Sample Title - Oppressed Peoples Online Word...The Voice Of The Voiceless2024-03-28T12:48:44Zhttps://oppressedpeoplesonlineword.ning.com/forum/categories/sample-title/listForCategory?categoryId=6273430%3ACategory%3A56817&feed=yes&xn_auth=noAllah سبحانه و تعالى said : “This day, I have completed your religion for you”tag:oppressedpeoplesonlineword.ning.com,2022-09-09:6273430:Topic:1989292022-09-09T02:04:22.368Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal"><span class="tm10">Allah completed the religion through him and the proof is His saying, He, the Most High: </span><strong><span class="tm11">«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">He (pbuh) did not pass away until after Allah had completed the religion and the…</span></p>
<p class="Normal"><span class="tm10">Allah completed the religion through him and the proof is His saying, He, the Most High: </span><strong><span class="tm11">«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion.» [5:3]</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">He (pbuh) did not pass away until after Allah had completed the religion and the favor through him and had sent down to him His saying, He the Most High:</span></p>
<p class="Normal tm6 tm9"><strong><span class="tm11">«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with </span><em><span class="tm12">Islaam</span></em><span class="tm11"> as your Religion.» [5:3]</span></strong></p>
<p class="Normal tm6 tm9"><strong><span class="tm13"> </span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">This aayah came down to the Prophet </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> while he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. He </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> lived after it for a short time, and then moved on to the highest company (of angels).</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">This aayah contains a testimony from Allah, the Perfect and Most High, that this religion is complete and that it covers everything of benefit to the servants, and that it contains a solution for all of their issues and problems until the Establishment of the Hour. It is suitable for every time and place. It does not need any other legislation after it or any other book to come down, or any other messenger to be sent after the Messenger </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10">.</span><strong><span class="tm13"> </span></strong><span class="tm10">So, there is no matter to be found, and there is no event that will occur, until the Day of Resurrection, except that, in the Legislation revealed to Muhammad </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> there is a solution for it, and the ruling concerning it.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">However, the matter relates back to who is competent to extract evidence and derive proof, rulings and issues. If there are to be found ahlul</span><em><span class="tm14">-`</span></em><span class="tm10">ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions and rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge, and ability to fully understand what Allah, the Perfect and Most High, has sent down. From the aspect of desires, that there occurs a case of the following of desires, which diverts a person away from the Truth. Otherwise this religion is fully suitable, comprehensive and complete. Allah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs. He, the Most High, said:</span></p>
<p class="Normal tm6"><span class="tm15">“Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority;</span> <strong><u><span class="tm11">and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger, if you indeed believe in Allah and the Last Day. That is better and more commendable in the end.”</span></u> <span class="tm11">(4:59)</span></strong></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">Referring back to Allah is to refer back to the Book of Allah, and referring back to the Messenger after his passing away is to refer back to his Sunnah. He, the Most High, said:</span></p>
<p class="Normal tm6"><strong><span class="tm11">« And whatever you disagree about then its judgment is to be referred to Allah...» [42:10]</span></strong></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">This aayah contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings, or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know, that the deficiency is with themselves alone.</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency, and, that it does not cover all the needs and welfare of the servants, and all matters of the servants until the Establishment of the Hour. Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “that was in the time of the Messenger and the initial time. As for now, conditions have changed, and the matters have altered; and the legislated rulings were for people who have now passed away, and for problems that have come to an end.”</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">They say this, and this is disbelief in Allah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:</span></p>
<p class="Normal tm6"><span class="tm15">«</span><strong><span class="tm11">This day, I have completed your religion for you</span></strong><span class="tm15">.» </span><strong><span class="tm11">[5:3]</span></strong></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">Allah completed the religion for this nation until the Hour is established for every time, and place and for every generation of mankind.</span> <span class="tm10">It also contains a refutation of the innovators, those who introduce worship from themselves, and ascribe it to the religion, when it has no proof from the Book of Allah and the Sunnah of His Messenger </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihi wa sallam</span></em><span class="tm10">.</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about, from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allah has sent down no proof for. He </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> said:</span></p>
<p class="Normal tm6"><span class="tm15">«</span><strong><span class="tm11">Whoever introduces into this affair of ours that which is not from it, then it is rejected</span></strong><span class="tm15">.»</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">And he </span><em><span class="tm14">`alaihi</span><u><span class="tm10">ss</span></u><span class="tm10">alaatuwasallaam</span></em><span class="tm10"> said:</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm15">«</span><strong><span class="tm11">And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance</span></strong><span class="tm15">.»</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">Whoever introduces acts of worship which have no proof from the Book of Allah nor from the Sunnah of the Messenger of Allah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allah has completed it.</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">Whatever was not religion in the time of the Prophet </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> will never be religion after him. So this contains a refutation of these groups: The group who say that </span><em><span class="tm14">Islaam</span></em><span class="tm10"> is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allah, nor the Sunnah of His Messenger, and who ascribe them to the religion.</span></p>
<p class="Normal tm6"><strong><span class="tm11"> </span></strong></p>
<p class="Normal tm6"><span class="tm10">The aayah (from Surah al-Ma-idah) contains a refutation of them because the religion was completed by Allah, the Perfect and Most High. So there is no scope for addition in it, nor for reduction from it. There is no scope for raising doubts, nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm15">«</span><strong><span class="tm11">This day, I have completed your religion for you</span></strong><span class="tm15">.»</span><span class="tm10"> </span><strong><span class="tm13">[5:3]</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">It is well known, that this is the Speech of Allah, the Perfect and Most High. He is the Most Truthful One of those who speak. He, the Most High, said:</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm15">«</span><strong><span class="tm11">I perfected My blessings upon you, and am pleased with Islaam as your Religion</span></strong><span class="tm15">.» </span><strong><span class="tm13">[5:3]</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">This was the last of that which came down to the Prophet </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place. So His saying (in this </span><em><span class="tm14">aayah</span></em><span class="tm10">) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">As for </span><em><span class="tm14">ijmaa`</span></em><span class="tm10"> (consensus), the whole nation are agreed in consensus that he </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> passed away. No one disagrees about this, except the people of false beliefs, those who say, that the Messenger did not die. They negate death from the Messenger </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10">. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced, and what is clearly the case. For the Messenger </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive? He </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> was treated as one who had died. He was washed, shrouded and prayed over. Then he </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> was buried in his grave.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">This is the way of Allah, the Mighty and Majestic, with regards to His Creation. Where are the Messengers who came before him? What occurred to him occurred to the Messengers before him. They died. He is one of them, so he died. This is by consensus of the </span><em><span class="tm14">Ahlus-Sunnah wal-Jamaa`ah</span></em><span class="tm10">. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger </span><em><u><span class="tm14">s</span></u><span class="tm10">allallahu`alaihiwasallam</span></em><span class="tm10"> and seek deliverance through him besides Allah, and say: “He is still alive.”</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">[1] Reported by al-Bu</span><u><span class="tm10">kh</span></u><span class="tm10">aaree no. 2697 and Muslim no. 1718 from a </span><em><u><span class="tm14">h</span></u><span class="tm10">adee</span><u><span class="tm10">th</span></u></em><span class="tm10"> of `Aa.ishah, </span><em><span class="tm14">ra</span><u><span class="tm10">d</span></u><span class="tm10">iyallahu `anhaa</span></em><span class="tm10">.</span></p>
<p class="Normal tm6 tm9"><span class="tm10">[2] Reported by Abu Daawood, A</span><u><span class="tm10">h</span></u><span class="tm10">mad, at-Tirmi</span><u><span class="tm10">th</span></u><span class="tm10">ee, and Ibn Maajah from the famous </span><em><u><span class="tm14">h</span></u><span class="tm10">adee</span><u><span class="tm10">th</span></u></em><span class="tm10"> of `Irbaad ibn Saariyyah, </span><em><span class="tm14">ra</span><u><span class="tm10">d</span></u><span class="tm10">iyallahu `anhu</span></em><span class="tm10">. [al-Albanee declared it </span><em><u><span class="tm14">s</span></u><span class="tm10">a</span><u><span class="tm10">h</span></u><span class="tm10">ee</span><u><span class="tm10">h</span></u></em><span class="tm10">].</span></p>
<p class="Normal tm6 tm9"><strong><em><u><a href="https://abdurrahman.org/2015/03/05/sharh-usool-ith-thalaathah-shaykh-fawzan-dawud-burbank/"><span class="tm12"> </span></a></u></em></strong></p>
<p class="Normal"> </p> The argument about Resurrection and life after death!tag:oppressedpeoplesonlineword.ning.com,2022-07-30:6273430:Topic:1986262022-07-30T02:16:54.548Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal tm6"><span class="tm7">Allah says:</span> <strong><span class="tm8">“Nay! I swear by this city.</span> <span class="tm8">This city wherein you have been rendered violable</span><span class="tm8">,</span> <span class="tm8">and I swear by the parent and his offspring</span><span class="tm8">” (90Al-Balad:1-3)</span></strong></p>
<p class="Normal tm6"><span class="tm7"> </span></p>
<p class="Normal tm6"><span class="tm7">To begin a conversation, in Arabic with Nay, and an oath,…</span></p>
<p class="Normal tm6"><span class="tm7">Allah says:</span> <strong><span class="tm8">“Nay! I swear by this city.</span> <span class="tm8">This city wherein you have been rendered violable</span><span class="tm8">,</span> <span class="tm8">and I swear by the parent and his offspring</span><span class="tm8">” (90Al-Balad:1-3)</span></strong></p>
<p class="Normal tm6"><span class="tm7"> </span></p>
<p class="Normal tm6"><span class="tm7">To begin a conversation, in Arabic with Nay, and an oath, means that the people were expressing something wrong and to refute it, it was said: Nay, the truth is not that which you assert, but I swear by such and such a thing that the truth is this and this.</span></p>
<p class="Normal tm6"><span class="tm7"> </span></p>
<p class="Normal tm6"><span class="tm7">As for the issue, which this conversation was sent down to refute is indicated by the theme, that follows. The disbelievers of Makkah said that, there was nothing wrong with the way of life they were following. As if to say: Eat, drink and be merry for tomorrow we die is the natural process of time. Muhammad (pbuh), without any reason, is finding fault with this way of life, and warning us, that we would at some time in the future be called to account for it, and be rewarded and/or punished accordingly.</span></p>
<p class="Normal tm6"><span class="tm7"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">In this City, the city of Makkah, there was no need to explain why an oath was being sworn by this City. The people of Makkah were well aware of the background and importance of their city. They knew how, in the midst of desolate mountains, in an uncultivated, barren valley the Prophet Ibraham had brought his wife and suckling child, and left them there without any support. How he had built a House there and proclaimed to the people to visit it as pilgrims, when there was no soul for miles around to hear the proclamation. Then how this city had eventually become the commercial and religious centre of Arabia; and, for centuries was blessed with such sacredness that there was no other place of security beside it, in that lawless land.</span></p>
<p class="Normal tm6 tm9"><span class="tm7"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Three meanings of the words in the text have been given by the commentators:</span></p>
<p class="Normal tm6 tm9"><span class="tm10">(1) That you are a resident of this city and your residence here has further enhanced the glory of this city.</span></p>
<p class="Normal tm6 tm9"><span class="tm10">(2) That although this city is a sanctuary, a time will come when for some time it will become lawful for you to fight, and kill the enemies of the true faith here.</span></p>
<p class="Normal tm6 tm9"><span class="tm10">(3) That in this city where even killing of animals, and cutting of trees is forbidden for the people of Arabia. Where everyone is living in perfect peace, you, O Prophet, have no peace, and persecuting you and devising plans to kill you has been made lawful.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“Verily We have created man into toil and hardship.” (90Al-Balad:4)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">As the words “father and his children” have been used in the previous verse, and is followed by the mention of man, father could only imply Adam and his children, the human beings who existed in the world, exist today and will exist in the future.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Man’s being created in toil means that man in this world has not been created to enjoy himself and live a life of ease and comfort, but the world for him is a place of enduring and undergoing toil, labor and hardship, and no man can be immune to this. This is why the oaths mentioned above have been sworn. The city of Makkah is a witness that a servant of Allah toiled and struggled hard, only then did it become a city, and the centre of Arabia. In this city of Makkah the condition of Muhammad (pbuh) is a witness, that he is enduring every kind of hardship for the sake of a mission. So much so, that there is full peace here for the wild animals, but no peace for him. Then, every man’s survival, from the time he is conceived in the mother’s womb. till his last breath of life, is a witness that he has to pass through trouble, toil, labor, dangers and hardships at every step.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">The most fortunate of us is also exposed to grave dangers of death before birth, or of elimination by abortion while in the mother’s womb. At birth he is only a hair-breadth away from death. After birth he is so helpless, that had there not been somebody to look after him, he would perish uncared for and unnoticed. When he became able to walk he stumbled at every step. From childhood to youth, and old age he had to pass through such physical changes, that if any change had taken a wrong turn, his very life would have been at stake.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Even if he is a king or a dictator, at no time does he enjoy internal peace from the fear that a rebellion might arise against him somewhere. Even if he is a conqueror he is never at peace from the danger that one of his generals might rise in revolt against him. Thus, there is no one who may freely enjoy perfect peace, without hesitation. For man indeed has been created into a life of toil and trouble.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“Does he think that no one can overpower him?” (90Al-Balad:5)</span></strong></p>
<p class="Normal tm6 tm9"><sup><span class="tm11"> </span></sup></p>
<p class="Normal tm6 tm9"><span class="tm10">That is, is man, who is ever exposed to such hazards, involved in the delusion that he can do what he likes, and there is no superior power to seize and suppress him? The fact, however, is that, even before the occurrence of the Hereafter, in this world itself, he sees that every moment, his destiny is being ruled by some other Being against Whose decrees all his plans and designs prove ineffective. A single jolt of the earthquake, a blast of wind, a flood in the river and a sea-storm are enough to show how weak and feeble man is against the divine forces.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">A sudden accident can reduce a strong and robust person to a cripple. One turn of the fortune deposes a mighty sovereign from the position of authority. When the fortunes of the nations, which have climbed to the very apex of glory and prosperity, change, they are humiliated and disgraced, even in the world where no one could dare look at them in the face. How then, has this man been deluded into thinking that no one else can have power over him.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“He says: “I have squandered enormous wealth.”</span> <span class="tm8">(90Al-Balad:6)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Literally squandered and wasted it. These words show how proud the speaker was of his wealth. The heaps of wealth, that he spent, was so insignificant as against his total wealth that he did not mind squandering it carelessly. Why did he squander it? Not for a genuine good cause, as becomes evident from the following verses, but for display of his wealth, and expression of his pride and glory. Bestowing rich awards on poetic admirers, inviting and feeding hundreds of thousands of people on marriage, and death ceremonies.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Gambling away heaps of wealth, attending festivals with large entourages, trying to excel others in displays of glory and grandeur, having heaps of food cooked on ceremonial occasions and throwing invitations to all and sundry to come and eat. Arranging and supplying running meals at the residence so as to impress the people around with one’s generosity and large heartedness; such were the expenditures of ostentation, which in the days of ignorance were regarded as a symbol of man’s munificence and magnanimity, and a sign of his greatness. For these they were praised and admired; on these their praises were sung; and on account of these they prided themselves against the less fortunate.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“Does he believe that none has seen him?” (90Al-Balad:7)</span></strong></p>
<p class="Normal tm6 tm9"><sup><span class="tm11"> </span></sup></p>
<p class="Normal tm6 tm9"><span class="tm10">This means, doesn’t this boaster understand, that there is also a God above him, Who sees how he obtained this wealth? How he spent it, and with what intention, motive, and purpose he did all this? Does he think that God will put any value on his extravagance, or his fame mongering and his boasting? Does he think that like the world, God too will be deluded by it.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“Did We not grant him two eyes,</span> <span class="tm8">and a tongue and two lips?”</span> <span class="tm8">(90Al-Balad:8-9)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">This means, have We not given him the means of obtaining knowledge and wisdom? Two eyes does not imply the eyes of the cow and buffalo, but human eyes, which if used intelligently can help man see all around himself, those signs, which lead to the reality and distinguish the right from the wrong. The tongue and lips do not merely imply the instruments of speech, but the rational mind behind these instruments, which perform the functions of think</span><span class="tm10">ing and understanding and then uses them for expressing its ideas, motives and designs.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“And did We not show him the two high roads (of good and evil)?” (90Al-Balad:10)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm7"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">This means, We have not left him alone after granting him the faculties of thinking and reasoning, so that he may have to search out his own way. But, We have also guided him, and opened up before him both the highways of good and evil, virtue and vice. So that he may consider them seriously, and choose and adopt one or the other way on his own responsibility.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“But he did not venture to scale the difficult steep path.” (90Al-Balad:11)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">The words in the original mean to apply oneself to a hard and toilsome task, and aqabah is the steep path that passes through mountains for ascending heights. Thus, the verse means: One of the two paths that We have shown him, leads to heights, but is toilsome and steep. Man has to tread it against the desires of his self, and the temptations of Satan. The other path is easy. It descends into chasms, but does not require any toil from man. One only needs to give free reins to himself, then he automatically goes on rolling down the abyss. Now, the man to whom We had shown both the paths, adopted the easy down-hill path and abandoned the toilsome path, which leads to the heights.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“And what do you know what that difficult steep path is? It is freeing someone's neck from slavery; or giving food on a day of hunger to an orphan near of kin;</span> <span class="tm8">or to a destitute lying in the dust;</span> <span class="tm8">(90Al-Balad:12-16)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">In the foregoing verses the extravagances of man, which he indulges in for ostentation and expression of superiority to others, have been mentioned. Here now, it is being stated as to what expenditure of wealth it is, which leads man up to moral heights instead of causing him to sink into moral depravity and perversion. However, in this there is no enjoyment for the self; on the contrary, man has to exercise self-restraint and make sacrifices.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">The expenditure is that one should set a slave free, or render a slave monetary help, so as to enable him to win his freedom by paying the ransom. Freeing a debtor from his debt. Securing the release of a helpless person without means from penalties. Likewise, the expenditure is that, one should feed a nearly related orphan (i.e. an orphan who is either a relative or a neighbor) who is hungry, and a needy, helpless person who might have been reduced to extreme poverty, and might have none to support and help him.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Helping such people does not win a person fame and a good reputation. Nor feeding them, bring him the admiration for being wealthy and generous, which one usually wins by holding banquets for thousands of well-to-do people. But the path to moral and spiritual heights passes along steep uphill roads only.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Great merits of the acts of virtue mentioned in these verses have been described by the Prophet (pbuh). Many ahadith have been related in the traditions, one of which is a tradition from Abu Hurairah, to the effect,</span> <strong><span class="tm13">the Prophet (pbuh) said: “The person who set a believing slave free, Allah will save from the fire of Hell every limb of his body instead of every limb of the slave’s body, the hand instead of the hand, the foot in place of the foot, the private parts instead of the private parts.” (Musnad, Ahmad, Bukhari, Muslim, Tirmidhi, Nasai)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">The Prophet (pbuh) has mentioned the merits of rendering help to the needy in many ahadith, one of which is this Hadith from Abu Hurairah: The Prophet (pbuh) said:</span> <strong><span class="tm13">“The one who strives in the cause of rendering help to the widow and the needy is like the one who endeavors and strives in the cause of jihad for the sake of Allah.”</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">As for the orphans, there are numerous sayings reported from the Prophet (pbuh). Abu Hurairah has reported this saying of the Prophet (pbuh):</span> <strong><span class="tm13">“The best among the Muslim homes is the home wherein an orphan is treated well and the worst the one wherein an orphan is mistreated.” (Ibn Majah, Bukhari)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Abu Umamah says that</span> <strong><span class="tm13">the Prophet (pbuh) said: “The one who passed his hand on the head of an orphan, only for the sake of Allah, will have as many acts of virtue recorded in his favor as the number of the hair on which his hand passed, and the one who treated an orphan boy or girl well, will stand in Paradise with me like this, saying this the Prophet (pbuh) joined his two fingers together.” (Musnad Ahmad, Tirmidhi)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“and, then besides this, he be one of those who believed,</span><span class="tm13"> and enjoined upon one another steadfastness and enjoined upon one another compassion.”</span> <span class="tm8">(90Al-Balad:17)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">This means, in addition to these qualities, it is essential that one should be a believer, for without faith no act is an act of virtue, nor acceptable in the sight of Allah. At numerous places in the Qur’an it is stated that only such an act of virtue is appreciable, and becomes a means of salvation, when it is accompanied by faith. In Surah An-Nisa, for example Allah says:</span> <strong><span class="tm13">“The one who does good deeds, whether man or woman, provided that the one is a believer, will enter Paradise” (</span><span class="tm13">4An-Nisa:124</span><span class="tm13">)</span></strong><span class="tm10">. In Surah An-Nahl,</span> <strong><span class="tm13">Allah says: “Whosoever does righteous deeds, whether male or female, provided that he is a believer, We shall surely grant him to live a pure life in this world, and We will reward such people (in the Hereafter) according to their best deeds (</span><span class="tm13">16An-Nahl:97</span><span class="tm13">)</span></strong><span class="tm10">.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Whoever studies the Qur’an will see that, wherever the good reward of a righteous act has been mentioned, it has always been made conditional upon the faith, a good act without faith has nowhere been regarded as acceptable to God, nor has any hope been given for a reward for it.</span> <span class="tm14">The non-believer does not imply every non-Muslim, for a non-Muslim who disputes a point, in good faith for the sake of understanding Islam, and who tries to grasp thoroughly those things, which he finds hard to follow, although a non Muslim technically, yet that which has been condemned does not apply to him.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Here, the following important point should also not remain hidden from view: In this verse it has not been said: Then he believed, but: Then being among those who have believed. This means that mere believing as an individual and remaining content with it is not what is desired. What is desired is that every new believer should join those who have already believed, so as to form a party of the believers, to bring about a believing society, which should work to establish the virtues and wipe out the vices as demanded by the faith. These are two of the important characteristics of the believing society, which have been expressed in two brief sentences. The first characteristic is that its members should exhort one another to patience, and the second that they should exhort one another to compassion and mercy.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">As for patience, in view of the extensive meaning in which the Qur’an has used this word, the entire life of a believer is a life of patience. As soon as a man steps on to the path of faith, tests of his patience start. Patience is required to be exercised in performing the acts of worship enjoined by Allah. Patience is needed to carry out the commands of Allah. Abstention from the things forbidden by Allah is not possible without patience. Patience is needed to abandon the moral evils and adopt pure morals. Temptations to sin faced at every step, can only be resisted by recourse to patience. On countless occasions in life, obedience to God’s law entails losses, troubles, hardships, and deprivations. While disobedience of the law seems to bring benefits and pleasures.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">Without patience no believer can fare well. Then, as soon as a believer has adopted the way of faith, he meets with resistance, not only from his own self, and personal desires, but also from his children, family, society, country and nation. So much so, that he is even required to abandon his country and undertake Jihad in the cause of God. Under all these conditions only patience can cause a man to remain steadfast to principles. If every individual believer was put to such a hard test, he would be faced with the danger of defeat at every step, and would hardly be able to successfully pass the test.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">On the contrary, if there existed a believing society, every member, of which was not only himself possessed of patience, but all its members were also mutually supporting one another, in the test of patience, a tremendous power would be generated to face the evil. A mighty force, of good individuals, would be ready to help bring the entire society on to the path of virtue and righteousness.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">As for mercy and compassion, it is the distinctive feature of the society of believers, that they are not a merciless and unjust people, but a society whose members are merciful and compassionate to humanity at large, and sympathetic and friendly among themselves. A believer, as an individual is an embodiment of Allah’s Mercy, and the believers, as a representative of Allah’s Messenger (pbuh), has been described thus:</span> <strong><span class="tm13">“We have sent you to be a mercy to the people of the world.” (</span><span class="tm13">Surah Al-Anbiya, Ayat 107</span><span class="tm13">)</span></strong> <span class="tm10">The highest moral quality which the Messenger (pbuh) tried his utmost to inculcate among his followers was this very quality of mercy. Consider the following of his sayings, which show what importance he attached to it. Jarir bin Abdullah says that</span> <strong><span class="tm13">the Messenger (pbuh) said: “Allah does not show mercy to him who does not show mercy to others.” (Bukhari, Muslim)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Abdullah bin Amr bin al-aas says that</span> <strong><span class="tm13">the Prophet (pbuh) said: “The Rahman (Merciful) shows mercy to those who show mercy (to others). Show mercy to those who live on the earth, the One who is in heaven will show mercy to you.” (Abu Daud, Tirmidhi)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Abu Saeed Khudri has reported that</span> <strong><span class="tm13">the Prophet (pbuh) said: “The one who does not show mercy, is not shown mercy.” (Bukhari in Al-Adab al-Mufrad)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Ibn Abbas says that</span> <strong><span class="tm13">the Prophet (pbuh) said: “The one who does not treat our young ones mercifully and does not treat our elderly ones respectfully, does not belong to us.” (Tirmidhi)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Abu Daud has related this same saying of</span> <strong><span class="tm13">the Prophet (pbuh) on the authority of Abdullah bin Amr, thus: “The one who did not feel pity on our young and did not respect our elderly does not belong to us.</span></strong><span class="tm10">”</span></p>
<p class="Normal tm6 tm9"><span class="tm10">Abu Hurairah says: I have heard Abul-Qasim,</span> <strong><span class="tm13">the Truthful (pbuh) say: “The heart of the wretched one is deprived of the quality of mercy altogether.” (Musnad Ahmad, Tirmidhi).</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Numan bin Bashir has reported that</span> <strong><span class="tm13">the Prophet (pbuh) said: “You will find the believers like a body in the matter of mutual kindness, love and sympathy, so that if one part of the body suffers the whole body suffers and becomes restless because of it.” (Bukhari, Muslim)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Abu Musa al-ashari says that</span> <strong><span class="tm13">the Prophet (pbuh) said: “The believer is for the other believer like a wall each part of which supports and strengthens the other part.” (Bukhari, Muslim)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10">Abdullah bin Umar has reported that</span> <strong><span class="tm13">the Prophet said: “A Muslim is a brother of the other Muslim. He neither treats him unjustly, nor withholds his help from him. The person who works to fulfill a need of his brother, Allah will seek to fulfill his need. The one who rescues a Muslim from an affliction, Allah will rescue him from an affliction of the afflictions on the Resurrection Day. The one who conceals the faults of a Muslim, Allah will conceal his faults on Resurrection Day.” (Bukhari, Muslim)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10">These traditions indicate the kind of society envisaged by Qur’anic instruction given in this verse, which exhorts the righteous people to join the group of the believers after they have affirmed the faith.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm7">Allah says:</span> <strong><span class="tm8">“These are the People of the Right Hand.</span> <span class="tm8">As for those who rejected Our Signs, they are the People of the Left Hand. Upon them shall be a Fire that will hem them in.”</span> <span class="tm8">(90Al-Balad:18-20)</span></strong></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm15"><span class="tm14">The Arabs regard the right hand as a symbol of strength, eminence and honor. Therefore, they seat a person whom they wish to honor on the right hand, in assemblies.</span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal tm6 tm9"><span class="tm10"> </span></p>
<p class="Normal"> </p> The question: When will the threat of Resurrection be carried out?tag:oppressedpeoplesonlineword.ning.com,2022-06-19:6273430:Topic:1973932022-06-19T03:44:49.499Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal tm5"></p>
<p class="Normal tm5 tm6"><span class="tm8">After Tauhid the other question about which a dispute was raging between the Prophet (pbuh) and the disbelievers was the question of the Hereafter. Here, before giving the arguments, the Hereafter has been depicted with all its horrors so that the people should know that what they are refusing to believe in cannot be averted by their denial, but they have to meet and experience it one day, inevitably.…</span></p>
<p class="Normal tm5"></p>
<p class="Normal tm5 tm6"><span class="tm8">After Tauhid the other question about which a dispute was raging between the Prophet (pbuh) and the disbelievers was the question of the Hereafter. Here, before giving the arguments, the Hereafter has been depicted with all its horrors so that the people should know that what they are refusing to believe in cannot be averted by their denial, but they have to meet and experience it one day, inevitably.</span></p>
<p class="Normal tm5 tm6"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8">Allah says:</span> <strong><span class="tm7">“They say: “When will this threat (of Resurrection) come to pass? Tell us if indeed you are truthful.” (36Ya-Sin:48)</span></strong></p>
<p class="Normal tm5"><strong><span class="tm7"> </span></strong></p>
<p class="Normal tm5 tm6"><span class="tm8">The disbelievers’ question had not been asked with a view to find out the exact date of the coming of the Hereafter, but they asked it, because they thought it was impossible, and irrational, that human beings could be raised back to life after death.</span> <span class="tm8">According to the traditions related by Ibn Abbas,</span> <span class="tm8">and others,</span> <span class="tm8">One of the chiefs of Makkah came up with a rotten bone of a dead person, from the graveyard. He broke and crushed it into pieces before the Prophet (pbuh) and scattering its particles in the air, said: “O Muhammad (pbuh), you say that the dead will be raised back to life. Tell us who will give life to these decayed and rotten bones?” The answer was given immediately in the form of these verses.</span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8">Allah says:</span> <strong><span class="tm7">“Does man not see that We created him of a sperm drop, and lo, he is flagrantly contentious?” (36Ya-Sin:77)</span></strong></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5 tm6"><span class="tm8">That means, We caused the sperm-drop which contained nothing, but the basic germ of life to develop to an extent that it started moving and eating like the animals. Furthermore, it has developed such powers of intellect, reasoning, disputation and speech, which are not possessed by any animal. So much so, that now he dares stand up as an adversary before his Creator!</span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8">Allah says:</span> <strong><span class="tm7">“He strikes for Us a similitude but forgot his own creation. He says: “Who will quicken the bones when they have decayed?” (36Ya-Sin:78)</span></strong></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5 tm9"><span class="tm8">That is, he regards Us as powerless and weak, like the creation, and thinks that, just as man cannot raise the dead back to life, so also can’t We. He “Forgets his own creation.” He forgets that We created the basic germ of life from dead matter, which became the means of his creation. Then We caused the germ to develop to such an extent, that now he stands before Us as a disputant.</span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8">Allah says:</span> <strong><span class="tm7">“Say: “He Who first brought them into being will quicken them. He knows well about every kind of creation. He Who created, from a green tree, a fire for you. A fire to light your stoves with. Has He Who created the heavens and the earth no power to create the likes of them? Yes, indeed, He is the Superb Creator. Whenever He wills a thing, He just commands it Be, and it is. Holy is He Who has full control over everything, and to Him you shall all be recalled.” (36Ya-Sin:79-83)</span></strong></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5 tm6"><span class="tm8"> </span></p>
<p class="Normal tm5 tm6"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal tm5"><span class="tm8"> </span></p>
<p class="Normal"> </p> This is the Truth: The Garden of Eternity, or the Blazing Fire!!!tag:oppressedpeoplesonlineword.ning.com,2022-06-02:6273430:Topic:1974252022-06-02T00:28:13.418Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal tm5 tm6"><span class="tm7">Allah says:</span> <strong><span class="tm9">“Tell them, (O Prophet): “Did you consider (what would be your end) if this Qur'an were indeed from Allah and yet you rejected it? And this, even though a witness from the Children of Israel has testified to the like of it. But he believed, while you remained arrogant. Verily Allah does not guide such wrong-doers to the Right Way.” (46Al-Ahqaf:10)…</span></strong></p>
<p class="Normal tm5 tm6"></p>
<p class="Normal tm5 tm6"><span class="tm7">Allah says:</span> <strong><span class="tm9">“Tell them, (O Prophet): “Did you consider (what would be your end) if this Qur'an were indeed from Allah and yet you rejected it? And this, even though a witness from the Children of Israel has testified to the like of it. But he believed, while you remained arrogant. Verily Allah does not guide such wrong-doers to the Right Way.” (46Al-Ahqaf:10)</span></strong></p>
<p class="Normal tm5 tm6"><span class="tm10"> </span></p>
<p class="Normal tm5 tm6"><span class="tm10">This does not mean that they should believe in it only because of the danger, that if it were really from Allah they would be inviting their own doom, by denying it. But it means this: It is not wisdom, that you should be bent upon stubbornly opposing it without seriously trying to understand what it says. You cannot assert that you have come to know, that this Qur’an is not from God. Do you know, with certainty, that God has not sent it? Obviously, your refusal to believe in it, as the divine Word, is not based on knowledge, but on guesswork, which may possibly be right, as well as wrong. Now consider both the possibilities.</span></p>
<p class="Normal tm5 tm6"><span class="tm10"> </span></p>
<p class="Normal tm5 tm6"><span class="tm10">If your guesswork were right, then, according to your own thinking, both the believers and the unbelievers would be equal. Because both will become dust after death, and there is no life Hereafter where belief and unbelief might be distinguished. However, if this Qur’an were really from God, and that which it is forewarning does really take place, then think what doom you would invite for yourselves by denying it and opposing it like that.</span></p>
<p class="Normal tm5 tm6"><span class="tm10"> </span></p>
<p class="Normal tm5 tm6"><span class="tm10">Therefore, your own interest demands that you should give up stubbornness and consider this Qur’an seriously. If even after due consideration, you decide not to believe in it, you may not, but you should not oppose it to the extent that you start employing lies, deception and persecution to bar the way of its message, and prevent others from believing in it. Why not be content with your own unbelief?</span></p>
<p class="Normal tm5 tm6"><span class="tm10"> </span></p>
<p class="Normal tm5"><span class="tm8">Furthermore, Allah says:</span> <strong><span class="tm11">“Nay, the truth is that it is the Hour to which they give the lie. We have kept a Blazing Fire ready for him who denies the Hour. When it sees them from afar, they will hear its raging and roaring, and when they are flung, chained together, into a narrow place in it, they will fervently call there for annihilation. (They will then be told): "Do not call for a single annihilation, but for many an annihilation." Ask them: "Is this state better, or the Garden of Eternity, which the God-fearing have been promised?" It shall be their recompense and the end-point of their journey. The Garden, wherein whatever they desire will be fulfilled. In it they shall abide for ever. This is a promise whose fulfillment Your Lord has made incumbent on Himself.” (25Al-Furqan:11-16)</span></strong></p>
<p class="Normal"> </p> In this verse Allah provides guidance to the best method of discussion with the people of the Book.tag:oppressedpeoplesonlineword.ning.com,2022-05-21:6273430:Topic:1970942022-05-21T03:14:56.110Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal"><span class="tm6">Allah says:</span> <strong><span class="tm7">“Argue not with the People of the Book except in the fairest manner, unless it be those of them that are utterly unjust. Say to them: “We believe in what was revealed to us and what was revealed to you. Our God and your God is One; and we are those who submit ourselves to Him.” (29 Al-Ankabut:46)</span></strong></p>
<p class="Normal"> </p>
<p class="Normal tm8"><span class="tm9">This means, that the discussion…</span></p>
<p class="Normal"><span class="tm6">Allah says:</span> <strong><span class="tm7">“Argue not with the People of the Book except in the fairest manner, unless it be those of them that are utterly unjust. Say to them: “We believe in what was revealed to us and what was revealed to you. Our God and your God is One; and we are those who submit ourselves to Him.” (29 Al-Ankabut:46)</span></strong></p>
<p class="Normal"> </p>
<p class="Normal tm8"><span class="tm9">This means, that the discussion should be conducted rationally, in a civilized and decent language, so that the ideas of the other person may be reformed. The preacher’s main aim should be to appeal to the addressee’s heart. We must convey the truth to him and bring him to the right path. We should not fight, like a wrestler, whose only object is to defeat his opponent. We should rather conduct ourselves like a physician, who is ever cautious not to cause the patient’s ailment to worsen, because of his own mistakes, and try to cure him with the least possible trouble.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">This instruction on how to conduct a discussion with the people of the Book is a general instruction pertaining to the preaching of the religion, and it has been given at several places in the Quran. For example, “O Prophet, invite to the way of your Lord with wisdom and excellent admonition and discuss things with the people in the best manner.” (</span><u><a href="http://islamicstudies.info/reference.php?sura=16&verse=125"><span class="tm9">Surah AnNahl: Ayat 125</span></a></u><span>). “O Prophet, goodness and evil are not alike, repel evil with what is best. You will see that he, with whom you had enmity, has become your closest friend.” (Surah Ha Mim As-Sajdah: Ayat 34). “O Prophet, repel evil with what is best: We are fully aware of what they utter against you.” (</span><u><a href="http://islamicstudies.info/reference.php?sura=23&verse=96"><span class="tm9">Surah Al-Muminun: Ayat 96</span></a></u><span>). “O Prophet, adopt the way of leniency and forbearance; enjoin what is good and avoid useless discussions with the ignorant people. If Satan ever excites you to anger, seek refuge in Allah.” (</span><u><a href="http://islamicstudies.info/reference.php?sura=7&verse=199&to=200"><span class="tm9">Surah Al-Aaraf: Ayat 199-200</span></a></u><span>).</span></p>
<p class="Normal tm8"><span class="tm9">Furthermore, with those who adopt an attitude of wickedness, You must adopt a different attitude also according to the nature and extent of their wickedness. In other words, one cannot, and should not adopt a soft and gentle attitude towards all sorts of people under all circumstances, at all times, because you don’t want that to be mistaken for weakness. Islam teaches its followers to be polite, gentle and reasonable, but it does not teach them to be unduly humble and meek, so that they are not taken for granted by every cruel and wicked person.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Allah has provided this guidance to the best method of discussion, which the inviters to the truth should adopt. The method is this: “Do not make the error, or deviation of the other person the basis and starting point of the discussion. Begin the discussion with those points of truth and justice, which are common between you and them. That is, the discussion should start from points of agreement and not from the points of difference. Then, arguing from the agreed points, the addressee should be made to understand that, in the matter of the things in which you differ, your stand is in conformity with the agreed points, whereas his stand is contradictory to them.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">In this connection, one should bear in mind the fact that the people of the Book, with the exception of the Trinitarians, do not deny revelation, prophethood and Tauhid (the indivisible oneness of Allah), like the polytheists of Arabia, but believed in these realities just like the Muslims. After agreement on these basic things, the main thing that could become the basis of difference between them could be, that the Muslim would not believe in the divine scriptures sent down to them, and would invite them to believe in the divine Book sent down to themselves, and would declare them disbelievers if they did not believe in it.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">This would be a strong basis of their conflict. But the Muslims have a different stand. We believe as true, all those Books that are with the people of the Book, and then also believe in the revelation that had been sent down to the Prophet Muhammad (pbuh). After this it is for the people of the Book to tell the rationale for which, they believe in one Book sent by Allah yet reject the other. That is why Allah has instructed the Muslims, that whenever they have to deal with the people of the Book, they should first of all present before them this very point of view in a positive manner. Say to them: “We believe in the same God in Whom you believe, and we are obedient to Him. We have submitted ourselves to all those commands, injunctions and teachings that have come from Him, whether they were sent down to you, or to us. We are obedient servants of God, not of a country, a community or a race, that we should submit to God’s command when it is sent down in one place, yet reject it when it is sent down in another place. This thing has been repeated at several places in the Qur’an and particularly in relation to the people of the Book, it has been presented forcefully. For this, see (</span><u><a href="http://islamicstudies.info/reference.php?sura=2&verse=4"><span class="tm9">Surah Al-Baqarah: Ayats 4, </span></a><a href="http://islamicstudies.info/reference.php?sura=2&verse=136"><span class="tm9">136, </span></a><a href="http://islamicstudies.info/reference.php?sura=2&verse=177"><span class="tm9">177, </span></a><a href="http://islamicstudies.info/reference.php?sura=2&verse=285"><span class="tm9">285</span></a></u><span>); (</span><u><a href="http://islamicstudies.info/reference.php?sura=3&verse=84"><span class="tm9">Surah Aal-Imran: Ayat 84</span></a></u><span>); (</span><u><a href="http://islamicstudies.info/reference.php?sura=4&verse=136"><span class="tm9">Surah An-Nisa: Ayats 136</span></a></u><span>), </span><u><a href="http://islamicstudies.info/reference.php?sura=4&verse=150&to=152"><span class="tm9">150 to 152, </span></a><a href="http://islamicstudies.info/reference.php?sura=4&verse=162&to=164"><span class="tm9">162 to 164</span></a></u><span>); (</span><u><a href="http://islamicstudies.info/reference.php?sura=26&verse=13"><span class="tm9">Surah Ash Shuaraa: Ayat 13</span></a></u><span>).</span></p>
<p class="Normal"> </p> Note: This is not to be read by novices!tag:oppressedpeoplesonlineword.ning.com,2022-04-30:6273430:Topic:1966852022-04-30T02:07:59.800Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal"><span class="tm5">Allah says:</span> <strong><span class="tm6">“In the beginning mankind followed one single way. (Later on differences arose.) Allah sent Prophets, as heralds of good tidings for the righteous, and as warners against the consequences of evil-doing. He sent down with them the Book, embodying the Truth so that, it might (be used to) judge, among people in their disputes. Those who innovated divergent ways, rather than follow the Truth, were none other than…</span></strong></p>
<p class="Normal"><span class="tm5">Allah says:</span> <strong><span class="tm6">“In the beginning mankind followed one single way. (Later on differences arose.) Allah sent Prophets, as heralds of good tidings for the righteous, and as warners against the consequences of evil-doing. He sent down with them the Book, embodying the Truth so that, it might (be used to) judge, among people in their disputes. Those who innovated divergent ways, rather than follow the Truth, were none other than those, who had received the knowledge of the Truth, and clear guidance. They did so to commit excesses against each other. So, Allah directed the believers to the Right Way, in matters on which they disagreed.” (2 Al-Baqarah:213)</span></strong></p>
<p class="Normal"> </p>
<p class="Normal"> </p>
<p class="Normal"><span class="tm7">When ignorant people attempt to trace the history of 'religion/God' they tend to the view that man began his life in the darkness of polytheisrn and that in the course of time, corresponding to man's progress, this darkness gradually receded and light increased till man arrived at monotheism.<br/><br/>The Qur'anic version, however, proclaims that man began his life in full light of the Truth. God revealed this Truth to the very first man He created, one to whom He personally conveyed the right way of life for man. Thereafter, the human race remained on the Right Way for some time, and lived as one community. Later, however, people invented deviant ways to live. This did not happen because Truth had not been communicated to them. The cause was rather, that some people wilfully sought to acquire privileges, benefits and advantages beyond their legitimate limits, and thus subjected others to injustices.</span></p>
<p class="Normal"> </p>
<p class="Normal"><span class="tm7">It was in order to enable people to overcome this corruption that God sent His Prophets. These Prophets were not sent to found separate religions in their own names, and bring new religious communities into existence. Rather, the purpose of the Prophets was to illuminate to the people the Truth, which they had allowed to be lost, and once again make them into one community.</span></p>
<p class="Normal"> </p>
<p class="Normal tm8"><span class="tm5">Allah says:</span> <strong><span class="tm6">“Do you suppose that you will enter Paradise untouched by the suffering endured by the people of faith, who passed away before you? They were afflicted by misery and hardship and were so convulsed that the Messenger and the believers with him cried out: “When will Allah’s help arrive?” They were assured: “Behold, Allah’s help is close by.” (2 Al-Baqarah:214)</span></strong></p>
<p class="Normal tm8"><span class="tm5"> </span></p>
<p class="Normal tm8"><span class="tm9">In between this verse and the one above comes a whole story, which has been left untold, a story which is alluded to in the present verse, and which is mentioned in some detail in the Makkan surahs of the Qur'an (these were revealed earlier than the present surah). The point emphasized here is, that whenever the Prophets came into the world they, and their followers, were confronted with severe resistance from those in rebellion against God.</span></p>
<p class="Normal tm8"><span class="tm5"> </span></p>
<p class="Normal tm8"><span class="tm9">At grave risk to themselves they strove to establish the predominant leadership of the true religion over the false ways of life. To follow this way has, therefore, never been easy. It is not merely a matter of declaring one's faith and then sitting back in ease, and comfort. On the contrary, the profession of faith has always demanded that one should strive to establish the religion, which one has adopted as one's way of life, as a living reality and that one should spare no effort in undermining the power of the Devil, who seeks to resist it.</span></p>
<p class="Normal"> </p> Allah is the Light of the heavens and the earth.tag:oppressedpeoplesonlineword.ning.com,2022-04-12:6273430:Topic:1961992022-04-12T02:43:46.719Zkarriem el-amin shabazzhttps://oppressedpeoplesonlineword.ning.com/profile/karriemelaminshabazz
<p class="Normal tm5"></p>
<p class="Normal tm5"><span class="tm6">Allah says:</span> <strong><span class="tm7">“Allah is the Light of the heavens and the earth. His Light (in the Universe) may be likened to a niche wherein is a lamp, and the lamp is in the crystal which shines in star-like brilliance. It is lit from (the oil) of a blessed olive tree, that is neither eastern nor western. Its oil practically glows (by itself) as if no fire touched it. Light upon Light, Allah guides to His Light…</span></strong></p>
<p class="Normal tm5"></p>
<p class="Normal tm5"><span class="tm6">Allah says:</span> <strong><span class="tm7">“Allah is the Light of the heavens and the earth. His Light (in the Universe) may be likened to a niche wherein is a lamp, and the lamp is in the crystal which shines in star-like brilliance. It is lit from (the oil) of a blessed olive tree, that is neither eastern nor western. Its oil practically glows (by itself) as if no fire touched it. Light upon Light, Allah guides to His Light whom He wills. Allah sets forth parables to make people understand. Allah knows everything.” (24 An-Nur:35)</span></strong></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Light is something which makes things visible, which is itself</span> <span class="tm10">clear and unmistakable to the eye or mind</span> <span class="tm9">and helps make other things clear. The human mind conceives light in this very sense. Absence of light is termed darkness, invisibility and obscurity. On the other hand, when there is visibility and things become exposed to view, man says there is light. Allah has been called Light in this basic sense, and not in the sense of a beam of light which travels at the speed of 186,000 miles per second and stimulates the optic nerve through the retina. This conception of light has nothing to do with the reality of the meaning for which the human mind has coined this word. All human words used for Allah are used in their basic sense and meaning, and refer to their physical connotation. For instance, when, the word sight is used with respect to Allah, it does not mean that Allah has an eye like men, or animals with which He sees. Similarly, when we say that Allah hears or grips or grasps, it does not mean that He hears through ears, or grips or grasps with the hand like us. These words are used in a metaphorical sense</span> <span class="tm10">that describe a thing by comparing it to some other thing.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Only a man of very poor intelligence would have the misconception that hearing, seeing or grasping is not possible except in the limited and specific sense in which we experience it. Similarly it would be shortsighted to interpret the word light in the sense of physical light rays emanating from a luminous body and affecting the retina. This word is not applicable to Allah in its limited sense, but in its absolute sense. That is, He alone in this universe is the real and prime cause of making everything clear, otherwise there is nothing but darkness here. Everything which gives light and illuminates other things has received its light from Him. It has no light of its own.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">The word light is also used for knowledge. Therefore, ignorance is termed as darkness. Allah is the Light of the universe in this sense too, because the knowledge of reality and of right guidance can be obtained from Him alone. Without recourse to His Light, there will be nothing but the darkness of ignorance and the resultant vice and wickedness in the world.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">In this parable, Allah has been likened to the Lamp and the universe to the Niche. The glass shade is the veil behind which Allah has concealed Himself from His creation. This veil is not a physical veil, but a veil caused by the intensity of divine clarity. The human eye is unable to see Him, not because of the intervening darkness, but because of the intensity of the all pervading, all-embracing Light, radiating through the transparent veil. The human vision, which is limited in nature, cannot comprehend it. It can only comprehend and perceive limited physical lights, which vary in brightness, which disappear and reappear, and Which can be perceived only by contrast to existing darkness. The Absolute Light has no confronting darkness. It does not vanish. It shines forth and pervades all around, with ever existing glory. It is beyond human perception and comprehension.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">As for the lamp, which is lit with the oil of a blessed olive tree, which is neither eastern nor western, is to give an idea of the perfect light of the lamp, and its brilliance. In ancient times the source for brilliant light were the olive lamps, and the most superior oil for the purpose was that obtained from a tree standing in an open and elevated place. The tag name of Lamp, for Allah in the parable does not mean that Allah is deriving His energy from some external source. It only means that the Lamp in the parable is not an ordinary lamp, but the most brilliant lamp, that can be imagined. Just as a brilliant lamp illuminates the whole house, so does Allah illuminate the whole universe.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Again, the words “its oil is (so fine) as if it were to shine by itself, without fire having touched it” are also meant to emphasize the brilliance of the light of the lamp, which is being fed by the finest and most combustible oil. The olive, being neither eastern, nor western, and the high combustibility of its oil are not the essential elements of the parable, but are attributes of the lamp, which is the primary element of the parable. The essential elements of the parable are three: the Lamp, the Niche and the transparent Glass Shade.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">The sentence: “His light may be likened,” dispels any possible misunderstanding that one could get from the words: “Allah is the light of the heavens and the earth.” This shows that the use of the word light for Allah does not at all mean that the essence of His Being is nothing but light. In essence, He is a Perfect Being, Who is All-Knowing, All-Powerful, All-Wise etc. and also possessing All Light. He has been called Light itself because of His Perfection, as a source of Light, just as somebody may be called Grace on account of his being highly gracious and beneficent, or Beauty because of his being highly beautiful and attractive.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Although Allah’s Light illuminates the whole world, everybody does not and cannot perceive it. It is Allah alone Who blesses whomsoever He wills with the capacity for perceiving His Light, and benefiting by it. Just as the day and night are alike to a blind man, so is the case of a man without the gift of inner perception. He may see the electric light, the sunlight, the moonlight and the light from stars, but he cannot perceive the Light of Allah. For him there is nothing but darkness in the universe. Just as a blind man cannot see the stone in his way unless he stumbles over it, so is the man without the gift of inner perception, who cannot perceive even those realities around him which may be all brilliance and shining by Allah’s Light. He will perceive them only when he is overtaken by the consequences of his own misdeeds.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">This means two things: First, He knows what parable can best explain a certain reality, and secondly, He knows who is entitled to receive this bounty and who is not. Allah has no need to show His Light to the one who has no desire or longing for it, and who is utterly lost in worldly pursuits and in seeking material pleasures and gains. This bounty can be bestowed only on the one, who in the knowledge of Allah has a sincere desire for it.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm5"><span class="tm6">Allah says:</span> <strong><span class="tm7">“(Those who are directed to this Light are found) in houses which Allah has allowed to be raised and wherein His name is to be remembered. In them people glorify Him in the morning and in the evening,” (24 An-Nur:36)</span></strong></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Some commentators have interpreted these houses to mean the mosques, and raising them to mean constructing and reverencing them. Some others, however, take them to mean the houses of the believers, and raising them, to mean, raising their moral status. The words to mention His name therein seem to refer to the mosques and support the first interpretation, but if we look deeper, we see that they also support the second interpretation, equally well. This is because divine law does not confine worship to mosques alone, as is the case with the priest-ridden religions where the rituals can only be performed under the leadership of a clergy. In Islam a house is also a place of worship, like the mosque, and every man is his own priest. As this Surah mostly contains instructions for ennobling domestic life, we feel, that the second interpretation is more in keeping with the context, though there is no reason for rejecting the first interpretation. There will be no harm if both the mosques and the houses of the believers are implied here.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal"><span class="tm6">Allah says:</span> <strong><span class="tm7">“people whom neither commerce nor striving after profit diverts them from remembering Allah, from establishing Prayer, and from paying Zakah; people who dread the Day on which all hearts will be overturned and eyes will be petrified;” (24 An-Nur:37)</span></strong></p>
<p class="Normal tm5"><span class="tm6">Allah says:</span> <strong><span class="tm7">“(people who do all this) so that Allah may reward them in accordance with the best that they did; indeed He will bestow upon them more out of His Bounty, for Allah grants whomsoever He wills beyond all measure.” (24 An-Nur:38)</span></strong></p>
<p class="Normal tm5"><span class="tm6"> </span></p>
<p class="Normal tm5"><span class="tm9">Here those characteristics have been described, which are necessary, for the true reception of Allah’s Absolute Light, and for benefiting from His bounties. Allah does not bestow His bounties without reason. He bestows them on the deserving ones alone. He only sees this, that the recipient has sincere love for Him, stands in awe of Him, seeks His favors, and avoids His wrath. He is not lost in material pursuits, but in spite of his worldly engagements keeps his heart warm with God’s remembrance. Such a person does not rest content with low spiritual levels, but actively endeavors to attain the heights towards which, his Master may guide him.</span></p>
<p class="Normal tm5"><span class="tm6"> </span></p>
<p class="Normal tm5"><span class="tm9">He does not go for the paltry gains of this transitory world, but has his gaze constantly fixed on the everlasting life of the Hereafter. These are the things which determine whether or not a person should be granted the favor to benefit from Allah’s Light. Then, when Allah is pleased to bestow His bounties, He bestows them without measure; and it will be man’s own incapacity if he does not receive them in full.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm5"><span class="tm6">Allah says:</span> <strong><span class="tm7">“But for those who deny the Truth, their deeds are like a mirage in the desert, which the thirsty supposes to be water until he comes to it, only to find, that it was nothing. He found instead, that Allah was with Him and He paid his account in full. Allah is swift in settling the account.” (24 An-Nur:39)</span></strong></p>
<p class="Normal tm5"><span class="tm6"> </span></p>
<p class="Normal tm8"><span class="tm9">That means, they refused to sincerely accept the divine message, which was brought by the Prophets, and which, at that time was being given by the Prophet Muhammad (pbuh). These verses clearly show that only the truthful and righteous believers can benefit from Allah’s Light. In contrast to them, the state of those people is being described here, who refused to believe and obey the Prophet (pbuh), who was the real and only means of attaining the Light of Allah.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">This parable describes the condition of those people who, in spite of disbelief and hypocrisy, practice some good deeds and also believe, among other things, in the life after death. In the hope, that their good deeds will be of some help to them, in the Hereafter even if they did not believe in, and follow the Prophet, and lacked the qualities of true believers. In this parable they are being told, that their expectations of reaping benefits, in the Hereafter, from their flashy deeds of virtue, are no more than a mirage.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Just as a traveler in the desert takes the glittering sands for a surging pool of water and runs towards it to quench his thirst, so are these people traveling on the road to death, cherishing false hopes on account of their good deeds. But, just as the one running towards a mirage does not find anything there to quench his thirst, so will these people find nothing to avail them when they enter the state of death. On the contrary, they will find Allah there, Who will require them to account for their disbelief, hypocrisy and misdeeds, which they committed along with their showy deeds of virtue, and will deal with them in full justice.</span></p>
<p class="Normal tm8"><span class="tm9"> </span></p>
<p class="Normal tm5"><span class="tm6">Allah says:</span> <strong><span class="tm7">“Or its similitude is that of depths of darkness upon an abysmal sea, covered by a billow, above which is a billow, above which is cloud, creating darkness piled one upon another. When he puts forth his hand, he could scarcely see it. He to whom Allah assigns no light, he will have no light.” (24 An-Nur:40)</span></strong></p>
<p class="Normal tm5"><span class="tm6"> </span></p>
<p class="Normal tm5"><span class="tm9">This parable describes the condition of all the disbelievers and hypocrites including those who perform good deeds for show. It is being stated that such people are passing their life in a state of absolute and complete ignorance. Whether they are the most learned people in the world and leaders in their respective fields of learning. They are like the man who is lost in complete darkness where no ray of light can reach him. They think that knowledge merely consists in producing atom bombs, hydrogen bombs, supersonic planes and moon rockets, or in attaining excellence in economics, finance, law and philosophy.</span></p>
<p class="Normal tm5"><span class="tm6"> </span></p>
<p class="Normal tm5"><span class="tm9">However, they little understand that real knowledge is something entirely different and they have no idea of it. They are ignorant, and an illiterate peasant who has gained some acquaintance of the divine truth is wiser than them.</span></p>
<p class="Normal tm5"><span class="tm9"> </span></p>
<p class="Normal tm8"><span class="tm9">Here is stated the real object of the discourse which began with: “Allah is the Light of the heavens and the earth.” When in fact there is no light in the universe except, the Light of Allah. All manifestation of reality is due to that Light. From where, can the one whom Allah does not give light, have light? There exists no other source of light, from where he can receive even a ray.</span></p>
<p class="Normal"> </p> FUNDRAISER FOR WOMENHEART, THE NATIONAL COALITION FOR WOMEN WITH HEART DISEASEtag:oppressedpeoplesonlineword.ning.com,2021-11-27:6273430:Topic:1945582021-11-27T01:16:19.329ZSiebra Muhammadhttps://oppressedpeoplesonlineword.ning.com/profile/SiebraMuhammad
<p>Greetings!</p>
<p>We hope you are having a blessed day. I am writing to you on behalf of WomenHeart, The National Coalition for Women with Heart Disease. WomenHeart is a nonprofit organization that was established in 1999 in Washington, D.C. to improve the health and quality of life of women living with heart disease, and to advocate for their benefit.</p>
<p>In March 2021, I lost my mother to sudden cardiac arrest. It was shocking and unexpected. She was otherwise healthy and had no…</p>
<p>Greetings!</p>
<p>We hope you are having a blessed day. I am writing to you on behalf of WomenHeart, The National Coalition for Women with Heart Disease. WomenHeart is a nonprofit organization that was established in 1999 in Washington, D.C. to improve the health and quality of life of women living with heart disease, and to advocate for their benefit.</p>
<p>In March 2021, I lost my mother to sudden cardiac arrest. It was shocking and unexpected. She was otherwise healthy and had no pre-existing medical conditions. Because of this, the fight against heart disease in Black women is very personal to me. My family and our history of heart related issues is why I'm a supporter of WomenHeart.</p>
<p>The following are just a few values that the organization focuses on:</p>
<p>PATIENT CENTERED. WomenHeart is committed to serving the needs of women with diagnosed heart disease.</p>
<p>EMPOWERMENT. WomenHeart believes that education, support and training enable women to take charge of their heart health and advocate for other women.</p>
<p>EQUALITY. WomenHeart is dedicated to ensuring that women have equal access as men to accurate cardiac diagnostic testing and proper treatment.</p>
<p>INCLUSIVENESS. WomenHeart believes that diversity strengthens and enriches every aspect of our organization.</p>
<p>COLLABORATION. WomenHeart actively seeks meaningful and productive partnerships with other organizations to educate women about heart disease.</p>
<p>QUALITY. WomenHeart is committed to rigorous evaluation and continuous improvement of all aspects of our organization.</p>
<p>I hope you will consider joining me to help with fundraising or perhaps make a donation to this important cause right now. We know that money can be tight, so please know that any donation will be appreciated, whether it's $100 or even $1! Let us know if you have any questions or need additional information and we'll be happy to answer them.</p>
<p>This is a fight, that with enough support, we can WIN!</p>
<p>Best Regards,</p>
<p>Siebra M.<br/>Contributor</p>
<p><a href="http://www.GoFundMe.com/WomenHeart">www.GoFundMe.com/WomenHeart</a><a href="https://storage.ning.com/topology/rest/1.0/file/get/9854015474?profile=original" target="_blank" rel="noopener"><img src="https://storage.ning.com/topology/rest/1.0/file/get/9854015474?profile=RESIZE_710x" class="align-full"/></a></p> TERRORIST FINANCINGtag:oppressedpeoplesonlineword.ning.com,2021-02-20:6273430:Topic:1830322021-02-20T19:51:34.056ZAntar Ibn Stanfordhttps://oppressedpeoplesonlineword.ning.com/profile/AntarIbnStanford
<p style="text-align: center;">TERRORIST FINANCING</p>
<p style="text-align: center;"><a href="https://www.rand.org/pubs/research_reports/RR3046.html"><img alt="Armed fighters over a background of Syrian, Iraqi, and U.S. currencies and gold ingots, photos by zabelin, Cimmerian, Vitoria Holdings LLC, and johan10/Getty Images" height="430" src="https://wwwassets.rand.org/content/rand/pubs/research_reports/RR3046/jcr:content/par/teaser.aspectfit.0x430.jpg/x1566579805255.jpg.pagespeed.ic.l5TdsDmFhS.webp" width="576"></img></a></p>
<p style="text-align: center;">By</p>
<p style="text-align: center;">Maisah Robinson, PhD</p>
<p>This paper is about terrorist financing done by those who go against the Islamic prohibition against terrorists acts. The paper contains a discussion of the ways in which those who are called terrorists finance their operations. In…</p>
<p style="text-align: center;">TERRORIST FINANCING</p>
<p style="text-align: center;"><a href="https://www.rand.org/pubs/research_reports/RR3046.html"><img src="https://wwwassets.rand.org/content/rand/pubs/research_reports/RR3046/jcr:content/par/teaser.aspectfit.0x430.jpg/x1566579805255.jpg.pagespeed.ic.l5TdsDmFhS.webp" alt="Armed fighters over a background of Syrian, Iraqi, and U.S. currencies and gold ingots, photos by zabelin, Cimmerian, Vitoria Holdings LLC, and johan10/Getty Images" width="576" height="430"/></a></p>
<p style="text-align: center;">By</p>
<p style="text-align: center;">Maisah Robinson, PhD</p>
<p>This paper is about terrorist financing done by those who go against the Islamic prohibition against terrorists acts. The paper contains a discussion of the ways in which those who are called terrorists finance their operations. In the narrow definition, terrorism has been association with Muslims, who themselves have been victims of hate crimes and violence. Islam has been wrongly held responsible for the violence perpetrated by a small number of people who call themselves Muslims, and often the actions of violence they inflict are on Muslims. The word ‘jihad’, used to describe what the terrorists are doing, has nothing to do with their acts. The term ‘jihad’ comes from the root word jahada and means to struggle. Prophet Muhammad (peace be upon him) said that the greatest jihad is to struggle with the insidious suggestions of one’s own soul. Thus, jihad means the inner struggle of striving to submit to Allah and be a virtuous person. Also, jihad means to struggle against injustice. That Muslims force people to submit to Islam is a myth.</p>
<p>Like other religions, Islam allows for armed self-defense, retribution against exploitation, and oppression as mentioned in the Qur’an:</p>
<p><em>“And why should ye not fight in the cause of God and of</em></p>
<p><em>those who, being weak, are ill-treated (and oppressed)? -</em></p>
<p><em>Men, women, and children, whose cry is: “Our Lord! Rescue</em></p>
<p><em>us from this town, whose people are oppressors; and raise</em></p>
<p><em>for us from thee one who will protect; and raise for us from</em></p>
<p><em>thee one who will help!”</em> [Al-Qur’an 4:75]</p>
<p>Allah does not condone the killing of innocent people.</p>
<p><em>“…if any one slew a person - unless it be for murder</em></p>
<p><em>or for spreading mischief in the land - it would be</em></p>
<p><em>as if he slew the whole people: and if any one saved</em></p>
<p><em>a life, it would be as if he saved the life of the whole</em></p>
<p><em>people.” [Al-Qur’an 5:32]</em></p>
<p>Shortly after the September 11 attacks, the U.S. government began focusing on terrorist financing. Investigations revealed that the terrorists had access to approximately $500,000 in the United States to carry out their suicide mission. Numerous federal agencies, such as the Central Intelligence Agency (CIA), Federal Bureau of Investigation FBI, State Department, Internal Revenue Service (IRS), and Treasury and its components, Customs, the Office of Foreign Asset Control (OFAC), and the Financial Crimes Network (FinCEN), are sharing information and working together to address terrorist financing. In addition, many companies involved in businesses that previously were not subject to money laundering reporting requirements are covered by new anti-money laundering regulations.</p>
<p> The publication of lists of designated groups and persons that, according to facts contained in administrative records compiled for this specific purpose, are conclusively determined to be terrorists. Upon the inclusion of any group or person on these lists, it becomes a crime for anyone subject to United States jurisdiction to engage in financial transactions with that group/persons, even if the transaction itself is not designed to promote terrorism. The list consists of :</p>
<p> </p>
<p></p>
<p>Al Qaida/Islamic Army</p>
<p>Abu Sayyaf Group</p>
<p>Armed Islamic Group (GIA)</p>
<p>Harakat ul-Mujahidin (HUM)</p>
<p>Al-Jihad (Egyptian Islamic Jihad)</p>
<p>Islamic Movement of Uzbekistan (IMU)</p>
<p>Asbat al-Ansar</p>
<p>Salafist Group for Call and Combat (GSPC)</p>
<p>Libyan Islamic Fighting Group</p>
<p>Al-Itihaad al-Islamiya (AIAI)</p>
<p>Islamic Army of Aden</p>
<p>Usama bin Laden</p>
<p>Muhammad Atif (aka, Subhi Abu Sitta, Abu Hafs Al Masri)</p>
<p>Sayf al-Adl</p>
<p>Shaykh Sai'id (aka, Mustafa Muhammad Ahmad)</p>
<p>Abu Hafs the Mauritanian (aka, Mahfouz Ould al-Walid, Khalid Al-Shanqiti)</p>
<p>Ibn Al-Shaykh al-Libi</p>
<p>Abu Zubaydah (aka, Zayn al-Abidin Muhammad Husayn, Tariq)</p>
<p>Abd al-Hadi al-Iraqi (aka, Abu Abdallah)</p>
<p>Ayman al-Zawahiri</p>
<p>Thirwat Salah Shihata</p>
<p>Tariq Anwar al-Sayyid Ahmad (aka, Fathi, Amr al-Fatih)</p>
<p>Muhammad Salah (aka, Nasr Fahmi Nasr Hasanayn)</p>
<p>Makhtab Al-Khidamat/Al Kifah</p>
<p>Wafa Humanitarian Organization</p>
<p>Al Rashid Trust</p>
<p>Mamoun Darkazanli Import-Export Company</p>
<p></p>
<p> (Source: White House News. <em>Executive Order on Terrorist Financing</em>)</p>
<p>Terrorists focus on crimes of opportunity in vulnerable locations worldwide and seek to operate in relative obscurity by taking advantage of close-knit networks of people and nontransparent global industry flows when earning, moving, and storing their assets. To earn assets, they focus on profitable crimes or scams involving commodities such as smuggled cigarettes, counterfeit goods, and illicit drugs and the use of systems such as charitable organizations that collect large sums. To move assets, terrorists use mechanisms that enable them to conceal or launder their assets through nontransparent trade or financial transactions such as charities, informal banking systems, bulk cash, and commodities such as precious stones and metals. To store assets, terrorists may use commodities that are likely to formal banking system. For example, terrorists may use precious stones and metals that serve as effective forms of currency.</p>
<p>Some international terrorist organizations engage in legitimate philanthropic and humanitarian activity for suffering people. This activity is considered the benevolent counterpart to their violent activities and is designed to win the hearts and minds of people in such regions, while they simultaneously kill innocent people through violence elsewhere. Given the nature of many terrorist organizations, it is an insurmountable law enforcement challenge to trace the dollars coming from United States sources, through the Third World financial sector, to their ultimate use in purchasing bombs and bullets. Perhaps more importantly, even if such law enforcement efforts succeeded, it would be even more difficult to establish that the U.S.-based providers specifically knew that the funds were going to the malevolent, rather than humanitarian, purposes of the group. These two factors led to the basis for the current terrorist financing statutory scheme. This scheme contains the provisions that all money is fungible, and the benevolent intent of American donors cannot wash what is inherently a dangerous act–funding overseas groups that kill innocent persons. The funds provided by the humanitarian-minded donor are just as useful to the terrorist organization as the funds provided by persons who intend such funds to be used for violence.</p>
<p>Terrorists earn assets through illicit trade in myriad commodities, such as drugs, weapons, and cigarettes, and systems, such as charities, owing to their profitability. Like other criminals, terrorists can trade any commodity in an illegal fashion, as evidenced by their reported involvement in trading a variety of counterfeit and other goods. However, although terrorists are generally motivated by ideological factors rather than pure profit, terrorists, like other criminals, benefit most from smuggling those commodities with the highest profit margins.</p>
<p>Globally, trafficking in illicit drugs and weapons is a profitable means for terrorists to earn assets. Terrorists have been reportedly involved in trafficking illicit drugs, the most lucrative commodity illegally traded. According to the U.S. State Department’s 2003 International Narcotics Control Strategy Report, this trade is valued in the billions and allows drug traffickers to corrupt government and law enforcement officials worldwide, particularly in countries with weakly enforced laws and regulations where officials are poorly paid. In East Asia, trafficking in drugs and weapons, as well as engaging in organized crime and official corruption, are serious international crimes that terrorist organizations have exploited to finance their operations.</p>
<p>Terrorists have used alternative remittance systems, such as “hawala” or “hundi”, and underground banking; these systems use trusted networks that move funds and settle accounts with little or no paper records. Such systems are prevalent throughout Asia and the Middle East as well as within expatriate communities in other regions. Usually, a transaction begins with a visit to a hawala broker. The person wanting to send money gives the broker the sum of money to be transferred plus a fee and the name and location of the person he wants the money delivered to. The broker then gives his customer a receipt. The receipts are usually just a bit of paper. The broker then contacts a broker in the recipient's country. The recipient contacts the local hawala broker. While the system may be ancient, hawala brokers routinely use fax machines or the Internet to communicate with other brokers. The broker is given a code with a specific serial number sent to him by his relative. Records are kept only until the transaction is completed. Then they are destroyed. The money does not move, either physically or electronically. Brokers dole out money from the same pool that they take it in. They make money from the fees they charge for the transactions. The system is built on the trust between brokers, a trust built up between generations of hawala brokers.</p>
<p>Some terrorist groups may also use Islamic banks to move funds. Islamic banks operate within Islamic law, which prohibits the payment of interest and certain other activities. They have proliferated throughout Africa, Asia and the Middle East since the mid-1970s. Some of the largest Islamic financial institutions now operate investment houses in Europe and elsewhere. Many of these banks are not subject to a wide range of anti-money laundering regulations and controls normally imposed on secular commercial banks nor do they undergo the regulatory or supervisory scrutiny by bank regulators via periodic bank examinations or inspections. While these banks may voluntarily comply with banking regulations, and in particular, anti-money laundering guidelines, there is often no control mechanism to assure such compliance or the implementation of updated anti-money laundering policies.</p>
<p>Terrorist financing enforcement is an example of strategic over-inclusiveness, where the crimes are based on the recognition of how terrorists behave. The key terrorist financing statute (<em>18 U.S.C. § 2339B</em>) fits within the American counterterrorism enforcement tradition. Because it contains the offenses of conspiracy and attempt, it is a powerful tool in the effort to disrupt terrorist plots before they reach fruition. It is also the closest thing pertaining to the crime of being a terrorist that exists. The financial sources of terrorist financing are prosecuted under the U.S. Code provisions, which criminalize the act of knowingly providing support and engaging in financial transactions with terrorists.</p>
<p>This governmental priority for eliminating terrorist financing resulted in greater scrutiny of corporations, increased governmental demands for information from corporations, and far less tolerance of corporate indifference to money laundering issues. Furthermore, the government will not hesitate to seize funds or to prosecute corporations or individuals for money laundering violations. This new level of inter-agency cooperation is illustrated by the Foreign Terrorist Asset Tracking Center (FTAT). Headed by OFAC, the Center shares and analyzes data provided by participating agencies. Another multi-agency effort is Operation Green Quest. Led by the Customs Service, the group includes the IRS, FBI, OFAC, the Secret Service, the Postal Inspection Service, and the Bureau of Alcohol Tobacco and Firearms. Green Quest uses agents in the participating agencies to investigate terrorist financing.</p>
<p>Since September 11, thousands of search warrants have been served, and records relating to thousands of people and accounts have been subpoenaed. The federal government has created inter-agency working groups to implement the broad objectives of the <em>USA PATRIOT Act of 2001</em> ("PATRIOT Act") pertaining to money laundering. The <em>PATRIOT Act, Pub.L. 107-56, 115 Stat. 307</em> (2001) adds and amends certain financial reporting requirements and banking laws. Title III of the Act makes a number of amendments to the anti-money laundering provisions of the <em>Bank Secrecy Act, 31 U.S.C. Sections 5311-5331</em>. These amendments are intended to make it easier to prevent, detect, and prosecute international financing of terrorism.</p>
<p>Regulations in the “Special Information Sharing Procedures to Deter Money Laundering and Terrorist Activity” regulation encourage and permit financial institutions to share confidential financial data (<em>31 C.F.R. pt. 103, sub-part H</em>). Financial institutions may provide such information to other financial institutions if they provide notice to the government before such information is shared. A certification must be provided to FinCEN prior to the exchange of information. It must identify the two entities involved in the exchange of information and certify that the information will not be used for any purpose other than complying with the government's money laundering detection procedures, and that the security and confidentiality of the information will be maintained (<em>31 C.F.R. Section 103.110</em>). The certification and resulting authorization to share information is valid for one year. Entities that comply with the requirements of these regulations are provided with a safe harbor from liability from individuals or entities for sharing such information (<em>31 C.F.R. Section 103.110 d).</em></p>
<p>Financial institutions are also permitted to provide financial information to the government in certain situations under the Financial Crimes Enforcement Network FinCEN, the designated point government agency that receives information from other government agencies concerning suspected money launderers and terrorists and provides that information to financial institutions so that suspect accounts and transactions can be checked. Financial institutions are required to search their records regarding the individuals, accounts, or transactions at issue. Entities that provide such information are given immunity from suit by the account holder whose information is provided.</p>
<p>Foreign governments also provide support and coordinate with the United States in the seizing and freezing of assets. The Financial Action Task Force ("FATF") on money laundering, which existed prior to September 11, consists of financial intelligence units from 31 countries, including the United States. In October 2001, the group established eight recommendations regarding the detection of terrorist funding that require member countries to: ratify and implement the United Nations International Convention for the Suppression of the Financing of Terrorism; criminalize the financing of terrorism, terrorist acts and terrorist organizations, and make such crimes predicate acts for money laundering offenses; freeze and confiscate terrorist assets; report suspicious financial transactions linked to terrorism; assist other countries' law enforcement and regulatory authorities in their investigations of terrorist financing; impose anti-money laundering requirements on business in addition to banks and financial institutions that are involved in alternative remittance systems; strengthen customer identification measures in international and domestic wire transfers; and ensure that non-profit organizations cannot be misused to finance terrorism (The FATF website).</p>
<p>According to the U.S. Treasury Department, aggressive U.S. engagement with Saudi Arabia to address the threat of terrorist financing has led to arrests of key terrorist financiers, the freezing of assets and new restrictions on the financial activities of charitable organizations. The International Monetary Fund (IMF) and the World Bank agreed to adopt a more comprehensive approach against terrorist financing in recipient countries and provide technical assistance to them to protect their financial system. The two money lending world bodies integrated Anti-Money Laundering (AML) and Combating the Financing of Terrorism (CFT) into their operational work. Technical Assistance (TA) components totaling millions have been included in lending programs for 4 countries consisting of Bangladesh, <span style="font-size: 10pt;">Guatemala, Honduras, and Pakistan..</span></p>
<p><span style="font-size: 10pt;">In addition to the policy, legal, and law enforcement actions taken by the United States and multilateral organizations, the financial intelligence community has weighed in on terrorist financing. The Financial Crimes Enforcement Network intelligence unit is tasked with being the primary intelligence source for financial information within the United States. It is responsible for maintaining and analyzing “Suspicious Action Reports and Currency Transaction Reports” filed by financial institutions in accordance with the Bank Secrecy Act; it also works with law enforcement, the CIA, and regulatory agencies to assist with intelligence of financial crimes committed within the United States. As a result of the USA PATRIOT Act, the Financial Crimes Enforcement Network has an expanded responsibility in terrorist financing and is now an independent bureau within the Treasury Department. It can share information from multiple agencies and flag separate inquiries by different agencies on a particular individual or account. This is vital, because it opens the doors for financial information sharing between law enforcement agencies and intelligence agencies, responding to the criticism of a lack of across-the-board intelligence sharing before 11 September 2001.</span></p>
<p><span style="font-size: 10pt;">While it is clear that enforcement standards regarding financial transactions are stringent, and that the line between administrative liability and criminal culpability for non-compliance has changed, the long-term implications for corporations are not completely clear. Nevertheless, it is clear that companies involved in acquisitions, sales, mergers and business relationships with companies and individuals located abroad, and companies located in the United States with businesses in other countries, are being held to a higher standard regarding their due diligence before embarking on such a relationship or transaction. The risk of failing to comply to enforcement standards will result in the seizure of assets, business records, and perhaps the resulting distress or failure of the affected business entity.</span></p>
<p><span style="font-size: 10pt;"> </span></p>
<p><span style="font-size: 10pt;"> </span></p> Black Lives Mattertag:oppressedpeoplesonlineword.ning.com,2020-12-09:6273430:Topic:1398772020-12-09T01:12:53.691ZBilal Mahmud المكافح المخلصhttps://oppressedpeoplesonlineword.ning.com/profile/2frvdhko3jtbx
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