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Non-Vegetarian food Makes Muslims Violent
Science tell us that whatever one eats, it has an effect on one’s behavior. Why then, does Islam allow Muslims to eat non-vegetarian food, since eating of animals could make a person violent and ferocious?
Answer:
1. Only eating of herbivorous animals allowed . I agree that, what a person eats has an effect on his behaviour. This is one of the reasons why Islam prohibits the eating of carnivorous animals like lion, tiger, leopard, etc. who are violent and ferocious. The consumption of the meat of such animals would probably make a person violent and ferocious.
Islam only allows the eating of herbivorous animals like cow, goat, sheep, etc. that are peaceful and docile. Muslims eat peaceful and docile animals because Muslims are peace loving and non-violent people.
2. The Qur’an says Prophet prohibits what is bad The Qur’an says:
“The Prophet commands them what is just and prohibits what is evil”.
“He allows them as lawful what is good (and pure) and prohibits them what is bad (and impure),” [Al-Qur’an 7: 157]
“So take what the Messenger assigns to you and deny yourselves that which he withholds from you.” [Al-Qur’an 59: 7]
For a Muslim, the Prophet’s statement is sufficient to convince him that Allah does not wish humans to eat some kinds of meat while allowing some other kinds.
3. Hadith of Mohammad (pbuh) prohibi-ting eating of carnivorous animals According to various authentic Ahadith narrated in Sahih Bukhari and Sahih Muslim including hadith narrated by Ibn Abbas in Sahih Muslim, Book of hunting and slaughter, Hadith No. 4752 and Sunan Ibn-I-Majah chapter 13 Hadith no. 3232 to 3234, the Holy Prophet (pbuh) prohibited the eating of:
(i) Wild animals with canine teeth, i.e. meat eating carnivorous animals. These are animals belonging to the cat families such as lion, tiger, cats, dogs, wolfs, hyenas, etc.
(ii) Certain rodents like mice, rats, rabbits with claws, etc.
(iii) Certain reptiles like snakes, alligators, etc.
(iv) Birds of prey with talons or claws, like vultures, eagle, crows, owl, etc.
There is no scientific evidence that proves beyond doubt that eating non-vegetarian food makes one violent.
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Muslims Worship Kaaba
Question:
When Islam is against idol worship why do the Muslims worship, and bow down to the Kaaba in their prayer?
Answer:
Kaaba is the Qibla i.e. the direction Muslims face during their prayers. It is important to note that though Muslims face the Kaaba during prayers, they do not worship the Kaaba. Muslims worship and bow to none but Allah. It is mentioned in Surah Baqarah: “We see the turning of thy face (for guidance) to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque: wherever ye are, turn your faces in that direction.”
1. Islam believes in fostering unity [Al-Qur’an 2:144] For instance, if Muslims want to offer Salaah (Prayer), it is possible that some may wish to face north, while some may wish to face south. In order to unite Muslims in their worship of the One True God, Muslims, wherever they may be, are asked to face in only one direction i.e. towards the Kaaba. If some Muslims live towards the west of the Kaaba they face the east. Similarly if they live towards the east of the Kaaba they face the west.
2. Kaaba is at the Centre of the World Map The Muslims were the first people to draw the map of the world. They drew the map with the south facing upwards and north downwards. The Kaaba was at the centre. Later, western cartographers drew the map upside down with the north facing upwards and south downwards. Yet, Alhamdullilah the Kaaba is at the centre of the world map.
3. Tawaf around Kaaba for indicating one God When the Muslims go to Masjid-e-Haram in Makkah, they perform tawaf or circumambulation round the Kaaba. This act symbolizes the belief and worship of One God, since, just as every circle has one centre, so also there is only one Allah (swt) worthy of worship.
4. Hadith of Umar (may Allah be pleased with him) Regarding the black stone, hajr-e-aswad, there is a hadith (tradition), attributed to the illustrious companion of the Prophet Muhammed (pbuh), Umar (may Allah be pleased with him). According to Sahih Bukhari, Volume 2, book of Hajj, chapter 56, H.No. 675. Umar (may Allah be pleased with him) said, “I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (pbuh) touching (and kissing) you, I would never have touched (and kissed) you”.
5. People stood on Kaaba and gave the adhaan At the time of the Prophet, people even stood on the Kaaba and gave the ‘adhaan’ or the call to prayer. One may ask those who allege that Muslims worship the Kaaba; which idol worshipper stands on the idol he worships?
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Suicide Bombing
Posted on: November 29, 2009
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Suicide Bombing
Al-Nisa (The Women) Sura 4: Verse 29 (Partial)
“… And kill yourselves not, for God is truly Merciful to you.”
People who are driven to despair are thus reminded to have faith in God’s mercy in the hope that they may be relieved of their suffering. Since suicide is prohibited, anyone who tries to facilitate it, or acts as an accomplice, is also liable to a deterrent punishment that may be quantified by the court while taking into consideration the material circumstances of the case. Commentators have, moreover, drawn a five-point conclusion from this verse as follows:
1. the obvious meaning is that suicide is forbidden;
2. the text also stipulates that ‘you may not kill one another’ nor facilitate suicide;
3. one may not undertake a task which is likely to cause his own death, even if it be in lieu of a religious obligation;
4. no one should deprive himself of the necessities of life to the point of self-destruction; and
5. the text covers cases of self-destruction regardless of the manner in which it is done.
The manuals of Islamic law are silent on the issue of suicide bombing, a disturbing phenomenon of our time that became frequent in connection with Israeli-Palestinian conflict, especially when Israel unleashed a new wave of aggression on the street processions of unarmed Palestinian youth in 2000-1. The aftermath of 11 September 2001 and more recently the horrendous violence in Iraq and Afghanistan, added new dimensions to the incidence of suicide bombing among Muslims.
Suicide bombing in the name of Islam is a ‘sociopolitical phenomenon, not a theological one’. And any long-term solution to the problem must also address the causes that have brought so much pain and hopelessness to many Muslim societies.
It would be simplistic to lump the Palestinian suicide bombing with Al-Qaedah terrorist activities. One can hardly deny the genuine suffering of the Palestinian people and legitimacy of their struggle against sustained Israeli brutalities. It would appear equally simplistic, however, to equate suicide bombing with martyrdom and jihad. This is because suicide bombing contravenes two fundamental principles of Islam: prohibition against suicide, and deliberate killing of non-combatants. The argument that proceeds over reciprocity and retaliation is also flawed by the involvement of innocent non-combatants in suicide bombing.
Those who have raised the issue of ‘collateral damage’ in this context have also exaggerated their case, simply because non-combatants are chosen as the direct target of suicide bombing. They are, as such, neither collateral nor incidental.
The Muslim fighter who is motivated by the spirit of jihad enters the battle, not with the intention of dying, but with the conviction that if he should die, it would be for reasons beyond his control. Martyrdom in Islam does not begin with suicidal intention, let alone the linkage of that intention with the killing of non-combatants.
To justify suicide bombing under the banner of retaliation, or as a form of jihad, is therefore questionable, simply because it begins on an erroneous note, which goes against the essence both of just retaliation and justified jihad.
Compiled From:
“Shariah Law – An Introduction” – Mohammad Hashim Kamali, pp. 283-288
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ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS :: Misconception about Islam
Posted on: November 21, 2009
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ISLAMIC METHOD OF SLAUGHTERING ANIMALS APPEARS RUTHLESS
Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?
The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people. One may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:
1. Islamic method of slaughtering animal Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:
a. Animal should be slaughtered with sharp object (knife) The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.
b. Cut wind pipe, throat and vessels of neck Zabiha is an Arabic word which means ‘slaughtered’. The ‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal’s death without cutting the spinal cord.
c. Blood should be drained The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.
2. Blood is a good medium for germs and bacteria Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of slaughtering is more hygienic as most of the blood containing germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.
3. Meat remains fresh for a longer time. Meat slaughtered by Islamic way remains fresh for a longer time due to deficiency of blood in the meat as compared to other methods of slaughtering.
4. Animal does not feel pain The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles defecient in blood and due to the flow of blood out of the body.
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The Best Days of this World
Posted on: November 20, 2009
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The Best Days of this World
The Virtues of the first 10 days of Dhul Hijja:
1. Ahadith of the Prophet (s):
قال النبي –صلى الله عليه وسلم-( مامن أيام العمل الصالح فيها أحب إلى الله من هذه الأيام قالوا يا رسول الله : ولا الجهاد في سبيل الله قال ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشئ) رواه البخاري
The Prophet (s) said: “There are no days in which good deeds are more beloved to Allah than during these days. The Sahaba said: Oh Rasul Allah, not even jihad in the path of Allah? He (s) said: Not even jihad in the path of Allah except for the man who goes out in the path of Allah with his life and his wealth and returns with neither of them.”
وقال ( أفضل أيام الدنيا أيام العشر) رواه البزار وصححه الالبانى.
And he (s) said: “The best days of this world are these ten.”
2. Allah swears by these 10 days in the Qur’an:
قول الله تعالى: ((وَالْفَجْرِ، وَلَيَالٍ عَشْرٍ)) سورة الفجر (1-2)، قال ابن كثير رحمه الله: المراد بها عشر ذي الحجة
Allah says: “By the dawn, and by the 10 nights” [Qur’an, 89:1-2]. Ibn ‘Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul Hijjah. Ibn Katheer said: “This is the correct opinion.”
قال تعالى: ((وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ)) سورة الحج(28)، قال ابن عباس: أيام العشر
Allah says: “…and mention the name of Allah on appointed days…” [Qur’an, 22:28] Ibn ‘Abbas said these are the ten days.
3. These ten days are better than Ramadan:
قال المحققون من أهل العلم: أيام عشر ذي الحجة أفضل الأيام، وليالي العشر الأواخر من رمضان أفضل الليالي.
Most scholars adopt the opinion that these days are better than the last ten days of Ramadan. However, what holds the last ten days of Ramadan at a higher status is the Night of Power (Laylat ul-Qadr) which is equivalent to one thousand months (83.33 years).
تضاعف فيها الحسنات قال ابن عباس”: العمل فيهن بسبعمائة ضعف”
The rewards are multiplied in these days. Ibn ‘Abbas said: “(The reward for good) deeds are multiplied seven hundred times in these days.”
قال الاوزاعى: “بلغني أن العمل في أيام العشر كقدر غزوة في سبيل الله يصام نهارها ويحرس ليلها إلا أن يختص امرء بشهادة”
Al Awzaa’i said: I was informed that good deeds during the ten days are the equivalent (in reward) to a battle in the path of Allah, in which the day is spent in fasting and the night in safeguarding, except if one is bestowed with martyrdom.”
In Ramadan doing good deeds and struggling in worship, especially during the last ten nights, is easier than during these days for a few reasons. Firstly, the atmosphere of the month of Ramadan, whether culturally, spiritually, or traditionally, makes it easier to focus and strive. Secondly, the shayateen are chained. So, to get that drive and direction we had in Ramadan, is much harder when we have most likely fallen out of “Ramadan mode.” However, since the `ibada is more difficult, the reward is greater. So let’s keep this in mind and get ready to really work hard.
The Plan of Action for these 10 days:
1. Really feel this blessing and realize that it is an opportunity of a lifetime, because none of us know if we will witness these 10 days again.
كان خالد بن معدان يقول( إذا فتح لأحدكم باب للخير فليسرع فاءنه لا يدرى متى يغلق عنه
Khalid bin Mi’dan used to say: “If the door for good is opened for one of you, then rush (to take advantage) because you don’t know when it will close.”
2. Have high aspirations in your worship and use the examples of the ijtihad of the saliheen as motivation.
3. Take advantage of the opportunities to get the reward of hajj while being elsewhere.
قال-صلى الله عليه وسلم-( من صلى الفجر في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة تامة تامة تامة
The Prophet (s) said: “Whoever prays fajr in congregation and then sits in remembrance of Allah until the sun rises, then prays two rak’aat, he has the full reward of hajj and `umrah.”
4. Perfecting the fara`idh (obligatory actions):
Often times we become busy trying to do extra deeds, but neglect the fact that perhaps maybe what is obligatory upon us is not at the level it should be. There is no way for a person to become close to Allah other than through the obligatory actions, as is apparent in the famous hadith qudsi in which Allah says: “My servant does not become closer to me by anything more beloved to me than what I have obligated upon him.”
Reasonable Goals:
1. Khatm of Qur’an: equivalent to more than half a million hasanaat during these days. Let’s try to complete the recitation of the Qur’an during these days, ending by ‘Asr time on the day of ‘Arafah and spending from ‘Asr to Magrhib in du’aa.
2. Qiyam al-Layl:
Rasulallah (s) said: “Whoever stands in prayer, reciting 1,000 verses is written among the muqantareen.” A qintar is equal to 70,000 dinar. The recitation of the last two ajzaa` of the Qur’an is equivalent to 1,000 verses.
3. Extra Salah during the day: The Prophet (s) said: “There is not a Muslim who prays twelve raka’at per day, other than the obligatory prayers, except that a palace is built for him in paradise.”
4. Dhikr: The best form of worship to do in these ten days as apparent in the hadith:
Ibn `Umar said that the Messenger of Allah (s) said, “There is no day more honorable in Allah ’s sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil (There is no deity worthy of worship but Allah: La ilaha illAllah), takbir (Allah is the greatest: Allahu akbar) and tahmid (All praise is due to Allah: alhumdulillah) a lot.” [Ahmad, 7/224]
The Messenger of Allah, may Allah bless him and grant him peace, said, “The best du`a’ is du`a’ on the day of `Arafah, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ (La ilaha illa’llah, wahdahu la sharika lah)” [Muwatta, Malik].
7. Reviving the Sunnah of Takbir:
Ibn `Umar and Abu Hurairah (ra) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting takbeer, and the people would recite takbeer when they heard them.
8. Fasting:
The reward of fasting is great, so imagine how much that reward would be multiplied in these days. If one can’t fast all of the 9 days, then at least on the day of `Arafah as it is the greatest day.
Abu Qatadah reported that the Messenger of Allah (s) said, “Fasting on the day of ‘Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of `Ashura is an expiation for the year preceding it.” [This is related by “the group,” except for al-Bukhari and at-Tirmidhi]
The Prophet (s) said “There is no day that Allah will free people more than the day of `Arafah.”
`Ali (ra) used to advise people to say “Oh Allah free my neck from the fire” on the day of `Arafah.
9. Du`a’:
Especially on the day of `Arafah, but also at anytime. Keep in mind the times where du’aa is more likely to be accepted and ask during those times.
* The last third of the night
* Between the adhaan and iqaamah
* During the rain
* In sujood
* Friday
* While fasting
10. Sadaqa (charity):
Give sadaqa during these days, since the reward is multiplied tremendously.
11. Tawba (asking for forgiveness):
Continually renew repentance.
12. Establish ikhlas in `ibada.
13. Check and renew intentions at all times
The Day of `Eid
On the greatest day, remained focused as it is still part of the first 10 days which are the best days of the year! Try not to get too caught up in celebrating that you stop doing the worship that you were doing the first 9 days.
The day of ‘Eid: a day for visiting family and performing the sacrifice for one who is able.
By Zahra
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The Prophet Sallallaahu alaihi wasallam has said, “Whoever is the first to give another person the news about the month of Rabi-ul-Awwal, the fire of hell is Haraam for them”. Is this Hadeeth authentic? If it is not, could you explain the warning for those who circulate fabricated Ahadeeth?
We have not come across a Hadeeth in which it is mentioned that the fire of Hell is Haraam upon the first person who gives the news about Rabi’ul Awwal.
If this Hadeeth is fabricated and was not mentioned by Rasulullah Sallallahu Alaihi Wasallam, the person who fabricated the Hadith as well as all those who convey the Hadeeth are deserving of the severe warning of Rasulullah Sallallahu Alaihi Wasallam. Rasulullah Sallallahu Alaihi Wasallam said, “To fabricate my words is not like fabricating any other person’s words. The person who fabricates my words should prepare an abode for himself in the fire of hell.” (Sahih al Bukhari, Hadith #: 1291).
Unfortunately, due to wide spread ignorance, e-mails containing false information and fabricated Ahadeeth are widely circulated. The creators of such e-mails as well as those who forward them to others should take heed of the severe warning of Rasulullah Sallallahu Alaihi Wasallam. It is therefore imperative that one exercises caution when one receives e-mails of such a nature wherein there is no authentic reference mentioned. Such e-mails or pieces of information should be referred to reliable and learned scholars for verification.
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