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4:14AM - Why Are british Women Turning To Islam?

January 28, 2006

2:35AM - TESTIMONIES OF JEWISH CONVERTS TO ISLAM - Interview with Maryam Jameelah

TESTIMONIES OF JEWISH CONVERTS TO ISLAM

These are True Stories of Jewish People who followed Judaism and became Muslim, despite the Israeli Arab political conflict, more and more Jews are realizing

that Judaism and Christianity are light houses leading to Islam, whether you were a Messianic Jew, a Jew for Jesus, or an Orthodox Jew, any Jew can be for Allah.  Because Everyone is born a Muslim (in Submission to Allah) Everyday Jews are Returning (Reverting) to their Religion of Birth and the Religion of Abraham, Moses, and all the past Prophets, Islam.

Q: Would you kindly tell us how your interest in Islam began?

A: I was Margaret (Peggy) Marcus. As a small child I possessed a keen interest in music and was particularly fond of the classical operas and symphonies considered high culture in the West. Music was my favorite subject in school in which I always earned the highest grades. By sheer chance, I happened to hear Arabic music over the radio which so much pleased me that I was determined to hear more. I would not leave my parents in peace until my father finally took me to the Syrian section in New York City where I bought a stack of Arabic recordings. My parents, relatives and neighbors thought Arabic and its music dreadfully weird and so distressing to their ears that whenever I put on my recordings, they demanded that I close all the doors and windows in my room lest they be disturbed! After I embraced Islam in 1961, I used to sit enthralled by the hour at the mosque in New York, listening to tape-recordings of Tilawat chanted by the celebrated Egyptian Qari, Abdul Basit. But on Jumha Salat (Friday Prayers), the Imam did not play the tapes. We had a special guest that day. A short, very thin and poorly-dressed black youth, who introduced himself to us as a student from Zanzibar, recited Surah ar-Rahman. I never heard such glorious Tilawat even from Abdul Basit! He possessed such a voice of gold; surely Hazrat Bilal must have sounded much like him!

I traced the beginning of my interest in Islam to the age of ten. While attending a reformed Jewish Sunday school, I became fascinated with the historical relationship between the Jews and the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when, in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity of this same Arabic Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement.

Totally unaware of the true nature of Zionism, I naively thought that the Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and the Arabs would cooperate to attain another Golden Age of culture in the Middle East.

Despite my fascination with the study of Jewish history, I was extremely unhappy at the Sunday school. At this time I identified myself strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my fellow classmates nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers could not discipline them and found it very difficult to conduct the classes.

At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the Sunday school so much that my mother literally had to drag her out of bed in the mornings and it never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish High Holy Days instead of attending synagogue and fasting on Yom Kippur, my sister and I were taken out of school to attend family picnics and parties in fine restaurants. When my sister and I convinced our parents how miserable we both were at the Sunday school they joined an agnostic, humanist organization known as the Ethical Culture Movement.

The Ethical Culture Movement was founded late in the 19th century by Felix Alder. While studying for rabbinate, Felix Alder grew convinced that devotion to ethical values as relative and man-made, regarding any supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture Sunday School each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement and regarded all traditional, organized religions with scorn.

When I was eighteen years old I became a member of the local Zionist youth movement known as the Mizrachi Hatzair. But when I found out what the nature of Zionism was, which made the hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student at New York University, one of my elective courses was entitled Judaism in Islam. My professor, Rabbi Abraham Isaac Katsh, the head of the department of Hebrew Studies there, spared no efforts to convince his students--all Jews, many of whom aspired to become rabbis--that Islam was derived from Judaism. Our textbook, written by him, took each verse from the Quran, painstakingly tracing it to its allegedly Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically of the opposite.

I soon discovered that Zionism was merely a combination of the racist, tribalistic aspects of Judaism. Modern secular nationalistic Zionism was further discredited in my eyes when I learned that few, if any, of the leaders of Zionism were observant Jews and that perhaps nowhere is Orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America supporters for Zionism, who felt not the slightest twinge of conscience because of the terrible injustice inflicted upon the Palestinian Arabs, I could no longer consider myself a Jew at heart.

One morning in November 1954, Professor Katsh, during his lecture, argued with irrefutable logic that the monotheism taught by Moses (peace be upon him) and the Divine Laws reveled to him were indispensable as the basis for all higher ethical values. If morals were purely man-made, as the Ethical Culture and other agnostic and atheistic philosophies taught, then they could be changed at will, according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter, as the Rabbis in the Talmud taught, argued Professor Katsh, was not mere wishful thinking but a moral necessity. Only those, he said, who firmly believed that each of us will be summoned by God on Judgement Day to render a complete account of our life on earth and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasure and endure hardships and sacrifice to attain lasting good.

It was in Professor Katsh's class that I met Zenita, the most unusual and fascinating girl I have ever met. The first time I entered Professor Katsh's class, as I looked around the room for an empty desk in which to sit, I spied two empty seats, on the arm of one, three big beautifully bound volumes of Yusuf Ali's English translation and commentary of the Holy Quran. I sat down right there, burning with curiosity to find out to whom these volumes belonged. Just before Rabbi Katsh's lecture was to begin, a tall, very slim girl with pale complexion framed by thick auburn hair, sat next to me. Her appearance was so distinctive, I thought she must be a foreign student from Turkey, Syria or some other Near Eastern country. Most of the other students were young men wearing the black cap of Orthodox Jewry, who wanted to become rabbis. We two were the only girls in the class. As we were leaving the library late that afternoon, she introduced herself to me. Born into an Orthodox Jewish family, her parents had migrated to America from Russia only a few years prior to the October Revolution in 1917 to escape persecution. I noted that my new friend spoke English with the precise care of a foreigner. She confirmed these speculations, telling me that since her family and their friends speak only Yiddish among themselves, she did not learn any English until after attending public school. She told me that her name was Zenita Liebermann but recently, in an attempt to Americanize themselves, her parents had changed their name from "Liebermann" to "Lane." Besides being thoroughly instructed in Hebrew by her father while growing up and also in school, she said she was now spending all her spare time studying Arabic. However, with no previous warning, Zenita dropped out of class and although I continued to attend all of his lectures to the conclusion of the course, Zenita never returned. Months passed and I had almost forgotten about Zenita when suddenly she called and begged me to meet her at the Metropolitan Museum and go with her to look at the special exhibition of exquisite Arabic calligraphy and ancient illuminated manuscripts of the Quran. During our tour of the museum, Zenita told me how she had embraced Islam with two of her Palestinian friends as witnesses.

I inquired, "Why did you decide to become a Muslim?" She then told me that she had left Professor Katsh's class when she fell ill with a severe kidney infection. Her condition was so critical, she told me, her mother and father had not expected her to survive. "One afternoon while burning with fever, I reached for my Holy Quran on the table beside by bed and began to read and while I recited the verses, it touched me so deeply that I began to weep and then I knew I would recover. As soon as I was strong enough to leave my bed, I summoned two of my Muslim friends and took the oath of the "Shahadah" or Confession of Faith."

Zenita and I would eat our meals in Syrian restaurants where I acquired a keen taste for this tasty cooking. When we had money to spend, we would order Couscous, roast lamb with rice or a whole soup plate of delicious little meatballs swimming in gravy scooped up with loaves of unleavened Arabic bread. And when we had little to spend, we would eat lentils and rice, Arabic style, or the Egyptian national dish of black broad beans with plenty of garlic and onions called "Ful".

While Professor Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

Q: Were you scared that you might not be accepted by the Muslims?

A: My increasing sympathy for Islam and Islamic ideals enraged the other Jews I knew, who regarded me as having betrayed them in the worst possible way. They used to tell me that such a reputation could only result from shame of my ancestral heritage and an intense hatred for my people. They warned me that even if I tried to become a Muslim, I would never be accepted. These fears proved totally unfounded as I have never been stigmatized by any Muslim because of my Jewish origin. As soon as I became a Muslim myself, I was welcomed most enthusiastically by all the Muslims as one of them.

I did not embrace Islam out of hatred for my ancestral heritage or my people. It was not a desire so much to reject as to fulfill. To me, it meant a transition from parochial to a dynamic and revolutionary faith.

Q: Did your family object to your studying Islam?

A: Although I wanted to become a Muslim as far back as 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not, like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith was not sufficiently strong to withstand these pressures. Partly as the result of this inner turmoil, I became so ill that I had to discontinue college long before it was time for me to graduate. For the next two years I remained at home under private medical care, steadily growing worse. In desperation from 1957 - 1959 my parents confined me both to private and public hospitals where I vowed that if ever I recovered sufficiently to be discharged, I would embrace Islam.

After I was allowed to return home, I investigated all the opportunities for meeting Muslims in New York City. It was my good fortune to meet some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines.

Q: What was the attitude of your parents and friends after you became Muslim?

A: When I embraced Islam, my parents, relatives and their friends regarded me almost as a fanatic, because I could think and talk of nothing else. To them, religion is a purely private concern which at the most perhaps could be cultivated like an amateur hobby among other hobbies. But as soon as I read the Holy Quran, I knew that Islam was no hobby but life itself!

Q: In what ways did the Holy Quran have an impact on your life?

A: One evening I was feeling particularly exhausted and sleepless, Mother came into my room and said she was about to go to the Larchmont Public Library and asked me if there was any book that I wanted? I asked her to look and see if the library had a copy of an English translation of the Holy Quran. Just think, years of passionate interest in the Arabs and reading every book in the library about them I could lay my hands on but until now, I never thought to see what was in the Holy Quran! Mother returned with a copy for me. I was so eager, I literally grabbed it from her hands and read it the whole night. There I also found all the familiar Bible stories of my childhood.

In my eight years of primary school, four years of secondary school and one year of college, I learned about English grammar and composition, French, Spanish, Latin and Greek in current use, Arithmetic, Geometry, Algebra, European and American history, elementary science, Biology, music and art--but I had never learned anything about God! Can you imagine I was so ignorant of God that I wrote to my pen-friend, a Pakistani lawyer, and confessed to him the reason why I was an atheist was because I couldn't believe that God was really an old man with a long white beard who sat up on His throne in Heaven. When he asked me where I had learned this outrageous thing, I told him of the reproductions from the Sistine Chapel I had seen in "Life" Magazine of Michelangelo's "Creation" and "Original Sin." I described all the representations of God as an old man with a long white beard and the numerous crucifixions of Christ I had seen with Paula at the Metropolitan Museum of Art. But in the Holy Quran, I read:

"Allah! There is no god but He,-the Living, The Self-subsisting, Supporter of all. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is thee can intercede in His presence except as He permiteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory)." (Quran S.2:255)

"But the Unbelievers,-their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds Allah there, and Allah will pay him his account: and Allah is swift in taking account. Or (the unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depth of darkness, one above another: if a man stretches out his hand, he can hardly see it! for any to whom Allah giveth not light, there is no light!" (Quran S.24: 39-40)

My first thought when reading the Holy Quran - this is the only true religion - absolutely sincere, honest, not allowing cheap compromises or hypocrisy.

In 1959, I spent much of my leisure time reading books about Islam in the New York Public Library. It was there I discovered four bulky volumes of an English translation of Mishkat ul- Masabih. It was then that I learned that a proper and detailed understanding of the Holy Quran is not possible without some knowledge of the relevant Hadith. For how can the holy text correctly be interpreted except by the Prophet to whom it was revealed?

Once I had studied the Mishkat, I began to accept the Holy Quran as Divine revelation. What persuaded me that the Quran must be from God and not composed by Muhammad (PBUH) was its satisfying and convincing answers to all the most important questions of life which I could not find elsewhere.

As a child, I was so mortally afraid of death, particularly the thought of my own death, that after nightmares about it, sometimes I would awaken my parents crying in the middle of the night. When I asked them why I had to die and what would happen to me after death, all they could say was that I had to accept the inevitable; but that was a long way off and because medical science was constantly advancing, perhaps I would live to be a hundred years old! My parents, family, and all our friends rejected as superstition any thought of the Hereafter, regarding Judgment Day, reward in Paradise or punishment in Hell as outmoded concepts of by-gone ages. In vain I searched all the chapters of the Old Testament for any clear and unambiguous concept of the Hereafter. The prophets, patriarchs and sages of the Bible all receive their rewards or punishments in this world. Typical is the story of Job (Hazrat Ayub). God destroyed all his loved-ones, his possessions, and afflicted him with a loathsome disease in order to test his faith. Job plaintively laments to God why He should make a righteous man suffer. At the end of the story, God restores all his earthly losses but nothing is even mentioned about any possible consequences in the Hereafter.

Although I did find the Hereafter mentioned in the New Testament, compared with that of the Holy Quran, it is vague and ambiguous. I found no answer to the question of death in Orthodox Judaism, for the Talmud preaches that even the worst life is better than death. My parents' philosophy was that one must avoid contemplating the thought of death and just enjoy as best one can, the pleasures life has to offer at the moment. According to them, the purpose of life is enjoyment and pleasure achieved through self-expression of one's talents, the love of family, the congenial company of friends combined with the comfortable living and indulgence in the variety of amusements that affluent America makes available in such abundance. They deliberately cultivated this superficial approach to life as if it were the guarantee for their continued happiness and good-fortune. Through bitter experience I discovered that self-indulgence leads only to misery and that nothing great or even worthwhile is ever accomplished without struggle through adversity and self-sacrifice. From my earliest childhood, I have always wanted to accomplish important and significant things. Above all else, before my death I wanted the assurance that I have not wasted life in sinful deeds or worthless pursuits. All my life I have been intensely serious-minded. I have always detested the frivolity which is the dominant characteristic of contemporary culture. My father once disturbed me with his unsettling conviction that there is nothing of permanent value and because everything in this modern age accept the present trends inevitable and adjust ourselves to them. I, however, was thirsty to attain something that would endure forever. It was from the Holy Quran where I learned that this aspiration was possible. No good deed for the sake of seeking the pleasure of God is ever wasted or lost. Even if the person concerned never achieves any worldly recognition, his reward is certain in the Hereafter. Conversely, the Quran tells us that those who are guided by no moral considerations other than expediency or social conformity and crave the freedom to do as they please, no matter how much worldly success and prosperity they attain or how keenly they are able to relish the short span of their earthly life, will be doomed as the losers on Judgement Day. Islam teaches us that in order to devote our exclusive attention to fulfilling our duties to God and to our fellow-beings, we must abandon all vain and useless activities which distract us from this end. These teachings of the Holy Quran, made even more explicit by Hadith, were thoroughly compatible with my temperament.

Q: What is your opinion of the Arabs after you became a Muslim?

A: As the years passed, the realization gradually dawned upon me that it was not the Arabs who made Islam great but rather Islam had made the Arabs great. Were it not for the Holy Prophet Muhammad (PBUH), the Arabs would be an obscure people today. And were it not for the Holy Quran, the Arabic language would be equally insignificant, if not extinct.

Q: Did you see any similarities between Judaism and Islam?

A: The kinship between Judaism and Islam is even stronger than Islam and Christianity. Both Judaism and Islam share in common the same uncompromising monotheism, the crucial importance of strict obedience to Divine Law as proof of our submission to and love of the Creator, the rejection of the priesthood, celibacy and monasticism and the striking similarity of the Hebrew and Arabic language.

In Judaism, religion is so confused with nationalism, one can scarcely distinguish between the two. The name "Judaism" is derived from Judah-a tribe. A Jew is a member of the tribe of Judah. Even the name of this religion connotes no universal spiritual message. A Jew is not a Jew by virtue of his belief in the unity of God, but merely because he happened to be born of Jewish parentage. Should he become an outspoken atheist, he is no less "Jewish" in the eyes of his fellow Jews.

Such a thorough corruption with nationalism has spiritually impoverished this religion in all its aspects. God is not the God of all mankind but the God of Israel. The scriptures are not God's revelation to the entire human race but primarily a Jewish history book. David and Solomon (peace be upon them) are not full-fledged prophets of God but merely Jewish kings. With the single exception of Yom Kippur (the Jewish Day of Atonement), the holidays and festivals celebrated by Jews, such as Hanukkah, Purim and Pesach, are of far greater national than religious significance.

Q: Have you ever had the opportunity to talk about Islam to the other Jews?

A: There is one particular incident which really stands out in my mind when I had the opportunity to discuss Islam with a Jewish gentleman. Dr. Shoreibah, of the Islamic Center in New York, introduced me to a very special guest. After one Jumha Salat, I went into his office to ask him some questions about Islam but before I could even greet him with "Assalamu Alaikum", I was completely astonished and surprised to see seated before him an ultra-orthodox Chassidic Jew, complete with earlocks, broad-brimmed black hat, long black silken caftan and a full flowing beard. Under his arm was a copy of the Yiddish newspaper, "The Daily Forward". He told us that his name was Samuel Kostelwitz and that he worked in New York City as a diamond cutter. Most of his family, he said, lived in the Chassidic community of Williamsburg in Brooklyn, but he also had many relatives and friends in Israel. Born in a small Rumanian town, he had fled from the Nazi terror with his parents to America just prior to the outbreak of the second world-war. I asked him what had brought him to the mosque? He told us that he had been stricken with intolerable grief ever since his mother died 5 years ago. He had tried to find solace and consolation for his grief in the synagogue but could not when he discovered that many of the Jews, even in the ultra-orthodox community of Williamsburg, were shameless hypocrites. His recent trip to Israel had left him more bitterly disillusioned than ever. He was shocked by the irreligiousness he found in Israel and he told us that nearly all the young sabras or native-born Israelis are militant atheists. When he saw large herds of swine on one of the kibbutzim (collective farms) he visited, he could only exclaim in horror: "Pigs in a Jewish state! I never thought that was possible until I came here! Then when I witnessed the brutal treatment meted out to innocent Arabs in Israel, I know then that there is no difference between the Israelis and the Nazis. Never, never in the name of God, could I justify such terrible crimes!" Then he turned to Dr. Shoreibah and told him that he wanted to become a Muslim but before he took the irrevocable steps to formal conversion, he needed to have more knowledge about Islam. He said that he had purchased from Orientalia Bookshop, some books on Arabic grammar and was trying to teach himself Arabic. He apologized to us for his broken English: Yiddish was his native tongue and Hebrew, his second language. Among themselves, his family and friends spoke only Yiddish. Since his reading knowledge of English was extremely poor, he had no access to good Islamic literature. However, with the aid of an English dictionary, he painfully read "Introduction to Islam" by Muhammad Hamidullah of Paris and praised this as the best book he had ever read. In the presence of Dr. Shoreibah, I spent another hour with Mr. Kostelwitz, comparing the Bible stories of the patriarchs and prophets with their counterparts in the Holy Quran. I pointed out the inconsistencies and interpolations of the Bible, illustrating my point with Noah's alleged drunkenness, accusing David of adultery and Solomon of idolatry (Allah Forbid) and how the Holy Quran raises all these patriarchs to the status of genuine prophets of God and absolves them from all these crimes. I also pointed out why it was Ismail and not Isaac who God commanded Abraham to offer as sacrifice. In the Bible, God tells Abraham: "Take thine son, thine only son whom thou lovest and offer him up to Me as burnt offering." Now Ismail was born 13 years before Isaac but the Jewish biblical commentators explain that away be belittling Ismail's mother, Hagar, as only a concubine and not Abraham's real wife so they say Isaac was the only legitimate son. Islamic traditions, however, raise Hagar to the status of a full-fledged wife equal in every respect to Sarah. Mr. Kostelwitz expressed his deepest gratitude to me for spending so much time, explaining those truths to him. To express this gratitude, he insisted on inviting Dr. Shoreibah and me to lunch at the Kosher Jewish delicatessen where he always goes to eat his lunch. Mr. Kostelwitz told us that he wished more than anything else to embrace Islam but he feared he could not withstand the persecution he would have to face from his family and friends. I told him to pray to God for help and strength and he promised that he would. When he left us, I felt privileged to have spoken with such a gentle and kind person.

Q: What Impact did Islam have on your life ?

A: In Islam, my quest for absolute values was satisfied. In Islam I found all that was true, good and beautiful and that which gives meaning and direction to human life (and death); while in other religions, the Truth is deformed, distorted, restricted and fragmentary. If any one chooses to ask me how I came to know this, I can only reply my personal life experience was sufficient to convince me. My adherence to the Islamic faith is thus a calm, cool but very intense conviction. I have, I believe, always been a Muslim at heart by temperament, even before I knew there was such a thing as Islam. My conversion was mainly a formality, involving no radical change in my heart at all but rather only making official what I had been thinking and yearning for many years.

Also read Maryam Jameelah's Open Letter to Her Parents in which she invites her mother and father to embrace the one true religion.

2:34AM - TESTIMONIES OF JEWISH CONVERTS TO ISLAM - Interview with Maryam Jameelah

Interview with Maryam Jameelah 

Q: Would you kindly tell us how your interest in Islam began?

A: I was Margaret (Peggy) Marcus. As a small child I possessed a keen interest in music and was particularly fond of the classical operas and symphonies considered high culture in the West. Music was my favorite subject in school in which I always earned the highest grades. By sheer chance, I happened to hear Arabic music over the radio which so much pleased me that I was determined to hear more. I would not leave my parents in peace until my father finally took me to the Syrian section in New York City where I bought a stack of Arabic recordings. My parents, relatives and neighbors thought Arabic and its music dreadfully weird and so distressing to their ears that whenever I put on my recordings, they demanded that I close all the doors and windows in my room lest they be disturbed! After I embraced Islam in 1961, I used to sit enthralled by the hour at the mosque in New York, listening to tape-recordings of Tilawat chanted by the celebrated Egyptian Qari, Abdul Basit. But on Jumha Salat (Friday Prayers), the Imam did not play the tapes. We had a special guest that day. A short, very thin and poorly-dressed black youth, who introduced himself to us as a student from Zanzibar, recited Surah ar-Rahman. I never heard such glorious Tilawat even from Abdul Basit! He possessed such a voice of gold; surely Hazrat Bilal must have sounded much like him!

I traced the beginning of my interest in Islam to the age of ten. While attending a reformed Jewish Sunday school, I became fascinated with the historical relationship between the Jews and the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when, in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity of this same Arabic Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement.

Totally unaware of the true nature of Zionism, I naively thought that the Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together I believed that the Jews and the Arabs would cooperate to attain another Golden Age of culture in the Middle East.

Despite my fascination with the study of Jewish history, I was extremely unhappy at the Sunday school. At this time I identified myself strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my fellow classmates nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers could not discipline them and found it very difficult to conduct the classes.

At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the Sunday school so much that my mother literally had to drag her out of bed in the mornings and it never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish High Holy Days instead of attending synagogue and fasting on Yom Kippur, my sister and I were taken out of school to attend family picnics and parties in fine restaurants. When my sister and I convinced our parents how miserable we both were at the Sunday school they joined an agnostic, humanist organization known as the Ethical Culture Movement.

The Ethical Culture Movement was founded late in the 19th century by Felix Alder. While studying for rabbinate, Felix Alder grew convinced that devotion to ethical values as relative and man-made, regarding any supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture Sunday School each week from the age of eleven until I graduated at fifteen. Here I grew into complete accord with the ideas of the movement and regarded all traditional, organized religions with scorn.

When I was eighteen years old I became a member of the local Zionist youth movement known as the Mizrachi Hatzair. But when I found out what the nature of Zionism was, which made the hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student at New York University, one of my elective courses was entitled Judaism in Islam. My professor, Rabbi Abraham Isaac Katsh, the head of the department of Hebrew Studies there, spared no efforts to convince his students--all Jews, many of whom aspired to become rabbis--that Islam was derived from Judaism. Our textbook, written by him, took each verse from the Quran, painstakingly tracing it to its allegedly Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically of the opposite.

I soon discovered that Zionism was merely a combination of the racist, tribalistic aspects of Judaism. Modern secular nationalistic Zionism was further discredited in my eyes when I learned that few, if any, of the leaders of Zionism were observant Jews and that perhaps nowhere is Orthodox, traditional Judaism regarded with such intense contempt as in Israel. When I found nearly all important Jewish leaders in America supporters for Zionism, who felt not the slightest twinge of conscience because of the terrible injustice inflicted upon the Palestinian Arabs, I could no longer consider myself a Jew at heart.

One morning in November 1954, Professor Katsh, during his lecture, argued with irrefutable logic that the monotheism taught by Moses (peace be upon him) and the Divine Laws reveled to him were indispensable as the basis for all higher ethical values. If morals were purely man-made, as the Ethical Culture and other agnostic and atheistic philosophies taught, then they could be changed at will, according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter, as the Rabbis in the Talmud taught, argued Professor Katsh, was not mere wishful thinking but a moral necessity. Only those, he said, who firmly believed that each of us will be summoned by God on Judgement Day to render a complete account of our life on earth and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasure and endure hardships and sacrifice to attain lasting good.

It was in Professor Katsh's class that I met Zenita, the most unusual and fascinating girl I have ever met. The first time I entered Professor Katsh's class, as I looked around the room for an empty desk in which to sit, I spied two empty seats, on the arm of one, three big beautifully bound volumes of Yusuf Ali's English translation and commentary of the Holy Quran. I sat down right there, burning with curiosity to find out to whom these volumes belonged. Just before Rabbi Katsh's lecture was to begin, a tall, very slim girl with pale complexion framed by thick auburn hair, sat next to me. Her appearance was so distinctive, I thought she must be a foreign student from Turkey, Syria or some other Near Eastern country. Most of the other students were young men wearing the black cap of Orthodox Jewry, who wanted to become rabbis. We two were the only girls in the class. As we were leaving the library late that afternoon, she introduced herself to me. Born into an Orthodox Jewish family, her parents had migrated to America from Russia only a few years prior to the October Revolution in 1917 to escape persecution. I noted that my new friend spoke English with the precise care of a foreigner. She confirmed these speculations, telling me that since her family and their friends speak only Yiddish among themselves, she did not learn any English until after attending public school. She told me that her name was Zenita Liebermann but recently, in an attempt to Americanize themselves, her parents had changed their name from "Liebermann" to "Lane." Besides being thoroughly instructed in Hebrew by her father while growing up and also in school, she said she was now spending all her spare time studying Arabic. However, with no previous warning, Zenita dropped out of class and although I continued to attend all of his lectures to the conclusion of the course, Zenita never returned. Months passed and I had almost forgotten about Zenita when suddenly she called and begged me to meet her at the Metropolitan Museum and go with her to look at the special exhibition of exquisite Arabic calligraphy and ancient illuminated manuscripts of the Quran. During our tour of the museum, Zenita told me how she had embraced Islam with two of her Palestinian friends as witnesses.

I inquired, "Why did you decide to become a Muslim?" She then told me that she had left Professor Katsh's class when she fell ill with a severe kidney infection. Her condition was so critical, she told me, her mother and father had not expected her to survive. "One afternoon while burning with fever, I reached for my Holy Quran on the table beside by bed and began to read and while I recited the verses, it touched me so deeply that I began to weep and then I knew I would recover. As soon as I was strong enough to leave my bed, I summoned two of my Muslim friends and took the oath of the "Shahadah" or Confession of Faith."

Zenita and I would eat our meals in Syrian restaurants where I acquired a keen taste for this tasty cooking. When we had money to spend, we would order Couscous, roast lamb with rice or a whole soup plate of delicious little meatballs swimming in gravy scooped up with loaves of unleavened Arabic bread. And when we had little to spend, we would eat lentils and rice, Arabic style, or the Egyptian national dish of black broad beans with plenty of garlic and onions called "Ful".

While Professor Katsh was lecturing thus, I was comparing in my mind what I had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective, I was converted to Islam.

Q: Were you scared that you might not be accepted by the Muslims?

A: My increasing sympathy for Islam and Islamic ideals enraged the other Jews I knew, who regarded me as having betrayed them in the worst possible way. They used to tell me that such a reputation could only result from shame of my ancestral heritage and an intense hatred for my people. They warned me that even if I tried to become a Muslim, I would never be accepted. These fears proved totally unfounded as I have never been stigmatized by any Muslim because of my Jewish origin. As soon as I became a Muslim myself, I was welcomed most enthusiastically by all the Muslims as one of them.

I did not embrace Islam out of hatred for my ancestral heritage or my people. It was not a desire so much to reject as to fulfill. To me, it meant a transition from parochial to a dynamic and revolutionary faith.

Q: Did your family object to your studying Islam?

A: Although I wanted to become a Muslim as far back as 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not, like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith was not sufficiently strong to withstand these pressures. Partly as the result of this inner turmoil, I became so ill that I had to discontinue college long before it was time for me to graduate. For the next two years I remained at home under private medical care, steadily growing worse. In desperation from 1957 - 1959 my parents confined me both to private and public hospitals where I vowed that if ever I recovered sufficiently to be discharged, I would embrace Islam.

After I was allowed to return home, I investigated all the opportunities for meeting Muslims in New York City. It was my good fortune to meet some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines.

Q: What was the attitude of your parents and friends after you became Muslim?

A: When I embraced Islam, my parents, relatives and their friends regarded me almost as a fanatic, because I could think and talk of nothing else. To them, religion is a purely private concern which at the most perhaps could be cultivated like an amateur hobby among other hobbies. But as soon as I read the Holy Quran, I knew that Islam was no hobby but life itself!

Q: In what ways did the Holy Quran have an impact on your life?

A: One evening I was feeling particularly exhausted and sleepless, Mother came into my room and said she was about to go to the Larchmont Public Library and asked me if there was any book that I wanted? I asked her to look and see if the library had a copy of an English translation of the Holy Quran. Just think, years of passionate interest in the Arabs and reading every book in the library about them I could lay my hands on but until now, I never thought to see what was in the Holy Quran! Mother returned with a copy for me. I was so eager, I literally grabbed it from her hands and read it the whole night. There I also found all the familiar Bible stories of my childhood.

In my eight years of primary school, four years of secondary school and one year of college, I learned about English grammar and composition, French, Spanish, Latin and Greek in current use, Arithmetic, Geometry, Algebra, European and American history, elementary science, Biology, music and art--but I had never learned anything about God! Can you imagine I was so ignorant of God that I wrote to my pen-friend, a Pakistani lawyer, and confessed to him the reason why I was an atheist was because I couldn't believe that God was really an old man with a long white beard who sat up on His throne in Heaven. When he asked me where I had learned this outrageous thing, I told him of the reproductions from the Sistine Chapel I had seen in "Life" Magazine of Michelangelo's "Creation" and "Original Sin." I described all the representations of God as an old man with a long white beard and the numerous crucifixions of Christ I had seen with Paula at the Metropolitan Museum of Art. But in the Holy Quran, I read:

"Allah! There is no god but He,-the Living, The Self-subsisting, Supporter of all. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is thee can intercede in His presence except as He permiteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory)." (Quran S.2:255)

"But the Unbelievers,-their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds Allah there, and Allah will pay him his account: and Allah is swift in taking account. Or (the unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depth of darkness, one above another: if a man stretches out his hand, he can hardly see it! for any to whom Allah giveth not light, there is no light!" (Quran S.24: 39-40)

My first thought when reading the Holy Quran - this is the only true religion - absolutely sincere, honest, not allowing cheap compromises or hypocrisy.

In 1959, I spent much of my leisure time reading books about Islam in the New York Public Library. It was there I discovered four bulky volumes of an English translation of Mishkat ul- Masabih. It was then that I learned that a proper and detailed understanding of the Holy Quran is not possible without some knowledge of the relevant Hadith. For how can the holy text correctly be interpreted except by the Prophet to whom it was revealed?

Once I had studied the Mishkat, I began to accept the Holy Quran as Divine revelation. What persuaded me that the Quran must be from God and not composed by Muhammad (PBUH) was its satisfying and convincing answers to all the most important questions of life which I could not find elsewhere.

As a child, I was so mortally afraid of death, particularly the thought of my own death, that after nightmares about it, sometimes I would awaken my parents crying in the middle of the night. When I asked them why I had to die and what would happen to me after death, all they could say was that I had to accept the inevitable; but that was a long way off and because medical science was constantly advancing, perhaps I would live to be a hundred years old! My parents, family, and all our friends rejected as superstition any thought of the Hereafter, regarding Judgment Day, reward in Paradise or punishment in Hell as outmoded concepts of by-gone ages. In vain I searched all the chapters of the Old Testament for any clear and unambiguous concept of the Hereafter. The prophets, patriarchs and sages of the Bible all receive their rewards or punishments in this world. Typical is the story of Job (Hazrat Ayub). God destroyed all his loved-ones, his possessions, and afflicted him with a loathsome disease in order to test his faith. Job plaintively laments to God why He should make a righteous man suffer. At the end of the story, God restores all his earthly losses but nothing is even mentioned about any possible consequences in the Hereafter.

Although I did find the Hereafter mentioned in the New Testament, compared with that of the Holy Quran, it is vague and ambiguous. I found no answer to the question of death in Orthodox Judaism, for the Talmud preaches that even the worst life is better than death. My parents' philosophy was that one must avoid contemplating the thought of death and just enjoy as best one can, the pleasures life has to offer at the moment. According to them, the purpose of life is enjoyment and pleasure achieved through self-expression of one's talents, the love of family, the congenial company of friends combined with the comfortable living and indulgence in the variety of amusements that affluent America makes available in such abundance. They deliberately cultivated this superficial approach to life as if it were the guarantee for their continued happiness and good-fortune. Through bitter experience I discovered that self-indulgence leads only to misery and that nothing great or even worthwhile is ever accomplished without struggle through adversity and self-sacrifice. From my earliest childhood, I have always wanted to accomplish important and significant things. Above all else, before my death I wanted the assurance that I have not wasted life in sinful deeds or worthless pursuits. All my life I have been intensely serious-minded. I have always detested the frivolity which is the dominant characteristic of contemporary culture. My father once disturbed me with his unsettling conviction that there is nothing of permanent value and because everything in this modern age accept the present trends inevitable and adjust ourselves to them. I, however, was thirsty to attain something that would endure forever. It was from the Holy Quran where I learned that this aspiration was possible. No good deed for the sake of seeking the pleasure of God is ever wasted or lost. Even if the person concerned never achieves any worldly recognition, his reward is certain in the Hereafter. Conversely, the Quran tells us that those who are guided by no moral considerations other than expediency or social conformity and crave the freedom to do as they please, no matter how much worldly success and prosperity they attain or how keenly they are able to relish the short span of their earthly life, will be doomed as the losers on Judgement Day. Islam teaches us that in order to devote our exclusive attention to fulfilling our duties to God and to our fellow-beings, we must abandon all vain and useless activities which distract us from this end. These teachings of the Holy Quran, made even more explicit by Hadith, were thoroughly compatible with my temperament.

Q: What is your opinion of the Arabs after you became a Muslim?

A: As the years passed, the realization gradually dawned upon me that it was not the Arabs who made Islam great but rather Islam had made the Arabs great. Were it not for the Holy Prophet Muhammad (PBUH), the Arabs would be an obscure people today. And were it not for the Holy Quran, the Arabic language would be equally insignificant, if not extinct.

Q: Did you see any similarities between Judaism and Islam?

A: The kinship between Judaism and Islam is even stronger than Islam and Christianity. Both Judaism and Islam share in common the same uncompromising monotheism, the crucial importance of strict obedience to Divine Law as proof of our submission to and love of the Creator, the rejection of the priesthood, celibacy and monasticism and the striking similarity of the Hebrew and Arabic language.

In Judaism, religion is so confused with nationalism, one can scarcely distinguish between the two. The name "Judaism" is derived from Judah-a tribe. A Jew is a member of the tribe of Judah. Even the name of this religion connotes no universal spiritual message. A Jew is not a Jew by virtue of his belief in the unity of God, but merely because he happened to be born of Jewish parentage. Should he become an outspoken atheist, he is no less "Jewish" in the eyes of his fellow Jews.

Such a thorough corruption with nationalism has spiritually impoverished this religion in all its aspects. God is not the God of all mankind but the God of Israel. The scriptures are not God's revelation to the entire human race but primarily a Jewish history book. David and Solomon (peace be upon them) are not full-fledged prophets of God but merely Jewish kings. With the single exception of Yom Kippur (the Jewish Day of Atonement), the holidays and festivals celebrated by Jews, such as Hanukkah, Purim and Pesach, are of far greater national than religious significance.

Q: Have you ever had the opportunity to talk about Islam to the other Jews?

A: There is one particular incident which really stands out in my mind when I had the opportunity to discuss Islam with a Jewish gentleman. Dr. Shoreibah, of the Islamic Center in New York, introduced me to a very special guest. After one Jumha Salat, I went into his office to ask him some questions about Islam but before I could even greet him with "Assalamu Alaikum", I was completely astonished and surprised to see seated before him an ultra-orthodox Chassidic Jew, complete with earlocks, broad-brimmed black hat, long black silken caftan and a full flowing beard. Under his arm was a copy of the Yiddish newspaper, "The Daily Forward". He told us that his name was Samuel Kostelwitz and that he worked in New York City as a diamond cutter. Most of his family, he said, lived in the Chassidic community of Williamsburg in Brooklyn, but he also had many relatives and friends in Israel. Born in a small Rumanian town, he had fled from the Nazi terror with his parents to America just prior to the outbreak of the second world-war. I asked him what had brought him to the mosque? He told us that he had been stricken with intolerable grief ever since his mother died 5 years ago. He had tried to find solace and consolation for his grief in the synagogue but could not when he discovered that many of the Jews, even in the ultra-orthodox community of Williamsburg, were shameless hypocrites. His recent trip to Israel had left him more bitterly disillusioned than ever. He was shocked by the irreligiousness he found in Israel and he told us that nearly all the young sabras or native-born Israelis are militant atheists. When he saw large herds of swine on one of the kibbutzim (collective farms) he visited, he could only exclaim in horror: "Pigs in a Jewish state! I never thought that was possible until I came here! Then when I witnessed the brutal treatment meted out to innocent Arabs in Israel, I know then that there is no difference between the Israelis and the Nazis. Never, never in the name of God, could I justify such terrible crimes!" Then he turned to Dr. Shoreibah and told him that he wanted to become a Muslim but before he took the irrevocable steps to formal conversion, he needed to have more knowledge about Islam. He said that he had purchased from Orientalia Bookshop, some books on Arabic grammar and was trying to teach himself Arabic. He apologized to us for his broken English: Yiddish was his native tongue and Hebrew, his second language. Among themselves, his family and friends spoke only Yiddish. Since his reading knowledge of English was extremely poor, he had no access to good Islamic literature. However, with the aid of an English dictionary, he painfully read "Introduction to Islam" by Muhammad Hamidullah of Paris and praised this as the best book he had ever read. In the presence of Dr. Shoreibah, I spent another hour with Mr. Kostelwitz, comparing the Bible stories of the patriarchs and prophets with their counterparts in the Holy Quran. I pointed out the inconsistencies and interpolations of the Bible, illustrating my point with Noah's alleged drunkenness, accusing David of adultery and Solomon of idolatry (Allah Forbid) and how the Holy Quran raises all these patriarchs to the status of genuine prophets of God and absolves them from all these crimes. I also pointed out why it was Ismail and not Isaac who God commanded Abraham to offer as sacrifice. In the Bible, God tells Abraham: "Take thine son, thine only son whom thou lovest and offer him up to Me as burnt offering." Now Ismail was born 13 years before Isaac but the Jewish biblical commentators explain that away be belittling Ismail's mother, Hagar, as only a concubine and not Abraham's real wife so they say Isaac was the only legitimate son. Islamic traditions, however, raise Hagar to the status of a full-fledged wife equal in every respect to Sarah. Mr. Kostelwitz expressed his deepest gratitude to me for spending so much time, explaining those truths to him. To express this gratitude, he insisted on inviting Dr. Shoreibah and me to lunch at the Kosher Jewish delicatessen where he always goes to eat his lunch. Mr. Kostelwitz told us that he wished more than anything else to embrace Islam but he feared he could not withstand the persecution he would have to face from his family and friends. I told him to pray to God for help and strength and he promised that he would. When he left us, I felt privileged to have spoken with such a gentle and kind person.

Q: What Impact did Islam have on your life ?

A: In Islam, my quest for absolute values was satisfied. In Islam I found all that was true, good and beautiful and that which gives meaning and direction to human life (and death); while in other religions, the Truth is deformed, distorted, restricted and fragmentary. If any one chooses to ask me how I came to know this, I can only reply my personal life experience was sufficient to convince me. My adherence to the Islamic faith is thus a calm, cool but very intense conviction. I have, I believe, always been a Muslim at heart by temperament, even before I knew there was such a thing as Islam. My conversion was mainly a formality, involving no radical change in my heart at all but rather only making official what I had been thinking and yearning for many years.

Also read Maryam Jameelah's Open Letter to Her Parents in which she invites her mother and father to embrace the one true religion.

5:47PM - TESTIMONIES OF JEWISH CONVERTS TO ISLAM - Abdullah Ibn Sailam was a Jewish rabbi before becoming a

TESTIMONIES OF JEWISH CONVERTS TO ISLAM

These are True Stories of Jewish People who followed Judaism and became Muslim, despite the Israeli Arab political conflict, more and more Jews are realizing

that Judaism and Christianity are light houses leading to Islam, whether you were a Messianic Jew, a Jew for Jesus, or an Orthodox Jew, any Jew can be for Allah.  Because Everyone is born a Muslim (in Submission to Allah) Everyday Jews are Returning (Reverting) to their Religion of Birth and the Religion of Abraham, Moses, and all the past Prophets, Islam.

Abdullah Ibn Sailam 

Al-Husayn ibn Sailam was a Jewish rabbi in Yathrib who was widely respected and honored by the people of the city even by those who were not Jewish. He was known for his piety and goodness, his upright conduct and his truthfulness.

Al-Husayn lived a peaceful and gentle life but he was serious, purposeful and organized in the way he spent his time. For a fixed period each day, he would worship, teach and preach in the temple. Then he would spend some time in his orchard, looking after date palms, pruning and pollinating. Thereafter, to increase his understanding and knowledge of his religion, he would devote himself to the study of the Torah.

In this study, it is said. he was particularly struck by some verses of the Torah which dealt with the coming of a Prophet who would complete the message of previous Prophets. Al-Husayn therefore took an immediate and keen interest when he heard reports of the appearance of a Prophet in Makkah. He said:

"W hen I heard of the appearance of the Messenger of God, peace be on him, I began to make enquiries about his name, his genealogy, his characteristics, his time and place and I began to compare this information with what is contained m our books. From these enquiries, I became convinced about the authenticity of his prophethood and I affirmed the truth of his mission. However, I concealed my conclusions from the Jews. I held my tongue...

Then came the day when the Prophet, peace be on him, left Makkah and headed for Yathrib. When he reached Yathrib and stopped at Quba, a man came rushing into the city, calling out to people and announcing the arrival of the Prophet. At that moment, I was at the top of a palm tree doing some work. My aunt, Khalidah bint al-Harith, was sitting under the tree. On hearing the news, I shouted:

'Allahu Akbar! Allahu Akbar! (God is Great! God is Great!' When my aunt heard my takbir, she remonstrated with me: 'May God frustrate you...By God, if you had heard that Moses was coming you would not have been more enthusiastic.'

'Auntie, he is really, by God, the 'brother' of Moses and follows his religion. He was sent with the same mission as Moses.' She was silent for a while and then said: 'Is he the Prophet about whom you spoke to us who would be sent to confirm the truth preached by previous (Prophets) and complete the message of his Lord?' 'Yes,' I replied.

Without any delay or hesitation, I went out to meet the Prophet. I saw crowds of people at his door. I moved about in the crowds until I reached close to him. The first words I heard him say were:

'O people! Spread peace...Share food...Pray during the night while people (normally) sleep... and you will enter Paradise in peace...'

I looked at him closely. I scrutinized him and was convinced that his face was not that of an imposter. I went closer to him and made the declaration of faith that there is no god but Allah and that Muhammad is the Messenger of Allah.

The Prophet turned to me and asked: 'What is your name?' 'Al-Husayn ibn Sailam,' I replied.
'Instead, it is (now) Abdullah ibn Sallam,' he said (giving me a new name). 'Yes,' I agreed. 'Abdullah ibn Sailam (it shall be). By Him who has sent you with the Truth, I do not wish to have another name after this day.'

I returned home and introduced Islam to my wife, my children and the rest of my household. They all accepted Islam including my aunt Khalidah who was then an old lady. However, I advised them then to conceal our acceptance of Islam from the Jews until I gave them permission. They agreed.

Subsequently, I went back to the Prophet, peace be on him, and said: 'O Messenger of God! The Jews are a people (inclined to) slander and falsehood. I want you to invite their most prominent men to meet you. (During the meeting however), you should keep me concealed from them in one of your rooms. Ask them then about my status among them before they find out of my acceptance of Islam. Then invite them to Islam. If they were to know that I have become a Muslim, they would denounce me and accuse me of everything base and slander me.'

The Prophet kept me in one of his rooms and invited the prominent Jewish personalities to visit him. He introduced Islam to them and urged them to have faith in God...They began to dispute and argue with him about the Truth. When he realized that they were not inclined to accept Islam, he put the question to them:

'What is the status of Al-Husayn ibn Sailam among you?'

'He is our sayyid (leader) and the son of our sayyid. He is our rabbi and our alim (scholar), the son of our rabbi and alim.'

'If you come to know that he has accepted Islam, would you accept Islam also?' asked the Prophet.

'God forbid! He would not accept Islam. May God protect him from accepting Islam,' they said (horrified).

At this point I came out in full view of them and announced: 'O assembly of Jews! Be conscious of God and accept what Muhammad has brought. By God, you certainly know that he is the Messenger of God and you can find prophecies about him and mention of his name and characteristics in your Torah. I for my part declare that he is the Messenger of God. I have faith in him and believe that he is true. I know him.'

'You are a liar,' they shouted. 'By God, you are evil and ignorant, the son of an evil and ignorant person.' And they continued to heap every conceivable abuse on me..."

Abdullah ibn Sailam approached Islam with a soul thirsty for knowledge. He was passionately devoted to the Quran and spent much time reciting and studying its beautiful and sublime verses. He was deeply attached to the noble Prophet and was constantly in his company.

Much of his time he spent in the masjid, engaged in worship, in learning and in teaching. He was known for his sweet, moving and effective way of teaching study circles of Sahabah who assembled regularly in the Prophet's mosque.

5:32PM - Michael Wolfe - How he found his way to Islam

4:50PM - TO ATTENTION OF ALL THE MEMBERS THE VIDEO MADE BY ABC -The Hajj: One American's Pilgrimage to M

 Dear members of Love Your Lord group welcome and As-Salaam-Alaikum .

As the season of Hajj (Muslim pilgrimage to Mecca for visiting and praying at the

4:01PM - If God is All-Good, then Why does Evil Exist?

8:34AM - Guidance is in the hand of Allaah

8:19AM - The difference between punishments and trials

The difference between punishments and trials

6:57AM - The Veil Is Not Oppression, It’s Chic, Say Muslim Women

6:46AM - Girl Power!!! In Islam

6:33AM - How veil remarks reinforced its support

12:52AM - The Attributes and Names of the Ranks and Stations of the Nafs(EGO) in its Striving and Elevation

The Attributes and Names
of the Ranks and Stations of the Nafs
in its Striving and Elevation

A Translation of a Classic Text

by Mahmoud Mostafa

As has been made clear to us previously, there are three primary enemies and causes of destruction and misguidance for humanity:

1. The desires of the ego (Hawa Al Nafs). Also known as the hidden lust. This is the first and most dangerous of the enemies for through its existence the other two enemies exist and without it there is no existence to the inner enemies of the Nafs. This enemy is inside the very essence of the human being, i.e. in his nafs, in the left half and is inspired to transgression (Fujur). It is the opposite of the right side of the soul that is inspired to consciousness (Taqwah).

The transgression of the nafs is contained in its desires and its desires mean its lust for immortality (Me!) and sovereignty (boundless greed and covetousness). This enemy is the main cause of the self-oppression of humanity. This oppression leads to either denial and polytheism or to misguidance, disobedience, and sins. There is no remedy for these two desires except through constantly reminding the nafs of its mortality and the certainty of death.

"Verily, the Nafs commands to harm except for those upon whom my Lord has mercy" (Yusuf-53)

2. The desire for the ornaments of the world (Shahwat Al Dunia). This is the second enemy but it is outside of the human being's essence. It is the weapon of Iblis that he displays before the lustful eyes of the ego's desire. Thus he makes it like a mirror that attracts the nafs and seduces it so that it stirs and moves toward inequity and attachment to its desires and the love of the material world that leads it to drown in the world's false and perishing ocean.

The only remedy for this desire is to become aware and certain of the fleeting nature of this world and of the necessity of losing one's attachment to it. It is to know the world for the temporary abode and place of trial and test that it is. It is to understand that this world is part of a continuum; before it was the abode of the atom (Dar Al Zhar) and after it will come other stages that are the world of the Isthmus (Alam Al Barzakh). The desires of the world are five as explained in the Quran:

"The love of desires has been made beautiful to people; for women, offspring, gold and silver, beautiful horses and cattle, and cultivation." (Al Imran-14)

3. Satan is the third enemy (Shaytan Al Rajeem). He is also external to the human being's essence. His role is to seduce, mislead, and make beautiful all that is false and forbidden and repugnant in this world in order to cause the nafs to become attached to these things through its desires. He has no means other than to embellish and tempt the ego and no weapon except to energize and stir the two inner desires of the ego, the "Me" and "Greed" so that the human being will inflate himself and in turn increase his separation. In this way Satan leads the human being to either denial and polytheism or to disobedience and sins. There is no remedy or prevention for this other than the constant remembrance and seeking refuge in Allah and in putting one's trust in Him.

"Verily, Satan is your enemy so take him as your enemy." (Fatir-6)

The ascent or descent of the Nafs depends on the degree of remedy and protection from these three enemies. So the Nafs either ascends to the station of "…the most beautiful station." Or it may descend to the station of "…the lowest of the low."

The Quran mentions five levels for the human soul. The basic level is the one in which we are born which is called the Blaming Self (Nafs Al Lawwama). If it is neglected and left to its whims and desires it will descend to the station of the Commanding Self (Nafs Al Ammara). And if it is developed and cared for through effort and resistance to its desires it will, God willing, ascend to the highest levels of closeness, contentment, and love for Allah and His Prophet. These higher levels are three, the first one above the Blaming Self is the Secure Self (Nafs Al Muttma'ina), followed by the Content Self (Nafs Al Radiyah), and finally to the Gratified Self (Nafs Al Mardiyyah) and that is the self that reaches its natural place and station which is "…the most beautiful station."

The Gnostics (Arifun) have detailed and explained this matter and made it easy for the Muslim to know it and act upon it thus making immunity and remedy easy. They made the levels seven in number within the scope of the five mentioned in the Quran.

1. The Commanding Self (Nafs Al Ammara).

The remembrance that is appropriate for its treatment is La Illah Illa Allah (There is no god except God). It is the lowest level of the self and the worst. In it is found extreme desire and lust for immortality and sovereignty. Thus it is attached to the worst of characteristics from which we have been warned by Allah and His Prophet. For example self-admiration, arrogance and pride, hardness of the heart, oppression of creatures, love for exposing the faults of others, lying, gossip, back-biting, envy, jealousy, criticism, undeserved self-praise, bitterness, attachment to what belongs to others even if it possesses what is better, lack of contentment, constant complaining, lack of gratitude, blindness to its blessings, wishing for increase without effort, extreme selfishness, greed and covetousness that knows no limit, love of control, and love of self and its desires, hatred for those who criticize it even if it is for its own good and love for those who praise it even if it is in hypocrisy, rejection of advice and counsel, and only talking about itself.

This Commanding Self is generally divided into two levels:

The Animal Self (Nafs Al Hayawaniyyah); this is the self that runs after sensual desires and material possessions without regard for right or wrong, justice or inequity, lawful or unlawful. It is drowned in the pleasures of possessions, sex, and adornments. It is characterized by lewdness, evil, and lack of humanity. It abhors religion and loves itself selfishly. It knows neither fullness, nor humility, nor thankfulness, nor honor, nor manners.

The Satanic Self (Nafs Al Iblissiyyah); is even lower than the Animal Self because its love for itself has taken it to the stage where it competes with Allah in His divinity and lordship. "I am your lord supreme…" as Pharaoh proclaimed, and "I am better than him…" as Iblis contended.

The Commanding Self is the one with the ill heart. If the heart is not healed, the nafs continues in its ways until the heart is blinded and then it is finally sealed.

The root of this level of the self is that it's convinced that it is perfect and that others are flawed and that everyone will die but it will remain immortal. It got its name because of its constant demands and its numerous calls to satisfy its desires. So it demands a thing and before it attains it, it demands another thing and so on without end. The human in this state is the friend and beloved of Satan and the enemy of the Merciful. "Except those upon whom Allah shows mercy."

2. The Blaming Self (Nafs Al Lawwama)

Its healing remembrance is Allah (God). This is the self in its original state of birth into the world as Allah says, "By the One who brought the self to equilibrium inspiring it with its transgression and its consciousness." (Shams-7:8)

This is the self that has been touched by Allah's Mercy so that when it commits a sin or falls into disobedience, it blames itself and turns to forgiveness and repents to its Sustainer. Then it holds on to obedience until it slips back into sin then it turns to forgiveness and repentance and so on.

It has grasped what the Prophet said, "All humans are prone to sin and the best sinners are those who repent."

It is a self that is in constant fluctuation between obedience and disobedience. One time it is heedless and falls and another it is aware and resists.

This is the natural station which we start from at birth and from there we descend or ascend. Its sign is the fluctuation between the characteristics of the people of this world and the people of the next world. It is not in the same evil condition as the Commanding Self but the two desires of immortality and sovereignty are still active in it although in a much reduced or weakened condition. This is the first stage of salvation for the self and the first step toward its purification and success.

3. The Inspired Self (Nafs Al Mulhamah).

Its remembrance is Hu (The Divine Pronoun HE). This is the self that has ascended through effort and commitment to its true way from the station of the Blaming Self to the station of the self that is constantly seeking forgiveness and repentance regardless of its guilt or innocence. This is due to its certainty that the root of its attributes is imperfection, fault, weakness and incompletion.

At this level the self is inspired with the early stages of love for good wholesome deeds (Amal Saleh), and for the Quran and Traditions of the Prophet. It is also inspired with love of remembrance (Zhikr) and to seeking forgiveness (Istighfar) and to correcting its intentions (Niyyah) and renewing its repentance (Tawbah).

This is the last level of danger for the self for it is still vulnerable to descending to the lower stages of Blame and Commanding. At this stage the two desires for immortality and sovereignty are dormant except in passing thoughts.

4. The Secure Self ((Nafs Al Muttma'ina)

Its remembrance is Haqq (Truth). It is the self that has ascended to the first station of development and the ladders of light toward intimacy, contentment and love for Allah. Its refinement is attained through increasing commitment and honest and sincere fulfillment of its obligations with respect to the true way in all its aspects particularly with respect to human relationships and conduct before acts of worship as the Prophet said, "The Way (Deen) is in conduct," and, "The best of you in character is the best in faith."

The Secure Self has entered the pathways, methods and means of protection and healing through self-accounting, resistance, striving, and devotion. These efforts bear the fruit of certainty in the truth that Allah alone is the Actor. He is the cause and motivator of everything for there is no god but Him and no Lord but Him. And that Allah in all of his actions is merciful and generous. He knows the best interests of the self. This certainty leads to confidence in Allah. It leads to confidence in His mercy and generosity. The self becomes confident that what is with Allah is better and more enduring than whatever is in its possession or in the possession of others. In this way it reaches complete confidence in its Lord; He is the one who knows what is best for it and He is the best of Sustainers (Rabb) and the best of Trustees (Wakeel). So the self becomes secure and ceases to occupy itself with anything other than what it has reached confidence in, that is its Lord Allah.

The self in this station expands in its capacity beyond efforts and devotions toward repentance. Once it is secure with Allah it occupies itself with additional stations such as hope (Rajaa') and fear (Khawf) and trust in Him (Tawwakul). In this station the Secure Self is in constant remembrance of Allah both on the tongue and in the heart.

"Is it not through remembrance of Allah that hearts become secure?" (Raad-28)

This is the first level of completion (Kamal) of the self. The heart begins to shine with the light of consciousness. The ego's power begins to shrink so that purity, refinement, clarity, and light dominate the heart so that it becomes the Secure Self. In this station the desires of immortality and sovereignty become completely veiled and they are returned to their true owner who is Allah. Now the self begins to show its true attributes that were previously hidden; these are the attributes of servanthood (Ubudiyyah), helplessness ('Ajz), humility (Zhull), poverty (Faqr), need (Ihtiyaj), and annihilation (Fana').

5. The Content Self (Nafs Al Radiyah).

"Return to your Lord content…" (Fajr-28)

Its remembrance is Hayy (Living). As the Secure Self ascends to its Lord the lights of the heart increase and fill the entire body transforming the sensual desires of the ego to the desire for what the Prophet brought in the Quran and Traditions. Its desires are now solely for these things and it is totally content with its Lord. Now hardship and ease are the same to it as are harm and benefit, and withholding and giving because it has become certain after becoming secure that every action and deed is from Allah alone; He is its Master, Sovereign, and Creator. He is the one who grants it Mercy and Compassion. He is the one who is Tender and Benevolent toward it. Everything that is from its Beloved is accepted by it and it is content with it. It is content with whatever Allah wishes to do with it.

At this level the self's creed is that if it is tried it is patient, and if it is given it is thankful, and if it is deprived it is accepting, and if it is wronged it is forgiving. It has now become the self with a wholesome and sound heart. It fluctuates in all its states between trust (Tawwakul) and relegation (Tafweed), and contentment (Ridah) and surrender (Tassleem) to Allah. The characteristic of this self is constant cheerfulness, gratitude, and thankfulness no matter what happens.

This is the second stage of the Complete Self (Nafs Al Kamilah), which is the station of servanthood. By ascending to this level the Content Self has entered into the first stage of "…the most beautiful station." This station is connected to the station above it.

6. The Gratified Self (Nafs Al Mardiyyah).

"Return to your Lord Content and Gratified." (Fajr-28)

Its remembrance is Qayyum (Self-Subsistent). At this stage the self is not only content with its Lord it is also gratified by Him.

"Allah is content with them and they are content with Him." (Bayyinah-8)

The Prophet was asked "When shall we attain Allah's contentment with us?" he replied, "When you are content with your Lord."

At this stage the light of the heart is completed. The heart advances from wholesomeness (Qalb Saleem) to a heart that is in total awe (Khashiyah) of Allah, constantly inclined (Muneeb) toward Him, imbued with modesty (Hayaa') toward Him in every condition.

"Whoever is secretly in awe of the Merciful and comes to Him with a sound heart. Enter it in peace! This is the day of immortality. In it they shall have whatever they wish, and with Us is more." (Qaf-33:35)

The folk of this station are the people of witnessing of the manifestations of the actions of the names of Allah (Mushahadat Tajalliyyat Afa'al Allah). Their witnessing in their hearts to the manifestations of Allah's power results in their awe in the face of Allah's greatness and majesty in all of His actions that are essentially the manifestations of His names. The folk of this station are also gifted with unveiling and miracles to enable them to call people to the love of Allah. These miracles are essentially for those who deny and reject the truth but who are at the same time called to Allah. So He sends to them miracles through the folk of this station so that the egos of these people will submit to these miracles and thus return through Allah back to the path of Allah. For when Allah loves one of His servants He seeks Him and calls him to Him. If once called the servant responds then he is brought near otherwise Allah seeks him through trials, or through miracles. For Allah's command must come to be and is utterly irresistible.

This station is the last of the stations of faith (Iman) and through it the self enters the presence of the station of "…the most beautiful station" (Ihsan) which is the goal and desire of the heart of every servant.

7. The Complete Self (Nafs Al Kamilah).

Also known as the Self of Light (Nafs Al Nuraniyyah), the Muhammadan Self (Nafs Al Muhammadiyyah), and the Loving Self (Nafs Al Muhibbah).

"Allah will bring folk whom He loves and who love Him; they will be humble towards the faithful and stern toward the deniers. They shall strive in the way of Allah and will not fear any blame from the blamers. This is the favor of Allah that He grants whomever He wishes among His servants. Allah is All-Encompassing and All-Knowing." (Maa'idah-54)

"Then follow me and Allah will love you and forgive your sins. Allah is the Forgiving and Merciful." (Al Imran-31)

Its outer remembrance is Qahhar (Compelling) and its inner remembrance is Wadud (Loving). This is the station of the completeness of servanthood to Allah through the completeness of following the teachings of His beloved, Muhammad, peace be upon him. The one who reaches this station is blessed with knowing the complete love of Allah for him and for His Prophet.

This is the Station of Beauty (Maqam Al Ihsan) and it is above all the stations of faith that preceded it. In this station the servant has completely attained the level of "…the most beautiful station." And so enters into the light of His beloved, the Chosen, in the station of "Two bow's lengths or nearer." in the footsteps of the beloved, Muhammad, peace be upon him.

It is the final level in the stations of the self. This station has no end to its ascension and refinement. The people of this station have nothing in their hearts but the love of Allah and His Messenger and those who are loved by Allah and His Messenger. At this level the Completed Self becomes the mirror of the light of the essential Prophetic Muhammadan self so that it attains the complete attributes of love and servanthood. In this station the self enjoys the lights of manifestation of the Attributes and Essence of Allah (Tajaliyat Al Siffat wa Al Zhat Al Illahiyyah) so that it fluctuates in the lights of bliss in all its stations and states. It is an angelic self of light inside human bodies. The truth is that it is selfless; it has no choice and if given a choice it would chose only what Allah loves and is pleased with. If it is asked whether it is receiving or deprived it would not know because love has overpowered it and so it is totally unoccupied with causes. It is annihilated through love (Hubb), fascination (Walah), and passion (Ishq) into the light of the beauty of the essence of the Lord of causes who is its Beloved and Protector. The people of this station are the people of Divine Love and Passion. They are the people who follow the true footsteps of Muhammad.

They are busy with their love and worship of the Truth and are not distracted by creation except to fulfill their obligations. And since they have become a mirror of the Muhammadan light they are constantly in the Prophetic Presence. All their motions, stillness, words, and deeds are from Allah, through Him, to Him. All of their hearts follow the Beloved and Elect, peace be upon him because they have come to know through Allah that he (the Prophet) is the first beloved, the first light that prostrates, worships, and serves Him. Whoever of the lovers obeys him, and loves him, and models his example in character, deeds, and worship, gains the love of Allah.

The likes of these folk are the servants of Allah who have been brought near (Muqarrabun) and have been selected and have gained certainty that their first obligation, after servanthood, is to love Allah and His Messenger. This is while keeping the Law, and upholding its tenets. They are leaders of religious knowledge and they are lights of gnosis in Truth. Through the lights of their hearts the hearts of those around them are illuminated, and through their remembrance mercy descends. They have all they desire and they only desire love of Allah and His Messenger. They do not seek this world, nor are they occupied by the next world. All their concern is intimacy with Allah, to hear from Him, to be near Him for they regard even a moment of separation as torment greater than Hell.

"Truly, the God-conscious ones are in gardens and rivers, in a place of truth in the presence of an Able Sovereign" (Qamar 54:55)

4:35PM - An Idiots Guide To The Prophet Muhammad [Peace and blessing of Allah be upon him]

An Idiots Guide To The

Prophet Muhammad

“Mohammed is the guy Muslims worship ?”

No. Muslims do not worship Muhammad (peace be upon him) or any other prophets. Muslims believe in all prophets including Adam, Noah, Abraham, David, Solomon, Moses and Jesus. Muslims believe that Muhammad(pbuh) was the last of the prophets. They believe that God alone is to be worshipped, not any human being.

“So then... who was he?”

In brief, Prophet Muhammad (pbuh) was born in Mecca in Arabia in the year 570 AD. His ancestry goes back to Prophet Ishmael, son of Prophet Abraham.. His father died before his birth and his mother died when he was six. He was raised first by a nurse as it was the custom in those days, and then by his grandfather and uncle.

As a young man, he was known as a righteous person who used to meditate in a cave. At the age of 40 he was given the first revelation, when the angel Gabriel appeared in the cave. Subsequently, the revelations came over 23 years and were eventually compiled in the form of a book called the Quran.

“Didn't Mohammed write the Quran?”

No. The Quran was revealed to the Prophet (pbuh) through the Angel Gabriel. It is the record of the exact words revealed by God to the Prophet Muhammad (pbuh). The revelations were memorised by the Prophet (pbuh) and then dictated to his companions. The Quran has been preserved, unchanged, in its original form and confirms the truth in the Torah, the Psalms and the Gospel. The Quran is also proven scientifically because it contains hundreds of scientific facts and statements which have only been discovered in the last 100 years or so. This clearly proves that the Quran is work of NO man!

“Why do Muslims always bang on about Mohammed?”

The prophet (pbuh) is the most important figure in the lives of Muslims. Muslims respect him and follow the example he left behind. The prophet (pbuh) is the person who brought to us the religion we follow. He taught us the purpose of life, how to live our lives, and how to treat ourselves and others. He is our role model and we follow his example, known as “Sunnah”, which is documented in books of “Hadith”.

“Sunnah? Hadith? Is that the latest fashion man or what, like Gucci and Armani?'”

No, it's not. 'Sunnah' is what the Prophet (pbuh) did, said or approved of. Hadith are recorded traditions relating to the sayings and doings of the Prophet(pbuh) which are available today in book form in almost every language.

“But what’s so special about him? What did he do that was so special?”

You see, the Prophet (pbuh) liberated the slaves and protected the weak. He gave equal rights to women and gave the world the concept of the equality of mankind. The Prophet (pbuh) was the first human in history to give universal suffrage (votes to every adult). He gave the first written constitution to mankind, consisting of 60 articles. Prophet Muhammad (pbuh) was the first person in history to give rights to prisoners of wars (PoWs). These were revolutionary and historical actions, which gave rights to each person in every society for all time.

You know why he's so special? Coz he wasn’t only a teacher, preacher and propagator of moral values but he practised them in his own life as well. He provided us with moral values, moral behaviour, human values and etiquette which are practised world-wide to this day. He was a Prophet, a political leader, a military leader, a judge, a religious and spiritual leader, a teacher and a perfect personality for all to follow.

“Ain't the teachings of Mohammed out of date? Come on man, 1400 years is ancient!”

When you study his life you get practical guidance and an ideal role model on how to act as a husband, father, brother, neighbour, teacher, ruler, reformer, judge and as a human being... I would say very up to date! Anybody and everybody can get light from following the lifestyle of the holy Prophet Muhammad (pbuh).

The Prophet (pbuh) gives clear teachings to resolve modern day problems such as racism, tribalism, sectarianism, hunger, homelessness, poverty, teenage pregnancies, single parent families, rape. child abuse, drugs and alcohol abuse, world peace, environmental health and many more. So NO, the teachings of Prophet Muhammad (pbuh) are definitely relevant today and most certainly NOT out of date.

“Didn't Mohammed hate non Muslims?”

He acted with mercy and compassion even to those who came to attack him. Many attempts were made to kill the Prophet (pbuh). His followers and supporters were tortured and killed. He and his supporters had sanctions put on them and were boycotted by the rest of Mecca. He had animal excrement thrown on him whilst in prayer. He was stoned by children in Mecca and was badly injured. He went through many periods of bitter starvation. He had to leave his homeland and migrate to Medina to escape the persecutions in Mecca. The Prophet was called a madman and ridiculed. BUT HE NEVER INSULTED ANYONE. HE NEVER SHOWED HATE TOWARDS ANY OF HIS ENEMIES. HE SIMPLY FORGAVE THEM AND HE OFFERED THEM LOVE AND COMPASSION.

“Didn't Mohammed hate Christians and Jews?”

Again, he taught the exact opposite. Islam tells us that Jews and Christians are "people of the Book". By the book it means those that also received divine scriptures. Muslims are told to treat them with respect and justice and not to fight with them. Let's look at the classic example from the life of the Prophet (pbuh):

Once a group of Christian priests were in Medina. They needed a place to stay so they went to Prophet Muhammad (pbuh). He said you can stay at my house. He cooked them dinner and made them welcome. Soon it was the time for the Christians to pray, the Prophet (pbuh) took them to the Mosque of the Prophet and said you can do your worship here.

“Didn't Mohammed teach violence and terrorism?”

Now that's a joke. He taught the absolute opposite of this. Just listen to some of his teachings:

"The faithful is he in whom people place their confidence about their property and life'. (Tirmizi)

"A perfect Muslim is one from whose tongue and hands mankind is safe.'

'It is unworthy of a Muslim to injure people's reputations: and it is unworthy to curse any one: and it is unworthy to abuse any one: and it is unworthy of a Muslim to talk arrogantly.'

Faith is a restraint against all violence, let no Muslim commit violence.'

The Prophet Muhammad was asked;

Some people asked Allah's messenger : 'who is a very good Muslim?' He replied: ' one who avoids harming the people with his tongue and hands.' 'A believer remains within the scope of his religion as long as he doesn't kill another person illegally.'

Now does that sound like a man of violence and terrorism or a great man of peace? Terrorism goes against every principle in Islam. If a Muslim engages in terrorism he is not following Islam and is contradicting the teachings of Prophet Muhammad (pbuh). They may be using the name of Islam for political or financial gain.

“I ain't heard no big non-Muslim 'big up' Mohammed?”

Michael H Hart in 'The 100: A Ranking of the most influential Persons in History' (New York: Hart Publishing Company, Inc. 1978):

'My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level.'

Lamartine, a French historian writes in his book, History of Turkey, p. 276:

'…Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational beliefs, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he'?

Mahatma Ghandi

'When I closed the second volume (of the Prophets biography) I was sorry that there was not more for me to read of a great life.'

George Bernard Shaw (1856-1950)

I have studied him - the wonderful man and in my opinion far from being an anti-Christ, he must be called the Saviour of Humanity."

“If Mohammed was really a top Prophet and that... then why don't Christians, Jews and others mention him in their books?”

Well.... actually they do. The Prophet (pbuh) is mentioned in Hindu scriptures, Buddhist scriptures, Torah and the Bible.(See The Revival website for further details)

“Did Prophet Mohammed perform miracles like Prophet Jesus did?”

Yes he did. He performed hundreds of miracles which was one of the proofs that he was a true Prophet of God. (See The Revival website for further details)

“Why did Muslims make a big deal of some stupid cartoons?”

Muslims see the Prophet (pbuh) as a role model and follow his every teaching. The cartoons insulted the prophet and portrayed him as a terrorist. So obviously Muslims were upset and angry. But it should be crystal clear that those Muslims who protested with violence, shooting, killing, hijacking and threatening to kill others have totally contradicted the exact teachings of the prophet they were protesting for.

By

http://www.therevival.co.uk/magazine/june2006/idiots_guide_to_prophet_saw.php

3:49PM - The prophet Muhammad (saws)Pattern of Communication Toward Women

The prophet Muhammad Pattern of

Communication Toward Women

By: Ali Zohery

Islam came at a time when women all over the world were being oppressed and exploited.

The most any society would accord the woman was to admit that she was part of the human race. They never admitted her dignity or gave her rights and responsibilities equal to those of men. The Greeks considered her to be an object of pleasure and amusement. This view was articulated in the text of Deemo Stayn:
He said: “We take prostitutes for pleasure, lovers to care for our daily health, and wives to give us legitimate children.”
The Romans gave the father and husband the right to sell her to whomever they pleased.
The Arabs gave the son the right to inherit the wife of his father (not his own mother) just like he would inherit his father’s wealth and his steed! That is if she were lucky enough not to have been buried alive at birth.
This was the case with the rest of the world’s societies, like the Persians and the Hindus.
Women remained in this horrible state without protesting or rebelling against it. No one else was to do so either. Nor were there any social or economic developments that would require a betterment of her status.

Then Prophet Muhammad came, proclaiming her rights and her equality with men. He  established for her all of her rights to bring her out of the miserable state that she was in and elevate her to the noble status that she deserves.

In Islam there is absolutely no difference between men and women as far as their relationship to God is concerned, as both are promised the same reward for good conduct and the same punishment for evil conduct. The Qur'an says:

And for women are rights over men similar to those of men over women. (2:226)

The Qur'an, in addressing the believers, often uses the expression,'believing men and women' to emphasize the equality of men and women in regard to their respective duties, rights, virtues and merits. It says:

For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in God's praise, for them has God prepared forgiveness and great reward. (33:35)

This clearly contradicts the assertion of some the Christian Fathers that women do not possess souls and that they will exist as sexless beings in the next life. The Qur'an says that women have souls in exactly the same way as men and will enter Paradise if they do good :

Enter into Paradise, you and your wives, with delight. (43:70) Who so does that which is right, and believes, whether male

or female, him or her will We quicken to happy life. (16:97) (Abdur Rahman,Women in the Qur'an and the

Sunnah -Ahmadu Bello University, Zaire.)

Research Questions:

How Does Islam Elevate The Status Of Women?

Why The Western Media Has Negative Stereotypes Of Muslim Women?

Why Are SO Many Women Converting To Islam?

Significance of the Study

The religion of Islam is misunderstood in the western world. The Muslim Women  images in the west are stereotyped with  backwardness and being oppressed by men. Understanding the Religion of Islam would correct the wrong ideas and introduce the religion of Islam with its valuable values and principles to the non-Muslims. The values of Islam, if applied, would be a public, private policy and a way of life. The western media show the Muslim women in a negative image. This study is to introduce the real status of the Muslim women from the two main sources of Islam: The Quran and the tradition of the prophet Muhammad.

Theoretical Framework:

Stereotypes Theory

(Infante at all, 1997) define Stereotypes that they are are mental categories shared by group members about other groups based on learned opinions rather than information about a specific individual.

Ford and Stangor (1992) tested the hypotheses that when forming stereotypes of social groups, the attribute dimensions which are most differentiated will most likely become stereotypical. They suggest that stereotypes may be best viewed as the characteristics that are most strongly associated with a group in memory. Therefore, stereotypes of a group are the attributes that are most likely to come to mind when thinking about a particular group. (http://www.student.richmond.edu/~sjohnso2/stereotypes.html)

In the past, when so many attacks were launched against Islam under an open and unabashed crusader flag, various popes used to encourage some fanatics to write booklets containing lies against Islam, distorting the message and reviling the religion. Many of the strongest stereotypes are from this era.

After the church withdrew from this activity, the number of these attacks was obviously reduced. Yet they did not stop altogether. They took another form under a different banner, the pretext of freedom of expression. Only the approach has changed. It is a fact that Islam receives a most Hostile media coverage. It is not difficult to see that Muslim's are being stereotyped as a threat to the "New World Order". (About Al-Islam and Muslims v1.9)

 Literature Review, interpretation and analysis:

During the time of the Prophet, Islam diminished the excessive practices of Jahiliyyah by imposing new laws using the principle of gradualism. Islam granted women their dignity and allowed them to claim equal rights with men in all spheres of life. The Qur'an teaches Muslims that God created both men and women from the same soul:

“O mankind! reverence Your Guardian-Lord, Who created you From a single Person, Created, of like nature, His mate, and from them twain Scattered (like seeds) Countless men and women.”

In the period of nascent Islam, women played prominent roles in all realms of life: religious, political, educational, legal, moral, economic, and military.  A few examples will show what Islam accomplished in raising the educational level of women and will highlight Muslim women's contributions to the growth of knowledge in Islamic society.

The Prophet gradually but persistently allowed women to assume important positions in society. He designated his wife A'isha as a religious authority by stating "take half of your religion from this ruddy-complexioned woman."  Through the Prophet's encouragement, A'isha played a visible and active role in the political, legal, and scholastic activities of the Muslim community.  The Prophet chose her as one of the people who would pass on knowledge of the Qur'an and his practices to later generations of Muslims.  A'isha herself taught famous scholars about the Qur'an and Hadith. In addition, she narrated 2,210 Hadith of the Prophet, and scholars have noted that one-fourth of the norms of Shari'ah law were also narrated by her. ⁷⁰ In almost every respect, A'isha appears to have been not only one of the Companions of the Prophet, but also an exceptional person. 

Other women played prominent roles in the growth and enrichment of Islamic civilization. Imam Nawawi stated that Umm al-Mu'minin Hafsa "was one of the intellectual and intelligent persons."  He also spoke about the mother of Anas, Umm Sulaim, as one of the learned and knowledgeable Companions of the Prophet. Imam Nawawi expressed a similar opinion about Umm Atiyah, saying "[s]he is reckoned among those of the Companions who won excellence and honor and participated in jihad with the Prophet."  Imam Bukhari stated that "Umm Darda' sat in Tashahud [as a witness] as a man sits and was a jurist (therefore her actions are authoritative)." 

Islam did not prevent women from participating in armed revolutionary resistance or legal decision-making. Zaynab, Ali's daughter, was a revolutionary,  and Umm Atiyah, Hafsa, Asma' bint Abi Bakr, and Sahla bint Suhail were all jurists.  Women also participated in the bay'ah  and, thus, were an integral part of the political process. In fact, through the bay'ah, they contributed later on to the election of the third khalifah.  In short, women were equal participants in the growth of the early Islamic state.

The well-known saying of Omar Ibn al-Khattab, the second Rightly-Guided khalifah, demonstrated the change in the status of women which had occurred with the advent of Islam: "By God, we did not pay attention to women in jahiliyyah until God said about them in the Qur'an what is said, and gave them their share in matters." (Leila P. Sayeh And Adriaen M. Morse Jr, An Incomplete Understanding Of Gradualism Islam And The Treatment Of Women, 30 Texas International Law Journal 311)

when prophet Muhammad died after twenty three years Islam only spread in Arabia. This religion of Islam was basically spread by four or five individuals who had the most in teaching. One of them was the prophet's wife `Aa’isha. She is among the most to have narrated his statements and likewise she is amongst the three, four, five who have mostly given religious pronouncements, who have given religious verdicts, explained what these verses in the Quraan meant or what the words of the prophet meant.

Look at any other civilization in the history of humanity, you will not find a women playing a role in its establishment where it can be attributed to her efforts for its establishment. The Greeks - look at the philosophers Plato, Aristotle and others - all were men. The early church fathers writings were basically men and until today the idea of women scholarship is limited in some areas of the church. The French writers at the French revolution and Voltaire and the Russians were men. The founding fathers of the United States were men, and also other civilizations are basically based upon men. Islam is the only civilization which is known by humanity where a leading input in terms of its transmission and establishment was based upon the efforts of women. (Ali Al-Timimi, Elevation of Women's Status)
 Equality Between Men and Women in Islam:
Islam establishes the principle of equality between men and women in all aspects of life that they are equal in, because both of them are equally human. It distinguishes between them in some areas, taking into consideration the natural differences between them and the special qualities that each of them has.
The areas of equality are as follows:
1. Equality in their human origins:
Islam conclusively establishes that all human beings have a common origin. This fact is mentioned in many verses of the Qur’ân:

“O Mankind, fear your Lord who created you from a single soul and created from it its mate and brought forth from the two of them many men and women.”

“O Mankind, verily we created you from a male and a female and made you into nations and tribes so you may know one another. Verily the most honorable of you with Allah are the most righteous.”

2. Equality in their destiny:
Islam also establishes that all of mankind is going to return to Allah who created them, and everyone – male and female – is going to be recompensed for his or her worldly deeds. They will receive well if they did good and they will be requited with evil if they did evil. Allah says:

“And every one of you will come to Him alone on the Day of Resurrection.”

Allah says:

“A human being will have nothing except for what he does. And his deeds will be seen. Then he will be recompensed fully.”

Allah says:

“So their Lord accepted of them their supplication and answered them: ‘I will never allow the work of any of you to be lost, male or female. You are from each other.”

Allah says:

“Whoever works righteousness as a believer, whether male or female, we will truly give a good life and We shall pay them a reward in proportion to the best of what they used to do.”

According to the Qur'an, men and women are equal before God; women are not blamed for violating the "forbidden tree," nor is their suffering in pregnancy and childbirth a punishment for that act. Islam sees a woman,

whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marital gift is given by the groom to the bride for her own personal use, and she may keep her own family name rather than adopting her husband's.

Roles of men and women are complementary and collaborative. Rights and responsibilities of both sexes are equitable and balanced in their totality.

In his Farewell sermon, the Prophet Muhammad declared: "O People it is true that you have certain rights with regard to your women but they also have rights over you.

Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and

clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well never to be unchaste."

The best declaration for women’s rights is spelled out in the farewell speech of the prophet. He demanded that husbands should treat their wives with kindness and gentleness. Men are to know that their women are their partners. Islam recognizes the duties

and responsibilities of both partners and, hence, emphasizes that man is the HEAD, while the woman is the HEART of the family. Both are needed and both are complementary to one

another. The rights and duties of each spouse toward the other were declared and explained. (Sakr,1998, p. 26)

Woman enjoys certain privileges of which man is deprived.

 She is exempt from some religious duties, i.e., prayers and fasting, in her regular periods and at times of confinement. She is

exempt from all financial liabilities. As a mother, she enjoys more recognition and higher

honor in the sight of God (31:14-15;46:15). The Prophet acknowledged this honor when he declared that

Paradise is under the feet of the mothers.

She is entitled to three-fourths of the son's love and kindness with one-fourth left for

their father. As a wife she is entitled to demand of her prospective husband a suitable dowry that will be her own. She is entitled to

complete provision and total maintenance by the husband. She does not have to work or share with her husband the family

expenses. She is free to retain, after marriage, whatever she possessed before it, and the husband has no right whatsoever to any of her

belongings. As a daughter or sister she is entitled to security and provision by the

father and brother respectively. That is her privilege. If she wishes to work or be self-supporting and

articipate in handling the family responsibilities, she is quite free to do so,

provided her integrity and honor are safeguarded.( Hammuda Abdul-Ati, The Status of Woman in Islam from "Islam in focus")

Why are so many Women converting to Islam ?

At a time when Islam is faced with hostile media coverage particularly where the status of women in Islam is concerned, it may be quite surprising to learn that the majority of converts to Islam are WOMEN

According to "The Almanac Book of Facts", the population increased 137% within the past decade, Christianity increased 46%, while Islam increased 235%. In a recent poll in the (US), 100,000 people

per year in America alone, are converting to Islam. For every 1 male convert to Islam, 4 females convert to Islam, Why?

1.      The Bible Convicts Women as the originalSinners, (ie. Eve picking from the forbidden tree){Genesis 2:4-3:24}. The Koran Clarifies it was Adam Not Eve {Qur'an 7:19-25}

2.       The Bible says "The Birth of a Daughter is a loss" {Ecclesiasticus 22:3}. The Qur'an says both are an Equal Blessing { Qur'an 42:49}

3. The Bible Forbids Women from Speaking in church {I Corinthians 14:34-35}. The Qur'an says Women Can argue with the Prophet {58:1}

4. In the Bible, divorced Women are Labeled as an Adulteress, while men are not {Matthew 5:31-32}. The Koran does Not have Biblical double standards
{ Qur'an 30:21}

5. In The Bible, Widows and Sisters do Not Inherit Any Property or Wealth, Only men do{Numbers 27:1-11}The Koran Abolished this male greediness { Qur'an 4:22} and God Protects All.

6. The Bible Allows Multiple Wives{I Kings 11:3} In The Koran, God limits the number to 4 only under certain situations (with the Wife's
permission)and Prefers you Marry Only One Wife{ Qur'an 4:3} The Koran gives the Woman the Right to Choose who to Marry.

7. "If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay the girl's father fifty shekels of silver. He must marry the girl, for he has violated her. He can never divorce her as long as he lives" {Deuteronomy 22:28-30} One must ask a simple question here, who is really punished, the man who raped the woman or the woman who was raped? According to the Bible, you have to spend the Rest of Your Life with the man who Raped You. The Prophet Muhammad Says {Volume 9, Book 86, Number 101} Narrated by Aisha:" It is essential to have the consent of a virgin (for the marriage)".

9. Women were given rights to Vote less than a 100 years ago in the (US), while the Quran (42:38) gave Women Voting rights almost 1,500 years ago.

10. Islam has unconfined Women and has given them the human right to reach for the sky. There have been Muslim Women Presidents through out the centuries, The Muslim countries have voted for and elected Female Presidents. (Mohamed Ghounem & Abdur Rahman, Why are so many Women converting to Islam ?)

Conclusion

Islam has immensely improved the status of women compared to the Judaeo-Christian tradition. The Quran has offered women dignity, justice, and protection which ,for long, have remained out of their reach. That's why it is no surprise to find that most converts to Islam, today, in a country like Britain are women. In the U.S. women converts to Islam outnumber men converts 4 to 1. The problem is that the majority of the population in the West do not know these facts. They easily believe the media's distorted image of Islam. What the Quran has given to women is unparalleled in the history of religion. ( Sherif Muhammad, February 10, 1995, Women in Islam Versus Women in The Judaeo-Christian Tradition:The Myth & The RealityFriday khutbah).  Today people think that women are liberated in the West and that the Women’s liberation movement began in the 20^th century. Actually, the women’s liberation movement was not begun by women but was revealed by God to The Prophet Muhammad  in the seventh century. The Qur’an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.( Mary Ali & Anjum Ali, Women's Liberation Through Islam)

References:

1.    Holly Qur’an

2.    Akbar, M. U. (1991). The orations of Muhammad the Prophet of Islam. New  Delhi: Kitab Bhavan.

3.    Ali Al-Timimi, Elevation of Women's Status

4.    Baran, S. J. & Davis, D. K. (2000) Mass Communication Theory, Wadsworth, p. 236

5.     Besant, A. (1932). The Life And Teachings Of Muhammad, Madras, P. 4.

6.      Denzin, N. K & Lincolin, Y. S. (2000) Handbook of Qualitative Research, Sage Publications, inc., Thousand Oaks

7.    Encyclopedia Britannica:  (Vol. 12)

8.     Faizi, S. F. H. (1997). Sermons of the prophet. New Delhi, Kitab Bhavan

9.    Gibbon, E. And Ockley, S. (1870). History Of The Saracen Empires, London, P. 54

10.                       Glubb, J. B. (1991). The life and Times of Muhammad. Chelsea, MI: Scarborough House.

11.                       Hammuda Abdul-Ati, The Status of Woman in Islam from "Islam in focus

12.                       Infante at all, 1997, Building Communication Theory, waveland press

13.                       Mohamed Ghounem & Abdur Rahman, Why are so many Women converting to Islam ?)

14.                        Sayeh, Leila P.  And Morse, Adriaen M.  Jr., Islam And The Treatment Of Women: An Incomplete Understanding Of Gradualism, 30 Texas International Law Journal 311

15.                        Sherif Muhammad, February 10, 1995, Women in Islam Versus Women in The Judaeo-Christian Tradition:The Myth & The RealityFriday khutbah)

3:26PM - The manifestation of forbearance in the life of the Prophet Muhammad(saws)

The manifestation of forbearance in the life of the Prophet

By: Ali Zohery

The manifestations of this forbearance in the life of the Prophet, were very numerous, the followings are examples:

1. After the Prophet defeated the Banu’l-Mustaliq, some of the Ansar and Muhajirun quarreled and ‘Abdullah ibn Ubayayy al-Khazraji said “The Muhajirum have constricted us and crowded us in our own land. By Allah, when we return to Madina, the stronger will expel the baser from it!”

The Prophet heard those words. ‘Umar ibn al-Khattab was with him and said: “Command ‘Ubbad ibn Bishr to kill him!” The Prophet said “Umar, how will it be when people say that Muhammad kills his companion? No, announce that we are leaving.”

That was at a time when the Prophet did not normally travel. The people set out and while they were travelling, Usayd ibn Hudayr asked him, “Prophet of Allah, by Allah, you are returning at an early hour when you do not normally travel.” The Messenger said to him, “ Have you heard what your companion said?” He said, ‘ Which companion?” He said, ‘”Abdullah ibn Ubayy.” He asked, “And what did he say?” He replied “He stated that when he returns to Madina the stronger will expel the baser from it.” Usayd said,” So you, Messenger of Allah, be kind to him. By Allah, when Allah brought you to us his people were preparing to crown him. He thinks that you have wrested a kingdom from him.”

Then the Prophet traveled with the people until evening, then through the night until morning, and then through the beginning of the day until the sun was too hot for them. Then he camped with them and as soon as they touched the ground, they fell asleep. He did that to distract them from what had happened the previous day.

Then the son of ‘ Abdullah ibn Ubayy presented himself to the Prophet and said that if his father must be killed, then his son should be the one to kill him. The Prophet said, “ No, we will be kind to him and be a good companion to him as long as he remains with us.”

Here the Messenger was in a situation where a person would normally be very angry; he was also in a position to punish ‘Abdullah ibn Ubayy for the sedition which he was inciting. But he showed forbearance to him and refused to allow him to be killed, refused to threaten him with expulsion from Madina, refused to allow his son to kill him and, on top of all this, promised to be kind to him and be a good companion to him. This is a wonderful example of forbearance.

2. Wahshi, the client of Jubayr ibn Mut’im killed Hamza ibn ‘Abdu’l-Muttalib in the Battle of Uhud. When the Prophet conquered Makka, Wahshi fled to Ta’if. When the delegation of Ta’if went to the Prophet to submit, all avenues were closed to him.

Wahshi said, “ I said, ‘ I will go to Syria, Yemen or some other land.’ By Allah, I was in that state of anxiety when a man said to me, ‘ Woe to you! By Allah, he does not kill anyone who enters his religion and bears witness.’ When he told me that, I went out to the Messenger of Allah without fear of him until I was standing face to face with him and then gave the testimony of truth. When he saw me, he said, ‘ Is it Wahshi?’ I said, ‘ Yes, Messenger of Allah.’ He said, ‘ Sit down and tell me how you killed Hamza.’ When I finished telling him, he said,’ Bother you! Remove your face from me. I do not want to see you.’ So I used to avoid the Messenger of Allah wherever he was so that he would not see me, until Allah Almighty took him.”

What unique restraint of rage! What immense forbearance the Messenger of Allah showed. He met the killer of his noble uncle, his friend comrade in jihad, and his brother by suckling! He was angry with his killer and able to take revenge on him, even if he had been strong and free, let alone a slave who had been freed by his master after killing Hamza and so without helper or protector.

3. A Bedouin came to the Messenger to ask him for something. He gave him something and then asked him, “ Have I been generous to you?” The Bedouin said, “ No, and you have not behaved well.” The Muslims became angry and made for him, but he, indicated to them to hold back.

Then he went inside his house, sent for the Bedouin, and gave him more. Then he asked the man, “ Have I been good to you?” “Yes, may Allah repay you well from your family and tribe,” he replied. Then the Prophet said to him, “ you said what you said and that had an effect on my Companions. If you like, you can say what you have just said in front of them so that it will remove what they feel in their hearts against you.” The Bedouin agreed.

Next morning or evening he came and the Prophet, may Allah bless him and grant him peace, said, “ This is the Bedouin who said what he said. We gave him more and now he states that he is pleased. Is that the case?” The Bedouin said, “ Yes, may Allah repay you well from your family and tribe.”

The Messenger “ I and this Bedouin are like a man who has a she-camel which bolts from him. People pursue it, but they only make it in shy away more. Then the owner of the camel cries out to them, ‘Leave me with my camel! I am kinder to it and know it better.’ So he goes to it from in front and takes some sweepings from the earth and slowly drives it back, until it comes and kneels and he puts his saddle on it and gets up on it.”

Can you see how the Messenger of Allah, may Allah bless him and grant him peace, was forbearing to this man he gave to in spite of the fact he was ungrateful for what he had already been given? Do you see how he gave to him a second time and then heard his pleasure and supplication? Do you see how he removed the anger of his companions towards this Bedouin so that none of them would punish him for his incivility and ingratitude?

4. A young man came to the Prophet, and said, “ Prophet of Allah, will you give me permission to commit fornication?” The people shouted at him and the Prophet said, “ Bring him near. Approach.” He came up and sat in front of him. The Prophet said to him, “ Would like your mother to do it?” The young man said,” No, may Allah make me your ransom!” The Prophet said, “ So people do not like it for their mothers. Would you like it for your daughter?” The young man said,” No, may Allah make me your ransom!” The Prophet said,” So people do not like it for their daughters. Would you like it for your sister?” and he went on to mention his aunts. Every time the man said,” No, may Allah make me you ransom!” and the Prophet would say, “ So people do not like it.”

Then the Prophet put his hand on the breast of the young man and said, “ O Allah, purify his heart and forgive his sin and protect his private parts. Make nothing more hateful to him than fornication.”

Here the wisdom of the great teacher is very clear. He did not rebuke the young man or confront him with his foolishness but was kind to him and began to make examples for him so that he would see the ugliness and atrocity of what he proposed. Then he added to that the kindness of a loving father and prayed for the young man to be healed of his disease from which he had thought there was no release or cure.

5. At the Battle of Uhud, his Companions asked him to curse the idolaters who had wounded his face and broken his tooth so that the blood flowed down his face. He said, “ I was not sent as a curser. I was sent as a summoner and a mercy. O Allah, forgive my people. They do not know.”

That day was critical: the Muslims were not victorious and many of their great men were killed and wounded. Even the Prophet himself not preserved from injury. But even so, he would not call on Allah to destroy his people, since he was steadfast and forbearing. He continued to have great hope that their senses would return to them and they would be guided to the religion of Allah.

6. Anas narrated: “ One day I was walking with the Messenger of Allah, when a badouin caught up with him and pulled him violently. The Prophet was wearing a Najrani cloak with a thick border and I saw that the neck of the Messenger of Allah had a mark from the edge of the cloak owing to the strength of the man’s tugging.

“ The Bedouin said, “ Muhammad! Load up these two camels of mine with some of the property of Allah which is in your possession. You will not let me load up from your property nor your father’s property.’ The Prophet, may Allah bless him and grant him peace, was silent and then said, ‘ The property is the property of Allah and I am His slave.’ Then he said, ‘ Shall retaliation be taken from you, Bedouin, for what you did to me?’ The Bedouin said, ‘ No.’ the Messenger said, ‘ Why not?’ The Bedouin said, ‘ Because you never repay evil with evil.’ The Messenger of Allah, laughed and then commanded that the Bedouin have one camel loaded with barley and another with dates.”

The Prophet was forbearing to that Bedouin who was rude to him, spoke insolently to him, and used inbefitting coarseness. Then he gave him what he wanted and probably more than he wanted.

7. Before he was a Muslim, Zayd ibn Sa’na came to demand that the Prophet repay a loan to him. He pulled his garment from his shoulder, seized hold of him and behaved coarsely towards him. ‘ Umar chased him off and spoke harshly to him while the Prophet, may Allah bless him and grant him peace, merely smiled. He said, “ I expect something other than this from you, ‘ Umar. You should command me to repay the man well and command him to ask for his debt correctly.” Then he said, “ Three days are left till it is due.” He told ‘Umar to repay him what was owed and to add twenty sa’s because he had alarmed him. This was the cause through which Zayd became Muslim.

8. The Messenger of Allah made a division of goods and one of the Muslim Bedouins said: “ This is a division by which the Face of Allah is not intended.”

When the Prophet, Messenger of Allah was told that, his cheeks became red and he said, “ May Allah have mercy on Musa! He suffered more abuse than this and remained patient.”

The prophet became angry as is proper, because his anger, as Ali ibn Abi Talib said, was not for this world’s sake. He was angry for the sake of the truth and nothing could withstand his anger until the Truth had been vindicated. It is as Aisha (a wife of the prophet) said: the Prophet never took revenge for himself unless the honor of Allah was violated. Then he took revenge for the sake of Allah.” Even the anger of the Messenger never transgressed the limits of fairness in any instance.

Above just a few examples of forbearance characteristic of the Prophet.

Conclusion

In his political leadership communication, the Prophet demonstrated extreme self-control made his followers to love him and his enemies either to give up and join his religion or to fear him and stay away. There was no human being had his life more scrutinized and documented than the Prophet Muhammad. His behavior was perfect with companions and fair with his foes.

1:36PM - Muhammad (Pbuh) in the Bible

Muhammad (Pbuh) in the Bible


By Dr. Adel Elsaie, Book Title: "History of Truth, The Truth about God and Religions"

Throughout the history, the Jews promoted the following concepts to reject Christianity:

• Abraham was Jewish, although everyone knows that Judaism came from Judah son of Jacob. The Quran says in Surah 3, Ayah 65: "Ye People of the Book, why dispute ye about Abraham, when the Torah and the Gospel were not revealed till after him. Have ye no understanding."
• Jesus was an illegitimate son of Joseph or son of a Roman soldier.
• Jesus was crucified, therefore he is not the expected Messiah.

The Christians fell in this Jewish trap that Abraham was Jewish and that Jesus was crucified. Some Jews and Christians reject Islam for many different reasons. Their hate to the greatest man ever lived is based upon twisting the facts, misreading the history, and simply wishful illusions. The unbelievers in Mecca called Muhammad all kind of names, and accused him with many lies. According to the Quran, he was called crazy, a poet, as well as touched by the devils. He was also accused of collecting the old stories from the Jews and Christians, and then rewriting them. Some Jews and Christians say the same things about the messenger of Allah, and much more. The Jews accuse Jesus as the false Messiah, while the Jews and the Christians accuse Muhammad as a false prophet. It is the same old story.

When anyone speaks kindly about the greatest man that ever lived, the opponents of Islam give an immediate answer: either he was a fool or the Arabs bribed him!

• Michael H. Hart put Muhammad No. 1 on his list of the 100 most influential people in history, and his own Lord and Savior Jesus Christ No. 3.
• William McNeil, US historian, considers Muhammad as worthy of honor in his list of the first three names.
• James Gavin, US lieutenant General, puts Muhammad before Jesus Christ.
• James Masserman, Psychoanalyst and Professor, judges Muhammad No. 1 and his own Moses a close second.
• Thomas Carlyle said that the Christian scholars’ lies about Muhammad are disgraceful.
• George Bernard Shaw said: "I have studied him - the wonderful man - and in my opinion far from being an anti-Christ, he must be called the savior of humanity."
• Encyclopedia Britannica calls Muhammad the most successful of all religious personalities.

McNeil, Gavin, and Masserman statements appeared in the Time magazine, July 15, 1974, in essays as to "What makes a great leader? Throughout history, who qualifies?"

It is a fact that Muhammad, like all the Arabs, came from Ismael, the son of Abraham. Just like the Jews discredit Jesus, both the Jews and the Christians claim that Ismael was an illegitimate son of Abraham. Another insult added to the prophets of God. They are talking about Abraham, the father of all the prophets, the prophet that God honored in the three religions of Judaism, Christianity, and Islam. They maintain that Isaac was superior to Ismael, but that is not what the Bible states:

Genesis 16:10 "And the angel of the Lord said unto her (Hagar), I will multiply thy seed exceedingly, that it shall not be numbered for multitude."

Genesis 17:20 "And as for Ismael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly: twelve princes shall he beget, and I will make him a great nation."

We still see some verses in the Bible that escaped all the alterations and adaptations. The above verse states clearly that God blessed Ismael. Is it possible that God blessed an illegitimate child? Can God promise a mother that her illegitimate child would make a great nation? The Jewish and the Christian rebuttal would be as such: Yes, it is the will of God! Is it possible that the mighty prophet Abraham would have an illegal wife and a son out of wedlock? The Bible says:

Genesis 16:3 "...And (Sarah) gave her (Hagar) to her husband to be his wife."

Genesis 20:12 "And yet indeed she (Sarah) is my sister; she is the daughter of my father, but not the daughter of my mother, and she became my wife."

For the sake of honesty, the above two verses conclude that Hagar was a legitimate wife, while Sarah was not, because she was his "half sister"! Then for the sake of alterations and adaptations, Ismael was the legitimate child because his mother was his father’s wife, and Isaac was illegitimate, God forbid, because his mother was his father’s sister! Islam does not advocate this nonsense. Both Sarah and Hagar were legal righteous wives, and both Ismael and Isaac were legitimate sons and prophets. This is the noble way to think.

The name Ismael was chosen by God himself:

Genesis 16:11 "And the angel of the Lord said unto her (Hagar), Behold, thou art with child, and shalt bear a son, and shalt call his name Ismael."

What an honor to be named by God himself! Different versions of the Bible began adapting the story of Ismael. The RSV Bible added that Ismael would be a wild man; the Easy To Read Bible added that Ismael would be wild "like a wild donkey"! HOW SAD! Where is the reference to a wild donkey? This is a clear example of the adulteration and alteration of the "Holy Bible." Any Christian who reads this statement about Ismael, should research the origin of the wild donkey! Do you think that this is Easy to Read Bible, or Easy to Manipulate Bible! Please recall the above Genesis 17:20.

Criterion of the Prophet

A criterion of the prophet is given by Jeremiah 28:9: "The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him." The word Islam also signifies peace. Peace between the Creator and his creatures. This prophecy of Jeremiah cannot be applied to Jesus, as he himself stated that he did not come for peace:

Luke 12:51 "Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division." Why then during Christmas, is the slogan of "peace on Earth" related to Jesus if he said: Nay to peace on Earth! Muslims believe that Jesus came for "peace on Earth", unlike Luke!

Until Shiloh Come

The message of Jacob to his sons before he died as in Genesis 49:10:

"The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be."

Shiloh is also a name of a town, but its real meaning is peace, i.e. Islam. It could never refer to a town here. It is referred to a person. It could be an alteration of the word "Shaluah", which means a messenger of God. So the Israelite Prophethood in the lineage of Isaac would stop as soon as Shiloh comes. This corresponds with the Quran:

Surah 2, Ayah 133: "Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy God and the God of thy fathers, of Abraham, Ismael and Isaac, - the One (True) God; To Him do we submit."

The shift of the prophethood to another nation was threatened in Jeremiah 31:36:

"If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever."

Also Jesus hinted about the same threat in Matthew 21:45:

"Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."

Baca Is Mecca

According to the Islamic tradition, Abraham took Ismael and Hagar, and made a new settlement in Mecca, called Paran (Arabia) in the Bible (Genesis 21:21), because of divine instruction given to him as part of God’s plan. When Abraham left, Hagar ran seven times between two hills, Safa and Marwa, looking for water. This became an Islamic ritual for the annual pilgrimage in Mecca by millions of Muslims from all over the world. The well of water mentioned in genesis 21:19 is still present, now called Zamzam, one of the living miracles in Islam. Both Abraham and Ismael later built the holy house of God in Mecca, called Kaabah. The place where Abraham used to pray near the Kaabah is still present, now called Maqam Abrahim, i.e. the station of Abraham. The place where Ismael used to pray near the Kaabah is still present, now called Maqam Ismael, i.e. the station of Ismael. During the days of the pilgrimage, Pilgrims in Mecca and Muslims all over the world commemorate the ultimate test of obedience of Abraham and Ismael by sacrificing a lamb. The name Mecca is mentioned once in the Quran in Surah 48, Ayah 24. Another name for Mecca is Bakka, depending on the dialect of the tribe. This name is also mentioned once in the Quran:

Surah 3, Ayah 96 "The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all worlds."

Amazingly enough, this name Bakka is mentioned by prophet David in his Psalm 84:6:

"Who passing through the valley of Baca make it a well; the rain also filleth the pools."

The well here is the well-known well of Zamzam, close to the Kaabah.

Chariot of Asses and Chariot of Camels

The vision of Isaiah of the two riders was as follows, in Isaiah 21:7

"And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels."

Who was the rider upon an ass? Every Sunday school student will know him. That was Jesus, as in John 12:14:

"And Jesus, when he had found a young ass, sat upon it, as it is written."

Who, then, is the promised rider on a camel? The readers of the Bible have overlooked this mighty prophet. This is the prophet Muhammad. If this is not applied to him, then the prophecy has yet to be fulfilled. That is why Isaiah mentioned further in the same chapter, in 21:13: "The burden upon Arabia." Which means the responsibility of the Arab Muslims, and of course now of all the Muslims, to spread the message of Islam.

Isaiah 21:14: "The inhabitants of the land of Tema brought water to him that was thirsty, they prevented with their bread him that fled." Tema is probably Madinah where the prophet Muhammad and his companions fled. Each immigrant was brothered by one inhabitant of Madinah and was given food and shelter.

Isaiah 21:15: "For they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of the war." This was when the prophet Muhammad and his companions were persecuted and left Mecca to Madinah.

Isaiah 21:16: "For thus hath the Lord said unto me, within a year according to the years of an hireling, and all the glory of Kedar shall fail." Exactly in the second year of immigration, the pagans were defeated in the first battle in Islam.

Finally Isaiah 21:17 concludes with: "...the mighty men of the children of Kedar, shall be diminished, for the Lord God of Israel hath spoken it." Kedar is the second son of Ismael, (Genesis 25:13), from whom ultimately Muhammad came. In the beginning, the children of Kedar were attacking Islam and Muhammad. But as many of them accepted Islam, the number of the children of Kedar who resisted Islam was diminished. In some verses in the Bible, Kedar is synonymous with Arab in general, as in Ezekiel 27:21: "Arabia, and all the Princes of Kedar..."

The Prophet Like Unto Moses

God addresses Moses in Deuteronomy 18:18: "I will raise them up a prophet from among their brethren, like unto thee (Moses), and will put my words in his mouth, and he shall speak unto them all that I shall command him."

Brethren of the Israelites (descendant of Abraham through Isaac) are the Ishmaelite (descendant of Abraham through Ismael). Jesus should be excluded, as he is an Israelite; otherwise the above verse should say: "Prophet from among yourself."

Is Muhammad not like unto Moses? If not accepted, then the promise has yet to be fulfilled. The table below is self-explanatory:

In Deuteronomy 18:19: "And it shall come to pass that whosoever will not hearken my words which he shall speak in my name, I will require it of him."

In the Quran 113 of the 114 chapters starts with "In the name of Allah, most Gracious, most Merciful." Also, in their daily work, Muslims start with this saying. Notice "in my name", not in the name of God. God talks about His Personal Name that is Allah. As it is a Personal Name, it is not subject to gender, like god or goddess, or to plurality, like god or gods. Christians start with "In the name of the father, the son, and the holy spirit." Thus the above verse of Deuteronomy applies only to Muhammad.

Art Thou That Prophet?

The Jews are still expecting the fulfillment of the prophecy of "unto like Moses." When Jesus said that he is the Messiah of the Jews, they began to inquire about Elias and the prophet. The Jews had a parallel prophecy that before the coming of the Messiah, Elias must come first in his second coming. Jesus confirms this Jewish belief:

Matthew 17:11-13 "...Elias truly shall first come, and restore all things. But I say unto you, that Elias is come already, and they knew him not, then the disciples understood that he spake unto them of John the Baptist."

The Jews did not believe Jesus about Elias, so they sent priests and Levites to John the Baptist to ask who he really was:

John 1:20-21 "And he (John the Baptist) confessed and denied not; but confessed, I am not the Christ. And they asked him, what then, Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No."

Jesus said that Elias came, and it was understood that he was John the Baptist. But John the Baptist denied that. I will leave this discrepancy between John the Baptist and Jesus for the Christian scholars to solve!

The Jews were waiting for the fulfillment of three distinct prophecies:

1. The coming of Christ.

2. The coming of Elias.

3. The coming of that prophet.

And the crucial question here is "Art thou that prophet?" Who was then the long awaited prophet after the advent of John the Baptist and Jesus? Was it not the one like unto Moses, as described above, who was Muhammad?

Another Comforter

John is the only apostle to report the story of the last dialogue between Jesus and the apostles. It happened after the last supper and before Jesus’ arrest. It ends with a speech of four chapters long; John 14-17. It is interesting to note that the synoptic do not refer to this very long speech. Did the text initially exist in synoptic and then removed? If so, why? This adds to the long list of mysteries of the Bible. Nevertheless, these chapters present a futuristic outline with very important subject.

This farewell speech seemed like Jesus was addressing the entire humanity with his vision and recommendations. His main concern was to specify who would guide humanity after him. In John 14:16: "And I will pray the father, and he shall give you another Comforter, that he may abide with you for ever." We do not know exactly the original Aramaic word that Jesus used for the Comforter. Other Bibles use Consoler, Advocate, Helper, and in Greek Bibles the word is Baraclete. There are different explanations for the Comforter: the Holy Ghost, the Word, a person, etc. In John 14:18, Jesus said: "I will not leave you comfortless." This means that he referred to himself as Comforter. However, in John 14:26, the Comforter is referred to as the Holy Ghost! And Christian preachers assure their audience that the comforter is the Holy Ghost, without any mention to the following references from John 15:26: "...he shall testify of me."

John 16:7-8 "...It is expedient for you that I go away, for if I go not away, the comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:"

John 16:13-14 "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you."

Does the above descriptions fit the Holy Ghost, spirit, or a person? The comforter is described as to be able to hear and speak; does this fit a spirit or a person? Did a deliberate adaptation of the Bible add a few words here and there to alter the intended meanings that predicted the advent of a prophet after Jesus? Was the Holy Ghost absent when Jesus was on Earth, and it was waiting for him to depart, so it can guide the believers? Without any prejudice, one can honestly conclude that Jesus was talking about a prophet that will establish righteousness and Judgment. This is what Muhammad accomplished: righteousness and Judgment, faith and law.

Whatever the explanation is for the Comforter, we conclude that Jesus left unfinished work and that someone was coming to complete his mission.

If one puts together all the above-mentioned verses of the Bible about Shiloh (Islam), Baca, chariots of camels, Prophet like unto Moses, Art thou that Prophet, and Comforter, one should conclude without any doubt that these verses relates to Islam and Muhammad. These verses escaped the human’s revision of the Bible. And we can only hope that these verses will not be expunged from the next revised version of the Bible!

12:26PM - HOLY QURAN WITH ENGLISH TRANSLATION - SURAH 8 AL-ANFAL (SPOILS OF WAR, BOOTY) (الأنفال)

Introduction

Name

The Surah takes its name AL-ANFAL (The Bounties) from the first verse.

The Period of Revelation

It was revealed in 2 A. H. after the Battle of Badr, the first battle
between Islam and kufr. As it contains a detailed and comprehensive
review of the Battle, it appears that most probably it was revealed at
one and the same time. But it is also possible that some of the verses
concerning the problems arising as a result of this Battle might have
been revealed later and incorporated at the proper places to make it a
continuous whole. At any rate, in the whole Surah there is nothing that
might show that it is a collection of a couple of discourses, that
have been patched up together.

Historical Background

Before reviewing the Surah, it is worthwhile to consider the events
that led to the Battle of Badr.


During the first decade or so of the
Prophethood at Makkah, the Message had proved its firmness, and
stability. This was the result of two things. First, the Messenger,
who possessed the highest qualities of character, was performing his
Mission with wisdom, foresight and magnanimity. He had shown by his
conduct that he had made up his mind to carry the movement to a
successful end and, therefore, was ready to face all sorts of dangers
and obstacles in the way. Secondly, the Message was so charming that
it attracted the minds and hearts of the people irresistibly towards
itself. So much so that all obstacles of ignorance, superstition and
petty prejudices failed to check, its advance. That is why the Arab
upholders of the ways of "ignorance,' who looked down upon it in its
initial stages, had' begun to reckon it as a serious menace during the
last period of the stay of the Holy Prophet at Makkah, and were bent
on crushing it with all the force at their command. But in spite of
the above-mentioned strength, the movement still lacked certain things
to lead it to victory:-


First, it had not yet been fully proved that it
had gathered round it a sufficient number of such followers who not
only believed in its truth, but also had such an intense devotion to
its principles that they were ready to expend all their energies and
all that they possessed in the struggle for its success and
establishment. So much so that they were ready to sacrifice their
lives in the fight against the whole world itself even though they
should be their own nearest relative. It is true that the followers of
Islam had endured the severest persecutions at the hands of the
Quraish of Makkah and had given a good proof of the firmness of their
faith and their strong relation with Islam, yet further trials were
required to show that Islam had succeeded in acquiring such a band of
followers which considered nothing dearer than its ideal and was ready
to sacrifice life for it.


Secondly, though the voice of Islam had
reached' every part of the country, its effects were yet scattered and
its acquired strength was spread here and there: it had not yet
gathered sufficient force essential for a decisive conflict with the
old established order of "ignorance".


Thirdly, Islam had yet no home
of its own and had not established itself firmly anywhere in the land
where it could consolidate its power and make it a base for further
action. For the Muslims were scattered all over the country and were
living among the unbelievers as aliens whom their bloodthirsty enemies
wanted to uproot from their own homes.


Fourthly, the Muslims had not
yet had an opportunity to demonstrate practically the blessings of the
system of life based on Islam. There was neither any Islamic culture,
nor any social, economic or political system; nor were there any
established principles of war and peace for their guidance. Therefore
the Muslims had no opportunity for demonstrating those moral
principles on which they intended to build their entire system of
life; nor had it been proved on the touchstone of trial that the
Muslims as a community were sincere in their proclamation of the
Message.


Allah created opportunities for making up these deficiencies.


During the last four years or so of the Prophet's stay at Makkah, the
voice of Islam had been proving effective at Yathrab and the people
for various reasons had been accepting the message more readily than
other clans of Arabia. So much so that in the twelfth year of
Prophethood on the occasion of Haj a deputation of 75 people met the
Holy Prophet in the darkness of night. These people not only accepted
Islam, but also offered to give him and his followers a home. As this
was a most epoch making opportunity provided by Allah, the Holy
Prophet took advantage of it.


The significance of this offer was quite
clear to the people of Yathrab, and they fully realized that this was
not an invitation to a mere fugitive, but to the Messenger of Allah so
that he should become their leader and ruler. Likewise they knew that
they were not inviting the Muslim refugees to give them shelter from
persecution but to assemble them from all over the country for their
integration with themselves to form an organized community. Thus the
offer of the people of Yathrab was to make Yathrab the "City of
Islam." Accordingly the Holy Prophet accepted their invitation and
made it the first "City of Islam" in Arabia.


And the people of Yathrab
were fully aware of the implications of this offer. It was indeed a
declaration of war against the whole of Arabia, and an invitation to
their own social and economic boycott as well. And when the Ansar from
Yathrab declared their allegiance to the Holy Prophet at Aqabah, they
knew fully well its consequences. During the course of the formal
declaration of allegiance, Asad-bin- Zurarah, the youngest of all the
delegates from Yathrab, stood up and said, "0 people of Yathrab! Just
listen to me and consider the matter carefully in all its aspects.
Though we have come to him, regarding him only as a Messenger of Allah,
we should know that we shall be inviting the enmity of the whole of
Arabia. For when we take him away to Yathrab, we shall be attacked and
our children may be put to the sword. Therefore if you have the
courage in your hearts to face it, then and then only, you should
declare your allegiance to him and Allah will give you its reward. But
if you love your lives more than him and his Message, then leave this
matter and frankly excuse yourselves, for at this time Allah may
accept your excuses."


Abbas bin Ubadah bin Naalah, another member of
the delegation, reiterated the same thing, saying,


Do you understand
the implication of the declaration of your allegiance to this person?"
(Voices, "Yes, we know it.") "You are challenging the whole world to
war by your declaration of allegiance to him. There is every
likelihood of a serious menace to your lives and properties. Therefore
consider it well. If you have any idea lurking in your minds that you
will then hand him over to his enemies, it is much better to leave him
alone now, because that conduct shall bring shame and disgrace to you
in this world and the next. On the other hand, if you have sincerely
resolved that you will endure all kinds of consequences that will
follow as a result of this invitation, then it would be the best thing
to take the oath of allegiance to him because, by God, this will
surely bring good to you in this world as well as in the next world."


At this all the members of the delegation cried with one voice, "We
are ready and prepared to risk all our wealth and our noble kith and
kin for his sake."


It was then that the famous oath of allegiance,
which is known as the "Second Oath of Allegiance at Aqabah" was taken.


On the other side, the people of Makkah also understood fully well the
implications of this matter from their own point of view. They
realized that Muhammad (Allah's peace be upon him), who, they knew
well, had a great personality and possessed extraordinary abilities,
was going to gain a strong footing, by this allegiance. For this would
help integrate his followers, whose constancy, determination, and
unwavering fidelity to the Messenger had been tried, into a
disciplined community under his wise leadership and guidance. And they
knew that this would spell death for their old ways of life. They also
realized the strategic importance of. Al- Madinah to their trade,
which was their chief means of livelihood.


Its geographical position
was such that the Muslims could strike with advantage at the caravans
traveling on the trade route between Yaman and Syria, and thus strike
at the root of their economy and that of other pagan clans very
effectively. The value of the trade done by the people of Makkah alone
on this route, not to count that of raif and other places, amounted to
about two hundred thousand dinars annually.


As the Quraish were fully
aware of the implications of the oath of allegiance at Aqabah, they
were greatly perturbed when they got wind of it the same night. At
first they tried to win over the people of Al-Madinah to their side.
But when they saw that the Muslims were migrating to Al- Madinah in
small groups, they realized that the Holy Prophet was also going to
emigrate soon from there. Then they decided to adopt an extreme
measure to prevent this danger.


A few days before his migration, the
Quraish held a council to consider the matter. After a good deal of
argument; they decided that one person should be taken from each of
the families of Quraish other than that of Banu Hashim to put an end
to the life of the Holy Prophet. This was to make it difficult for the
family of the Holy Prophet to fight alone with all the other families
of the Quraish and thus to force them to accept blood-money for his
murder-instead of taking revenge from them, but by the grace of Allah
their plot against the life of the Holy Prophet failed because of his
admirable foresight and full trust in Allah, and he reached Al-
Madinah safe and sound. When they could not prevent his emigration, it
occurred to them to exploit Abdullah bin Ub`ai who had begun to cherish a
grievance against the Holy Prophet since his arrival at Al-Madinah. He
was an influential chief of Al-Madinah and the people had agreed to
make him their king. But when the majority of Aus and Khazraj clan
became Muslims and acknowledged the Holy Prophet as their leader,
guide and ruler, all his hopes of becoming a king came to an end.
Therefore the Quraish wrote to him, "As you have given shelter to our
enemy, we tell you plainly that you should either fight with him
yourself or exile him from your city otherwise we swear by God that we
will invade your city, kill your males and make your females our slave
girls." This letter added fuel to the flames of his jealousy and he
was inclined to do some mischief, but the Holy Prophet took timely
precautions and defeated his evil designs.


The Quraish got another
opportunity to hold out a threat. When Sa'ad bin Mu'az, another chief
of Al-Madinah, went to Makkah to perform `Umrah, Abu Jahl interrupted
him at the very door of the Kabah, saying, "Do you think we will let
you perform `Umrah in peace while you give shelter and help to
renegades from us? Had you not been a guest of Ummayyah bin Khalf, you
would not have gone alive from here." Sa'ad replied, "By Allah, if you
prevent me from this, I will retaliate in a worse manner and block
your route near Al-Madinah." This incident virtually led to a
declaration from the people of Makkah that they would prevent the
Muslims from a pilgrimage to the Kabah, and from the people of Al-
Madinah that as a retaliation they would block their trade route to
Syria against the opponents of Islam. As a matter of fact there was no
other alternative for the Muslims than to keep a strong hold on this
route so as to force the Quraish, and the other clans, whose interests
were vitally bound with this route, to reconsider their inimical and
antagonistic attitude towards them. That is why the Holy Prophet
attached the greatest importance to this problem. As soon as he was
free from making the preliminary arrangements for organizing the newly
formed Muslim Community and settling peace terms with the neighboring
Jewish habitations, he adopted two measures in this connection:-


First,
he entered into negotiations with those clans who lived between the
Red Sea and this route so as to make alliances with them or at east to
persuade them to make treaties of neutrality with the Muslims. He was
successful in this, and he entered into a treaty of non-alignment with
Juhainah, which was a very important clan of the hilly tract near the
sea coast. Then, at the end of the first year of Hijrah, he made a
treaty of defensive alliance with Bani Damrah, who lived near Yanb'u
and Zawal Ushairah. In 2 A. H. Bani Mudlij also joined the alliance,
as they were the neighbors and allies of Bani Damrah. Then ii so
happened that quite a large number of these people were converted to
Islam as a result of the missionary work done by the Muslims.


Secondly,
he successively sent small bands of his men on this route to serve as
a warning to the Quraish, and himself accompanied some of them. In the
first year of Hijrah, four expeditions were sent there, that is, the
expedition under Hamzah, the expedition under Ubaidah bin Harith, the
expedition under Sa'ad bin Abi Waqqas and the Al-Abwa' expedition
under the Holy Prophet himself. In the first month of the second year
two more incursions were made on the same route. These are known as
Buwat Expedition and Zawal Ushairah Expedition. Two things about all
these expeditions are noteworthy. First, no blood was shed and no
caravans were plundered in any of these expeditions. This proves that
the real object of these expeditions was to show to the Quraish which
way the wind was blowing. Secondly, not a single man from the people
of Al-Madinah was sent by the Holy. Prophet on any of these incursions.
All the bands consisted purely of the immigrants from Makkah so that
the conflict should remain between the people of the Quraish
themselves and should not further spread by the involvement of other
clans. On the other side, the Quraish of Makkah tried to involve
others also in the conflict. When they sent bands towards Al-Madinah,
they did not hesitate to plunder the people. For instance, an
expedition under the leadership of Kurz bin Jabir al-Fihrl plundered
the cattle of the people of Al-Madinah from the very vicinity of the
city to show what their real intentions were.


This was the state of
affairs when, in Sha'aban, 2 A. H. (February or March, 623 A. D.) a
big trade caravan of the Quraish, carrying goods worth $50,000 or so,
with only a guard of thirty to forty men, on its way back from Syria
to Makkah, reached the territory from where it could be easily
attacked from Al-Madinah. As the caravan was carrying trade goods
worth thousands of pounds, and was scantily guarded, naturally Abu
Sufyan, who was in charge of it, from his Past experience feared an
attach from the Muslims. Accordingly, as soon as he entered the
dangerous territory, he despatched a camel rider to Makkah with a
frantic appeal for help. When the rider reached Makkah, he, following
an old custom of Arabia, tore open the ears of his camel, cut open his
nose and overturned the saddle. Then rending his shirt from front and
behind, he began to cry aloud at the top of his voice, "O people of
Quraish despatch help to protect your caravan from Syria under the
charge of Abu Sufyan, for Muhammad with his followers is in pursuit of
it; otherwise I don't think you will ever get your goods. Run, run for
help." This caused great excitement and anger in the whole of Makkah
and all the big chiefs of the Quraish got ready for war. An army,
consisting of 600 armored soldiers and cavalry of 100 riders with
great pomp and show marched out for a fight. They intended not only to
rescue the caravan but also to put to an end, once for all, the new
menace from the Muslims who had consolidated themselves at Al-Madinah.
They wanted to crush that rising power and overawe the clans
surrounding the route so as to make it absolutely secure for future
trade.


Now the Holy Prophet, who always kept himself well informed of
the state of affairs, felt that the decisive hour has come and that
was the right time when he must take a bold step; otherwise the
Islamic Movement would become lifeless for ever and no chance would be
left for it to rise again. For if the Quraish invaded Al-Madinah, the
odds would be against the Muslims. The condition of the Muslim
Community was still very shaky because the immigrants (Muhajirin) had
not been able to stabilize their economy during the short period (less
than two years) of their stay at Al-Madinah; their helpers, (the Ansar) had not yet been tried; and the neighboring Jewish clans were
antagonistic. Then there was a strong group of hypocrites and
mushriks in Al- Madinah itself; above all, the surrounding clans lived
in awe of the Quraish and had all their religious sympathies with them.
The Holy Prophet, therefore, felt that the consequences of this
possible invasion would not be favorable to the Muslims.


The second
possibility was that they would not invade Al-Madinah but try only to
escort their caravan safely and securely by a mere show of force. In
that case, too, if the Muslim remained inactive, it would affect their
reputation adversely. Obviously, this weak stand in the conflict would
embolden the other Arabs also and make the position of the Muslims
very insecure in the country and the surrounding clans would, at the
instance of the Quraish, start hostilities against them, and the Jews,
the hypocrites and the mushriks of Al- Madinah would openly rise
against them and not only endanger their security of life, property
and honor but make it difficult for them even to live there.


The
Muslims would not be able to inspire the enemy with awe so as to keep
safe from them their life, property and honor. A careful study of the
situation led the Holy Prophet to make up his mind to take a decisive
step and go into the battle with whatever little strength he could
muster, for thus and thus only could he show whether the Muslim
Community had the right to survive or was doomed to perish.


When he
arrived at this momentous decision, he called the Muhajirin and the
Ansar together and placed the whole position before them, without any
reservation. He said, "Allah has promised that you will confront one
of the two, the trade caravan coming from the north or the army of the
Quraish marching from the south. Now tell me which of the two you want
to attack!" A large majority of the people replied that they wanted to
attack the caravan. But the Holy Prophet who had something else before
him, repeated the same question. At this Miqdad bin 'Amr, a Muhajir,
stood up and said, "0 Messenger of Allah! Please march to the side to
which your Lord commands you; we will accompany you wherever you go.
We will not say like the Israelites, 'Go and let you and your Lord
fight we will wait'. In contrast to them we say, 'Let you and your
Lord fight; we will fight by your side to our last breath'." Even then
he did not announce any decision but waited for a reply from the Ansar
who had not yet taken any part in any battle of Islam. As this was the
first opportunity for them to prove that they were ready to fulfill
their promise of fighting for the cause of Islam, he repeated the
question without directly addressing them. At this, Sa'ad bin Mu'az,
an Ansar, stood up and said, "Sir, it appears that you are putting the
question to us." When the Holy Prophet said, "Yes", the Ansar replied,
"We have believed in you and confirmed that what you have brought is
the Truth, and have made a solemn pledge with you that we will listen
to you and obey you. Therefore, 0 Messenger of Allah, do whatever you
intend to do. We swear by Allah Who has sent you with the Truth that
we are ready to accompany you to the sea shore and if you enter it, we
will plunge into it. We assure you that not a single one of us will
remain behind or forsake you, for we will not hesitate at all to go to
fight, even if you should lead us to the battlefield tomorrow. We will
remain steadfast in the battle and sacrifice our lives in the fight.
We do hope that by the grace of Allah our behavior will gladden your
heart. So, trusting in Allah's blessing, take us to the battlefield."


After these speeches it was decided that they should march towards the
army of the Quraish and not towards the trade caravan. But it should
be noted that the decision was of an ordinary nature. For the number
of people, who came forward to go to the battlefield, was only a
little more than three hundred (86 Muhajirs, 62 from Aus and 170 from
Khazraj). Then the little army was ill-armed and hardly equipped for
battle. Only a couple of them had horses to ride and the others had to
take their turn in threes and fours on the back of a camel, out of the
70 they had in all. Above all, they had not got enough weapons for the
battle; only 60 of them had armors. It is, therefore, no wonder that
with the exception of those who were prepared to sacrifice their lives
for the cause of Islam, the majority of those who had joined the
expedition, were so filled with fear that they felt as if they were
knowingly going into the jaws of death. Then there were people who
always looked at things from a selfish point of view. Though they had
embraced Islam, they did not realize that their faith would demand the
sacrifice of their lives and properties from them; they were of the
opinion that it was a mad expedition prompted by irrational enthusiasm
for religion. But the Holy Prophet and the true Believers had realized
the urgency of that critical hour which required the risk of life:
therefore they marched straight to the south-west, wherefrom the army
of the Quraish was coming. This is a clear proof of the fact that from
the very beginning they had gone out to fight with the army and not to
plunder the caravan. For if they had aimed at plundering the caravan
they would have taken the north- westerly direction and not the south-
westerly one.


The two parties met in combat at Badr on the seventeenth
of Ramadan. When the two armies confronted each other and the Holy
Prophet noticed that the Quraish army outnumbered the Muslims by three
to one and was much better equipped, he raised his hands up in
supplication and made this earnest prayer with great humility: "0
Allah! Here are the Quraish proud of their war material: they have
come to prove that Thy Messenger is false. 0 Allah! now send that
success that Thou hast promised to give me. 0 Allah!If this little
army of Thy servants is destroyed, then there will be left none in the
land to worship Thee."


In this combat the emigrants from Makkah were
put to the hardest test for they had to fight against their own near
and dear relatives and put to the sword their fathers, their sons,
their paternal and maternal uncles and their brothers. It is obvious
that only such people could have come out successful in this hardest
of tests as had accepted the Truth sincerely and cut off all relations
with falsehood. And in another way the test to which the Ansar were
put was not less hard. So far they had only alienated the powerful
Quraish and their allies by giving shelter to the Muslims against
their wishes but now, for the first time, they were going to give
fight to them and to sow the seeds of a long and bitter war with them.
This was indeed a very hard test for it meant that a small town with a
population of a few thousand inhabitants was going to wage a war with
the whole of Arabia. It is obvious that only such people could take
this bold step who believed in the Truth of Islam so firmly that they
were ready to sacrifice every personal interest for its sake.


So Allah
accepted the self-sacrifices of the Muhajirin and the Ansar because of
their true faith, and rewarded them with His success. The proud, well-
armed Quraish were routed by these ill-equipped devotees of Islam.
Seventy men of their army were killed and seventy captured as
prisoners and their arms and equipment came into the hands of the
Muslims as spoils of war. All their big chiefs, who were their best
soldiers and who had led the opposition to Islam, were killed in this
Battle. No wonder that this decisive victory made Islam a power to be
reckoned with. A Western research scholar says that before the Battle
of Badr, Islam was merely a religion and a state but after the Battle
it became the state religion, nay, the state itself.

Topics of Discussion

It is this great Battle that has been reviewed in this Surah. But let
it be noted that in some respects this review is quite different from
the reviews that are usually made by the worldly commanders after a
great victory.



Instead of gloating over the victory, the moral
weaknesses that had come to the surface in that expedition have been
pointed out so that the Muslims should try their best to reform
themselves.


It has been impressed upon them that the victory was due
to the success of Allah rather -than to their own valor and bravery so
that the Muslims should learn to rely on Him and obey Allah and His
Messenger alone.


The moral lesson of the conflict between the Truth
and falsehood has been enunciated and the qualities which lead to
success in a conflict have been explained.


Then the Surah addresses the
mushriks, the hypocrites, the Jews and the prisoners of this war in a
very impressive manner that should teach them a good lesson.


It also
gives instructions in regard to the spoils of war. The Muslims have
bean told not to regard these as their right but as a bounty from
Allah. Therefore they should accept with gratitude the share that is
granted to them out of it and willingly accede to the share which
Allah sets apart for His cause and for the help of the needy.


Then it
also gives normal instructions concerning the laws of peace and war
for these were urgently needed to be explained at the stage which the
Islamic Movement had entered. It enjoined that the Muslims should
refrain from ways of "ignorance" in peace and war and thus should
establish their moral superiority in the world. It also meant, to
demonstrate to the world in actual practical life the morality which
it had been preaching to the world from the very beginning of Islam
and had been enjoining that practical life should be based on the same.


It also states some articles of the Islamic Constitution which help
differentiate the status of the Muslims living within the limits of
Dar-ul-Islam (the Abode of Islam) from that of the Muslims living
beyond its limits.


Subject: Problems of Jihad

This surah enunciates general principles of war (one aspect of Jihad) and peace while reviewing the Battle of Badr and uses them for the moral training of the Muslims.

Topics and their Interconnection

This portion deals with the problems of the "Spoils of War". The Quran says that these are not the spoils of war but the "Bounties of Allah" and proves this by showing that the victory at Badr (and in all other battles, too,) was won by His succour and not by the efforts of the Muslims. It also declares (in v. 40) that the war aim of the Muslims should be to eliminate all unfavourable conditions for the establishment of Islam and not to gain spoils. Moreover, the spoils, being the bounties of God, belong to Allah and His Messenger and they alone are entitled to allocate them. Then after conditioning the Muslims to accept these things, the different shares have been allocated in v. 41. 1 - 41


The Battle of Badr was ordained by Allah so that Islam should triumph over "ignorance". The lesson from this is that the Muslims should trust in God and prepare themselves for war and should not be beguiled by Satan as the disbelievers were. 42 - 54


Sanctity of treaties has been enjoined and the Muslims commanded to observe them as long as the other party does not break them. 55 - 59


The Muslims should always be prepared for war on every front, but should be ready to make peace if the other party is inclined towards it. 60 - 66


In these verses, instructions about prisoners of war have been given. 67 - 71


In order to keep the Muslims joined together against their enemies, they have been taught to have cordial relations with one another. 72 - 75

In the name of Allah, Most Gracious, Most Merciful.

1. They ask thee concerning (things taken as) spoils of war. Say: "(such) spoils are at the disposal of Allah and the Messenger. So fear Allah, and keep straight the relations between yourselves: Obey Allah and His Messenger, if ye do believe."

2. For, Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord;

3. Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance:

4. Such in truth are the believers: they have grades of dignity with their Lord, and forgiveness, and generous sustenance:

5. Just as thy Lord ordered thee out of thy house in truth, even though a party among the Believers disliked it,

6. Disputing with thee concerning the truth after it was made manifest, as if they were being driven to death and they (actually) saw it.

7. Behold! Allah promised you one of the two (enemy) parties, that it should be yours: Ye wished that the one unarmed should be yours, but Allah willed to justify the Truth according to His words and to cut off the roots of the Unbelievers;-

8. That He might justify Truth and prove Falsehood false, distasteful though it be to those in guilt.

9. Remember ye implored the assistance of your Lord, and He answered you: "I will assist you with a thousand of the angels, ranks on ranks."

10. Allah made it but a message of hope, and an assurance to your hearts: (in any case) there is no help except from Allah. and Allah is Exalted in Power, Wise.

11. Remember He covered you with a sort of drowsiness, to give you calm as from Himself, and he caused rain to descend on you from heaven, to clean you therewith, to remove from you the stain of Satan, to strengthen your hearts, and to plant your feet firmly therewith.

12. Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them."

13. This because they contended against Allah and His Messenger. If any contend against Allah and His Messenger, Allah is strict in punishment.

14. Thus (will it be said): "Taste ye then of the (punishment): for those who resist Allah, is the penalty of the Fire."

15. O ye who believe! when ye meet the Unbelievers in hostile array, never turn your backs to them.

16. If any do turn his back to them on such a day - unless it be in a stratagem of war, or to retreat to a troop (of his own)- he draws on himself the wrath of Allah, and his abode is Hell,- an evil refuge (indeed)!

17. It is not ye who slew them; it was Allah. when thou threwest (a handful of dust), it was not thy act, but Allah.s: in order that He might test the Believers by a gracious trial from Himself: for Allah is He Who heareth and knoweth (all things).

18. That, and also because Allah is He Who makes feeble the plans and stratagem of the Unbelievers.

19. (O Unbelievers!) if ye prayed for victory and judgment, now hath the judgment come to you: if ye desist (from wrong), it will be best for you: if ye return (to the attack), so shall We. Not the least good will your forces be to you even if they were multiplied: for verily Allah is with those who believe!

20. O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).

21. Nor be like those who say, "We hear," but listen not:

22. For the worst of beasts in the sight of Allah are the deaf and the dumb,- those who understand not.

23. If Allah had found in them any good. He would indeed have made them listen: (As it is), if He had made them listen, they would but have turned back and declined (Faith).

24. O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life; and know that Allah cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered.

25. And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that Allah is strict in punishment.

26. Call to mind when ye were a small (band), despised through the land, and afraid that men might despoil and kidnap you; But He provided a safe asylum for you, strengthened you with His aid, and gave you Good things for sustenance: that ye might be grateful.

27. O ye that believe! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.

28. And know ye that your possessions and your progeny are but a trial; and that it is Allah with Whom lies your highest reward.

29. O ye who believe! if ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded.

30. Remember how the Unbelievers plotted against thee, to keep thee in bonds, or slay thee, or get thee out (of thy home). They plot and plan, and Allah too plans; but the best of planners is Allah.

31. When Our Signs are rehearsed to them, they say: "We have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients."

32. Remember how they said: "O Allah if this is indeed the Truth from Thee, rain down on us a shower of stones form the sky, or send us a grievous penalty."

33. But Allah was not going to send them a penalty whilst thou wast amongst them; nor was He going to send it whilst they could ask for pardon.

34. But what plea have they that Allah should not punish them, when they keep out (men) from the sacred Mosque - and they are not its guardians? No men can be its guardians except the righteous; but most of them do not understand.

35. Their prayer at the House (of Allah. is nothing but whistling and clapping of hands: (Its only answer can be), "Taste ye the penalty because ye blasphemed."

36. The Unbelievers spend their wealth to hinder (man) from the path of Allah, and so will they continue to spend; but in the end they will have (only) regrets and sighs; at length they will be overcome: and the Unbelievers will be gathered together to Hell;-

37. In order that Allah may separate the impure from the pure, put the impure, one on another, heap them together, and cast them into Hell. They will be the ones to have lost.

38. Say to the Unbelievers, if (now) they desist (from Unbelief), their past would be forgiven them; but if they persist, the punishment of those before them is already (a matter of warning for them).

39. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.

40. If they refuse, be sure that Allah is your Protector - the best to protect and the best to help.

41. And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things.

42. Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things).

43. Remember in thy dream Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged, and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts.

44. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision).

45. O ye who believe! When ye meet a force, be firm, and call Allah in remembrance much (and often); that ye may prosper:

46. And obey Allah and His Messenger. and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:

47. And be not like those who started from their homes insolently and to be seen of men, and to hinder (men) from the path of Allah. For Allah compasseth round about all that they do.

48. Remember Satan made their (sinful) acts seem alluring to them, and said: "No one among men can overcome you this day, while I am near to you": But when the two forces came in sight of each other, he turned on his heels, and said: "Lo! I am clear of you; lo! I see what ye see not; Lo! I fear Allah. for Allah is strict in punishment."

49. Lo! the hypocrites say, and those in whose hearts is a disease: "These people,- their religion has misled them." But if any trust in Allah, behold! Allah is Exalted in might, Wise.

50. If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) they smite their faces and their backs, (saying): "Taste the penalty of the blazing Fire-

51. "Because of (the deeds) which your (own) hands sent forth; for Allah is never unjust to His servants:

52. "(Deeds) after the manner of the people of Pharaoh and of those before them: They rejected the Signs of Allah, and Allah punished them for their crimes: for Allah is Strong, and Strict in punishment:

53. "Because Allah will never change the grace which He hath bestowed on a people until they change what is in their (own) souls: and verily Allah is He Who heareth and knoweth (all things)."

54. (Deeds) after the manner of the people of Pharaoh and those before them": They treated as false the Signs of their Lord: so We destroyed them for their crimes, and We drowned the people of Pharaoh: for they were all oppressors and wrong- doers.

55. For the worst of beasts in the sight of Allah are those who reject Him: They will not believe.

56. They are those with whom thou didst make a covenant, but they break their covenant every time, and they have not the fear (of Allah..

57. If ye gain the mastery over them in war, disperse, with them, those who follow them, that they may remember.

58. If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous.

59. Let not the unbelievers think that they can get the better (of the godly): they will never frustrate (them).

60. Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.

61. But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah. for He is One that heareth and knoweth (all things).

62. Should they intend to deceive thee,- verily Allah sufficeth thee: He it is That hath strengthened thee with His aid and with (the company of) the Believers;

63. And (moreover) He hath put affection between their hearts: not if thou hadst spent all that is in the earth, couldst thou have produced that affection, but Allah hath done it: for He is Exalted in might, Wise.

64. O Messenger. sufficient unto thee is Allah,- (unto thee) and unto those who follow thee among the Believers.

65. O Messenger. rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding.

66. For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you: But (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of Allah. for Allah is with those who patiently persevere.

67. It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land. Ye look for the temporal goods of this world; but Allah looketh to the Hereafter: And Allah is Exalted in might, Wise.

68. Had it not been for a previous ordainment from Allah, a severe penalty would have reached you for the (ransom) that ye took.

69. But (now) enjoy what ye took in war, lawful and good: but fear Allah. for Allah is Oft-forgiving, Most Merciful.

70. O Messenger. say to those who are captives in your hands: "If Allah findeth any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you: for Allah is Oft-forgiving, Most Merciful."

71. But if they have treacherous designs against thee, (O Messenger.), they have already been in treason against Allah, and so hath He given (thee) power over them. And Allah so He Who hath (full) knowledge and wisdom.

72. Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them) asylum and aid,- these are (all) friends and protectors, one of another. As to those who believed but came not into exile, ye owe no duty of protection to them until they come into exile; but if they seek your aid in religion, it is your duty to help them, except against a people with whom ye have a treaty of mutual alliance. And (remember) Allah seeth all that ye do.

73. The Unbelievers are protectors, one of another: Unless ye do this, (protect each other), there would be tumult and oppression on earth, and great mischief.

74. Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) in very truth the Believers: for them is the forgiveness of sins and a provision most generous.

75. And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well-acquainted with all things.

Benefits of the recitation of Surah al-Anfaal (The Spoils of  War)

          This surah was revealed in Madinah and it has 75 verses. In the commentary of Majma’ul Bayaan, it is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites surah al-Anfaal and surah at-Tawba every month, he will be protected from being a hypocrite and will be counted among the followers of Ameerul Mu’mineen – Imam Ali (a.s.), and on the day of Qiyamah he will eat from the table-spread of Jannah together with all the followers of Ahlul Bayt.

          This surah contains the verse about khums, which is the right of the Ahlul Bayt. The Holy Prophet (s.a.w) said that he will,  on the Day of Judgement, intercede for the person who recites this surah and will bear witness that the reciter of this surah was free from hypocrisy. Keeping surah al-Anfaal in your possession at all times ensures that you get your rights that have been taken from you and your legitimate desires are fulfilled.