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Al-Wasatiyyah (Moderation) As An Agenda Of The Ummah

The term al-wasatiyyah is derived from an Arabic word “wasat” which means middle, fair, just, moderate, milieu and setting. The word in its different forms is used in several contexts in the Qur’an, all the word forms revolving around similar linguistic meanings. Allah says: “Thus, have We made of you an Ummah (Community) justly balanced (wasatan), that ye might be witnesses over the nations, and the Messenger a witness over yourselves…” (al-Baqarah 2:143).

Also: “The best of them (awsatuhum) said: Did I not say to you, Why do you not glorify (Allah)?” (al-Qalam 68:28)
Be guardians of your prayers, and of the midmost (wusta) prayer, and stand up with devotion to Allah.” (al-Baqarah 2:238)
And penetrate forthwith into the midst (wasatna) (of the foe) en masse.” (al-‘Adiyat 100:5)

And: “…So its expiation is the feeding of ten poor men out of the middling (awsat) (food) you feed your families with…” (al-Ma’idah 5:89)

However, the first verse and its messages signify a perspective which is principally used for advancing the nucleus of the al-wasatiyyah (moderation) paradigm. Accordingly, when Allah describes Muslims as “ummatan wasatan” (justly balanced ummah), the impression thus conveyed is that Islam is a religion of peace, moderation and impartiality, not of extremism, prejudice and intolerance. An ummah and its cultures and civilization, which have been established and molded by the vitality of Islam, are to be adorned with the same attributes and traits. Moreover, Islam is a religion of amity, justice, harmony and moderation with the Creator, self, people and at once built and natural environments. These ideals of total balance and equilibrium are to be promulgated and practiced at each and every tier of Muslim existence — including built environment — without compromising on honesty, integrity and truth. Indeed, this dimension of Islam is critical because so long as there is no peace, harmony or justice with God, there could be no peace, harmony or justice with self either. And surely, so long as there is no peace, justice or harmony with God and self, there could be no amity, harmony or fairness with people either, and with the rest of the constituents in the intricate web of creation.

Al-wasatiyyah, it goes without saying, is multidimensional. It is corporeal, psychological, intellectual and spiritual. It is at once a philosophy and a way of life. It is comprehensive, in that it integrates and balances the requisites and delights of this world and the Hereafter, as well as of the physical and spiritual domains of existence. And it is universal, in that it affects the total wellbeing firstly of Muslims and then of all people and indeed of all animate and inanimate beings. Al-wasatiyyah, thus, is a Muslim identity. So important is al-wasatiyyah in Islam that it is almost synonymous with everything that carries the adjective “Islamic”. It is because of this that for Sheikh Yusuf al-Qaradawi the first principle of moderate and justly balanced thought is “a complete and comprehensive understanding of Islam, which is characterized as being a creed and a way, knowledge and action, worship and interaction, culture and character, truth and strength, an invitation and political engagement, religion and reality, civilization and a nation.” In the same vein, according to Mohd Kamal Hassan, another implications of the notion of al-wasatiyyah for contemporary Muslim society include balancing between the permanent principles of Islamic law and the changing conditions of the time; the coupling of religious duty with the social reality; engaging in dialogue and coexistence with other people, and practicing tolerance with those who differ; as well as presenting Islam as a balanced, integrated civilizational mission for the revival, liberation and unification of the ummah.

In agreement with a divine decree, the Muslim ummah charged with the morals and quintessence of al-wasatiyyah is destined to serve as a role model to other nations and communities, confidently leading and guiding them through life’s challenges, trials and mysteries. This is so on account of an established historical truth that all man-generated life systems, ideologies and “solutions” in the absence of legitimate revealed truth and direction gradually fade away as soon as they come to civilization’s fore, except the revelation inspired and guided life system, ideology and “solution” of Islam. The justly balanced Muslim ummah, characterized as truthful, altruistic, cultured and sophisticated, is thus to serve as a witness over others, to selflessly intervene in the cause of peace and justice and to function as mankind’s ultimate source of optimism, luminosity and hope. Hence, following the pronouncement in the first of the five above-quoted Qur’anic verses that Muslims are “ummatan wasatan” (justly balanced ummah), Allah proclaims next that such is the case so “that ye might be witnesses over the nations”.

Furthermore, the subsequent Allah’s words in the same verse: “and the Messenger a witness over yourselves”, emphatically implies that to Muslims in their whole al-wasatiyyah enterprise, Prophet Muhammad (pbuh) and the revealed Word constitute the supreme point of reference as well as the infinite sources of inspiration, zeal and legitimacy. Were it not for the Prophet (pbuh) and the revealed guidance, Muslims and their civilizational representation would have been stripped of their intrinsic perpetual potency, light, honor and purity. Theirs and their civilization’s fate would eventually have become similar to the fates of the rest of mankind’s ephemeral civilizational endeavors and experiments. It follows that what Muslims are expected to be to others in the physical world, that is what the Prophet (pbuh) is to them in both the physical and metaphysical worlds.

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Dr. Spahic Omer, a Bosnian currently residing in Malaysia, is an Associate Professor at the Kulliyyah of Architecture and Environmental Design, International Islamic University Malaysia.
http://www.islamicit…h.mwkCxCg7.dpuf

 
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Posted by on December 12, 2016 in Relax, The message

 

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Science Update: No Amount of Alcohol Is Safe

Islam’s holistic approach to health and well-being means that anything that is harmful or mostly harmful, is forbidden.  Therefore,  Islam takes an uncompromising stand towards alcohol and forbids its consumption in either small or large quantities.  Alcohol is undoubtedly harmful and adversely affects the mind and the body.  It clouds the mind, causes disease, wastes money, and destroys individuals, families, and communities.

O you who believe!  Intoxicants (all kinds of alcoholic drinks), gambling, idolatry, and divining arrows are an abomination of Satan’s handiwork.  So avoid that so that you may be successful.” (Quran 5: 90)

When Islam prohibited alcohol and drugs, it prohibited them whether they are taken in much or little amounts. If a person is allowed to take the little, the much will be taken later. This prohibition is based on the Shari`ah objective of maintaining and keeping safe one’s mind. `Abdullah ibn `Umar reported that:

 

I heard `Umar (ibn Al-Khattab) while he was on the pulpit of the Prophet saying, “Now then O people! The revelation about the prohibition of alcoholic drinks was revealed, and alcoholic drinks are extracted from five things: grapes, dates, honey, wheat, and barley. And the alcoholic drink is that which confuses and stupefies the mind.” (Al-Bukhari)

The Prophet is reported to have said:

“Of that which intoxicates in a large amount, a small amount is haram.” (Ahmad, Abu Dawud and At-Tirmidhi)

Responsible Drinking? Not Very

“Responsible drinking” has become a 21st-century mantra for how most people view alcohol consumption. But when it comes to cancer, no amount of alcohol is safe.That is the conclusion of the 2014 World Cancer Report (WCR), issued by the World Health Organization’s International Agency for Research on Cancer (IARC).

http://www.medscape.com/viewarticle/824237

Isn’t Modest Drinking Cardioprotective?

Alcohol is a double-edged sword.[12] Two decades ago, studies that explored the “French paradox” began to appear in the medical literature and were also picked up as news by the mainstream media. Light to moderate alcohol consumption appeared to have a cardioprotective effect. According to observational studies, the French, who had the highest alcohol intake (particularly of wine), also had the lowest incidence of cardiovascular disease.[13]

John Q. Public, who may have viewed these results as a “get out of jail free” card, may also have ignored the “small print” that cautioned against alcohol consumption as a measure to prevent cardiovascular disease.[14,15] The evidence showing lower risks for diabetes mellitus, stroke, heart failure, and total mortality stand in stark contrast to the harms associated with excessive alcohol consumption.[13]

Another problem with the notion of alcohol’s protective effect on cardiovascular disease is that this effect depends on a consistent light to moderate drinking pattern, without episodic heavy or “binge” drinking. The ideal pattern seems to be daily low- to moderate-dose alcohol intake (preferably red wine) before or during the evening meal, which is associated with the strongest reduction in adverse cardiovascular outcomes. However, more is not better; in fact, more is dramatically worse. Heavy alcohol use causes hypertension, atrial fibrillation, ischemic and hemorrhagic stroke, and nonischemic dilated cardiomyopathy.[13]

The evidence for the harmful effects of alcohol is stronger than the evidence for its beneficial effects. Moreover, the risk-to-benefit ratio of drinking appears to be higher in younger individuals, who also have higher rates of excessive or binge drinking and more frequently suffer the adverse consequences of acute intoxication (accidents, violence, and social problems). In fact, among males aged 15-59 years, alcohol abuse is the leading risk factor for premature death.[12]

And yet, other than celebrity drunk-driving stories, we rarely see headlines about the harm caused by alcohol. Dr. Rehm comments, “I do not know why a beneficial link would be more important than a detrimental link, if the beneficial link overall is about one tenth of the detrimental link. We have counted how many studies are reported in the press, and there are many more reports on the beneficial link than on the detrimental link between alcohol and health.”

“The public’s acknowledgment of the risk associated with an exposure depends on the strength of that relationship. Because 80%-90% of cancer deaths are caused by tobacco, the risk is common knowledge. If your neighbor dies, the first thing people ask is whether he was a smoker. The relationship of alcohol with other cancers, however, might be in the range of 5%-40%. So if your neighbor dies of breast cancer, people wouldn’t ask whether she was a drinker.”

 
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Posted by on May 15, 2014 in News

 

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The Prophet’s Wisdom in Leading His Companions

The Prophet’s Wisdom in Leading His Companions

Human resources experts say that successfully leading a small group of people is not an easy task.

Imagine for a moment the challenge Prophet Muhammad Posted Image faced when he established the foundations of the first Muslim community first in Makkah, then in Madinah.

When Islam started to gain publicity, the few people who had embraced it in Makkah formed the nucleus of the first Muslim community. This small community was put to persecution at the hands of the people of Quraysh.

The Prophet Posted Image had to do something about this challenging situation. When the persecution intensified, he asked some of them to leave Makkah and migrate to Abyssinia where its king, Negus, gave them protection and welcomed them in his country. As a responsible leader, the Prophet Posted Image had a serious concern for his followers’ safety and he took wise measures to ensure that at least some of them were safe, far away from danger.
After the death of the Prophet’s wife, Khadijah, and his uncle, Abu Talib, the persecution of the Prophet Posted Image and his companions in Makkah increased, and his personal safety was at risk as the tribes joined hands to kill him. At that point, God commanded the Prophet Posted Image to leave Makkah and migrate to Madinah where he started a new phase in establishing the new Muslim state.

In Madinah, the Prophet Posted Image declared that both the migrants (Al-Muhajirun) and the helpers (Al-Ansar) were brothers, and that they formed one community. The Prophet’s main goal in building this community was to strengthen their bonds of brotherhood in Islam.

He also wanted to ease the pain of the migrants and wanted the helpers to extend their hands to the new members of the community who had left their houses and properties behind in Makkah for the sake of Islam. This healthy and positive atmosphere was an important factor that led to the long-term success of the new Muslim community in Madinah.

Prophet Muhammad Posted Image loved his companions and cared for them a lot. His care and concern covered even those who had died, as he was very keen for example to pay off their debts. When God made the Prophet wealthy through conquests, he said:

“I am more rightful than other believers to be the guardian of the believers, so if a Muslim dies while in debt, I am responsible for the repayment of his debt, and whoever leaves wealth (after his death) it will belong to his heirs.” (Al-Bukhari)

In what follows, I will shed more light on some other aspects of the Prophet’s wise leadership.
Posted Image

Read more:
Source: OnIslam – Mohsen Haredy

 
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Posted by on November 21, 2012 in Know him !

 

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“The main thing I liked about Islam was the respect for women” PLAYBOY MODEL WHO EMBRACED ISLAM

Related topics:

‘Islam is about real love, not just lust’: The party girl who’s embraced Islam !

Where are the women in Islam??

Why are so many Women converting to Islam?

Western women on a journey of faith

French rapper stuns fans with Islam and hijab

Why European women are turning to Islam

 
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Posted by on November 6, 2012 in Relax, Sex !, Video

 

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Prophet Muhammad (sws) The Kind and Merciful Prophet

Allah (swt) made our beloved Prophet (sws) a very kind and merciful person.

Story of Prophet’s Mercy and Kindness for Believers

One day, a Bedouin (ignorant man) came to Prophet (sws) and asked for financial help. Prophet (sws) gave him lot of wealth and then asked him.

Do you feel happy now?

But the Bedouin replied rudely, It’s nothing, you gave me too little.

When Companions of Prophet (sws) saw Bedouin’s rude and disrespectful reply, they became very angry and they were about to punish him but Prophet (sws) forbade them.

Then he took Bedouin to his home and gave him even more wealth and then asked him.

Are you happy now?

When Bedouin got some more money, he became happy and said.

Yes, I am happy now. You treated me well. May Allah (swt) reward you and your family.

Prophet (sws) then asked Bedouin.

See, you asked me for help and I helped you but you made my companions sad and angry by your senseless replies, then I gave you more and made you happy. Now when you meet them then show your happiness the same way you are showing to me now, so that my Companions also become happy now.

Bedouin said,

I am sorry for my indecent replies, I will surely show my happiness in front of them.

Then Prophet (sws) took the Bedouin to Companions and Bedouin showed his happiness and prayed for Prophet (sws) and his family. Companions also got happy to see decent and glad behavior of Bedouin.

Then Prophet (sws) said

The example of this Bedouin and Me is like a man whose camel has run away. People try to help the man catch his camel but camel gets frightened of people and starts running away from them. At last, man says to people, you get away from my camel, I know the nature of my camel. How my camel behaves and how should I call him back!

So, man takes some grass and starts calling his camel with his soft sounds which makes the camel relaxed and it gets back to his owner. He grabs its rope and binds it.

In the similar way, when this Bedouin became angry at first, if I let you punish him, he would run away from us even more and eventually go in hell.

Tafseer Ibn Kathir

Conclusion:

1 – While Companions were thinking of punishing the Bedouin for his rudeness, Prophet (sws) was thinking of saving the Bedouin from hell-fire.

2 – Prophet (sws) not only wanted to make Bedouin happy, He (sws) also wanted to make His Companions happy.

Reference:

Allah (swt) says in Quran that Prophet (sws) is very kind and merciful to believers and He (sws) wishes the best for them.

There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.

Quran 9:128 (Surah Al-Taubah)

Posted by Jsmith @ sunniforum.

 
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Posted by on November 2, 2012 in Know him !

 

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‘Islam is about real love, not just lust’: The party girl who’s embraced Islam !

Her conversion from Ibiza party girl to hijab-wearing Muslim in barely three months may well raise a few eyebrows – and she admits that her friends probably think it’s another one of her fads.

But trainee teacher Heather Matthews, 27, says Islam has brought her ‘love and happiness’ that she never found in her old ‘shallow’ lifestyle.

Mrs Matthews, a mother of two, converted to the faith four weeks ago – two months after returning from a holiday in Ibiza. And she says that the photographs of the ‘old her’ taken on that trip show all that is wrong with Western images of beauty.

New faith: Heather Matthews, with daughters Ellah, 5, and Halle, 2, converted to Islam four weeks agoNew faith: Heather Matthews, with daughters Ellah, 5, and Halle, 2, converted to Islam four weeks ago

She said: ‘I thought I needed to act and dress in a certain way to feel good about myself. I see girls now and think about what image they are portraying to other people, especially men.

‘It is about self-respect. If you dress and act in a certain way, rightly or wrongly, you’ll be treated in a certain way.

‘Islam has taught me about real love, not false passion and lust. I can even see the logic in arranged marriage.’

A study by multi-faith group Faith Matters found the number of Muslim converts in Britain has now passed 100,000, doubling in ten years.

The report estimated nearly two-thirds of the new converts were women, with an average age of 27 – like Mrs Matthews.

Her path to conversion began when she tried to convince her ex-husband Jerrome, himself a Muslim convert, that the religion was wrong. She was ‘very suspicious’ of the faith, and began reading up on it to support her arguments.

Although they separated last year, she continued to learn about Islam – and identified with it more and more. Then, four weeks ago, she completed the ‘revert’ process. She said: ‘I underwent the ‘Shahadah’ ceremony of conversion to Islam by repeating a declaration of faith in front of the Imam at my local multi-faith centre.

‘I had several Muslim sisters with me and they bought me a hijab and Islamic books to celebrate. It was wonderful.’

But she admits that her friends have been shocked at her conversion to a religion which is often seen as being oppressive towards women.

‘People are probably thinking “Oh, it is just another one of Heather’s fads”. It isn’t. It is what I’ve been searching for during the times I’ve been filling my life with instant gratification,’ she said.

Mrs Matthews, from Preston, has also had a cautious reaction from her family. But it is the response from passers-by that surprised her the most – especially the effect of her headscarf.

‘No men try to chat me up. When I’m wearing the headscarf I can smile at people without them thinking it is a sexual advance,’ she said.

‘I definitely agree with Islam’s principles of not having sex with someone you’re not married to and to save your beauty for your husband. So I think my next partner would need to be a practising Muslim to understand.

‘It is easy for me to say this now, with hindsight, having made the mistakes, but I think I would have been better off with partners who my parents thought were suitable, learning to love them through friendship first.’ Mrs Matthews has given up alcohol, sticks to a halal diet and plans to fast during Ramadan. She has an English-language Koran which she reads daily, and wants to learn Arabic so that she can recite prayers five times a day.

But she will not be forcing Islam on to her daughters – Ellah, five, and two-year-old Halle – from her marriage to Jerrome.

‘People think I must be oppressed but I’m a strong, confident and free woman,’ she said. ‘I know I’m one of the most unlikely people to revert to Islam.

‘It astounds me. But I’ve done it for love and happiness and it has completely changed my life.’

UPDATED: 23:02 GMT, 26 October 2012 on daily mail.

Related topics:

Where are the women in Islam??

Why are so many Women converting to Islam?

Western women on a journey of faith

French rapper stuns fans with Islam and hijab

Why European women are turning to Islam

 
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Posted by on October 27, 2012 in Relax, Sex !

 

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Effective Leadership principles of Prophet Muhammad (PBUH)

Effective Leadership principles of Prophet Muhammad (s)

Author: Muhammad W. Khan

It is a well-known fact that the Prophet of Islam (saw) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to the Qur’an, he was the best example for all mankind. He has shown us the way of achieving supreme success in this world. By studying the life of the Prophet (saw), we can derive those important principles which were followed by the Prophet (saw). Indeed, the Prophet of Islam (saw) was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.

First Principle: To begin from the possible

This principle is well explained in a saying of Aishah. She said: “Whenever the Prophet had to choose between two options, he always opted for the easier choice.” (Al-Bukhari) To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.

Second Principle: To see advantage in disadvantage

In the early days of Mecca, there were many problems and difficulties. At that time, a guiding verse in the Qur’an was revealed. It said: “With every hardship there is ease, with every hardship there is ease.” (94:5-6).

This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.

Third Principle: To change the place of action

This principle is derived from the Hijrah. Hijrah was not just a migration from Mecca to Medina. It was to find a more suitable place for Islamic work, as history proved later on.

Fourth Principle: To make a friend out of an enemy

The Prophet (saw) of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time the Qur’an enjoined upon him the return of good for evil. And then, as the Qur’an added, “You will see your direst enemy has become your closest friend” (41:34). It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet(saw) is a historical proof of this principle.

Fifth Principle: To turn minus into plus

After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet(saw) announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British orientalist who remarked about the Prophet of Islam (saw): He faced adversity with the determination to writing success out of failure.

Sixth Principle: The power of peace is stronger than the power of violence

When Mecca was conquered, all of the Prophet’s (saw) direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet (saw) did not order to kill them. He simply said: “Go, you are free.” The result of this kind behavior was miraculous. They immediately accepted Islam.

Seventh Principle: Not to be a dichotomous thinker

In the famous Ghazwa of Muta, Khalid bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was unproportionately outnumbered. When they reached Medina, some of the Muslims received them by the word “O Furrar (O deserters!)” The Prophet (saw) said “No. They are Kurrar
(men of advancement).” Those Medinan people were thinking dichotomously, either fighting or retreating. The Prophet (saw) said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.

Eighth Principle: To bring the battle in one’s own favorable field

This principle is derived from the Ghazwa of Hudaibiyya. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet (saw), by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non- Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.

Ninth Principle: Gradualism instead of radicalism

This principle is well-established by a hadith of Al-Bukhari. Aishah says that the first verses of the Qur’an were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in the Qur’an. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

Tenth Principle: To be pragmatic in controversial matters

During the writing of Hudaibiyyah treaty, the Prophet (saw) dictated these words: “This is from Muhammad, the Messenger of God.” The Qurayshi delegate raised objections over these words. The Prophet (saw) promptly changed the word and ordered to write simply Muhammad, son of Abdullah.

These were the principles through which the Prophet of Islam (saw) gained that success which has been recognized by historians as the true success.

Source: Khan, Muhammad W. [1998] “Prophetic Principles of Success.” Minaret, September issue, pp. 8–9.

Read more:
http://theislamicworkplace.com/leadership-and-islam/

 
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Posted by on September 25, 2012 in Know him !

 

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