04/24/12

Meaning of Islam

Islam means to submit freely to The Commandments and Will of The One and Only God (Allah). This submission should come from within, from sound belief in and conviction to Allah, with no doubt. It should also come from love, trust, and affection.
Allah is not a special god for Muslims, but Allah is The Creator of all creatures, including mankind.
The Prophet Muhammad (Peace on him) is the Messenger of Allah. The Prophet Muhammad (Peace on him) received The Word of Allah (revelation), through the archangel Gabriel (The Holy Spirit). This revelation comprises the Religion of Islam.
The Qur'an is the authentic collection of this revelation recorded in book form. It is the exact, unchanged Word of Allah to all mankind.
A Muslim is any male or female person who believes in Allah and the Prophet Muhammad (Peace on him) as His Messenger who then testifies to that belief to witnesses announcing his/her acceptance of Islam as his/her religion. "Muslim' should not be confused with "Arab"; A Muslim is a person who follows the religion of Islam and s/he can be of any race while Arab refers to a race of people. An Arab can choose to be of any religion or belief system be it Christianity, Islam, Buddhism, Hinduism, atheism, or any faith. Arabs make up less than 18% of the Muslim population of the world today, which is estimated to be over one-fifth of the world's population, or more than a billion people.
Islam is a simple and practical religion. It has established, clear, and easily understandable beliefs and laws that any follower or student of the religion can easily understand. Islam affirms belief in a decent, civilized society. Islam also does not demand impossible goodness of its followers, but it recognizes that all human beings make mistakes and sin. No one is exempt. Islam preaches peace, mercy, justice, tolerance, equality, love, truth, forgiveness, patience, morality, sincerity and righteousness. Islam is the religion that preaches the Oneness of God, the Oneness of mankind and the Oneness of the Message.
Islam is the religion that preaches the Oneness of God, the Oneness of mankind and the Oneness of the Message.

Basic Beliefs in Islam

Oneness of God: "Tawheed"
Muslims believe that there is ONLY One supreme God (Allah). In Islam to believe in Allah is not only to believe in Allah's existence but also to believe in all Allah's attributions, to worship Allah alone, and to obey all Allah's commands. Tawheed includes the oneness of the Lordship, oneness of Worship and oneness of Names and Attributes:
A) Oneness of Lordship: To believe that Allah is The ONLY Creator, Provider, and The Commander.
B) Oneness of Worship: To believe that Allah is the ONLY God who should be worshipped, and obeyed as Allah prescribed.
C) Oneness of Allah's Names and Attributes: To believe that Allah Is Perfect and His Names and Attributes are Perfect according to what Allah tells us about Himself in the Quran, believing that those Names and Attributes, in their perfection, belong only to Allah.
◊ Muslims believe that NO one shares Allah's divinity that is neither angel nor human. Allah says: "And Allah makes none to share in His decision and His rule." (Holy Quran 18:26)
◊ Muslims do not believe that Allah sleeps, gets tired, or dies. Those attributes are only for Allah's creatures. Allah has neither Weakness nor Weariness.
◊ Muslims do not believe that human beings are created in the image of Allah.
◊ Muslims believe that there is no intermediary who will take any one nearer to Allah or plead on anyone's behalf. They believe that any individual can directly supplicate to Allah and ask for anything he/she wants.

Oneness of Mankind

◊ People are created equal in the sight of Allah. There is no superiority of one over another for any reason except piety and righteousness. Muslims are required to respect the dignity of mankind, regardless of religion, race, nationality, or place of birth, all of mankind are honored.
◊ People are not to be judged on factors that they had no choice over, such as gender, color, size, race, health, etc. Islam teaches that human diversity is a sign of the richness of Allah's mercy and the beauty of His creation. Prophet Muhammad said: "Surely Allah does not look at your faces or your bodies, but looks at your hearts and your deeds".
◊ In Islam there are no priests, priesthood or holy men, and no one has special access to sacraments, there are however, scholars who are knowledgeable of Islam, and their duty is to truthfully explain Islam to others. THEY ARE JUST ADVISORS.
◊ Islam teaches people to be moderate in their life. Muslims should not give up totally this life for the hearafter, nor give up the work for the hearafter totally for this life only.

Oneness of The Message

Muslims believe that Allah Sent Messengers to each nation hroughout the history of humankind. Messengers came with the same message: to worship the One Supreme God and to obey His Commands.
Innocence of mankind at Birth. Muslims believe that people are born free of any sin and bear no responsibility for other's faults and sins. It is only after they reach the age of puberty, and they knowingly commit sins that they will be held responsible for their actions in this life and the hearafter.
There is no original sin in Islam. Muslims believe that both Adam and Eve were equally tempted, both sinned, and were both responsible for disobedying Allah. Both were remorseful and repented, and Allah forgave both of them.
Muslims believe that no soul is responsible for the sins and faults of others, even if they are their parents, children, wives or husbands.
Muslims believe that forgiveness is always available through repentance. Muslims pray for repentance directly to Allah, without any intermediary.
Salvation in Islam is only through belief and practice. both go together, side-by-side, to be granted salvation.

Pillars of Islam

There are five pillars of Islam:
1. Shahada (Testify)
2. Salah (Prayer)
3. Seyam (Fasting)
4. Zakat (Charity)
5. Hajj (Pilgrimage)
Shahada (Creed)
The verbal commitment and pledge that there is no deity but Allah, and Muhammad is the messenger of Allah.
Salah (Mandatory Worship [Prayer])
It is the duty of every Muslim, male and female, after reaching the age of puberty, to perform five Salats (Prayers) at specific times during the day and night. These five specific times are: - Dawn, Noon, Afternoon, Sunset, and Night. A ritual called Wudu (Cleaning several parts of die body with water) is a prerequisite to Salat.

The above picture is one "rak'a", i.e, one set of standing, bowing, prostrating and sitting. Each Salah consists of several Rak'a. Muslims are strongly encouraged to pray in the masjid, but if that is beyond their ability, they can pray anywhere that is clean; Muslims do not make Salah in a bathroom.
Siyam (Fasting)
Fasting during the month of Ramadan (the ninth month of the lunar calendar) is from sun up to sun down only and is an obligation on every adult healthy Muslim, male or female. Fasting is total abstinence from eating, drinking, smoking, gum chewing, intimate relations, and taking anything into the body. If a person is ill and needs to take medication, s/he cannot fast. Fasting is also a time to discipline one's self from bad behaviors, such as, arguing, arguing, and saying mean things. Those who are ill or unable to fast for health or reasons of age are exempt from fasting. However, they should feel the poor one meal for every day they miss of fasting. Women who are pregnant, menstruating, or nursing, or any who are traveling, are also exempt from fasting. However, when their situation changes, they make up the days of fasting or feed the poor one meal for each day of fasting they missed.
Zakah (Charity)
Zakat is an annual obligatory charity on every Muslim, male or female, who possesses over the last year money or property that exceeds their minimum needs. The requirement is 2.5% of one's excess wealth. It is also called a tax because it supports the government workers who are not free to make money elsewhere.
Hajj (Pilgrimage)
The performance of the pilgrimage to Makkah, Saudi Arabia is required once in a lifetime of every Muslim, if financially able, as well as physically able. Hajj begins every year during the month of Dul Hejja; Dul Hejja is the 12th month of the Islamic (lunar) calendar year. The Hajj is a spiritual journey where a Muslim forgets all worldly things and devotes his\her attention and time to Allah alone.

Pillars of Faith

In Islam, there are six pillars of faith: Belief in Allah, His angels, His books to mankind, His Prophets and Messengers, the Day of Judgment, and Destiny.
1. Belief in God (Allah)
Islam teaches that there is one Unique God (Allah) who should be worshipped and obeyed.
2. Belief in Mala-eka (Angels)
Muslims believe that Allah created unseen creatures such as Angels. Muslims believe in their existence, their names, their tasks, and descriptions as explained in the Quran and in the Sunnah (Teachings of the Prophet).
3. Belief in the Books of Allah
Muslims believe that Allah from time to time revealed books to mankind through his Prophets. These books originated from the same divine source; they are all divine revelations. Muslims believe in the original text of these books when they were revealed. The five prominent divine books are: 1) Abraham's Scrolls; 2) Zabur (Psalms) revealed to Prophet David; 3) Tawrah (Torah) revealed to Prophet Moses; 4) Injil (Gospel) revealed to Prophet Jesus; 5) Quran revealed to Prophet Muhammad.
4. Belief in the Prophets of Allah
Muslims believe that Allah sent Prophets to all mankind as messengers for their guidance. Muslims believe in their existence, their names, and their messages, as Allah and His Prophet informed about them. Prophets are void of divinity because divinity is exclusive only to Allah (God) the Almighty. They are all righteous, truthful, and pious men chosen by Allah to be models to all mankind, both their words and deeds being in accordance with the divine commandments.
5. Belief in Yawm al-Qiyama (Day of Judgement)
Muslims believe that the life of this world and all that is in it will come to an end on one appointed day, when everything will be annihilated. This day will resurrect all the dead; Allah will judge with perfect justice each person individually according to his good or bad actions that he did during his life, and every victim will have his/ her rights. Allah will reward those who lead a righteous life and did good deeds by sending them to Paradise (Jannah). Allah forgives whom He pleases of those who disobeyed His Command, or punish them in the Hellfire (Jahannam).
6. Qada wal-Qada (Destiny, Divine Decree)
Muslims believe that since the whole universe is entirely under the direction and control of Allah, then everything that is or that happens in this universe, from the smallest to the greatest event is governed by Allah. Muslims put their trust in Allah only they are required, however, to make a sincere effort to strive and do their best, and not simply sit back and let things take their course in blind resignation. Such belief gives a person a tremendous degree of inner certainty, confidence and peace of heart, especially in the face of afflictions. Moreover, he lives with the assurance that whatever is to come to any individual, including death, cannot fail to come at its appointed time.

• The Islamic Shariah (Laws of Islam)

Shariah is the divine code of practice which guides a Muslim I all affairs of his/her life, it is divided into two categories: Ebadat (system of worship), and Muamalat (system of dealing). The main source that governs all the laws of Islam is Allah through two channels; the first is the Quran, the book of Allah, and the second is the Sunnah, which is the authentic recording of the sayings, traditions of the Prophet and whatever his companion said or did to which he showed no objection.

• The Lawful and the Unlawful in Islam

The basic rule governing the issue of the lawful and the unlawful is that things are lawful unless one of the sources of the Islamic laws specifies that they are unlawful. In Islam it is prohibited to drink alcohol, use drugs, use interest, and all immoral conducts. It is also prohibited to eat the meat of pork, predators (animals and birds) and all dead animals.

• War

War is not an objective of Islam nor is it the normal course of Muslims; it is only the last resort and is used under the most extraordinary circumstances, when all other attempts at just and peaceful solutions to the dispute fail. In Islam, every being is entitled to enjoy a free and peaceful life, regardless of religious, geographical or racial considerations. If non-Muslims are living peacefully or even indifferently with the Muslims, there can be no grounds or justification to declare war on them or to begin hostilities, embark on any act of aggression, or violate their rights.

• Jihad

In Islam Jihad does not mean "Holy war". And is not a declaration of war against other religions and certainly not against Christians and Jews, as some people want it to be perceived. Jihad literally means "striving, struggling or exerting more effort than usual for the betterment of one's elf and the community at large." It has an internal, societal and combative dimension.
- The internal dimension of Jihad encompasses the struggle against the evil inclinations of the self; it involves every Muslim's earnest, moral efforts to resist all internal or external inclination towards sin of all kinds. This includes the struggle to overcome problems, difficulties, tasks, and temptations.
- The social dimension includes struggling against social injustice and creating a communal identity based on charity, respect and equality. Also it takes the form of calling people with the community to enjoin good and forbid evil.
- Finally, the combative aspect of jihad is in the form of a just war to be used against aggression or to fight forces of tyranny and evil oppression, and, even then, to observe the strict limits of conduct prescribed by Islam that preserves the life of innocents and the sanctity of the environment.
- Islam rejects all forms of terrorism, extremism, fanatism and fundamentalism. The religion of Islam guarantees the sanctity of life (the life of a non-Muslim is considered as sacred as that of a Muslim), honor, property, and freedom to embrace and practice any religion they freely choose, and all other conducts as long as those conducts do not hurt others. To terrorize people or spread fear in any society or hurt others; all are considered major sins in Islam; Allah prescribed severe punishments for those who are involved in such actions.

• Women in Islam

Islam looks at the woman as an equal, mature and capable partner of a man, without whom a family cannot exist and teaches that men and women are all the creation of Allah, existing on a level of equal worth and value.
In some societies women are treated according to ancestral customs and tribal tradition, but in Islam they are treated with full respect and honor. Islam preserves women's honor and dignity, and requires that she must be treated with respect and honor. Her femininity should not be exploited in any way, rather she is to be regarded and treated as human individual whose sexuality does not enter into her relationship with any person other than her husband.
In Islam marriage cannot take place unless the female freely agrees to it and a dowry is given to her. Islam puts priorities for the husbands and wives. The responsibility for providing for the family is on the husband, while the responsibility to care for the house and raising the children is on the wife. These are the main priorities, but cooperation between the husband and the wife is required and highly recommended.

• Dress

For both males and females, Islam requires that they wear proper, decent, modest, and clean clothes.
Muslim women also are instructed by Allah in the Quran to wear as a minimum Hijab (head covering). At home, with her immediate family like her husband children, brothers, uncles, grandfathers and other males (family members who are forbidden to them to marry her), and with other women, a Muslim woman may take her outer garments off, and be free to beautify herself as she wants. Unlawful clothing and adornment:
-Tight clothing, transparent clothing, clothes that expose those parts of the body which are sexually attractive, extravagant clothes, swim suits, makeup or perfume in public, wigs and hairpieces, gold and silk prohibited to Men only, but lawful for Women.
Generally in Islam, women's beauty and sexual attributes are not for public display.

• Traditions Interfering with Islam

The adherence to Islam (as with other religions) varies with the strength of the beliefs of the people. Sometimes culture and traditions interfere with religion, or even overshadow the religion. Some people claim that something in their culture or tradition is part of the religion, when it is not. Or do things that have no justification in Islam and are prohibited; yet that gets portrayed by others as the tenets of the religion of Islam.
Also the beliefs and practices of Muslims should not be judged according to the beliefs and the laws of other religions since some lawful practices of one religion can be portrayed by other religion as unlawful or even wrong.
Sometimes a conduct of certain people can be offensive to others and vice versa in spite of the fact that this conduct is not meant to offend others. For example Islam commands Muslims to lower their eyes when they are talking to people out of respect and honor for the others. This can be offending to other cultures where eye contact is very important when communication.

To live in peace and harmony in this world, one should realize that people were created differently and vary in the colors of their skin, their languages, and in their religions, cultures, and traditions. Some people may be different, but it does not mean that they are bad or evil.

Love in Islam

Bismillahi Rahmani Raheem
Praise be to Allah. We bear witness that there is only one god who has no partners beside Him, and we bear witness that Muhammad is His servant and messenger.
Praise be to Allah who blessed us with the guidance of His prophets and messengers. Praise be to Allah whose Mercy encompasses everything. Praise be to Allah who knows our needs and answers our calls and brings peace to our hearts.
Praise be to Allah who breathed into us of His Spirit and placed the light of His guidance in our inmost being. Whomever Allah guides, no one can misguide, and whomever Allah misguides, no one can guide. We put our trust in Allah and seek His forgiveness, aid, and support.
A man once came to the Prophet (puh) and asked him about the hereafter. The Prophet asked him, “And what have you prepared for that time?” The man replied, “Nothing, except that I love Allah and I love you.” The Prophet (puh) answered him, “You are with the ones you love.”
Dear brothers and sisters, the guidance of Islam is the guidance of love. The innate, natural and ancient religion that is Islam is the religion of love. The Prophet (puh) came to guide us to love and to make clear the love that is at the core of all religion. Our purpose as human beings is to consciously manifest Allah’s love in our lives. This is the most significant meaning of Khilafa and Ibada that can bring purpose to us and transform our lives. When we reflect upon the history of the Prophet (puh) and the spread of his message we will realize that Islam could not have taken root in the world without the love that filled the heart of the Prophet and was clearly manifest in his way of relating and interacting with people that brought out their own deep and profound love for him. Without this mutual and abiding love, none of us would be here today. Without this love Islam would not have been possible.
Today, it seems that we too often hear and read much that is harsh and heartless about Islam and not enough that is loving and beautiful. There seems to be too many messages of prejudice, literalism, legalism, violence, and oppression. The superficiality, ugliness and darkness that is too prevalent in today’s Islamic discourse is nothing like what the Prophet brought us.
I would like to share with you part of the first sermon ever given by the Prophet (puh) in Medina. This is what he had to say to his companions,
Verily, the best discourse is the Book of Allah. One is truly successful whose heart Allah has adorned with the love of His Book, and whom, after living in denial, Allah has caused to enter into submission to Him, and caused him to prefer His Book above any human discourse. The Book of Allah is the most beautiful and eloquent of discourses.
Love that which Allah loves! Love Allah with all your hearts! Grow not weary of hearing the Word of Allah. Do not stop remembering Him. Do not let your hearts grow hard toward Him. For verily, Allah has preferred His Book above all of Creation. Indeed, Allah has endowed it with guidance to the best of deeds, and made it an example for the elect of His servants, and filled it with righteous discourse, and has made clear in it what is lawful and unlawful for you.
So, serve Allah alone, and associate with Him no other. Be ever conscious of Him. Be truthful to Allah in what you utter from your mouths. Let the Spirit of Allah be the source of love between you.
Can you hear the love in his words? Can you hear his urgent call to our hearts? Can you sense the profound purpose in his teaching?
Love is so central to Islam that without it there can be no real faith. The Quran tells us clearly what following the Prophet is about,
3:31 Say, if you love Allah, then follow me and Allah will love you greatly and forgive your sins for Allah is forgiving and merciful.
And even more decisively it says to the people of faith that,
5:54 O you who have faith whoever among you turns back from his religion Allah will surely bring forth a people He loves and who love Him who are humble before the faithful and exalted before the deniers. They strive in the way of Allah and fear no blame from any blamers. This is the favor of Allah, He bestows it on whomever He wills. For Allah is all-encompassing, all-knowing!
In these two tremendous verses we can understand some remarkable things. We can understand that faith and faithfulness are defined as love between God and the people of faith. A Mu’min is one who is deeply and profoundly in love with God. It is this love that motivates us to strive, to seek, to turn back to Allah, to give up our worldly attachments and return to our Rabb. It is this love that gives us the power and strength to face the various trials of our faith throughout our lives. It is this love that teaches us humility, compassion, trust, obedience and honesty. It is this love that enables us to sacrifice, to give of ourselves and of our possessions for the sake of God. It is this love that opens us to submission, to Islam. We can also understand that this relationship of love is a special, precious gift bestowed by God upon us. Without His will and generosity we would be heedless of His love in our hearts. We can also understand that the abandoning of religion in the context of this Ayah is to turn away from love because the consequence of this abandonment is that God promises to replace us with people who have this relationship of love with Him. And we can understand that the way to God’s love is to follow the Prophet (puh), to be in his footsteps, to strive to be like him and in this striving our love is made greater and greater by God.
In a Sacred Tradition Allah says,
I was a hidden treasure and I loved to be known so I created heaven and earth that I may be known.
One of Allah’s names, one of His attributes, is Al Wajid. This word has several meanings among them is to bring into existence. It also has the meaning of intense, existential love. Reflecting upon this divine name, we can see that there is a relationship between love and creation. And reflecting upon the sacred tradition we can see that God’s love to be known is the primary reason for creation. In this way we can come to a truly profound insight; Allah’s love is the very cause of existence. We are alive today because of His love, the whole Universe is here because of His love.
The relationship of love between us and Allah, between us and others, and between us and all of creation is essential to reaching our full potential as human beings. When we nourish our hearts with love, when we manifest Allah’s love in our lives; with our families, with our friends, in our work, in our prayers, in everything that we do, the entire meaning of life changes for us and our own experience of our humanness is transformed; we become adorned with the beautiful characteristics of the Prophet.
This is the meaning of following in the footsteps of the Prophet (puh); we follow him by adorning ourselves with the qualities of his noble character. We follow him by striving to become like him in our humanness, in our quality of relationships, in our conduct in society, in our service to humanity.
The noble character of the Prophet (puh) has been best explained by his cousin, Jaffar Ibn Abu Talib, when he was asked by the King of Abbysinia to explain his religion. Jaffar replied:
We were a people lost in ignorance. We worshipped idols, we back-stabbed one another in gossip, we committed sins without shame, we severed the bonds of mercy among us, and we were unkind neighbors. The strong among us devoured the weak. Thus we were until Allah sent to us a messenger from among ourselves, well-known to us in his nobility, honesty, trustworthiness, and tenderness. He called us to unity and to devoting our worship to Allah alone and to removing the idols from our hearts. He commanded us to be truthful when we spoke, and to fulfill our trust, and to preserve the bonds of mercy among us, and to be kind neighbors, and to desist from violating what is sacred. He called us to turn back from our sins, and from falsehood, and from devouring the wealth of orphans, and from defaming honorable women. So we believed in him and in his message and we followed what he received from his Lord.
Brothers and sisters, the Sunnah of the Prophet is about the kind of character that manifests God’s love in existence. His Sunnah is that which ennobles us, that which transforms us into better human beings. It’s about becoming kind and tender human beings who are deeply and profoundly in love with God.
The Prophet’s love, awe, and longing for Allah comes through with overwhelming clarity when we reflect upon his prayers. Here is just one example:
O my God, make me love You, make me love those who love You, make me love all things that bring me closer to loving You. O my God, make me love You, and Your angels, and Your prophets, and all of Your creation. O my God, make my love for You dearer to me than myself, and my family, and my wealth, and my children, and from cool, pure water to the thirsty.
May Allah bless us with His love, and the love of those who love Him. May Allah fill our hearts with love. Allah bless Prophet Muhammad, his family, and companions. Peace be with you and Allah’s mercy.

Bismillahi Rahmani Raheem
Praise is to Allah the Merciful, and the Compassionate. I bear witness that there is only one God and I bear witness that Muhammad is His Prophet. Peace and blessing upon him, his family and companions. We bear witness that he fulfilled his mission and delivered his trust and made the path of surrender clear to us.
In the Quran it says,
2:165 Among people there are those who take others as equal besides Allah. They love them as they would love Allah. But those who have faith love Allah more than anything else.
You remember in the first part of this Khutba that the Prophet (puh) told the man who came to him, “You are with those you love.” The Prophet wasn’t just being nice to this man, he was teaching him and us something very important. He was making clear that love is the ultimate test of our worthiness as human beings. And he was giving us a way to understand about our own love. To know what it is that we really love.
We are with what we love. Whatever we love is what is closest to us. What is most often thought of and remembered by us, what is most sought by us, that’s what we love. So, what is it that we remember the most? What occupies our attention the most? What do we wish for the most? Let us be honest with ourselves, do we think of Allah most of the time? Or are we thinking of other things most of the time. Where is our attention? Is it on God or is it on the countless other things that occupy us and distract us from our real purpose?
If we can examine ourselves honestly and know what we love then we have taken a major step forward. If we find that what we love is Allah then we are blessed with a great gift for which all praise is due to Allah. But if what we love is other than Allah, then at least we know and we have the opportunity to seek to change what is in our hearts.
A reliable test of how true our love is for Allah is to see how much we are able to serve others and to give of ourselves generously and openly for Allah’s sake. This is one of the most important truths: The quality of our faith is reflected in our intention, attitudes, and behavior.
How do we do this? How do we clear our hearts of our love and attachment for all these things that are other than Allah? How do we get rid of our pre-occupation with all the other captivating distractions that compete for our attention? How do we become among those who love Allah more than anything else ? We can find the answer in the Quran and the way of our Prophet (puh) and it is the remembrance of God because it is in the constant remembrance of God that our hearts can find stillness and intimacy can develop. As we are guided in the Quran:
13:28 It is through remembrance of God that hearts find rest.
In the Quran Allah promises us,
2:152 Remember Me, I shall remember you.
Our remembrance of Allah is His remembrance of us. Our call to Him is His answer to us. Remembrance is the way of intimacy with Allah.
In a Sacred Tradition, Allah says, “I am as my worshipper thinks I am. I am with him when he remembers Me if he seeks closeness to Me by as little as an inch, I come closer to him by a yard. And if he seeks closeness to Me by a yard, I come closer to him by a mile. And if he comes to Me walking, I come to him running.”
In another Sacred Tradition Allah says, “My worshipper can get close to me with nothing better than what I have made obligatory. And as he continues to get closer with selfless acts of giving I love him. And when I love him, I become his hearing, his sight, his hands, and his feet. And whatever he asks of Me, I shall give him and whatever aid he seeks of Me, I shall aid him.”
So, Allah’s grace multiplies with our sincere efforts and honest intention to come closer to Him. Whatever we give to Him comes back manifold to us. In this way, little by little, our love for Allah grows and develops and it transforms us into loving, noble human beings.
We get close to Allah by serving Him, by being for His sake, by learning to make our intentions purely for Him, by learning to become a little less selfish and a lot more giving.
The Prophet (puh) once told his dear companion, Muazh Ibn Jabal, “Muazh, I do love you!” Muazh replied, “And I love you, Messenger of Allah, more dearly than my own father and mother!” The Prophet then instructed Muazh, “Do not end a prayer without asking Allah to help you remember Him, to be thankful to Him, and to serve Him in the best of ways.”
As we continue to live our lives in remembrance of Allah our capacity for love will grow, our hearts will expand and we will reach our full human potential inshallah.
The intimacy and love that develops in us with our remembrance and other selfless acts of service is a mystery and a wonder.
Allah says in a Sacred Tradition, “I have prepared for my righteous servants what no eye has seen, nor ear has heard, nor been imagined by any human heart.”
May Allah bless us with His merciful guidance to His straight path. May He bless us with His love. Allah we seek refuge in You from hearts that are not humble, and egos that are never satisfied, and eyes that do not weep, and prayers that are not answered, and works that are not elevated.
Allah, bless us with wholesome hearts, grateful tongues, and obedient bodies. Do not let us forget You. Do not deny us loving You. Allah, preserve us and protect us. Be merciful with us. Increase our blessings and support us. O You who has ability over all things.
Allah, bless Your beloved servant, and the light of our hearts, our master and friend Muhammad, the noble and pure Prophet and bless his family, companions, and followers. May we become his companions in this world and in the other world, and peace be upon you and Allah’s mercy and blessings.
Rise to prayer that Allah may have mercy on us all.

Islamic Wedding

Islam, the world’s second largest religion after Christianity, was founded by the Prophet Muhammad in the seventh century AD. It is still the leading faith in the Arab world, as well as in most of the Middle East. Islam is much more than a religion: it also supplies the guiding principles of political and social life.
Muslim marriages can be conducted in different ways, depending on the culture in which they are arranged. The following information refers, in the most part, to the Asian world. Here, Muslim marriages are generally arranged by the parents, with the bride and groom themselves having the final say about who they will wed. The actual proposal comes from the woman, who contacts the man through an intermediary -- normally a male relative.
Strictly speaking, Muslim women cannot marry outside their faith. Muslim men can, in principle, marry non-Muslims, as long as they are Christian or Jewish and their children are raised as Muslims. Alternatively, it is possible for a woman to convert to the Muslim faith by performing the Shadada, a simple ceremony in which the convert accepts Allah and Mohammed.
After accepting her offer of marriage, the groom must give the bride a Mahar (gift). Usually in the form of money or gold, it is intended as a dowry for her to use as she wishes. The engagement period lasts three months, and if the couple aren’t married by the end of this period, the engagement contract needs to be renewed. During this time, the bride can only be in the same room as her intended if her father or brother is present and she is covered.

What happens at a Muslim wedding?

In Islam, it is considered both a religious duty and a social necessity to get married. Thus there is a great emphasis on the religious and social dimensions of the ceremony, which usually lasts about one-and-a-half hours.
The ceremony is generally a well-attended affair, though to make it official, only two male witnesses are required. The wedding always retains a spirit of simplicity, in accordance with the tenets of Islam.

Planning your Muslim wedding

Setting the date

The Muslim calendar works on a lunar cycle, so there are no fixed days for weddings. However, it is forbidden to marry on the two days of Eid, which occur after the feast of Ramadan, and the Day of Pilgrimage. It is also impossible to marry on the Day of Ashura, which falls on either the 9th or 10th day of the Islamic first month (Muharran).
You can marry at any time of the day.
There is no fixed notice period required before marriage, as, in Islam, there’s no registrar system.

Islam and Women

The issue of women in Islam is highly controversial. Any materials on this subject, whether in print or online, should be used with caution because of the lack of objectivity. While it is generally agreed that the rights granted to women in the Qur'an and by the prophet Muhammad were a vast improvement in comparison to the situation of women in Arabia prior to the advent of Islam, after the Prophet's death the condition of women in Islam began to decline and revert back to pre-Islamic norms. Yet just as the women's movement in the West began to pick up steam in the twentieth century, the same thing occured, although to a lesser extent, in the Muslim world at this time. Feminists in the Muslim world in the twentieth century (until the 1980's) were generally upper class women whose feminism was modeled after feminists in the West. But just as modern socio-political models in the Muslim world after the colonial period began, in the 20th century, to shift from Western models of society and government to "Islamic" models, feminism in the Muslim world began to take on Islamic forms rather than aping the Western feminist form. This has been true not merely for Muslim women but for women throughout the entire third world. Having thrown off the schackles of colonial imperialism, women of the third world are increasingly growing resistant to the cultural imperialism marketed by the West, even in the form of feminism. Hence, third world women, like women of color in the West, are realizing that while they have certain things in common with the struggle of Euro-American feminists, what is best for Euro-American women is not necessarily going to be best for them. Consequently Muslim women have been developing a distinctly "Islamic" feminism, just as women of color in the West have been developing "womanism" in contrast to feminism, which primarily was shaped by the concerns of upper-class Euro-American women. One example of the differences between Western feminism and Islamic feminism concerns the issue of "veiling." The hijab (often translated as "veil") is the form of scarf or hair covering commonly worn by Muslim women. It has always been seen by the Western feminist as oppressive and as a symbol of a Muslim woman's subservience to men. As a result, it often comes as a surprise to Western feminists that the veil has become increasingly common in the Muslim world and is often worn proudly by college girls as a symbol of an Islamic identity, freeing them symbolically from neo-colonial Western cultural imperialism and domination.

Introduction:

Islam has set minimum standards for personal modesty, which are reflected in the various styles of clothing worn among Muslims. While such standards may seem out-dated or conservative to some people, Muslims view these values of public decency as timeless.

Source of Rulings on Islamic Dress:

Islam gives guidance about all aspects of life, including matters of public decency. Islam has no fixed standard as to the style of dress or type of clothing that Muslims must wear. However, some minimum requirements must be met. Islam has two sources for guidance and rulings: the Qur'an which is considered to be the revealed word of Allah, and the Hadith or traditions of the Prophet Muhammad, who serves as a human role model and guide.

1st Requirement: What parts of the body are to be covered:

The first bit of guidance given in Islam describes the parts of the body which must be covered in public. For women: In general, standards of modesty call for a woman to cover her body, particularly her chest. The Qur'an calls for women to "draw their coverings over their chests," and the Prophet Muhammad instructed believing women to cover their bodies except for their face and hands. Most Muslims interpret this to require headcoverings for women. Some Muslim women cover the entire body, including the face and/or hands.
For men: The minimum amount to be covered is between the navel and the knee.

2nd Requirement: Looseness:

Islam also guides that clothing must be loose enough so as not to outline or distinguish the shape of the body. Skin-tight, body-hugging clothes are out, for both men and women. When in public, some women wear a cloak over their personal clothing as a convenient way to "hide their curves." In many predominantly Muslim countries, men's traditional dress is somewhat like a loose robe, covering from the neck to the ankles.

3rd Requirement: Thickness:

The Prophet Muhammad once warned that in later generations, there would be people "who are dressed yet naked." See-through clothing is not modest, for either men or women. The clothing must be thick enough so that the color of the skin it covers is not visible, nor the shape of the body underneath.

4th Requirement: Overall appearance:

The overall appearance of a person should be dignified and modest. Shiny, flashy clothing may technically meet the above requirements, but defeat the purpose of overall modesty.

5th Requirement: Not imitating others:

Islam encourages people to be proud of who they are. Muslims should look like Muslims, and not like mere imitations of people of other faiths around them. Women should be proud of their femininity and not dress like men. And men should be proud of their masculinity and not try to imitate women in their dress. For this reason, Muslim men are forbidden from wearing gold or silk, as these are considered feminine accessories.

6th Requirement: Decent but not flashy:

The Qur'an describes that clothing is meant to cover our private areas, and be an adornment (Qur'an 7:26). Clothing worn by Muslims should be clean and decent, neither excessively fancy nor ragged. One should not dress in order to gain the admiration or sympathy of others.

Beyond the Clothing: Behaviors and Manners:

Islamic clothing is but one aspect of modesty. More importantly, one must be modest in behavior, manners, speech and appearance in public. Dress is only one aspect of the total being, and merely reflects what is present on the inside of a person's heart.

Is Islamic clothing restrictive?:

Dress requirements are not meant to be restrictive for either men or women, and most Muslims who wear modest dress do not find it impractical. Many people continue with their activities in all levels and walks of life.

Islam Online

The Muslim population of the world is around one billion. 30% of Muslims live in the Indian subcontinent, 20% in Sub-Saharan Africa, 17% in Southeast Asia, 18% in the Arab World, 10% in the Soviet Union and China. Turkey, Iran and Afghanistan comprise 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 the Soviet Union, India, and central Africa. There are 5 million Muslims in the United States.

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. (Quran, 49:13)

What is a Muslim Symbol?

A crescent moon is widely believed to symbolically represent Muslims, as the crescent moon has central function in the Muslim lunar calendar because each Muslim month starts with the sighting of the new moon.

What is a Muslim Identity Symbol?

Muslim Identity Symbol is a made-up symbol to symbolically represent the core beliefs of Muslims.

What are the core beliefs of Muslims?

The core beliefs of Muslims are the five (5) Pillars of Islam, namely, (1) the declaration of faith; (2) the duty to pray 5 times a day; (3) giving zakat, the annual charity; (4) fasting in the month of Ramadan; and (5) performance of Hajj, the pilgrimage, and the seven (7) articles of faith, namely, the belief in (1) Allah (God); (2) Angles; (3) God’s Books - the Torah, the Bible, and the Qur’an; (4) God’s Messengers - Adam to Moses to Jesus to Muhammad (Peace be upon them all); (5) the Day of Resurrection; (6) Destiny; and (7) Life after Death.

How does the Muslim Identity Symbol represent the core beliefs of Muslims?

The five-pointed star can be said to represent the give (5) pillars of Islam: (1) the declaration of faith; (2) the duty to pray 5 times a day; (3) giving zakat, the annual charity, (4) fasting in the month of Ramadan; and (5) performance of Hajj, the pilgrimage, and the 7 points in the symbol - 5 fro the star and 2 from the crescent moon - may be likened to represent the 7 articles of faith for the Muslims, they are belief in (1) Allah (God); (2) Angles; (3) God’s Books - the Torah, the Bible, and the Qur’an; (4) God’s Messengers - Adam to Moses to Jesus to Muhammad (Peace be upon them all); (5) the Day of Resurrection; (6) Destiny; and (7) Life after Death.

Has any major Muslim leader made any comment in reference to the Muslim Identity Symbol?

ISNA (Islamic Society of North America) Secretary General Dr. Sayyid M. Syeed has said “ This public display of the Muslim symbol alongside the symbols of Christianity and Judaism during the holiday season...is a much needed recognition, especially when other major religions and their roles in the lives of Americans are being acknowledged."

Does this Muslim Identity Symbol preclude other Muslim Identity Symbols?

Muslim Identity symbol patented and adopted in the U.S. is not meant to be and embodiment of Islam per se, and Muslims around the world may envision other designs.

Do Muslims worship symbols?

Islam prohibits the worship of symbols of representation of any worldly structures in any prayer.

Does the Muslim Identity Symbol have any religious significance?

ISNA has clearly started that any Muslim “symbol has no religious significance and only represents a national Muslim identity.”

Do the colors in the Muslim Identity Symbol have any meaning?

The color white is generally recognized to symbolize peace and purity, and the color green to represent prosperity and growth.

Why the need for a Muslim Identity Symbol?

A star and crescent combination symbol has been invented to represent primarily the Muslims, and secondarily and all organizations that would benefit from such an invention. Although the crescent and star does not have any religious significance or symbolism in Islam, it is desired that it be accepted as a public Muslim symbol.

Where and how can I display the Muslim Identity Symbol?

The Muslim Identity Symbol can be displayed throughout the year, and especially during the holiday season alongside other public symbols such as, a Christmas tree, a Menorah. This display can be done in a public park, a local town hall, a public library, a public school, or similar other public venue.

Why the need to patent a Muslim Identity Symbol?

A patent is not only a legal protection for an invention but also a public recognition of the invention. Muslims have been innovators and inventors for centuries and thus their contributions need to be appropriately recognized.

What is Islam ?

Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.

A Moroccan in prayer

Muslims praying in Jerusalem outside The Dome of the Rock

The Muslim World

It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.
Mosque in New Mexico, U.S.A. The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastern Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.
In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modeled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.
The Islamic Cultural Center, Washington DC.

How does Islam guarantee human rights?

Freedom of conscience is laid down by the Quran itself: 'There is no compulsion in religion'. (2:256)

The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.
Racism is incomprehensible to Muslims, for the Quran speaks of human equality in the following terms:
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)

University Mosque of Al Azhar - a center of learning since 969 AD.

Mosque in Iran. Mosque in Mali.

What does Islam say about war?

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. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Quran says:

Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors. (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. (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', and Muslims believe that there are two kinds of jihad. The other 'jihad' is the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.

How do Muslims view death?

Like Jews and Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. Basic articles of faith include: the Day of Judgment, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet taught that three things can continue to help a person even after death; charity which he had given, knowledge which he had taught and prayers on their behalf by a righteous child.

Can a Muslim have more than one wife?

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.

Is Islamic marriage like Christian marriage?

A Muslim marriage is not a 'sacrament', but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.

What do Muslims think about Jesus?

Muslims respect and revere Jesus, 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'. 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, 3:42-7)
Jesus was born miraculously through the same power which had brought Adam 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. (Quran, 3:59)
During his prophetic mission Jesus 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 breathe 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. (Quran, 3:49)
Neither Muhammad nor Jesus came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Quran Jesus 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. (Quran, 3:5O)
The Prophet Muhammad said:
Whoever believes there is no god but God, alone without partner, that Muhammad 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 from Bukhari)

What is the Qur`an?

The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. It was memorized by Muhammad and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad fourteen centuries ago.

Arabic

English This opening chapter of The Quran, the Fatiah, is central in Islamic prayer. It contains the essence of The Quran and is recited during every prayer.

How did the spread of Islam affect the world?

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.

Taj Mahal, India. Hui Shen Mosque, China, Built in the 7th Century.
Within a few years, great civilizations and universities were flourishing, for according to the Prophet, '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.

How did Muhammad become a prophet and a messenger of God?

At the age of 40, while engaged in a meditative retreat, Muhammad received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.

The Mountain of Light where Gabriel came to Prophet Muhammad. 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 Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, the Prophet and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet died 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.

The Prophet's Mosque, Madinah, the dome indicates the place where his house stood and where he is buried.

Who is Muhammad?

Muhammad, was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. 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 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 the summit of Jabal al-Nur, the 'Mountain of Light' near Makkah.

The Ka`ba is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.

Why does Islam often seem strange?

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari'a, should be taken very seriously, which is why issues related to religion are still so important.

Do Islam and Christianity have different origins?

No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons, Muhammad from the elder son Ishmael, and Moses and Jesus from the younger son Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka'ba towards which all Muslims turn when they pray.

How does someone become a Muslim?

Simply by saying 'there is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.

What does Islam mean?

The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. 'Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.

What do Muslims believe?

Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgement and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad through Gabriel.

Who are the Muslims?

One billion people from a vast range of races, nationalities and cultures across the globe - from the southern Philippines to Nigeria - are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.

Islam - The Religion Of Peace

Today, many non-Muslims regard Islam as a religion that promotes violence, terrorism and war. Unfortunately, they rely in their view of Islam on the general media, which is not always accurate in reporting the news. Many media outlets, such as TV, radio, newspapers and magazines, are influenced by their investors or owners who have certain agendas and who want to promote certain values and points of view. Other media outlets are simply after the "big story", in order to make more money and more profits. Others are simply "followers", who only gather news from other sources, re-package it and try to sell it again purely as a business.
In all these cases, the news reporting is not accurate, but is driven by ulterior motives or simply by profits. Only very few media organizations are committed to providing accurate and true information, regardless of financial gain. Therefore, people today should be very careful in what they take from the media.
Before blindly accepting what the TV, radio or newspaper is reporting, one should think critically about what is being reported. Is this being reported accurately, or is it being exaggerated or even completely fabricated? Who are these people reporting the news, and do they have vested interests to report the story in a certain way, or are they completely objective and fair? Critical thinking is very important in all aspects of life, especially when it comes to accepting the media reports about important and controversial issues.
Islam is in fact a religion that promotes peace and understanding among people of all faiths, and it strongly prohibits all forms of violence and aggression against all people regardless of their faith or race.

What is the role of Mosque?

American Muslims and their places of worship (Mosques) have been highly scrutinized since the 9-11 attacks and “War on Terror”. The mosques are the most important centers in any Muslim community. From their pulpit (Minbar) are delivered the sermons (khutbah), arguably the most important weekly address regarding Islam, and around them the Muslims congregate and organize their affairs. The question many Muslims ask is what is the role of Mosque (Masjid)?

As the influence of Islam grows the role of the mosque in society should be understood by all non-Muslims. The Mosque is the most important institution in Islam after the home and work place. Muslim visits it at least once, if not three times a day (or five times in Muslim countries). There, a Muslim rekindles his spirituality, strengthens his relationship with his Creator, meets his fellow Muslim brothers/sisters and renews his sense of belonging. The role of the mosque is not to amass people and make it crowded. It is meant to encourage people to interact with each other on a basis of love and cooperation and seeking God’s pleasure. The role of the mosque in traditional Muslim society is three-fold. The first and primary one relates to worship, second is a social activity and the third is political role, but not the sort of role that the Taliban gave it in Afghanistan or controlled by the governments or kings. The mosque should be an independent, democratic, religious and social institution and not a center for increasing religious intolerance and sectarianism. The biggest responsibilities of the administrators of Mosques in America today is to eradicate the misconceptions about Islam and to lead communities out of the depths of Islam phobia and ignorance.

The word mosque is derived from the Arabic word masjid, which literally means the place of prostration (sujud). This is the position in Islamic ritual prayers (Salaat), in which the forehead of the worshipper touches the ground in the supreme act of submission and surrender before God. Muslims often refer to the mosque by its Arabic name, masjid. Today, most mosques have elaborate domes, minarets, and prayer halls. And according to Islamic beliefs, the first mosque in the world was the Kaaba, which was built by Abraham and assisted by his son Ismail upon an order from God. The oldest mosque built by Muslims is the Quba Mosque in Medina. The Mosque symbolizes Islamic monotheism and the unity of the Muslim Community (ummah). Mosque is where the call to prayer is made five times a day, the community comes together in the congregational prayer and all Muslims regardless of their race, color, social, and economic status stand shoulder to shoulder before their Lord in response to His call.

Unlike the Middle East where mosques are strictly sites for worship, mosques in the US play the multi-faceted roles of religious institutions, welfare organizations, community centers, locations for voter registration drives, and sites frequented visited by local political candidates. Mosques during early Islamic history were the focal point of political, social, and religious activities. The Mosque is the fortress of faith; home of the pious; the guardian of virtues; the meeting place of Muslims and the first school from which the Muslim graduates. The Mosque provides relief and respite to the needy and the distressed. It is sad and shame to see that mosques are very male-oriented, under-resources, under-funded, incompetent management and not hospitable to non-Muslims. We need to overcome these shortcomings to create a vibrant community with opening doors to non-Muslim interested in finding about Islam. A mosque is more than a mere place of worship; it should be like a University with cafeteria, a sports facility and library with computers and Internet. The mosque should be a place for social encounter providing opportunities for the elderly and the youth, supplement secular education classes, should be place for the solemnization of marriages, conduct funeral rites, organize sporting events and provide counseling domestic abuses. Mosque is a vital cornerstone in the building of any Muslim community and it is the responsibility of the mosque committees, the Imams and the local Muslim community to ensure that the mosques are always a reflection of Islam.

The Masjid was the headquarters of the Islamic State’s supreme leadership The Masjid was the headquarters of the Islamic State’s supreme leadership. It was also a center where the State’s affairs were run. The Messenger of Allah (S.A.W.) used to meet the envoys, sign agreements, judge between disputing parties and so on. The Khaleefah, i.e. the head of the Islamic State, would outline his policies and methods, address and debate with his subjects directly without any fear in the Masajid. The speech of Khaleefah Abu Bakr (R.A) delivered in the Masajid of the Messenger of Allah (S.A.W.), once he had been given the bay’ah, and all books of history reported it.
The Masjid is section of the Department of Information and Culture
The Masjid is regarded as an important Islamic information center, since it is the scene of the political, social, cultural and ritual life. All the important news related to vital issues are announced in the Masjid and it also ensures a direct contact between the carrier and the receptor of relevant info. It is considered to be one of the most effective and successful means of da’wah and information. The Adhaan, for instance, is information about the time of prayer Salah and at the same time it is a means of campaigning for Islam and its spread. The pulpit is also a place for information about the campaign and on it the principles of the campaign are explained and its rules are declared. Prayer Salah is also another tangible method of information especially Salat ul jama'ah (the group prayer), study circles of Qur’an, fiqh, meetings and conferences are considered to be successful methods of distributing information about Islam. The Messenger of Allah (S.A.W.) used the Masjid as a place of ebadah (worship), as an information center, as a meeting point for the Muslims where they would hold their prayers, for studies, for consultations and for training the mujahideen. Preparation of equipment and plans for Jihad, as well as strategies for the campaigns would also take place in the Masjid.
The Masjid was a judiciary court
The Masjid used to be a place where judges would convene to settle disputes and look into complaints. Imam Bukhari mentioned in his sahih (authentic collection of ahadith) chapter of "Asking a debtor to repay what he owes, and catching the debtor in the Masjid." and there are many other evidences backing this and there are no differences of opinion among the various Islamic mathaheb concerning this.
The Masjid is center for learning and teaching
The Masjid the place where the learned teach the basics of Islamic Aqeedah (believe), ebadat (the acts of worship) and the Shari’ah rules in all their types, political, economic, social, judiciary and others. Its policy is based on Qura'n the Book of Allah (S.W.T.) and the Sunnah of the prophet (S.A.W.) with the aim of building and educating the Islamic personalities by way of halaqat (study circles), debates, and conferences. Such meetings are engulfed by compassion, the mercy of Allah (S.W.T.) descends on them, and the angels of Allah surround them.
The Masjid is a school and university that welcomes everyone, day or night, summer or winter, requiring no application form or permission, and it does not turn anyone away be they young or old, male or female, Muslim or non-Muslim, black or white Arab or Non-Arab. Entry into the Masjid does not require any fee, insurance, or any permission. There are no hindrances, no obstacles, nor does the Masjid differentiate between the laymen and a scholar, nor between a ruler and a subject, nor between a wealthy and a poor person.
The Masjid was a platform for oratory, eloquence and poetry
Imam At-Tirmidhi and Imam Al-Hakem related a hadith on the authority of A’isha, who said, "The Messenger of Allah (S.A.W.) used to provide Hassan with a pulpit in the Masjid from which he would lampoon the disbeliveers." Narrated Hassan ibn Thabit Al-Ansari, "I asked Abu Hurayrah: By Allah! Tell me the truth whether you heard the Prophet (S.A.W.) saying, "O Hassan! Reply on behalf of the Messenger of Allah (S.A.W.). O Allah! Help him with Al-Quds." Abu Hurayrah said, "Yes". Imam Ahmad reported on the authority of Jabir ibn Samra, who said, "I witnessed the Messenger of Allah (S.A.W.) more than once sitting in the Masjid while his Sahabah would recollect poetry and things from the times of jahiliyyah, he (S.A.W.) would sometimes share a smile with them." Imam At-Tirmidhi also reported on the authority of Jabir ibn Samra, who said, "I sat with the Messenger of Allah (S.A.W.) more than once, his Sahabah would recite poetry and recollect things from the times of jahiliyyah, he (S.A.W.) would keep silent, and sometimes he would share a smile with them."
The Masjid was a detention center for the prisoner of war
Imam Bukhari reported that Abu Hurayrah said, "The Prophet (S.A.W.) sent some horsemen to Najd and they brought a man called Thumamah ibn Uthal from Banu Hanifah (as a prisoner of war). They fastened him to one of the pillars of the Masjid. The Prophet (S.A.W.) came and ordered them to release him. He (Thamamah) went to a (garden of) date- palms near the Masjid, took a bath and entered the Masjid again and said, "I bear witness that there is no one worthy of worship except Allah and Muhammad is the Messenger of Allah (i.e. he embraced Islam)."
The Masjid was a place where the war booties are divided
It has been confirmed in Sahih Imam Bukhari that the Messenger of Allah (S.A.W.) spread out and divided in the Masjid monies which came from Bahrain.
The Masjid was a hospital where casualties of war are treated
Imam Bukhari reported on the authority of A’ishah that she said, "Sa’d ibn Mu’adh was injured in the battle of the Trench, being hit in the medial arm vein by a man from Quraysh called Habban ibn Arqa, and the Messenger of Allah (S.A.W.) pitched a tent in the Masjid for Mu’adh so he could be near him and visit him. His wound was bleeding profusely, he then died after spending a month in the tent." In this hadith, there is an indication that it is permitted to sleep in the Masjid and for the sick to be nursed there even if the sick was badly wounded.
The Masjid was a home and refuge for the poor, the needy and the travelers
Imam Bukhari reported that the Messenger of Allah (S.A.W.) reserved a corner of the Masjid as a shelter for the poor who were known as the people of As-Suffah. Imam Bukhari reported that "Abdullah Ibn-Umar used to sleep in the Masjid of the Messenger of Allah (S.A.W.) when he was still young.
The Masjid was place of relaxation and siesta
Imam Bukhari and Imam Muslim reported that Ubad ibn Tamim narrated on the authority of his uncle that he saw the Messenger of Allah (S.A.W.) lying down in the Masjid. Imam Ahmad, An-Nisa’i and Abu Dawud reported on the authority of Abdullah Ibn - Umar that he said, "During the lifetime of the Messenger of Allah (S.A.W.) we used to sleep in the Masjid and have siestas when we were young." Imam Bukhari also related a hadith stating that the Messenger of Allah (S.A.W.) came to the Masjid while Ali was asleep in there and his garment fell off his side and got covered in dust; the Messenger of Allah (S.A.W.) wiped the dust off and said to Ali, "Get up Abu Turab (father of dust)." We gather from these texts that the Messenger of Allah (S.A.W.) and the Sahabah used to rest and sleep in the Masjid in deferent octagons. And Imam Bukhari also mentioned in his sahih chapter of "Sleeping of a woman in the Masjid."
The Masjid is a place where the pleasure of Allah and good reputation are sought
Imam Bukhari, Imam Muslim and Imam Ahmad reported that the Messenger of Allah (S.A.W.) said, "He who frequently goes to the Masjid, Allah would prepare a quarter for him in Heaven each time he came and went." Imam Bukhari, Imam Muslim reported that the Messenger of Allah (S.A.W.) said, "Seven categories of people will be in the shade of Allah on the day where there will be no shade except His: (One of them) A man his heart attached to the Masjid." Imam Muslim reported that the Messenger of Allah (S.A.W.) said, "He who purified himself at home then walked to one of Allah’s Houses to perform one of Allah’s commands, each one of his steps would wipe out a sin and the other would increase his rewards.".
The Masjid was an eating place for the hungry and the needy
Imam Ibn Majah reported that Abdullah Ibn Al-Harith said, "We used to eat bread and meat in the Masjid during the lifetime of the Messenger of Allah (S.A.W.)." Imam Bukhari also reported in his Sahih that if the people of As-Suffah lived in the Masjid, they therefore had to eat there as well.
The Masjid was a place for celebrations, socializing and amusement
Imam Bukhari and Imam Muslim narrated that A’isha said, "The Messenger of Allah (S.A.W.) was once covering me while I was watching the Abyssinians playing with the spears in the Masjid." A’isha also reported, "A black girl who lived in a small room in the Masjid used to come to talk to me, and every time she sat she recited verse of poetry." The hadith carries an indication that it is permitted to sleep and rest in the Masjid. Imam Muslim reported that Jabir ibn Samra said, "The Messenger of Allah (S.A.W.) would not rise from the spot where he prayed the dawn prayer until the sun rise, when it did, he (S.A.W.) would rise." He also said, "They used to talk and mention the time of jahiliyyah, they would laugh and he (S.A.W.) would smile.
The Masjid was a place where people in need can ask for help
Imam Muslim and Imam An-Nisa’i extracted from the hadith of Abu Hazim Salman Al-Ashja’i that the Messenger of Allah (S.A.W.) has permitted the needy person to seek help in the Masjid. Imam Abu Dawoud has also included in his works a special chapter entitled "The chapter of Mas’ala (request) in the Masjid. Reported that the Messenger of Allah (S.A.W.) said, "Has any of you fed a needy person today?" Abu Bakr said, "I entered the Masjid and I saw a man in there begging, Abd Al-Rahman had a loaf of bread in his hand so I took it and gave it to him."
The Masjid was a place for consultation and exchanging views and ideas
Imam Bukhari and Imam Muslim, among others, reported that the Messenger of Allah (S.A.W.) consulted people in the Masjid about the Ifk event, when A'isha (R.A.) was slandered.
The Masjid is a place of worship and prayer
The prescribed prayers are held in the Masjid, and from it the call for Allah is initiated. It is a major cultural center where the learned scholars hold study circles, debates and talks on the sciences of Qur’an, hadith, fiqh and the Arabic language. The Masjid is not a limited company or a public limited company, nor an association or a charity organization, nor a land where the rituals are monopolized, for the whole earth is a Masjid. Therefore, we ought to work on this basis so that the deen of Allah (S.W.T.) spared over the whole earth, where His (S.W.T.) name is ever remembered, and His (S.W.T.) deen stands highest.
The Masjid is a jami’a
The Masjid is a jami’a holding the Jum’ah prayer, and also a popular council conferences are held daily in the Masjid. These are in fact the five prescribed prayers, which are held in congregation and this is a desirable action, and people meet there united by the love of Allah (S.W.T.) and His (S.W.T.) obedience. Allah (S.W.T.) says in surat At-Tawbah, (verse 112), what can be translated as, "Those that turn (to Allah) in repentance, those that serve Him, and parse Him, those that wander in devotion to the Cause of Allah, those that bow down and prostrate themselves in prayer, those that enjoin good and forbid the evil, and observe the limits set by Allah (these do rejoice)." There is also a weekly meeting, which is compulsory and designed to study the affairs of the Muslims, and to perform the obligation of Friday prayer. The Masjid is therefore a meeting place and a council, which never closes either on a public holiday or on any other day. The Masjid holds people of all walks of life together.

From the previous details, it is clear to us from the authentic evidence how the role of the Masjid was during the life of the prophet (S.A.W.) and how it was during the rules of the Muslims Khalifahs after the prophet (S.A.W.). The Masjid had a strong and effective role. With that, the Muslim society got stronger which led the Muslim Ummah to become the world leader. Then, a weakness occurred in the role of the Masjid. The Masjid activities went down and that was reflected badly upon the Muslim society. This weakened the Muslim Ummah and became the weakest Ummah on earth. This should be of no surprise to us because the Masjid has a great position in the Muslim society just like the position of the heart in the body; if the heart is healthy, the whole body is healthy, and if the heart is sick, the whole body is sick.
So, when we work toward improving the situation of the Muslim Ummah, we should consider reforming and revitalizing the position of the Masjid first and to empower the Masjid with its original role. This way, the Muslim Ummah gets better. And let’s remember that the Masajid belongs to Allah (S.W.T.) and He is alone who has the authority to define the role for the Masjid to revive the whole humanity.
May Allah (S.W.T.) bless us to use this Masjid to its full capacity. "Ameen"