IMPORTANT % Once Again Good Question & Excellent Answer By ! Dr Zakir Naik Question Answer Session
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Number of View :237
Warner’s article is a list of hackneyed aspersions cast on Islam and its prophet. He blit
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What is the Islamic view of humanity? Does it encourage us to love and respect others as human beings, regardless of their religion or race?
Praise be to Allah.
The Islamic view of humanity is filled with mercy and compassion, and it cannot be otherwise, because the Islamic religion is the last of the religions that were prescribed by Allah, may He be exalted, and He commanded all of mankind to enter this religion. He revealed this religion and sent it down to the most compassionate of mankind, Muhammad (blessings and peace of Allah be upon him). This is confirmed in the Book of Allah, where He says (interpretation of the meaning):
“And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alameen (mankind, jinns and all that exists)”
With regard to that, there are commands in the Qur’aan and Sunnah to
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A German Muslim scholar was asked on a live TV show about terrorism and Islam. He said:
Who started the First World War? Was it Muslims?
Who started the Second World War? Was it Muslims?
Who killed about 20 million Aborigines in Australia? Was it Muslims?
Who sent the nuclear bombs to Hiroshima and Nagasaki? Was it Muslims?
Who killed more than 100 million Indians in North America? Was it Muslims?
Who killed more than 50 million Indians in South America? Was it Muslims?
Who took about 180 million of African people as slaves, of whom 88% died and thrown in the Atlantic? Was it Muslims?
No, they weren’t Muslims! First, you have to define terrorism properly. If a non-Muslim does something bad, it is a crime. But if a Muslim commits the same act, he is a terrorist.
First remove this double standard, and then come to the point!Number of View :1201
As-Salamu `Alaykum Warahmatullahi Wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
I was confused by the issue of intention after I had listened to several lectures, and knew that intention is divided into three stages:
(1) To dedicate all actions to Allah sincerely without seeking anything from the world.
(2) To dedicate actions solely to Allah but seeking also therewith the reward of the Hereafter and the fruit of the world.
(3) To dedicate it for the world only. Also I read Allah’s Saying: “Whosoever desires the life of the world and its glitter; to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein.” [Surat Hud: 15].
As for the Prophet’s saying: “Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.” [Surat Ash-Shura: 20], but sins always prevent us from understanding the significance of these Ayahs; so I hope you clarify things out.
Also, I read about the subject of charity where the Prophet (peace be upon him) said: “Cure your patients with charities.”
Scholars mentioned that whoever gives in charity just to cure a sick person shall have no reward in the Hereafter.
The first question: How can we compromise between those who do actions for the sake of Allah but seeking therewith a worldly benefit and the actions of the Prophet (peace be upon him) and the Companions where the Prophet (peace be upon him) used to:
• Offer Salah for Rain which is a worldly sustenance.
• Offer the Salah of need.
• The Prophet’s commandment to his daughter Fatimah when she came to ask for a servant,which is a worldly matter, to recite Adhkar (invocations and Remembrances said at certain times on a regular basis) before sleeping.
• The story of the Companion whose son was captured and the Prophet (peace be upon him) commanded him with frequent saying of: “La Hawla wala Quwata illa billah (There is neither might nor power except with Allah!).”
Do these instances contradict dedicating actions to Allah with the purpose of achieving a worldly benefit?
The second question is: My son is sick, which intention should I have when I want to give in charity?
The third question is: When I need to achieve a worldly benefit and I want to seek Allah’s Aid to fulfill it, what should I do? What intention should I have in this action?
The fourth question is: How to compromise between relying on Allah when starting worldly actions for the sake of combining between worldly benefits and sincerity?
The fifth question and the last is: How could we correct intention and how to make sure of it? I have the intention of seeking knowledge (Engineering for example) because I love it and for the sake of sustenance, but sometimes fame sneaks into my heart, how to correct my intention?
May Allah reward you the best.
(more…)Number of View :245
Question and answer details
Assalamo Alaikom. “Strongest among men in enmity to the Believers wilt thou find the Jews and Pagans; and nearest among them in love to the Believers wilt thou find those who say “We are Christians”. This Quranic verse talks about how Islam views these two religions. What is meant by “enmity” between Muslims and Jews? Are we required to hate each other? And so are we closer to Christians ideologically as Muslims? Thanks
|Dr. Mohsen Haredy|
Salam dear brother,
Thank you for your question and for contacting Ask About Islam.
Islam is the religion of all the prophets and messengers from Adam to Muhammad. All prophets came with one and the same message, i.e. to worship God (Allah) alone and not to associate others with Him.
All the followers of previous prophets who worshipped God and admitted His Oneness are considered Muslims.
Islam calls the Christians and the Jews Ahl al-kitab (People of the Book), i.e. the followers of the scriptures of their prophets; Moses and Jesus (peace be upon them all).
(more…)Number of View :850
Imam Abdool Rahman Khan addresses the issue of violence in the Muslim world while the Muslim community claims to have a peaceful faith.
Reply To Robert Morey’s Moon-God Allah Myth: A Look At The Archaeological Evidence
M S M Saifullah, Mohd Elfie Nieshaem Juferi & ‘Abdullah David
© Islamic Awareness, All Rights Reserved.
First Composed: 13th April 2006
Last Modified: 15th September 2007
And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him. (Qur’an 41:37)
One of the favourite arguments of the Christian missionaries over many years had been that Allah of the Qur’an was in fact a pagan Arab “Moon-god” from pre-Islamic times. The seeds of this argument were sown by the work of the Danish scholar Ditlef Nielsen, who divided the Semitic deities into a triad of Father-Moon, Mother-Sun and Son-Venus. His ideas (esp., triadic hypothesis) were used uncritically by later scholars who came to excavate many sites in the Near East and consequently assigned astral significance to the deities that they had found. Since 1991 Ditlef Nielsen’s views were given a new and unexpected twist by the Christian polemicist Robert Morey. In a series of pamphlets, books and radio programs, he claimed that “Allah” of the Qur’an was nothing but the pagan Arab “Moon-god”. To support his views, he presented evidences from the Near East which can be seen in “Appendix C: The Moon God and Archeology” from his book The Islamic Invasion: Confronting The World’s Fastest-Growing Religion and it was subsequently reprinted with minor changes as a booklet called The Moon-God Allah In The Archeology Of The Middle East. It can justifiably be said that this book lies at the heart of missionary propaganda against Islam today. The popularity of Morey’s ideas was given a new breath of life by another Christian polemicist Jack T. Chick, who drew a fictionalised racially stereotyped story entitled “Allah Had No Son”.
Morey’s ideas have gained widespread popularity among amenable Christians, and, more often than not, Muslims find themselves challenged to refute the ‘archaeological’ evidence presented by Morey. Surprisingly, it has also been suggested by some Christians that Morey has conducted “groundbreaking research on the pre-Islamic origins of Islam.” In this article, we would like to examine the two most prominent evidences postulated by Morey, namely the archaeological site in Hazor, Palestine and the Arabian “Moon temple” at Hureidha in Hadhramaut, Yemen, along with the diagrams presented in Appendix C of his book The Islamic Invasion: Confronting The World’s Fastest-Growing Religion (and booklet The Moon-God Allah In The Archeology Of The Middle East) all of which he uses to claim that Allah of the Qur’an was a pagan “Moon-god”.
(more…)Number of View :355
Is The Bible In Our Hands The Same As During The Time Of Muhammad(P)?
M S M Saifullah & Hesham Azmy
© Islamic Awareness, All Rights Reserved.
First Composed: 18th October 1998
Last Updated: 28th December 2005
Is the Bible in our hands the same as during the time of Prophet Muhammad(P)? A Christian missionary trying to evangelize Muslims would answer in the affirmative. When pressed for an evidence to back up his claims about the integrity of his book from the advent of Islam until today, the missionary quickly turns to the Qur’an and the hadith, to the surprise of Muslims.
Now if we apply the standards used for authenticating the integrity of the Qur’an and the hadith, such as the isnad (i.e., the chain of narration), to the Bible, the Christian missionary would be hard-pressed to present a decent isnad of his Bible going back to Muhammad(P) leave alone Jesus(P). Isnad is a part of the religion of Islam. `Abdullah b. al-Mubarak (d. 181 AH), one of the teachers of Imam al-Bukhari, said:
The isnad is part of the religion: had it not been for the isnad, whoever wished to would have said whatever he liked.
When confronted with such uncomfortable facts, the quickest way out for the missionary is to wiggle out of the argument by name calling. One such incident happened in the newsgroup soc.religion.islam, where the Christian missionary Jochen Katz said:
That is a bogus argument from an Islamic point of view. The scriptures are demonstrably the same today as in Muhammad’s time. Muhammad/Qur’an approved of them as genuine.
As far as the missionary’s position stands, there is neither any “demonstration” nor any show of “genuineness” of his scriptures since the time of Muhammad(P). This is not surprising. We can’t expect someone to show something of which he does not have any information about. Furthermore, does it not occur to this missionary that he should use the Bible’s textual history to “demonstrate” the claims of “genuineness” of his scriptures, before using somebody else’s scripture for textual integrity?
In this article, we will briefly discuss the issue of the Bible that we have in our hands today, being the same as during the time of the Prophet(P), from the point of view of the textual history of the Bible and Islamic history.
According to the missionary:
The scriptures are demonstrably the same today as in Muhammad’s time.
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