira near Mecca. At the age of 40, while engaged in a meditative retreat, Muhammad(pbuh) received his first revelation from God through the Angel Gabriel. This revelation, which continued for 23 years is known as the Quran. As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate.
This event, the Hijra 'migration', in which they left Mecca for the city of Medina, marks the beginning of the Muslim calendar. After several years, the Prophet and his followers were able to return to Mecca, where they forgave their enemies and established Islam definitively. Before the Prophet saw dies at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as far East as China. He died with less than 5 possessions to his name.
While Muhammad (pbuh) was chosen to deliver the message, he is not considered the "founder" of Islam, since Muslims consider Islam to be the same divine guidance sent to all peoples before. Muslims believe all the prophets from Adam, Noah, Moses, Jesus etc. were all sent with divine guidance for their peoples. Every prophet was sent to his own people, but Muhammad(pbuh) was sent to all of mankind. Muhammad is the last and final messenger sent to deliver the message of Islam. Muslims revere and honor him (pbuh) for all he went through and his dedication, but they do not worship him. "O Prophet, verily We have sent you as a witness and a bearer of glad tidings and a warner and as one who invites unto God by His leave and as an illuminating lamp."(33:45-6) 

MISCONCEPTION #10: Muslims don't believe in Jesus or any other prophets.
Muslims respect and revere Jesus, upon him be peace, and await his Second Coming. They consider him one of the greatest of God's messengers to mankind. A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'upon him be peace' (abbreviated as (u) here). The Quran confirms his virgin birth (a chapter of the Quran is entitled 'Mary'), and Mary is considered the purest woman in all creation. The Quran describes the Annunciation as follows:
"Behold!" the Angel said, "God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you good news of a word from Him whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous." She said: "O my Lord! How shall I have a son when no man has touched me?" He said: "Even so; God creates what He will. When He decrees a thing, He says to it, "Be!" and it is" (Quran 3:42-47)
Jesus (u) was born miraculously through the same power, which had brought Adam (u) into being without a father: "Truly, the likeness of Jesus with God is as the likeness of Adam. He created him of dust, and then said to him, 'Be!' and he was." (3:59) During his prophetic mission Jesus (u) performed many miracles. The Quran tells us that he said: " I have come to you with a sign from your Lord: I make for you out of clay, as it were, the figure of a bird, and breath into it and it becomes a bird by God's leave. And I heal the blind, and the lepers, and I raise the dead by God's leave." (3:49) Neither Muhammad (pbuh) not Jesus (u) came to change the basic doctrine of the brief in One God brought by earlier prophets, but to confirm and renew it.
In the Quran Jesus (u) is reported as saying that he came: "To attest the law which was before me. And to make lawful to you part of what was forbidden you; I have come to you with a sign from your Lord, so fear God and obey Me. (3:50) The Prophet Muhammad (pbuh) said: "Whoever believes there is no god but God, alone without partner, that Muhammad (pbuh) is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven. "(Hadith related by Bukhari).

Surah Al Fateha - Meanings & Commentary

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴿1:1﴾ اَلۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَۙ‏ ﴿1:2﴾ الرَّحۡمٰنِ الرَّحِيۡمِۙ‏ ﴿1:3﴾ مٰلِكِ يَوۡمِ الدِّيۡنِؕ‏ ﴿1:4﴾ اِيَّاكَ نَعۡبُدُ وَاِيَّاكَ نَسۡتَعِيۡنُؕ‏ ۙ‏ غَيۡرِ الۡمَغۡضُوۡبِ عَلَيۡهِمۡ وَلَا الضَّآلِّيۡنَ ﴿1:7‏﴿1:5﴾ اِهۡدِنَا الصِّرَاطَ الۡمُسۡتَقِيۡمَۙ‏ ﴿1:6﴾ صِرَاطَ الَّذِيۡنَ اَنۡعَمۡتَ عَلَيۡهِمۡ

As all Muslims know that Surah al Fateha is the first surah in Al Quran and No Salat is complete without reciting this surah. Unluckiy, most of us do not know the meanings of this so important Surah Al Fateha. Meanings, theme, period of revelation and commentary; of this important Surah.

Name

This Surah is named AL-FATIHAH because of its subject-matter. Fatihah is that which opens a subject or a book or any other thing. In other words, Al-Fatihah is a sort of preface.

Period of Revelation

It is one of the very earliest Revelations to the Holy Prophet. As a matter of fact, we learn from authentic Traditions that it was the first complete Surah which was revealed to Muhammed (Allah's peace be upon him). Before this, only a few miscellaneous verses were revealed which form parts of `ALAQ, MUZ-ZAMMIL, MUD-DATH-THIR, etc.

Theme

This Surah is in fact a prayer which Allah has taught to all those who want to make a study of His book. It has been placed at the very beginning of the book to teach this lesson to the reader: if you sincerely want to benefit from the Quran, you should offer this prayer to the Lord of the Universe.

This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, Who alone can grant it. Thus AL-FATIHAH indirectly teaches that the best thing for a man is to pray for guidance to the straight path, to study the Quran with the mental attitude of a seeker- after-truth and to recognize the fact that the Lord of the Universe is the source of all knowledge. He should, therefore, begin the study of the Quran with a prayer to him for guidance.

From this theme, it becomes clear that the real relation between AL-FATIHAH and the Quran is not that of an introduction to a book but that of a prayer and its answer. AL-FATIHAH is the prayer from the servant and the Quran is the answer from the Master to his prayer. The servant prays to Allah to show him guidance and the Master places the whole of the Quran before him in answer to his prayer, as if to say, "This is the Guidance you begged from Me."

MEANINGS, TAFSEER (commentary)

(1:1) In the name of Allah, the Merciful, the Compassionate1

*1 One of the many practices taught by Islam is that its followers should begin their activities in the name of God. This principle, if consciously and earnestly followed, will necessarily yield three beneficial results. First, one will be able to restrain oneself from many misdeed, since the habit of pronouncing the name of God is bound to make one wonder when about to commit some offence how such an act can be reconciled with the saying of God's holy name. Second, if a man pronounces the name of God before starting good and legitimate tasks, this act will ensue that both his starting point and his mental orientation are sound. Third - and this is the most important benefit - when a man begins something by pronouncing God's name, he will enjoy God's support and succour; God will bless his efforts and protect him from the machinations and temptation of Satan. For whenever man turns to God, God turns to him as well.

(1:2) Praise2 be to Allah, the Lord3 of the entire universe.

*2. As we have already explained, the character of this surah is that of a prayer. The prayer begins with praise of the One to whom our prayer is addressed. This indicates that whenever one prays one ought to pray in a dignified manner. It does not become a cultivated person to blurt out his petition. Refinement demands that our requests should be preceded by a wholehearted acknowledgement of the unique position, infinite benevolence and unmatched excellence of the One to Whom we pray. Whenever we praise someone, we do so for two reasons. First, because excellence calls for praise, irrespective of whether that excellence has any direct relevance to us or not. Second, we praise one who, we consider to be our benefactor; when this is the case our praise arises from a deep feeling of gratitude. God is worthy of praise on both counts. It is incumbent on us to praise Him not only in recognition of His infinite excellence but also because of our feeling of gratitude to Him, arising from our awareness of the blessings He has lavished upon us. It is important to note that what is said here is not merely that praise be to God, but that all praise be to God alone. Whenever there is any beauty, any excellence, any perfection-in whatever thing or in whatever shape it may manifest itself- its ultimate source is none other than God Himself. No human beings, angels, Demigods, heavenly bodies-in short, no created beings-are possessed of an innate excellence; where excellence exists, it is a gift from God. Thus, if there is anyone at all whom we ought to adore and worship, to whom we ought to feel indebted and grateful, towards whom we should remain humble and obedient, it is the creator of excellence, rather than its possessor.

*3. In Arabic the word Rabb has three meanings: (i) Lord and Master; (ii) Sustainer, Provider, Supporter, Nourisher and Guardian, and (iii) Sovereign, Ruler, He Who controls and directs. God is the Rabb of the universe in all three meanings of the term.

(1:3) The Merciful, the Compassionate4

*4. Whenever we are deeply impressed by the greatness of something we try to express our feelings by using superlatives. If the use of one superlative does not do full justice to our feelings, we tend to re-emphasize the extraordinary excellence of the object of our admiration by adding a second superlative of nearly equivalent meaning.* This would seem to explain the use of the word Rahim following Rahman. The form of the word Rahman connotes intensity. Yet God's mercy and beneficence towards His creatures is so great, so extensive and of such an infinite nature that no one word, however strong its connotation, can do it full justice. The epithet Rahim was therefore added to that of Rahman.

(1:4) The Master of the Day of Recompense5.

*5. God will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgement following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgement no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him.

(1:5) You alone do we worship6, and You alone do we turn for help7

*6. The term ibadah is used in three sense: (i) worship and adoration; (ii) obedience and submission; and (iii) service and subjection. In this particular context the term carries all these meanings simultaneously. In other words, we say to God that we worship and adore Him, that we are obedient to Him and follow His will, and also that we are His servants. Moreover man is so bound to none save God, that none but He, may be the subject of man's worship and total devotion, of man's unreserved obedience, of man's absolute subjection and servitude.

*7. Not only do we worship God, but our relationship with Him is such that we turn to Him alone for help and succour. We know that He is the Lord of the whole universe and that He alone is the Master of all blessings and benefactions. Hence, in seeking the fulfilment of our needs we turn to Him alone. It is towards Him alone that we stretch forth our hands when we pray and supplicate. It is in Him that we repose our trust. It is therefore to Him alone that we address our request for true guidance.

(1:6) Direct us on to the Straight Way8,

*8. We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man's prayer to God as he begins the study of the Qur'an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour.

(1:7) The way of those whom You have favoured9, who did not incur Your wrath, who are not astray10.

*9. This defines the 'straight way' which we ask God to open to us. It is the way which has always been followed by those who have enjoyed God's favours and blessings. This is the way which has been trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed God's favours and blessings.

*10. This makes it clear that the recipients of God's favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that in'am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God's approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption.

Sadaq Allah Al Azeem, Ameen