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Monthly Archives: June 2015

How the Prophet Brought About Positive Change

The greatest, most profound change in history happened peacefully.

Nevertheless, it was truly decisive.

Prophet Muhammad (peace be upon him) changed the people’s beliefs, their behavior, their customs, and their social norms, and he did so by convincing them with kindness and gentle persuasion.

He did not force people to agree with him.

He did not resort to a show of strength except when absolutely necessary to protect his people.

For the first thirteen years of his mission, he lived in Makkah in a state of abject weakness, persecuted by his countrymen.

After he emigrated to Madinah, his focus was on building and safeguarding his community. If we consider the landmark events of the Madani era, we find that the battle of Badr was not pre-planned; the battle of Uhud was purely defensive as was the Battle of the Confederate tribes.

The peace treaty of Hudaybiyah that the Prophet entered into with the Makkans was seen by many of the Muslims to be a humiliation for Islam, but the Prophet knew better.

Then, when the Muslims finally entered Makkah in victory, they did so peacefully. They took the city without fighting or bloodshed. Then the Prophet (peace be upon him) stood among the Makkans, who feared reprisals for the years of persecution they had meted out to the Muslims, and he said:

“You may go as you please, for you are free.” (Authenticated by Al-Albani)

He restored to the weak and granted their rights, manumitted slaves, elevated the status of the people, and did away with oppressive practices against women.

He likewise did away with the exploitative practices, pomp and influence of the city’s despots with the minimum of hardship for all parties concerned.

It is impressive how the Prophet rid Arabian society of the many deep-rooted and pernicious customs that they had during the times of ignorance. He was able to bring about a new mindset, freed from the rote, blind following of ancestral traditions. He made the people aware of the falsehood of their former customs, so this awareness could protect them from lapsing back into such modes of thought.

In this way, the Prophet brought them out of the darkness of superstition, fortune-telling and divination. He dispelled their wantonness and sexual exploitation. He did away with their tribal boasting and rivalries. He rid their hearts of racism. When his own companion Abu Dharr betrayed racist tendencies, he did not hesitate to tell him:

“You are indeed a man possessed of some habits from the times of ignorance.” (Muslim, 4092)

He never compromised on polytheism. He opposed it absolutely, regardless of the sacrifices and hardships this meant for him. He stove to dismantle polytheism in the minds and hearts of the people and bring them to monotheism. Nevertheless, when he went to Makkah after the Treaty of Hudaybiyah to perform the Umrah (minor pilgrimage), there were three hundred and sixty idols around the Ka`bah. He did not destroy the idols or interfere with them in any way.

What would have been the point?

It is easy for people to recreate their idols as long as they believe in them. The only permanent way to dismantle them is to dismantle them in the people’s hearts and minds. Only after he entered Makkah as their leader, after the people entered into Islam in droves, did he remove the idols from the Ka`bah, restoring it as a place of worship for Allah alone. At this time, a great majority of the people had been convinced of the falsehood of idol worship. Indeed, one of the Makkan leaders commented:

“Had they been of any worth, they would not have forsaken us.”

The Prophet (peace be upon him) was an example of patience in how he coexisted with the pagans in Makkah, and in the fortitude he showed by responding gently and with an open heart to them, in spite of their abuses and hostility towards him and towards the men and women who chose to follow him.

Then, after the emigration to Madinah, he lived alongside the Jews and the pagans from the local tribes, not to mention the hypocrites who concealed their animosity towards Islam and the Muslims who were weak in faith. These people were still in Madinah at the time of the Prophet’s death. The chapter of the Quran entitled al-Hujurat, which addresses those who were being ill-mannered towards the Prophet and using spiteful names, was revealed in the ninth year after the emigration. One of its final verses reads:

{The Bedouins say: “We have believed.” Say [to them]: “You have not [yet] believed; but say [instead], ‘We have submitted’, for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.} (49: 14)

At the time of the Prophet’s death, his shield was being held by a Jewish man as collateral for a debt he owed him. The Prophet had borrowed the money to provide food for his family. The Prophet needed the money at the time, and the purchase of the shield was in the Jewish man’s interest at the time.

This is the basis of coexistence, to realize that your own welfare and that of other people can be realized together.  In this way, the Prophet gave a practical lesson for future generations. Madinah, the first capital of Islam, had this diversity within it. In this way, the people could learn how to call others to Islam and how to conduct themselves in a society where they live with people of other faiths as fellow citizens.

During the many eras of Islamic rule throughout history, the rights of the various religious communities and denominations were upheld and protected within the context of a strong social fabric. They were not forced to change their religion or their denominational affiliation.

The Muslims continued to engage them in polite debate and discussion.  This social fabric can be torn apart by conflicts spurred on by political interests who instigate the ignorant people and play on their prejudices. When this happens, when neighbor turns against neighbor, people abandon our Prophet’s teachings which stress neighborly rights even with those you disagree with.

At times of conflict, people behave irrationally and suspiciously. Sensible people know that this state of affairs is temporary and can – must – be surmounted. People can settle back into living together in peace and cooperation for their mutual wellbeing.  This is why `Amr ibn al-`As praised the Roman people for being:

“the quickest people to recover from a crisis.”

He was referring to an aspect of their cultural mindset that allowed them to get past the times of strife and war and return to a productive state of dialogue and cooperation. This is what we see in Europe after the two world wars. The European people pulled themselves together and ultimately created the European common market, and ultimately the European Union with all of its impressive institutions.

http://www.onislam.net/english/reading-islam/about-muhammad/464618-how-the-prophet-brought-about-positive-change.html

 
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Posted by on June 30, 2015 in Uncategorized

 

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Not One Mosque In Athens – Muslims Pray In Garages

Discover The Truth

There is not a single mosque in Athens.

“There is no place in Athens that is legal. Not one. So yeah, we do our prayers in a garage.”

What would you do if you and your community had to go underground – literally – to find a place to pray?

An estimated 300,000 Muslims live in Athens. But because of the Greek Orthodox Church’s influence and growing anti-immigrant sentiment, it is the only European capital without an official mosque.

As the far-right Golden Dawn party has gained currency since the 2008 financial crisis, Muslim immigrants have been attacked and murdered, and unofficial mosques have been targeted. With so much hatred in the air, will an official mosque ever be built?

Here’s the full story on the perils of being Muslim in modern Athens:

Source: AJ+

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Posted by on June 28, 2015 in News

 

Management of diabetes during Ramadan !

Muslims are required to fast during the month of Ramadan from sunrise to sunset.

However, there are exceptions to this. One of them is that people who are ill or have medical conditions do not have to fast. This includes some people with diabetes.

Patients should be stratified into their risk of hypoglycemia and/or the presence of complications prior to the beginning of fasting. Patients at high risk of hypoglycemia and with multiple diabetic complications should be advised against prolonged fasting.

Agents such as metformin, α-glucosidase inhibitors, TZDs, and DPP4 inhibitors appear to be safe and do not need major dose adjustments.

Sulfonylureas and insulin secretagogues should be used with extreme caution during Ramadan fasting, in particular chlorpropamide or glyburide, which are associated with increased risk of hypoglycemia. The dose of sulfonylureas should be reduced or the medication stopped before the start of the fast, depending on the degree of glycemic control, kidney function, and presence of diabetic complications. There is increasing knowledge on the efficacy and safety of DPP4 inhibitors as monotherapy or in combination with metformin therapy. The use of DPP4-inibitors appears to be safe and with low rates of hypoglycemia. The use of GLP-1 RA may also be of benefit in obese patients in improving glycaemic control and in reducing appetite during Ramadan. There is no data on the safety and efficacy of SGLT-2 inhibitors during the fasting period of Ramadan.

Algorithm for premixed insulin titration during Ramadan (adapted from Hassanein et al23)

Fasting pre-Iftar pre-Suhoor BG Insulin adjustment
>16.6 mmol/L (300 mg/dL) Increase insulin daily dose by 20%
>10 mmol/L (180 mg/dL) Reduce insulin daily dose by 10%
5.5–10 mmol/L (100–180 mg/dL) No change
<5.5 mmol/L (100 mg/dL) or symptoms Reduce insulin daily dose by 10%
< 3.9 mmol/L (70 mg/dL) Reduce insulin daily dose by 20%
<2.8 mmol/L (50 mg/dL) Reduce insulin daily dose by 30–40%

Patients with type 1 and type 2 diabetes treated with insulin should be educated on the appropriate use of insulin administration and the need for glucose monitoring during the fasting period. Most patients require a modification of the basal insulin dosage and on the use of premeal insulin to cover meals after breaking of the fast. In some patients, a larger insulin dose may be needed after a large evening meal. The use of basal insulin analogs and continuous insulin infusion may be of benefit as they cover basal requirements without significant peaks and may result in less hypoglycemia compared with human NPH and premixed insulin. The drawbacks of insulin analogs and insulin pump therapy are the cost and limitations of technology support in some countries. Finally, patients should be instructed that POC testing does not break the fast and that glucose monitoring may reduce the risks of hypoglycemia in patients receiving insulin secretagogues and insulin therapy.

http://drc.bmj.com/content/3/1/e000108.full#aff-4

 
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Posted by on June 21, 2015 in Relax

 

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Dua’ for the new crescent of Ramadan !

Dua’ for the new crescent of Ramadan;

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These are from the book:  Listening to the Qur’an: Insights, Commands, and Guidance for Our Life.

While Sūrah al-Fātiḥah encapsulates the essence of ṣalāh, this āyah encapsulates the essence of al-Fātiḥah:

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
You alone do we worship, and from You alone do we seek succor. (Al-Fātiḥah 1:4)

This āyah is the affirmation of tawḥīd as both an article of faith as well as an overriding principle in total control of our actual life. The word ʿIbādah, translated here as worship for lack of a better word, implies establishing an absolute master-slave relationship, which includes unquestioning obedience, total submission, and devotional acts like bowing and prostration. Pagans do worship idols by bowing and prostrating before them and treating them as gods. Others worship wealth, power, or celebrity in a figurative sense; they put them in the driver’s seat in their life. This āyah is a bold and loud rejection of all of these acts of worship meant for anyone except Allāh. It is also a reminder that we should not start serving other gods even without realizing it.

The second part of this āyah is a corollary of the first part, but it needs an explanation. In our daily life we do offer and receive help from others. The Qur’ān itself mentions this help at many places. For example, it says: “Help each other in righteousness and piety, and do not help each other in sin and aggression.” thus regulating it by making righteousness or lack thereof as the basis for offering or withdrawing it. It praises the believers who help the Prophet ﷺ:  “So,  those who believe in him and support him, and help  him  and follow the light sent down with him,—those are  the ones who are successful.” It reports that Prophet ʿĪsā (Jesus) asked his companions for help: “Who will be my helpers in Allāh’s  cause?” Obviously this help is not  negated here; it is offered and sought under the system of cause and effect, which itself has been created by Allāh for the normal running of this universe. What is negated (“We do not seek help from anyone except Allāh”) is the help  from other beings (e.g. saints and dead men) that is thought to transcend the system of cause and effect. Also negated is any help that is supposed to work independent of—or worse in defiance of—the Will of Allāh.

Allāh can help through means that we could not have imagined—even  bypassing the system of cause and effect. And He also helps through the normal system of cause and effect. For every need we seek help from Him, and even when we call on other people for assistance we fully realize that they are not independent agents for providing that assistance.

Lastly we seek Allāh’s help in performing the worship we promised in the first part. As a Ṣūfī master suggested, if one is finding it difficult to stay away from sins and to perform acts of worship, then reciting this āyah profusely will help greatly

 
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Posted by on June 18, 2015 in Relax

 

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