+ Reply to Thread
Page 1 of 5 123 ... LastLast
Results 1 to 10 of 58

Thread: A question to those who follow Islam

Hybrid View

  1. #1
    Say it...I can take it Passing through's Avatar
    Join Date
    Jan 2006
    Right behind you

    Default A question to those who follow Islam

    I am new to this message board and want all of you to know that I have the utmost respect for your perspectives even if they differ from mine. I also have a concern and a love for you even though we have not met. This love is made possible through my Lord and Savior Jesus Christ whom I believe is the Son of God born of a virgin and who lived a perfect sinless life. This perfect sinless life was only possible because He was and is one with God - it is impossible for man to be sinless due to the curse passed on to the children of Adam. Therefore Jesus is God in the form of man and His perfection was the substitute for my imperfection in the form of a sacrifice to God when Christ was crucified. That is what I believe...

    Now my question to the followers of Islam is this...
    Why is it illegal for those who practice your faith to search for answers in any other faith? If you have no freedom to search for the truth and satisfy your spirit or to prove that what you are being taught is true, then there is a great chance that the God that is restricting you is afraid you will find the real truth. If the God of Islam were indeed the truth then one should have the freedom to search for that truth without it being forced on them...because Allah should have nothing to fear in the truth... Why? Because if the teachings of Islam were indeed true you would ultimately realize this and come back to Islam anyway, but if not you would find the truth.. Why does Allah forbid this?What is He afraid of...losing followers?

    I find that the truth is in Christ...the only way, the only truth, and the only life... The truth gives us the freedom to choose our own path - the path that leads to life...or the path that leads to death... Christ came to us in love and offered us life...we can take it or we can walk away... the decision is ours to make - that is love - however, forcing someone to follow is not love.

    John 8:31-32
    Jesus said “If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free.”

    Friends the truth has nothing to fear...it will always be true with or without you or me. I encourage you to search for this truth - If the truth were in Islam Im sure I would have found it there...but I found it in Christ. Im convinced you will as well.

    Last edited by Passing through; 01-04-2006 at 02:42 PM.

  2. #2
    Truth seeker
    Join Date
    Feb 2005

    Default Re: A question to those who follow Islam

    I am not a muslim, but the reason muslims are forbidden to ask questions is in the quran. They might become unbelievers, Ha, ha.

    5.101 O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble. But if ye ask about things when the Qur'an is being revealed, they will be made plain to you, God will forgive those: for God is Oft-forgiving, Most Forbearing.

    5.102 Some people before you did ask such questions, and on that account lost their faith.
    Hadith Bukhari 8,82,794
    the Prophet ordered that their hands and legs should be cut off and that their eyes should be branded with heated pieces of iron, and that their cut hands and legs should not be cauterized, till they die.

  3. #3
    Say it...I can take it Passing through's Avatar
    Join Date
    Jan 2006
    Right behind you

    Default Re: A question to those who follow Islam

    WOW!!! - Im not sure how people can so passionately defend this religion...
    THere is no freedom in it whatsoever - only threats and intimidation. It breaks my heart for all of those who are so misled...God be with them.

  4. #4
    Semi Newbie hound of hell's Avatar
    Join Date
    Nov 2005

    Default Re: A question to those who follow Islam


    n the Name of Allah, the Merciful, the Compassionate !

    We would like to appraise mankind of our goal, put our program before them, and address our mission to them without obscurity or ambiguity - brighter than the sun, clearer than the crack of dawn, and more luminous than the fullness of the day.

    At the same time, we would like our people to know and all Muslims are our people - that the mission of the Muslim Brotherhood is a pure and unblemished one. It has aspired to such heights of purity that it has transcended the limits of merely personal ambition: it has held material gain in contempt, abandoned all selfish impulses and goals, and gone forward on the road mapped out for the missionary by the Truth--''The Truth," Al-Haqq, is a common title of God-- (Blessed and almighty is He') : "Say :'This is may way : I summon unto Allah according to a clear evidence - I and whosoever follows me. Glory unto Allah, I am not of the polytheists"' [ Q. 12: 108 ]. We ask nothing of mankind : we make no monetary demands of them, nor do we seek a wage from them. We gain no credit through them, nor do we desire of them any recompense or thanks. Whatever be our recompense in this regard, it is in the hands of our Creator.

    Fellow - feeling
    In the same way, we wish our people to know that we love them more than ourselves, and that it is pleasing to us to be offered up as a sacrifice for their greatness, if we must make such a sacrifice, and to pay the price for their glory, their nobility, their religion, and their hopes, if we possess the requisite wealth. One thing alone has persuaded us to take this position in their regard - the fellow - feeling which seizes our hearts, masters our emotions, keeps us from sleep, and brings us ti tears. It is difficult, it is indeed very difficult, to see how our people are pre- sently beleaguered, and then to resign ourselves to humility, or accept a submissive role, or abandon ourselves to despair. For when we work for mankind in Allah 's way, we work harder than for ourselves: we are for you and for no one else, beloved, nor shall we ever be against you, even for a day.

    Allah's Is the Virtue and the Munificence
    We are conferring no special favor, nor do we suppose that we derive any particular virtue for ourselves in this matter. We simply believe in what Allah (Blessed and Almighty is He !) has said: "Rather has Allah conferred a benefit upon you in that He has guided you to faith, if you speak the truth" [ Q.49: 17 ]. But we wish on your behalf - if wishes avail - that our hearts be laid bare to the sight and haring of our people, so that our brethren may observe whether they see in them aught but desire for their advantage, compassion toward them, and self sacrifice for their welfare.

    Will they find aught but consuming grief for the circumstances in which we find ourselves? Let it suffice us that Allah knows all this, that He alone is the guarantor of a successful outcome, and that in His hands lie the gui- ding reins of men's hearts and the keys to them. He whom Allah guides will not be misled, but he whom Allah leads astray has no guide. He is our sufficiency, and the best of Guarantors. Is not Allah sufficient for His servant ?

    Four Types
    All we would desire of mankind is that they stood before us as one welded out of these four types:

    The Believer: Any person who has faith in our mission, believes in what we say, approves of our principles, and sees therein some good in which his soul may find satisfaction and his heart be content, is one whom we invite to hasten to join us and to work with us so that the number of those who strive in Allah's way (the term used here is mujahid) may increase and the voice of the agents of our mission be augmented by his voice. There is no meaning to faith unless it be accompanied by works, and no profit in a doctrine which does not impel its possessor to bring it to fruition and to sacrifice himself for its sake. Such were the First Precursors of those whose breasts were opened by Allah to His guidance, so that they followed His prophets, has faith in His revealed scriptures, and strove mightily for Him. On these will Allah bestow His most generous wage. The fact that they will have the same reward as those who fol- lowed them will not lessen their wages in the slightest.

    The Waverer: Anyone to whom the truth remains unclear, and who has not discerned the ideals of sincerity and moral profit in what we have said, is hesitant and wavering, and we leave him to his hesitancy. We counsel him, however, to get in more intimate contact with us, read about us sooner or later, study our writings, visit our clubs, and become personally acquainted with our Brethren. Then he will have confidence in us, Allah willing, for the attitude of the waverers among those who followed the apostles in former times was identical.

    The Opportunist: As for the person who does not wish to lend his aid except after finding out how much he will get back as profit, and how much gain his contribution will net him, we say to him: "Take it easy ! We have no prize to offer except Allah's reward if you are sincere, and Paradise if He recognizes any good in you. As for us, we are unimportant and poor: our concern is to offer whatever we have as sacrifice and to contribute whatever we possess. Our hope is Allah's grace, for He is the best of Masters and the best of Helpers." Then, if Allah removes the veil from his mind, and dispels the nightmare of covetousness from his heart, he will know that the things which are of Allah are better and more lasting, and he will join Allah's battalion to give generously of such goods of this world as he possesses to obtain Allah's reward in the Afterlife, for what you possess will pass away, but that which is of Allah is everlasting. If it is otherwise, Allah is in no need of those who do not see that to Allah belongs the first right over their persons, their wealth, their term in this world and the next, their life and their death. It was the same attitude that people like them adopted when they refused to swear fealty to the Apostle of Allah (May Allah bless and save him!) unless they were granted the supreme authority after him. His sole response (May Allah bless and save him!) Was to inform them that : "The earth is Allah's: he gives to inherit those whom He will of His servants, and the final consequence is in favor of the pious" [Q.7 : 128].

    The prejudiced: The individual who looks on us with suspicion, and has all sorts of doubts and misgivings about us, is looking at us through dark glasses and will talk about us only in terms indicative of vexation and skepticism. He remains solidly fixed in his delusions, wrapped up in his doubts, and enveloped in his fancies. On behalf of ourselves and him, we pray Allah to give us to see the truth as truth and to grant us to follow it; and to give us to see vanity as vanity and to grant us to shun it; and to inspire both us and him with right guidance. We invite him, if he will accept the invitation, and summon him, if he will reply to the summons; and we pray Allah on his behalf, for He, Glory unto Him, is the Cynosure of hope. Allah revealed the following concerning one type of man to His Noble Apostle: "Thou dost indeed not guide those whom thou lovest, but Allah guides whom He will" [Q. 28: 56 ]. We shall, however, continue to love this individual and hope that he will come over to us and be convinced by our mission, for our only slogan is the guiding word of the Elect --"The Elect," Al-Mustafa, is a common title of the Prophet Muhammad--(May Allah bless and save him !) to us afore time: "My Allah, forgive my people, for they do not know!"

    We wish that all people of these types were united as one with us, for the time has come when the Muslim must pursue his goal and define his objective, and work toward this objective until he attains his goal. As for this misguided negligence, these silly notions, these heedless turns of mind, this blind indecision of his, and his following after every Tom, Dick, and Harry - this is in no way the path of the believer.

    Besides this, we would like our people to know that only he is fit to respond to this mission who comprehends it in all its aspects, and who devotes, to it all that may be demanded of him in terms of his person, his wealth, his time, and his health: "If your fathers, your sons, your brothers, your wives, your kin, the wealth you have earned, the commerce whose falling off you fear, and the dwellings in which you rejoice, are more beloved by you than Allah does not guide an iniquitous people" [Q. 9: 24 ].

    For it is a mission which does not tolerate divided loyalty, since its very nature is that of total unity, and whosoever is prepared to accept it will live through it as it lives through him. Whosoever is too weak for this burden will be deprived of the reward of those who strive, and will remain with the backsliders and stay with the slackers. Allah will extend his invitation to him to another people in his stead: "humble toward believers and powerful against unbelievers, striving in the way of Allah, and fearing not the reproach of any reproacher. That is the bounty of Allah, which He brings to whom He will" [Q.5 : 54].
    We summon mankind to accept a principle - a clear, well defined principle already accepted by them all: all are acquainted with it, believe in it, and acknowledge its validity, and they know that their salvation, prosperity, and peace of mind depend on it - a principle whose eternal validity has been attested to by experience and the judgment of history, as well as by its applicability to the reform of temporal existence.

    Two Faiths
    The difference between us and our people, though we are all in accord in our faith in this principle, is that among them it is an anesthetized faith, dormant within their souls, one to which they do not wish to submit and according to whose dictates they do not wish to act; whereas it is a burning, blazing, intense faith fully awakened in the souls of the Muslim Brotherhood, There is amazing spiritual quality which we Easterners, as well as others, perceive within our souls; namely, that we believe in our ideology with a faith which, when we discuss it with people, leads them to believe that it will impel us to shatter mountains, to offer up our persons and our wealth, bear misfortunes, and struggle against adversities until we triumph through it, or it through us. Nevertheless, once the hurry - burly of debate grows quiet, and the group break up and go their ways, each individual forgets his faith and ignores his ideology, giving no thought to acting in order to further it, nor urging himself to put forth the slightest effort on its behalf. In fact, he may carry this forgetfulness and negligence so far that he will even act against it, unwittingly or not. Do you not laugh in amazement when you see a man, thoughtful, active, and educated, merely within the space of two consecutive hours out of the entire day turn into an apostate among apostates, and a believer among believers ?

    This listlessness, or forgetfulness;, or negligence, or torpidity - call it what you will - is what has made us try to arouse our principle (the very same principle accepted by our people) to consciousness within the souls of this beloved people.

    Various Missions
    Therefore I shall return to may first statement, and say that the mission of the Muslim Brotherhood is the preaching of a principle, for in the East and West today there are various missions and principles and ideologies and schools of thought and opinions and objectives - all of which sow division in the minds of men and war within their hearts. Each one of them is shown in the best possible light by its adherents : each one has its propaganda spread about by its creatures, its followers, its devotees, and its disciples. They claim special virtues and excellences for it, and make such exaggerated pretensions as will render it attractive, captivating, and striking to people.

    Propagandists of today are not like those of yesterday. They are educated, well- equipped, and thoroughly trained specialists, particularly in the Western countries, where there are trained corps specializing in every ideology, clarifying its abstruse points, displaying its good features, and inventing means of dissemination and methods of propagandizing for it. Of its behalf, they feel out the easiest, most effortless, and most convenient ways to influence the minds of people, leading to Inner conviction and conversion.

    The Methods
    Similarly, the methods of propaganda today are not those of yesterday. The propaganda of yesterday consisted of a verbal message given out in a speech or at a meeting, or one written in a tract or letter. Today, it consists of publications, magazines, newspapers, articles, plays, films, and radio broadcasting. All these have made it easy to influence the minds of all mankind, women as well as men, in their homes, places of business, factories and fields.

    Therefore it has become necessary that propagandists perfect all these means so that their efforts may yield the desired results.

    Now why am I making this digression ? I shall say once more that the world today is surfeited with propaganda of all kinds - political, nationalist, patriotic, economic, military, and pacifist. And what is the mission of the Muslim Brotherhood alongside this confused welter ?

    It will give me the chance to speak to you on two matters : first, the simple, positive framework of our mission; then, afterwards, our stand with respect to each and every one of these other missions.

    Do not judge me too harshly for this digression : I had made a resolution to write as I speak, and to discuss my topic in this manner, without stylistic artifice or preciosity. I simply wish people to know me as I am, and to let my message reach their minds devoid of ornament and embellishment.

    Our Islam
    Listen, Brother: Our mission is one described most comprehensively by the term "Islamic," though this word has a meaning broader than the narrow definition understood by people generally. We believe that Islam is an all - embracing concept which regulates every aspect of life, adjudicating on every one its concerns and prescribing for it a solid and rigorous order. It does not stand helpless before life's problems, nor the steps one must take to improve mankind. Some people mistakenly understand by Islam something restricted to certain types of religious observances or spiritual exercises, and confine themselves and their understanding to these narrow areas determined by their limited grasp.

    But we understand Islam - as opposed to this view -very broadly and comprehensively as regulating the affairs of men in this world and the next. We do not make this claim out of presumption, nor do we enlarge upon it on the basis of our own preconceptions ; rather it is based solely on our understanding of the Book of Allah and the biographies of the first Muslims. If the reader wishes to understand the mission of the Muslim Brotherhood in a sense broader than the mere word "Islamic," let him take up his Qur'an and rid himself of whimsy and prejudgment. Then he will get to understand what the Qur'an is about, and will see right there the mission of the Muslim Brotherhood.

    Yes indeed, our mission is ''Islamic" in every sense of the word, That taken into account, understand by it what you will, as long as this understanding is confined to Allah's Book, the Sunnah (1) of his Apostle, and the biographies of the early Muslim pietist. Allah's Book is the foundation of Islam and its pillar, and the Sunnah of His Apostle is the explanation and commentary on the Book, while the biographies of the early pietists (2) (Allah's grace be upon them embody their execution of its commands and their obedience to its teachings. They are the practical exemplars and the paradigmatic models of these commandments and teachings.

    Our Attitude Toward the Various Missions
    Our stand with respect to the various missions - which are a veritable flood in this era, and which have divided men's hearts and thrown their minds into confusion - is that we weigh them in the balance of our mission. Whatever is in accord with it is welcomed; but whatever clashes with it, we are absolved therefrom. We believe that our mission is universal and all - encompassing, but that it does not turn its back on the beneficial aspects of any other mission, without familiarizing itself with them and recommending them.

    People are at times seduced by the appeal to patriotism, at other times by that of nationalism, especially in the East, where the Eastern peoples are aware of the abuses of the West toward them, abuses that have done injury to their dignity, their honor, and their independence; as well as commandeered their wealth and shed their blood; and where these peoples suffer under the Western yoke which has been' forced upon them. Hence they are trying to free themselves from it with whatever strength, resistance, opposition, and endurance they are capable of summoning up. The tongues of their leaders have been given free rein, a stream of newspapers has gushed forth, their writers have written, their orators have made speeches, and their broadcasters have broadcast, all in the name of patriotism and the majesty of nationalism.

    This is good and fine. But it is neither good nor fine that when you try to acquaint the Eastern peoples - they being Muslim - with the fact that this is to be found in Islam in a state more complete, more pure, more lofty, and more exalted than anything that can be found in the utterances of Westerners and the books of Europeans, they reject it and persist in imitating these latter blindly, claiming that Islam belongs in one category and this ideology in another. Some of them think that this is what splits the unity of the nation and weakens the solidarity of their youth.

    This mistaken notion has been a danger for the Eastern peoples from every standpoint, and with this notion I would now like to turn to the attitude of the Muslim Brotherhood and their mission. insofar as they deal with the idea of patriotism - the attitude they approve of for themselves, and which they desire and are trying to convince the people to adopt with them.

    The Patriotism of Sentiment
    If by it the propagandists for patriotism mean love of this land, attachment to it, sentiment toward it, and affection toward it, it is something anchored in the very nature of the soul, for one thing; and for another, it is prescribed by Islam. Bilal, (3) who suffered in every way for the sake of his creed and his religion, was the same Bilal who uttered the following sentiment in the House of Exite (4), filled with longing for Mecca, in verses overflowing with tenderness and replete with sweetness :

    Would that I knew if I shall spend a single night once more In a valley, about me sweet - smelling herbs and panic - grass; Or if I shall come down some day to the waters of Majanna, And if Shama and Tafil shall ever rise up before me. (5)

    The Apostle of Allah(May Allah bless and save him ) had listened to a description of Mecca by Usayyil, (6) and his tears welled up in yearning for it. He said : "O Usayyil, let our hearts rest quiet".

    Patriotism of Freedom and Greatness
    Or if they mean that it is necessary to make every effort to free the land from its ravagers, to increase its independence, and to instill the principles of freedom and greatness in the souls of its sons - then we are with them in this- too. For Islam has laid the greatest stress upon this, as He (Blessed and Almighty is He says : "Greatness belongs to Allah, His Apostle, and the believers, but the Hypocrites (7) know not" [ Q. 63 : 8 ]; and He says : "Allah will never grant to the unbelievers a way against the believers" [ Q. 4 : 141 ].
    Patriotism of Community
    Or if they mean by "patriotism" reinforcing the bonds which unite individuals within a given country, and guiding them to the means of putting this reinforcement to work toward their best interests - then we are also in agreement with them on this. For Islam regards this as a necessary religious duty, and its Prophet (May Allah bless and save him !) said: "Be worshipers of Allah, and brethren," (8) while the Noble Qur'an says : "O ye who believe ! Do not take as confidants those who are not of you ! they will not fail to cast disorder among you; they are pleased by what troubles you. Hatred has been revealed out of their mouths : what their breasts conceal is yet greater. We have made the signs clear to you, if you would but under stand" [ Q. 3 : 118 ].

    Patriotism of Conquest
    Or if they mean by "patriotism" the conquest of countries and lordship over the earth, Islam has already ordained that, and has sent out conquerors to carry out the most gracious of colonizations and the most blessed of conquests. This is what He, the Almighty, says: "Fight them till there is no longer discord, and the religion is Allah's" [ Q. 2 : 193 ].

    Patriotism of Factionalism
    Or if they mean by "patriotism" dividing up the nation into parties which engage in mutual throat- cutting, hatred and vituperation, hurling accusations at one another, deceiving one another, and banding together to further positivist courses of action dictated by their desires, informed by their personal motives and goals, and interpreted by their minds to accord with their own selfish interests - then the enemy will take advantage of all this for his own ends, encouraging this fire to blaze forth all the more fiercely, causing them to differ over the truth but be united on the false. Further, he will prevent any communication or cooperation between them, but will allow them to communicate with him and to rally around him, with the result that they will seek only his purlieus, and only those who come to him as visitors will encounter one another. This is a counterfeit patriotism, which does no good either for its propagandists or for people in general. Now you have already seen that we are on the side of their extremists with respect to all the sound ideas it contains which redound to the benefit of the country and its people. And you have also seen that this extensive and wide-ranging patriotic propaganda constitutes no more than a part of the teachings of Islam.

    The Limits of Our Patriotism
    The bone of contention between us and them is that we define patriotism according to the standard of creedal belief, while they define it according to territorial borders and geographical boundaries. For every region in which there is a Muslim who says : "There is no god but Allah, and Muhammad is the Apostle of Allah", is a fatherland in our opinion, possessing its own inviolability and sanctity, and demanding love, sincerity, and earnest effort for the sake of its welfare. All Muslims in these geographically determined countries are our people and our brethren : we are concerned about them, and we share their feelings and sensibilities. Propagandists for patriotism alone are not like this, since all that interests them is what concerns a specific and narrowly delimited region of the earth. This practical difference shows forth clearly whenever any one of the nations desires to aggrandize itself at the expense of any other one, for we do not approve of this taking place at the expense of any Islamic country. We seek power only that we may all share in it together. But the propagandists for pure patriotism see nothing wrong in this; and as a result, bonds of amicable relationship are snapped, power is dispersed, and the enemy strikes out at some by making use of others.
    The Goal of Our Patriotism
    This is one factor. The second is that purely local patriots seek for the most part to free their own country, and then afterwards to build up its strength on the material side, just as Europe is doing today. We, on the other hand, believe that the Muslim is duty bound to give of his person, his blood, and his wealth to carry out his trust, namely, to guide mankind by the light of Islam and to lift its banner on high above the regions of the earth, without desiring thereby wealth, rank, or power over anyone, nor the enslavement of any people. He desires only Allah's Face and the felicity of the world through His religion and the exaltation of His word. This is what spurred on the pious early Muslims (Allah's grace be upon them !) to those saintly victories which astounded the world and went beyond anything history had known in their swiftness, justice, nobility, and virtue.

    I would like to draw your attention to the egregious error of that leading figure who says that acting on this principle would tear apart the unity of the nation, which is composed of different religious elements. (9) Now Islam, which is the very religion of unity and equality, guarantees the maintenance of the ties uniting the whole, so long as they continue to cooperate for the good : "Allah does not forbid you to deal with those who have not fought against you in religion and have not expelled you from your homes, with kindness and justice, for indeed Allah loves the just" [Q. 60 : 8 ]. Now then, from what source could dissension spring?

    You have seen after all this how much we are in agreement with the most ardent patriots as regards love of the country's good and earnest struggle for the sake of its liberation, its welfare, and its progress. We do, and we support everyone who will endeavor to procure these with sincerity. Even more, I want you to know that their endeavor, if it should result in freeing the fatherland and restoring its glory, would represent to the Muslim Brotherhood merely a part of the way, or simply a single stage of it. For after that, it still remains for them to strive to raise the standard of the Islamic fatherland on high over all the regions of the earth, and to unfurl the banner of the Qur'an everywhere.

    And now I shall speak to you about our attitude toward the principle of nationalism.

    Nationalism of Glory
    If, by what they vaunt as the principle of nationalism, they mean that the scions should follow in the footsteps of their ancestors on the ladder of glory and grandeur; that they should emulate them in their faculties of exceptional ability and resolution; that they should take them as a good example to follow, and that the grandeur of the forefathers is something their descendants may boast of, and through which they may discover bravery and magnanimity by virtue of intimate connection and inheritance - then it is a worthy, fine goal which we encourage and advocate. Does our apparatus for awakening the ardor of the present generation exist for any other reason than to spur them on through the glories of those gone before ? Perhaps a clear directive for this may be seen in what the Apostle of Allah (May Allah bless and save him !) said : "Men are treasure - troves : the best of them in pagan times are the best of them in Islam, if they but knew". (10) There you see now that Islam does not deny this excellent and noble quality to nationalism.

    Nationalism of Political Community
    Or if they mean by "nationalism" that a man's kin and his nation are the most deserving out of all mankind of his benevolence and devotion, and the most worthy of his favor and zealous striving [ jihad ) - then it is the truth, for who does not think that his people are the most deserving of mankind of his zealous efforts, when he has sprung from them and has grown up among them? By my life, a man's kin are greater in forbearance Toward him, even if they mount him on all kinds of saddles. (11)

    Nationalism of Discipline
    If what is intended by "nationalism" is that all of us are put to the test and held accountable to work and strive assiduously, it is up to every collectivity to realize the goal from its own vantage point until we converge, Allah willing, in the forecourt of victory, and then this division will have been a good thing indeed ! Who is for us, in company with those who spur on the Eastern peoples in phalanxes, each one on its own battlefield, until we all converge in the felicity of freedom and liberation?

    All this and the like comprised by the concept of nationalism is fine and wonderful : Islam does not reject it - Islam being our creiterion - but in fact, our hearts are open to receive it, and we urge all to accept it.

    Nationalism of Paganism
    If, however, what is meant by "nationalism" is the revival of the customs of a pagan age which have been swept away, and the reconstitution of extinct manners that have gone by, while a benevolent civilization which has long been established is effaced, and the bonds and attachments of Islam are dissolved by the propaganda of nationalism and racial self aggrandizement, as some states have done by taking extreme measures to annihilate the characteristic traits of Islam and Arabism - extending even to personal names, the letters of the alphabet and the vocabulary, and to the reviving of long - dead pagan customs - then this ingredient of nationalism is reprehensible, deleterious in its consequences and evil in its results. (12) It will lead the East to a serious bankruptcy, causing it to forfeit its heritage, while its prestige will thereby decline, and its most intrinsic qualities, together with the most hallowed characteristics of its honor and nobility, will be lost. But this will harm Allah's religion not at all : "And if you turn your backs, He will replace you with another people, and they will not be like you" [Q. 47 : 38 ].

    Nationalism of Aggression
    If what is meant by "nationalism" is racial self aggrandizement to a degree which leads to the disparagement of Other races, aggression against them, and their victimization for the sake of the nation's glory and its continued existence, as preached for example by Germany and Italy ; nay more, as claimed by every nation which preaches its superiority over all others - then this too is a reprehensible idea. It has no share in humanitarianism, and means that the human race will liquidate itself for the sake of a delusion with no basis in fact and embodying not the slightest good.
    Two Pillars
    The Muslim Brotherhood do not believe in a nationalism containing these ideas or their like, nor do they advocate Pharaonism, Arabism, Phoenicianism, or Syrianism, or employ any of those epithets by which peoples are held up to insult. But they do believe in what the Apostle of God (May Allah bless and save him !), the Perfect Man, (13) the most perfect teacher who has ever taught mankind the good, said : " Allah has removed from you the arrogance of paganism and the vaunting of your ancestry : mankind springs from Adam, and Adam springs from dust. The Arab has no superiority over the non Arab except by virtue of his piety." (14) How splendid this is, how fine and just Mankind are of Adam, and therefore they are equals, and people vie with one another in their works, and it is their duty to be rivals in doing good - two firm pillars, which, if human life were only built upon them, would lift mankind up to the highest heavens Mankind are sprung from Adam, therefore they are brethren and it is their duly to cooperate with one another, to keep the peace among themselves, to deal mercifully with one another, to guide one another toward the good and to vie with one another in performing good works. It is their duty to strive zealously, each within his sphere, so that mankind may advance. Have vou ever seen humanity rise to heights loftier than this, or a teaching inore excellent than this?

    Characteristics of Arabdom
    Nevertheless, we are not denying that the various nations have their own distinct qualities and particular moral characters, for we know that every people has its own quality and its own share of excellence and moral fiber, and we know too that in this respect the various peoples differ from one another and vie with one another in excellence. We believe that in these respects Arabdom possesses the fullest and most abundant share, but this does not mean that its peoples should seize upon these characteristics as a pretext for aggression. Rather should they adopt them as a means of realizing the foremost task for which every people is responsible - the renaissance of humanity. Probably you will not find in all of history any one of the peoples of this earth who have grasped this concept as fully as did that Arabian phalanx consisting of the Companions of the Apostle of Allah (May Allah bless and save him!).

    This is a digression demanded by the context of our discussion, but I would rather not continue in this vein, lest it take us too far afield. Hence I now return to our chief point of interest.

    The Bond of Creedal Doctrine
    Now that you have learned all this - may Allah sustain you! - know that the Muslim Brotherhood regard mankind as divided into two camps vis - a-vis themselves : one, believing as they believe, in Allah's religion and His Book, and in the mission of His Apostle and what he brought with him. These are attached to us by the most hallowed of bonds, the bonds of creedal doctrine, which is to us holier than the bond of blood or of soil. These are our closest relatives among the peoples: we feel sympathy toward them, we work on their behalf, we defend them and we sacrifice ourselves and our wealth for them in whatever land they may be, or from whatever origin they may spring. As for other people with whom we do not yet share this bond, we will be at peace with them as long as they refrain from aggression against us. We believe, however, that a bond does exist between us and them - the bond of our mission - and that it is our duty to invite them to what we adhere to because it is the best that humanity has to offer, and to employ such ways and means to succeed in this mission as our faith has designated for that end. As for those of them who show hostility toward us, we shall repel their aggression by the most virtuous means through which such hostility may be repelled. If you wish to hear this authenticated by the Book of Allah, listen !

    1. "The believers are none other than brothers; therefore make peace between your two brothers" [Q.49 : 10 ].

    2. "Allah does not forbid you to deal with those who have not fought against you in religion, and have not expelled you from your homes, that you should treat them with kindness and justice, for indeed, Allah loves the just. He forbids you only those who fought against you in religion, and expelled you from your homes, and helped to expel you, that you should take them as friends" [ Q. 60 : 8-9].

    Perhaps through this I have revealed to you an aspect of our mission which will not leave it ambiguous or enigmatic it your mind. And perhaps after this, you will know what kind of organization the Muslim Brotherhood is.

    In the Face of Religious Differences
    I will now speak to you on the subject of our mission vis-a-vis religious differences and sectarian opinions.

    Joining, not separating: know first - may Allah enlighten you ! - that the mission of the Muslim Brotherhood is a general one unaffiliated with any particular sect, and that it does not favor any opinion known among people as possessing a partial cast and partial preconceptions and conclusions. It addresses itself to the heart and core of religion, and we would like to see various interests and points of view unified so that our work may be more productive and our results greater and more significant. For the mission of the Muslim Brotherhood is pure and unsullied, unblemished by any stain, and it is on the side of truth wherever it may be found, warmly espousing unanimity and detesting deviancy. The greatest trial from which Muslims have suffered has been that of separatism and disagreement, while the basis of all their victories has been love and unity. The last of this ummah will prosper only through the same means as did the first: this is a fundamental principle and acknowledged goal to every Muslim Brother. It is an article of belief firmly anchored within our souls - we owe our origin to it, and we appeal to others to accept it.

    Differences are inevitable: Withal, we believe that differences in the subordinate aspects of religion are absolutely unavoidable. It is impossible for us all to be united on these subordinate aspects, opinions, and schools of thought for a number of reasons. Among these are differences of intellectual capacity to undertake profound investigation, or incapacity to do so; conscious grasp of rigorous proofs, or ignorance of them; and varying ability to penetrate into the depths of ideas and the interconnectedness of essential truths. Formal religion is contained in Qur'anic verses, Traditions, (15) and texts subject to intellectual exposition and judgement within the bounds set by language and its rules, and on this score people are very much at odds and there is no escaping dissension. Also among these factors are breadth and paucity of knowledge. Foe one individual will have heard of something that another has not, and the next one will be in a similar predicament. Malik (16) said to Abu Ja'far (17): "The Companions of the Apostle of Allah (May Allah bless and save him !) have been scattered about in the various military settlements (18) and each group has its store of knowledge. If you compel them to accept one opinion, there will be civil strife." (19) Also among these factors are differences of environment, so that adaptation to each will differ according to the different nature of each environment. You will see the Imam

    Al-Shafi'i (20) (May Allah be pleased with him !) delivering legal opinions according to the old system of Iraq and according to the new system in Egypt (21). In each case he was acting in accord with what seemed perfectly clear and lucid to him; in neither case did he go beyond ferreting out the truth. And among these factors are differences in the degree of inward confidence placed in a received tradition as it is promulgated; for while you may regard this particular traditionist as authoritative, according to this particular imam, and feel quite satisfied with him, accepting him wholeheartedly, you may find him regarded as faulty by another imam, because of what he may know of his real circumstances. Also among these factors are differences in the evaluation of proofs; for this one will consider, for example, that the course of action adopted by the people as a whole has priority over the welfare of the individual, while that one disagrees with him, and so forth.

    Unanimity on Minor Details Is Impossible
    All these contributing factors have convinced us that unanimity on even a single question culled from the minor details of religion is a hopeless wish. Nay, it is even incompatible with the nature of religion, since Allah desires only that this religion last, survive, and endure for ages and eons. It is for this reason easy, flexible, simple, and mild, without rigidity or severity.

    We Apologize for Our Differences
    We believe this, and apologize sincerely to those who differ from us in some details. We feel that this difference will never be an obstacle to friendly relations, mutual esteem, and cooperation for the good; that the broad, sweeping concept of Islam will contain both us and them within its excellent bounds and capacious limits. Are we not Muslims as they are? Do we not wish to achieve peace of mind as they do ? Do we not claim that we wish for our brethren what we wish for ourselves ? In what way do we then differ ? Why should not our views be a subject for discussion among them, as their views are among us? Why should we not understand one another in an atmosphere of serenity and affection, whom the instigation to mutual understanding exists ?

    The very Companions of the Apostle of Allah (May Allah bless and save him !) used to have differences of opinion, but did this create essential differences between them ? Or did it sunder their or dissolve their solidarity ? My Allah, no! There is nothing improbable in the tradition concerning the afternoon prayer among the Banu Qurayza. (22)

    If these men differed with one another even though they were, of all mankind, the closest in time to the apostolic age and the most familiar with he context in which its precepts were revealed, who are we to cut one another to bits over trifling differences of no importance whatever ? If the imams, who were the most erudite of mankind with respect to Allah 's Book and the Sunna of His Apostle, differed and disputed with one another, why should we not be satisfied with what satisfied them ? If differences arose concerning the most well-known and Unambiguous of detail, such as the call to prayer which is performed five times a day, with relevant texts and historical traditions being handed down in attestation, what have you to do with the fine points of such questions, which originate in learned discussion and painstaking research ?

    There is one more matter worth looking into. People used to have recourse to the Caliph and the law - enforcement agency of the Imamate (23) when they differed, and he would judge between them, and his decision would settle the dispute. Where is the Caliph these days ? If this is the way matters stand, the best thing that Muslims can do is look for a qadi and submit their case to him, since if they disagree without resorting to competent authority, it can only propel them into further disagreement.

    The Muslim Brotherhood are acquainted with all these considerations, and are therefore the most forbearing of men with those who differ with them. They recognize that every people has some knowledge, and that there is some truth and falsehood in every propaganda. They are keen to search out the truth and hold fast to it, and they try, with forbearance and sympathy, to satisfy those who disagree with their viewpoint. If they are satisfied, then well and good; and if they are not satisfied, they are still brethren in the faith, and we ask Allah's guidance for us and them.

    Fight Against the Forbidden !
    The Muslim Brotherhood know that there is a sociological aspect which is of the utmost importance for the continued existence of this faith. How fine it would be, if the efforts of Muslim proselytizers were directed toward organizing people around the idea of fighting these dangerous issues which threaten the faith at its very root, and which we are all united in detesting, as well as in recognizing the necessity to annihilate them !

    This is the program of the Muslim Brotherhood vis-avis their opponents on questions of minor detail in Allah's religion. Perhaps I can summarize it for you by saying that the Brotherhood permit differences of opinion, detest fanaticism of outlook, and try to arrive at the truth and to convert men to it by the gentlest methods of forbearance and affection.

    To the Cure !
    Brother, know and learn that nations, in terms of their strength, weakness, youth, old age, health, and sickness, like human individuals, without exception. For even as you look at a human being, strong, sound, and enjoying good health, lo and behold, you will see him seized by illness and beleaguered by maladies. Ailments and pains undermine his strong constitution, and he continues to complain and groan until Allah's mercy - Blessed and Almighty is He ! - overtakes him in the from of a skilled physician and well - trained specialist who knows the locus of the complaint and diagnoses it expertly, discovering the area of the infection and working with dedication to cure it. And lo and behold, after a time you will see the same patient with his strength returned and his health restored to him. He may even be in better condition after his treatment than before it. Imagine exactly the same situation with respect to nations : the changes of time confront them with threats to their very existence, breaking apart their solid structure while disease infiltrates the surface appearance of their strength. If continues to work away at them without interruption until it wreaks its damage upon them, and they turn out sickly and weak, the covetous eyeing them with greed, and the spoilers robbing them. They have no strength to repel the spoiler, and cannot ward off the greed of the covetous. They can only be cured by these means : knowledge of the locus of the ailment, endurance to put up with the pain of the treatment, and an expert who will undertake it until Allah realizes his goal through his hands, and he brings his cure to a successful conclusion.

    The Symptoms
    Experience has taught us, and events have given us to know, that the disease afflicting these Eastern nations assumes a variety of aspects and has many symptoms. It has done harm to every expression of their lives, for they have been assailed on the political side by imperialist aggression on the part of their enemies, and by factionalism, rivalry, division, and disunity on the part of their sons. They have been assailed on the economic side by the propagation of usurious practices throughout all their social classes, and the exploitation of their resources and natural treasures by foreign companies. They have been afflicted on the intellectual side by anarchy, defection, and heresy which destroy their religious beliefs and overthrow the ideals within their sons' breasts. They have been assailed on the sociological side by licentiousness of manners and mores, through the sloughing off of the restraints of the humanitarian virtues they inherited from their glorious, fortunate ancestors; while through imitation of the West, the viper's venom creeps insidiously into their affairs, poisoning their blood and sullying the purity of their well - being. They have been assailed through the workings of a positive law which does not restrain the criminal, chastise the assailant, or repel the unjust; nor does it even for one day take the place of the divinely revealed laws which the Creator of creation, the Master of the kingdom, and the Lord of souls and their Originator, has set down. They have been assailed also through anarchy in their policy of education and training, which stands in the way of effectively guiding their present generation, the men of their future and those who will be responsible for bringing about their resurgence. They have been assailed on the spiritual side by a death - dealing despair, a murderous apathy, a shameful cowardice, an ignoble humility, an all- pervading impotence, a niggardliness and an egocentricity which prevent people from making any effort, preclude self-sacrifice, and thrust the nation from the ranks of earnest strivers into those of triflers and gamesters. What hope is there for a nation against which all these factors, in their strongest manifestations and most extreme forms, have been conjoined for the assault - imperialism and factionalism, usury and heresy and licentiousness, anarchy in education and legislation, foreign companies, despair and niggardliness, impotence and cowardice, and admiration for the eneiny, an admiration which prompts one to imitate him in everything he does, especially his evil acts. One of these diseases alone is sufficient to kill off numerous proud nations, and how much more now that it has been spread about among all, in every nation without exception? If it were not for the resistance, imperviousness, hardihood, and strength of those Eastern nations whose enemies have been contending with them from the remote past, and who have been assiduously innoculating them with the germs of these diseases for a long time, until they finally imbedded themselves and hatched - if it were not for these qualities, their traces would have been long ago swept away and wiped out of existence. But Allah and the believers will not tolerate this.

    Brother, this is the diagnosis which the Brotherhood make of the ailments of this ummah, and this is what they are doing in order to cure it of them and to restore to it its lost health and strength.

    Hopes and Feelings
    Brother, I would like you to know, before I talk to you about these means, that we do not despair of ourselves, that we hope for a great good, and that we believe that only such despair stands between us and success. For if hope grows strong within us, we shall arrive at this great good, Allah willing, and therefore we do not despair, nor does despair force its way into our hearts, Allah be praised !

    Everything around us gives out glad tidings of hope, despite the forebodings of pessimists. If you were to visit a sick person, and found him declining gradually from speech to silence and from motion to immobility, you would feel that he was close to the end, that his cure would be a difficult matter, and that his disease was gaining ground. And if the reverse took place, and he began to move gradually from silence to speech, and from torpor to mobility, you would feel that he was close to being cured, and that he was making progress on the way to health and vitality. A period of time had come over these Eastern nations during which they had grown torpid, bored even unto death with torpor, and inactive, borne even to their wit's end by inactivity. But now they are seething with a waking consciousness embracing all aspects oflife, and are flaring up with a vital and forceful awareness and sharpened sensibilities. Ifit were not for the weight of their shackles on the one hand, and their lack of direction on the other, this awareness would produce the most striking results. But these shackles shall not endure forever : time is change, and in the twinkling of an eye Allah changes things from one state to another. The directionless shall not remain so forever; guidance comes after bewilderment, and stability after anarchy, for Allah's is the command before and after ! Therefore we never despair - the verses of Allah (Blessed and Almighty is He !), the Traditions of His Apostle (May Allah bless and save him !), His sunna (Almighty is He!) as regards the teaching of nations and the exaltation of peoples they have gazed on perdition, (24) and all He has related to us of these matters in His Book all of these proclaim an immense hope to us, and guide us toward the path of a genuine resurgence, for the Muslims know this - if they have studied.

    Just read the noble Qur'anic verses at the beginning of Sura 28 : "TA SIN MIN." (25) There are the verses of the clear speaking Book: "We shall relate to thee some portion of the story of Moses and Pharaoh in truth, to a believing people. Lo, Pharaoh was exalted in the earth and made its people into groups, rendering weak a party among them, slaughtering their sons and keeping alive their women. Lo, he was of those who spread corruption. And We desired to show favor to those who had been rendered weak in the earth, and to make them leaders and to make them inheritors; and to make them strong in the earth, and to display through them, to Pharaoh and Haman and their soldiery, what they were guarding against"[ Q. 28 : 1-6].

    Read these noble verses and you will see how the vain one oppresses through his brutality and exults in his strength, satisfied with his tyrannical power and forgetful of the Eye, Truth which observes him. But just as he is rejoicing in his fortune, God seizes him with the grasp of the Mighty, the Powerful, for it is Allah's Will invariably to succor the wrong and to help the downtrodden and those rendered weak. For the vain crumbles at its very foundation, but the truth is solidly built and firmly supported, and those who cling to it will be triumphant. After reading these noble Qur'anic verses and their like in the Unassailable Book, not one of the Islamic nations believing in Allah, His Apostle, and His Book, has any excuse to give way to despair and hopelessness. When will the Muslims apply themselves to God's Book ?

    For similar reasons, brother - and there are many such in Allah's religion - the Muslim Brotherhood do not despair of Allah's succor being sent down to these nations, despite the difficulties which can be seen before them. In the light of this hope, they carry on the task of the earnest and the hopeful, for it is Allah Of whom aid is sought !

    As for the means which I promised you I would discuss, they are three basic principles about which the ideology of the Brotherhood revolves.

    (1) The proper program of action. The Brotherhood have found it in God's Book, the Sunna of His Apostle, and the precepts of Islam, when the Muslims will understand these as they should be - fresh, pure, and far removed from the spurious and the untrue - and when they devote themselves to the study of Islam on this basis, simply, broadly, and comprehensively.

    (2) Believing workers. For this reason the Brotherhood have taken it upon themselves to apply what they understand of Allah's religion without indulgence or slackness. God be praised, they believe in their ideology, are satisfied as to its goal, and are confident that Allah will sustain them while they remain devoted to Him, and so they will forge ahead under the guidance of Allah's Apostle (May Allah bless and save him !).

    (3) A determined, trustworthy leadership. The Muslim Brotherhood have found theirs to be of this character, and so they are obedient to it and work under its banner. This, brother, is the sum and substance of what I wanted to discuss with you about our mission. It is an explanation which has an explanation, and you yourself are the Joseph of these dreams. (26) If what we are about appeals to you, your hand is linked together with ours so that we may work in unison on this path. Allah is the Bestower of success on us as well as on you; He is our sufficiency, and how wonderful a Trustee !

    What a wonderful Master, what a wonderful Helper !

    Allah is most Great : unto Allah be praise.
    The Sunna of the Prophet comprises all his recorded sayings, opinions, and acts preserved in the Traditions. In the Muslim view, these constitute a practical commentary on the eithical and ritual precepts laid down in the Qur'an, and therefore provide and ideal model which the pious Muslim should imitate in his daily life. See also sunna and hadith in the Glossary of Arabic Terms.

    2. The Salaf, or earliest generation of Muslims converted to islam during the Prohet's ministry. The term is sometimes used to include the second generation, the Tabi un, as well.

    3. Bilal b. Rabah (?-641) a Meccan slave of Ethiopian origin who was an early convert to Islam. His pagan master subjected him to torture because of his religious convictions, and he was bought and freed by Abu Bakr. He was the first one to perform the office of calling the faithful to prayer (mu'adhdhin, "muezzin") in Islam, and was the first state treasurer. He fought in all the Prophet's campaigns, and died in Damascus after the Muslim conquest of Syria.

    4. A reference to Medina, the city to which the Muslims emigrated as a body in the Hijra (Emigration) of 622.

    5. Majanna, Shama, and Tafil are mountains in the neighborhood of Mecca.

    6. Usayyil, a name assigned to a number of the Prophet's contemporaries. Whoever it was, he was asked by the Prophet or by the Prophet's wife 'A'isha to describe Mecca at the time of his departure for Medina. His description moved the Prophet to utter these or similar sentiments.

    7. The Hypocrites (Munafiqun) were half-hearted Medinese converts to Islam who professed loyalty to the Prophet and his faith, but who were evidently ready to make peace with the pagans in the event of a serious Muslim defeat, and were therefore waiting to see which way the chips would fall. They are also reluctant to surrender all effective political authority to Muhammad by giving up their alliances with the Medinese Jewish tribes.

    8. A hadith found in the Musnad of Ahmad b. Hanbal. See A. J. Wesnick et al., Concordance et indices de la tradition musnlmane, 4:115.

    9. Here Al-Banna' is probably referring to the famous writer and educator Ahmad Lutfi al-Sayyid (1872 - 1963), or to one of his numerous disciples, who campaigned on behalf of an ardent Egyptian nationalism as opposed to both Pan-Islmism and Pan-Arabism. See, for example, Charles Wendell, The Evolution of the Egyptian National Image; from its Origins to Ahmad Lutfi al-Sayyid, pp. 229-231, 256- 257.

    10. A hadith to be found in Al-Bukhari, Al-Jami al-Sahih (eds. M. Ludolf Krehl and Th. W. Juynboll), Book 60, Section 19. See also Concordance, 2 :100 and 4 : 156.

    11. Meaning, "Even if they subject him to various annoyances and discomforts." From a poem in the famous ninth-century anthology entitled Al-Hamasa, compiled by the poet Abu Tammam. In the recent Egyptian edition of this work, the author's name is given as Khalid b. Nadla, but there are numerous other attributions.

    12. This is a clear reference to the sweeping reforms instituted by Mustafa Kemal Ataturk in the years following the emergence of the Turkish republic in 1923.

    13. In Arabic, "Al-Insan al-kamil." The Prophet is, of course, the ideal model of Muslim virtue and piety for the believer, but in view of Al-Banna's early affiliation with a Sufi order, this may also be an allusion to Muhammad as the Primordial Archetype of prophethood, the First Intelligence who mediates between God and Creation, as Creation, as for example in the mystical philosophies of Ibn al-Arabi and 'Abd al-Karim al-Jill. See R. Amaldez, art.'LAl-Insan al-Kamil," EI.

    14. These words were uttered by Muhammad at the conquest of Mecca in 630, as he stood at the door of the Ka'ba, which had just been cleansed of its idols and all other traces of polytheistic worship. See Ibn Ishaq, The Life of Muhammad, p. 553.

    15. See hadith in the Glossary of Arabic Terms.

    16. Malik b. Anas (d. 795), Medinese jurist and the founder of the Malikite School of Sunnite law. His Kitab al-Muwatta' is the earliest extensive compendium of Muslim law which has survived, and it preserves the Sunnah of Medina and the consensus (ijma) of the Medinese scholars and jurists up to his time. His work is notable for the frequent use of independent judgment (ra'y) where both tradition and customary law failed to give suitable answers. The Malikite School is prevalent in North and West Africa, Upper Egypt, and formerly in Muslim Sapin.

    17. Abu Ja'far 'Abd Allah b. Muhammad Al-Mansur, the second Caliph of the 'Abbasid Dynasty, who reigned from 754 - 775. He built the original Round City of Baghdad as the new capital of the Islamic Empire.

    18. The military settlements (amsar) were at first temporary headquarters for the Muslim armies during the early years of the seventh century conquests. Many of these posts gradually became important urban centers, e,g., Cairo, Basrah, Shiraz, Kairouan.

    19. Yusuf b. Abd al-Barr, Jami Bayan al-Ilm we Fadlihi, 2 vol. (Cairo : n.d.), 1:132.

    20. Muhammad b. Idris al-Shafi'i (767 - 820), founder of the Shafi'ite school of Sunnite law. Of Qurayshite origin, he left Mecca for Medina in 787 to study under Malik b. Anas. He taught both in Iraq and Egypt, and settled in Fustat in the latter part of his life. His tomb-mosque near the Muqattam Hills east of Cairo is a favorite site of pilgrimage. In his system, the Qur'an and the Sunnah of the Prophet override all other possible sources of law. As subsidiary principles, he also recognized the ijma of the entire Muslim community, and analogy (qiyas) based on the two primary principles. His most important work, from the standpoint of juristic theory, is the Treatise on the Fundamental Sources of Law (Al-Risala fiusli al-Fiqh). The shafi'ite School prevails in lower Egypt, East Africa, Southeast Asia, Indonesia, and parts of South Arabia, India, and Central Asia.

    21. Meaning that Al-Shafi'i would have recourse to the theories of the so-called "ancient schools of law" in Arabia and Iraq during the earlier period of his life, before elaborating his own theories in Egypt and publishing the Risala.

    22. After the Battle of the Trench in 627, in which the pagan Meccans and their Bedouin allies were unable to take Medina, the Prophet was commanded by Gabriel to advance against (he quarter of the Banu Qurayza, the Last remaining Jewish tribe in the city. The Prophet ordered that no one should perform the afternoon prayer Until he reached the Qurayza quarter. The Prophet laid siege to the quarter, but some of his men arrived after the evening prayer, still not having performed the afternoon prayer in obedience to his order. Only after their rirrival did they perform this prayer. Al-Banna' here is trying to point out the existence of occasional differences in the ritual practice of the earliest Muslim generation. See Ibn Ishaq, The Life of Muhammad, p. 461.

    23. The Imamate, as used here,istantamount to the Caliphate, the supreme administrative and executive office in the Islamic worldstate. The Caliph or Imam is the successor to Muhammad as chief of state, but inherits none of his religious or prophetic powers. The term Caliphate emphasizes the aspect of "succession" or "surrogate dignity,'' while the term Imamate stresses that of "leadership" or "guidance" of the Muslim community. According to the Sunnite view, the Caliph or Imam must be elected by qualified electors from the community of believers, and must possess the requisite traits of knowledge, wisdom, probity, soundness of mind and body, and descent from the tribe of Quraysh, the tribe of the Prophet.

    24. The Sunnah of Allah alludes to Allah's 'practice" vis-a-vis mankind within the cyclical view of human history taught by the Qur'an. Time after time, either a prophet is sent down by God to teach the unchanging message of His Unity and the certitude of Judgment to come to a generation who have relapsed into polytheism or unbelief, or an apostle is sent to renew these tidings and to bring a new Divine Law. This "eternal return" ended only with the sending of the last apostle, Muhammad, with the last revelation, the Qur'an. The "people" mentioned here are probably the Jewish tribes, a favorite example in Al-Banna's writings to illustrate God's humbling of the proud - the hosts of pharaoh - and His exaltation of the downtrodden.

    25. A total of 29 chapters of the Qur'an begin with a single letter, or several letters, of the Arabic alphabet, which are simply read as such, before, the first verse. In no case do they form a coherent word or phrase; and despite numerous efforts, no satisfactory explanation of their presence has been made. See W. Montgomery Watt, Bell's introduction to the Qur'an, p. 61- 65

    26. That is, you yourself are best able to interpret what we mean, like the Joseph of Genesis and the Qur'an.
    Last edited by hound of hell; 01-04-2006 at 04:06 PM.

  5. #5
    Semi Newbie hound of hell's Avatar
    Join Date
    Nov 2005

    Default Re: A question to those who follow Islam

    Between Yesterday and Today
    [Editor's Preface]

    In the Name of Allah, the Merciful, the Compassionate : Praise be to Allah and blessing and salvation to His Apostle and to those who follow him.

    The Muslim Brotherhood have published tracts which explain their mission, expound their ideology, and outline their program. These tracts have brought together the basic principles underlying their mission and its various phases, and have expounded its truths and goals. Now the reader is offered this tract, "Between Yesterday and Today," concerned with the evolution of the Islamic ideology and its goals. It was written at the very dawn of this ideology shortly before the outbreak of the Second World War, and has frequently been the subject of discussion among the Brotherhood since that time. It provides an excellent exposition of the principles of Islam as Well as of the means of introducing reforms, means which it outlines and advocates. It also deals briefly with the Islamic state at the beginning of its rise, when it took the Qur'an for its constitution and the Apostle (May Allah bless and save him !) for its model and leader. It also contains an accurate analysis of the factors which undermined this upward movement of the Muslims and altered their condition; and the reader, at the conclusion of the tract, will find some instructive and pertinent remarks. For at its end, this umma will prosper only through the means by which it prospered in its beginnings.

    We ask Allah to render this work pure in His sight, and to open the hearts and minds of the Muslims for this task through the guidance of the True Religion.

    In the Name of Allah the Merciful, the Compassionate : Praise be to Allah, and may He bless Our Lord Muhammad, the Conqueror, the Seal, as also his House

    and his Companions, and may He save them.

    I. The Message of the Faithful Prophet : the Way of the Noble Qur'an

    Thirteen hundred and seventy years ago, Muhammad b.'Abd Allah, the Illiterate Prophet,' proclaimed in the heart of Mecca from the hillock of Al-Safa: "O mankind, I am apostle of Allah sent to you all, by Him to whom belongs the rulership of the heavens and the earth : There is no god but He : He makes to live and He makes to die. Therefore believe in Allah and His Apostle, the Illiterate Prophet, who believes in Allah and His Words, and follow him. Perhaps you will be rightly guided" [ 4.7 : 158 ]. This universal mission was a decisive landmark for all of creation - between a murky past, a brilliant and shining future, and a prosperous and exuberant present - as well as a clear and unambiguous announcement of a new order decreed by Allah, the knowing, the Wise, Its herald was Muhammad, the Harbinger, the Warner, its Book was the Perspicuous and Enlightening Qur'an, and its soldiery were the First Precursors consisting of the Emigrants and the Auxiliaries and those who followed them in doing good. It was not the artifact of man : it was rather the very baptism of Allah, for who is better than Allah in baptism ? "Thou didst not know what the Book was, nor the Faith, but We have made it a light through which We guide those whom We will of our worshipers. And truly dost thou guide to a straight path, the path of Allah to whom belongs all that is in the heavens and the earth. Do not all things proceed to Allah?" [ Q. 42 : 52 - 53 ].

    II. The Basic Principles for Complete Social Reformation Provided by the Noble Qur'an

    The Qur'an is the comprehensive work which contains the fundamentals of this all-embracing social reformation', and it came gradually to be revealed to the Prophet (May Allah bless and save him!), through whom it announced its message to the believers from time to time, according to the fall of events, circumstances, and occasions : "In this manner, so that We may reinforce t h y heart with it, and We have set it out in order. And they do not bring thee any similitude, but that we bring thee the truth, and a better one as exposition" [ Q. 25 : 32 - 33 ]. This went on until revelation ceased through his mediation, and it was preserved in men's breasts and their written notes for some twenty - two years. Now Allah had gathered therein the explanation of all things for this umma; and the bases for the thoroughgoing social reformation which He revealed may be summarized under these headings :

    (a) Matters of Divinity.

    (b) The elevation of the human spirit.

    (c) The stipulation of the doctrine of reward and punishment.

    (d) The proclamation of the brotherhood of man.

    (e) Advancement for men and women together; the proclamation of their joint responsibility and their equality : the precise definition of their respective duties.

    (f) The safeguarding of society by stipulating the right to life, property, work, health, freedom, education, and security for every member, and defining the legitimate sources of gain.

    (g) The control of the two instincts : the instinct of self - preservation and the instinct of the preservation of the species; the regulation of the alimentary and sexual demands.

    (h) Severity in punishing cardinal crimes.

    (i) The confirmation of the unity of the umma and condemnation of all the causes and symptoms of disunity.

    (j) The obligation of the umma to wage jihad for the sake of the principles of justice provided by this order.

    (k) Consideration of the state as the embodiment of the ideology, as concerned to defend it, and as responsible for realizing its aim within its own particular society as well as for conveying it to mankind as a whole.

    III. The Practical Observances Promulgated by This Regime

    This Qur'anic order stood in opposition to all other positivist systems and theoretical philosophies. It did not allow its principles and teachings to remain simply theories held by minds, or ideas relegated to books, or words to be bandied about. On the contrary, it instituted practical ways of applying them in order to implant them, strengthen them, and draw profit from their effects and results. it compelled the umma which believed in it and owed allegiance to it to be zealous in performing these works, making them obligatory duties for the omission of which no indulgence was granted. Indeed, it rewards the worker, and punishes the slacker in such fashion as to expel him from the bounds of this Islamic society and cast him to an abyss. The most important duties which this order has imposed as a protective fence for the inculcation of its principles are the following:

    (a) Prayer, dhikr, repentance, asking for pardon, etc. (b) Fasting, chastity, warning against luxury.

    (c) Zakat, alms - giving, expenditure for benevolent purposes.

    (d) Pilgrimage, travel, journeying, discovery, and investigation of Allah's Kingdom.

    (e) Acquisition, work, and the interdiction of begging.

    (f) Jihad, fighting, outfitting fighters, and caring for their families and interests after their departure.

    (g) Commanding the good and giving sound advice.

    (h) Forbidding evil, and intervention when it takes place and between its perpetrators.

    (i) The obtaining of education and knowledge by every male and female Muslim in the various disciplines of life, each one in what suits him best.

    (j) Good deportment and assiduous cultivation of high moral values.

    (k) Striving for physical health and control of the senses.

    (l) Social solidarity between ruler and ruled, in both custodianship and obedience.

    It is demanded of the Muslim that he fulfill these obligations and put them into practice as the Qur'anic order has set them out. He must not slacken in performing any of them, for they have all been specified in the Noble Qur'an, and have been illustrated unequivocally in the deeds of the Prophet (May Allah bless and save him!) and his Companions and those who followed them in doing good, with simplicity and clarity. Every deed, or a number of them, strengthens and inculcates a principle, or a number of them, from among the previously cited theoretical headings which this order came to bring to realization and to benefit mankind by virtue of their results and effects.

    IV. The First Islamic State

    On the foundation of this excellent Qur'anic social organization the first Islamic state arose, believing in it deeply, applying it meticulously, and disseminating it throughout the world, so that the first Caliph (May Allah be pleased with him !) used to say : "If I should lose a camel's halter, I would find it in Allah's Book". He fought those who refused to pay zakat, regarding them as apostates because they had overthrown this pillar of the order, and said : "By Allah, if they refused me a halter which they used to pay over to the Apostle of Allah (May Allah bless and save him !), I would fight them as soon as I had grasped a sword in my hand !" For unity, in all its meanings and manifestations, pervaded this new-risen umma. Social unity included the general dissemination of the Qur'anic order and the language of the Qur'an, while political unity was all- encompassing in the shadow of the Prince of Believers and beneath the standard of the Caliphate in the capital. The fact that the Islamic ideology was one of decentralization of the armed forces, the state treasuries, and the provincial administrations proved to be no obstacle to this, since all acted according to a single creed and a unified and comprehensive control. These Qur'anic principles warred against superstitious idolatry in the Arabian Peninsula and Persia, and did away with it. They warred against guileful Judaism and confined it to a narrow province, putting an end to its religious and political authority. They struggled with Christianity until its influence was greatly diminished in the continents of Asia and Africa and it became confined to Europe under the aegis of the Byzantine Empire of Constantinople. Thus did spiritual and political dominance come to be centered in the Islamic state within the two largest continents. This state persisted in its attacks against the third continent, assaulting Constantinople from the east and besieging it until the siege grew wearisome. Then it came at it from the west, plunging into Spain, with its victorious soldiers reaching the heart of France and penetrating as far as northern and southern Italy. It established an imposing state in western Europe, refulgent with science and knowledge. Afterwards, it succeeded in effecting the conquest of Constantinople itself and the containment of Christianity within the restricted area of Central Europe. Islamic fleets plowed the deeps of the Mediterranean and Red Seas, and both became Islamic lakes. And so the armed forces of the Islamic state assumed the primacy of the seas both in the East and West, and enjoyed absolute mastery over land and sea. These Islamic nations had already had contacts with others, and had taken over much of their culture, but they triumphed through the strength of their faith and the solid fabric of the institutions they imposed upon all of them.- They Arabized them, or succeeded in doing so to a degree, and were able to sway them and convert them over to their language and religion because of their splendor, beauty and vitality. There was nothing at all to prevent them from adopting any useful feature of these cultures, insofar as it did not have an adverse effect on their social and political unity.

    V. Factors Conducive to the Dissolution of the Islamic State and the Islamic People

    For all this imposing strength and extensive dominion, the factors of disintegration came to insinuate themselves into the fiber of this Qur'anic umma and gradually to become grave, widespread and powerful, until they rent this fabric apart and brought the centralized Islamic state to an end in the sixth century A.H. (the thirteenth century A.D.) at the hands of the Tatars. In the fourteenth century A.H. (the twentieth century A.D.) they did this a second time, leaving in their wake on both occasions disunited nations and small states aspiring toward unity and striving for resurgence. The most significant of these factors were the following:

    (a) Political differences, partisanship, and struggle for supremacy and prestige, despite the forceful warning which Islam had brought to bear in this regard, encouraging indifference to positions of power and drawing attention to this aspect, which is the canker of nations and the destruction of peoples and states : "And contend not with one another, so that you become weak and your strength depart, and persevere, for Allah is with those who persevere" (Q. 8 : 46)! and despite the profound exhortations to remain faithful to Allah alone in speech and act, and to flee love of fame and praise.

    (b) Religious differences, sectarianism, and turning away from religion, as constituting both doctrines and works, to dead works and technical expressions endowed with neither spirit nor life, accompanied by indifference to Allah's Book and the Sunna of the Apostle (May Allah bless and save him !), stagnation, fanaticism in thought and word, and a passion for disputation, controversy, and wrangling, All these were among the things Islam had warned of and forbidden most rigorously, so that the Apostle (May Allah bless and save him !) said" "No people has ever fallen into error after receiving guidance except by being brought to controversy.

    (c) Self- indulgence in luxuries and comforts, and craving for pleasure and sensual joys to the point that what has been recorded of Muslim rulers in many periods goes beyond anything recorded of others, and this despite their reading of the Words of Allah (Blessed and Almighty

    is He!) : "And when We wish to destroy a city, We issue a command to its men of wealth, and they transgress therein, and so the Word against them is justified, and We destroy it utterly" [Q.17 : 16 ].

    (d) The transfer of authority to non-Arabs - i.e., Persians at one time, Daylamites at another, Mamluks, Turks, and others - who had never absorbed genuine Islam, and whose hearts had never been illuminated with the light of the Qur'an because of the difficulty they encountered in trying to grasp its concepts, for all that they [ i.e., the Arabs ] read the Words of Allah (Blessed and Almighty is He !) : "O ye who believe ! Do not take as confidants those who are not of you; they will not fail to cast disorder among you; they are pleased by what troubles you. Hatred has been revealed out of their mouths; what their hearts conceal is yet greater. We have made the signs clear to you, if you would but understand" IQ, 3:118].

    (e) Indifference to the applied sciences and natural science, and waste of time and loss of energy on abstruse, speculative philosophies and unhealthy, phantasmagorical pseudo - sciences, despite Islam's urging them to consider the universe, to explore the secrets of creation, and to travel about in the earth, for it commands them to contemplate the Kingdom of Allah : "say : 'Behold what is in the heavens and the earth"' [ Q. 10 : 102 ].

    (f) Infatuation with their authority, self- deception as to their power, and failure to look into the social evolution of the nations outside their fold, until these latter got ahead of them in preparedness and equipment and took them by surprise. But the Qur'an had commanded them to be alert, and had warned them of the consequences of heedlessness, regarding the heedless as cattle, nay, as even more deluded: "For We have surely created for Jahannam many jinn and men, having hearts with which they discern not, having eyes with which they see not, having ears with which they hear not - these are like cattle, nay, even more deluded; these are the heedless" [47 : 179].

    (g) Self - deception through the intrigues of hostile flatterers, admiration for their works and the outward forms of their way of life, and unthinking imitation of them in ways that were harmful rather than beneficial, despite the stringent prohibition against modeling themselves on them, the Clear command to remain different from them and to preserve the basic elements of the Islamic umma, and the warning ot the consequences of this mimicking, to which effect the Noble Qur'an says : "O ye who believe ! If you obey those who disbelieve, they will throw you back upon your heels, and you will be turned into losers" [ 4.3 : 149 ].

    VI. Political Struggle

    (a) These factors began to operate within the life of the Islamic state and the Islamic umma, and the suppressed nations thought that the time was ripe to take their revenge and to do away with this Islamic state which had earlier conquered their lands and altered the character of their mores in all departments of life. The Tatars swept down like a devastating flood upon the Islamic state and began tearing it apart piecemeal, until they came to Baghdad, the capital of the 'Abbasid Caliphate, and trampled it underfoot in the person of the Caliph Al-Musta'sim. So was the unity of the state rent asunder, and the knot of the Caliphate undone for the first time. The nations fell apart into small states, and every tribe had a pulpit and a Prince of Believers. Christianity revived in Europe, gathered its forces, and hurled back the Muslim East in Asia and Africa with its legions throughout nine crusading assaults, in which the best of their chivalry, royalty, and armaments were deployed. These invading forces were able to establish a Crusader state in Jerusalem, to threaten the nations of Islam in the East and West, and to attack Egypt, at that time the most poweiful of these states.

    (b) Revival : But Allah(Blessed and Almighty is He !) did not yet allow vanity to overcome truth, and Egypt was able to gather about herself the scattered forces of some of these minor states, and she hurled them at the throat of the Crusaders, under the leadership of Salah al-Cin (saladin). she recovered Jerusalem from them, and showed them the meaning of defeat at Hattin. Then she stood up to face the Tatars under the leadership of Al-zahir Baybars, threw them back upon their heels, broken, at Ayn Jalut, and restored the form of the Caliphate once again. Then God willed that a state extensive in domain, bold in courage, and formidable in power rise on the side of Islam, welding its people into complete unanimity and uniting under its banner most of the Islamic nations and peoples. Its lofty ambitions made it imperative that it attack Christianity in its very lair. It conquered Constantinople, and its authority extended to the heart of Europe until it reached as far as Vienna. This was the state of the Ottoman Turks.

    (c) Fruits of the Renaissance in Europe : The Islamic state was tranquil under the banner of the Ottomans and their authority, it accepted it passively and took no notice of what was happening around it. But Europe, which had come into contact with the superior culture of Islam in the West through Spain, and in the East through the Crusades, lost no opportunity and did not fail to profit by these lessons. She began to build up her forces, and to unite under the banner of the Franks in the land of Gaul, and thereafter she was able to stem the tide of the Islamic assault in the West and to sow dissension within the ranks of the Spanish Muslims, employing some to assail others, until she finally drove them overseas to the African coast. The young Spanish state took their place, and Europe continued to build up her forces, to unite, to plan, to acquire knowledge, to traverse foreign lands, and to discover new countries, until the discovery of America was made by Spain and the discovery of the route to India by Portugal. Then cries for reform followed swiftly on one another throughout Europe, numerous reformers arose, and she eagerly embraced natural science and fruitful, productive knowledge. These revolutions of the Reformation resulted in the creation of a number of nationalities and the rise of a strong state aiming with single purpose at the dismemberment of the Islamic state, which Europe parceled out and whose place she usurped in Asia and Africa. These young states formed alliances for this purpose, which at times rose to the level of sacred pacts.

    (d) A new attack : European power expanded, thanks to discoveries, .expeditions throughout the world, and travels to the most distant horizons - as far as many of the more remote Islamic countries like India, as well as to some of the neighboring Islamic provinces. Europe began to work earnestly at dismembering the powerful, far -flung Islamic state and to lay numerous plans toward this end, referring to them at times as "the Eastern question" and at others as "dividing up the inheritance of the Sick Man of Europe". Every state proceeded to seize opportunity as it arose, to adop the flimsiest excuses, to attack the peaceful, negligent Islamic state, and to reduce its periphery or break off portions of its integral fabric. This onslaught continued over a long period of time, during which the Ottoman Empire was stripped of many an Islamic territory which then fell under European domination, e.g., Morocco and North Africa. Many non-Islamic areas previously under Ottoman rule became independent during this time, e.g., Greece and the Balkan states. The final round in this struggle was the First World War, from 1914 to 1918, which ended in the defeat of Turkey and her allies, and which provided the strongest nations of Europe, England and France, and under their patronage, Italy, with a perfect opportunity. They reached out to grasp this grandiose heritage consisting of the Islamic nations and peoples and imposed their rule over them under various titles - occupation, colony, trusteeship or mandate - and divided them up in the following manner :

    (1) North Africa (Morocco, Algeria, and Tunis) became French colonies interpenetrated by a zone of international influence in Tangier and a Spanish colony in the Rif.

    (2) Tripoli and Barca became an Italian colony in which Italy did not wish any trace of Islam to remain. She forced Italian citizenshiP upon it and gave it the name of "South Italy". Then she filled it with thousands of hungry families and wild beasts in human form.

    (3) Egypt and the Sudan fell under English protection, neither one possessing a shred of independent authority.

    (4) Palestine became an English colony, which England took the liberty of selling to the Jews so that they might establish therein a national zionist homeland.

    (5) Syria became a French colony.

    (6) Iraq became an English colony.

    (7) The Hijaz possessed a weak, unstable government dependent on charity and clinging to false treaties and worthless covenants.

    (8) Yemen possessed an outmoded government and a poverty - stricken populace exposed to attack anywhere and at any time.

    (9) The remaining nations of the Arabian peninsula consisted of small emirates whose rulers lived under the wing of the British consuls and who fought one another for the crumbs falling from their tables, their breasts burning with mutual resentment and hatred. This was the case despite the reassuring promises and binding treaties drawn up by the Allies with the mightiest potentate of the Peninsula, King Husayn, stating that they would help him achieve the independence of the Arabs and support the authority of the Arab Caliphate.

    (10) Iran and the Afghans possessed shaky governments beset by the greed of the strong on every side, and they were under the wing of one nation at one time and under that of another at other times.

    (11)India was an English colony.

    (12) Turkestan and the adjoining regions were Russian colonies, subjected to the bitter harshness of the Bolshevik authorities. Apart from these, there were Islamic minorities scattered through many countries, knowing no state to whose protection they might have recourse, nor any well - armed government to defend their nationality, as, e.g., the Muslims in Ethiopia, China, the Balkans, and the lands of Central, South, East and West Africa. Under such conditions, Europe won in the political struggle, and finally accomplished her will in dismembering the Islamic empire, annihilating the Islamic state and erasing it, politically speaking, from the roster of powerful, living nations.

    (e)Back to Power Again: But this flagrant hostility and contempt for treaties and covenants tormented men's hearts and aroused their spirits, and these nations began to demand their independence and to struggle to regain their freedom and glory. Toward this end, revolts flared up within their borders: Turkey revolted, Egypt revolted, Iraq and Syria revolted, and repeated revolts took place in Palestine and the Rif in Morocco. Every where people began to stir, and as a result the Islamic peoples obtained some of their rights. Turkey became independent within her new frontiers, Egypt and Iraq were recognized as sovereign states, the state of the Saudis rose in the Hijaz and Najd, while, Yemen, Iran, and Afghanistan preserved their already existing independence, and Syria came close to winning recognition of her independence. Palestine drew the attention of the world to herself through her struggle, and the Muslims, without any doubt, took significant steps, even if they were few and slow, toward the noble aims theysoughtto achieve, the restoration of their freedom and glory and the rebuilding of their state. Although these steps led to the concept of local nationalism, with each nation demanding its right to freedom as an independent entity, and while many of those who worked for this revival purposely ignored the idea of unity, nevertheless the outcome of these steps will be, without a doubt, consolidation and a resurrection of the Islamic empire as a unified state embracing the scattered peoples of the Islamic world, raising the banner of Islam and bearing its message. There is no nation in the world held together by the kind of linguistic unity, joint participation in material and spiritual interests, and similarity of suffering and hope that hold the Muslims together.

    (f) A New War : The European nations emerged from the First World War with the seeds of rancor and hatred deeply implanted within many of them. The peace conference took place and the ensuing treaties were sharp slaps in the face to some and a painful disillusionment to many others; furthermore, many new concepts and ideologies, strongly chauvinistic, made their appearance. Such a situation among these nations must lead inevitably to new antagonisms and a terrible, devastating war which will tear them asunder and rend apart their unity, bringing them back to their senses and deterring them from injustice. And it will give the Islamic nations another opportunity to close their ranks, to unite, to finally achieve their freedom and independence and to regain their state and their unity under the banner of the Prince of Believers : "And We desired to show favor to those who had been ren'dered weak in the earth, and to make them leaders and make them inheritors" [4.28 : 5 ].

    VII. Social Struggle

    A new civilization : The European nations which came into contact with Islam and its peoples in the East through the wars of the Crusades, and in the West through the proximity of the Arabs of Spain and their intercourse with them, did not profit from this contact solely in terms of heightened sensibility, cohesion, or political unification : they also profited through a great intellectual awakening. acquiring numerous sciences and branches of knowledge. A scientific and cultural Renaissance, vast in scope, made its appearance among them, and the Church rose to combat this strange phenomenon with all the strength at its command. It subjected their scholars and humanists to the bitterest punishments : the courts of the Inquisition waged war upon them and aroused the wrath of states and people against them. But all this served it nothing, and its teachings could not stand up before the truths and discoveries of science. The scientific Renaissance emerged entirely victorious, and the state thereby awoke and it too fought the Church until it overcame it and European society was delivered completely from its authority. Its men were driven into the shrine and the cloister, the Pope was confined to the Vatican, and the work of the clergy was limited to a restricted area in the affairs of life beyond which they could not go and to which their efforts were confined. Europe retained its Christianity only as a historical heirloom, as one factor among others for educating the simpleminded and naive among the masses, and as a means for conquest, colonization, and the suppression of political aspirations. The domain of science stretched out before Europe, and the scope of invention and discovery broadened. The machine doubled production and gave an industrial cast to all of life. All this proceeded hand in hand with the rise of the strong state whose authority reached out to many lands and regions. The world eagerly welcomed these European nations, arousing their cupidity for the profits to be gained everywhere. It poured out its wealth to them from all sides, and it was only natural thereafter that European life and culture should rest upon the principle of the elimination of religion from all aspects of social life, especially as regards the state, the law - court, and the school; the domination of the materialistic outlook, and its enthronement as the criterion for everything. As a result, the character of this culture became purely materialistic, demolishing what the revealed religions had promulgated and contradicting utterly those principles which True Islam had established and made the foundations of its culture which united the spiritual and the material. Among the most important traits of European civilization are the following :

    (1) Apostasy, doubt in Allah, denial of the soul, obliviousness to reward or punishment in the world to come, and fixation within the limits of material, tangible existence : "They know something external of the life of this world, but of the world to come they are heedless " [4.30 : 7].

    (2) Licentiousness, unseemly dedication to pleasures, versatility in self - indulgence, unconditioned freedom for the lower instincts, gratification of the lusts of the belly and the genitals, the equipment of women with every technique of seduction and incitement, and excess in pernicious practices until they shatter both body and mind, destroying the integrity of the family and threatening the happiness of the home : "Those who disbelieve take their enjoyment and eat as cattle eat, and the Fire is their dwelling - place" [ 4.47 : 12 ].

    (3) Individual selfishness, for every man wants the good only for himself; and class selfishness, for each class vaunts itself over the others and seeks to appropriate all profits to itself; and national selfishness, for each nation is bigoted on behalf of its members, disparages all others, and tries to engulf those which are weaker.

    (4) Usury, granting it legal recognition, regarding it as a principle of business dealings and expertise under its various forms and varieties, and making it a general practice among nations and individuals. These purely materialistic traits have produced within European society corruption of the spirit, the weakening of morality, and flaccidity in the war against creime, while problems have multiplied, destructive ideologies have made their appearance, devastating and ruinous revolutions have burst forth, and economic, social, and political institutions have been shaken and no longer stand upon stable foundations. Nations have been torn apart by sects and parties, and peoples have fought one another savagely because of their greeds and hatreds. This modern civilization has confirmed its absolute impotence to guarantee the security of human society and to establish peace and tranquility within it, just as it has confirmed its failure to grant men happiness, despite all the truths of science and knowledge that it has disclosed to them, as well as all the means to wealth and opulence it has made available to them, and despite the power and authority it has brought to the states which embody it throughout the earth, even though it has not yet been in existence for so much as a century.

    VIII. The Tyranny of Materialism Over the Lands of Islam

    The Europeans worked assiduously to enable the tide of this materialistic life, with its corrupting traits and its murderous germs, to overwhelm all the Islamic lands toward which their hands were outstretched. An ill destiny overtook these under their domination, for they were avid to appropriate for themselves the elements of power and prosperity through science, knowledge, industry, and good organization, while barring these very nations from them. They laid their plans for this social aggression in masterly fashion, invoking the aid of their political acumen and their military predominance until they had accomplished their desire. They deluded the Muslim leaders by granting them loans and entering into financial dealings with them, making all of this easy and effortless for them, and thus they were able to obtain the right to infiltrate the economy and to flood the countries with their capital, their banks, and their companies; to take over the workings of the economic machinery as they wished; and to monopolize, to the exclusion of the inhabitants, enormous profits and immense wealth. After that, they were able to alter the basic principles of government, justice, and education, and to imbue political, juridical, and cultural systems with their own peculiar character in even the most powerful Islamic countries. They imported their half - naked women into these regions, together with their liquors, their theaters, their dance halls, their amusements, their stories, their newspapers, their novels, their whims, their silly games, and their vices. Here they countenanced crimes they did not tolerate in their own countries, and decked out this frivolous, strident world, reeking with sin and redolent with vice, to the eyes of deluded, unsophisticated Muslims of wealth and prestige, and to those of rank and authority. This being insufficient for them, they founded shcools and scientific and cultural institutes in the very heart of the Islamic domain, which cast doubt and heresy into the souls of its sons and taught them how to demean themselves, disparage their religion and their fatherland, divest themeselves of their traditions and beliefs, and to regard as sacred anything Western, in the belief that only that which had a European source could serve as a model to be emulated in this life. These schools took in the sons of the upper class alone, and became a preserve restricted to them. The sons of this class consisted of the mighty and ruling group, and those who would shortly hold within their grasp the keys to all important matters that concerned these nations and peoples. Those who did not complete their finishing in these local institutes found all that would guarantee them this finishing in the continuing series of student missions. This drastic, well - organized social campaign had a tremendous success, since it was rendered most attractive to the mind, and would continue to exert a strong intellectual influence on individuals over a long period of time. For this reason, it was more dangerous than the political and military campaigns by far, and some Islamic countries went overboard in their admiration for this European civilization and in their dissatisfaction with their own Islamic character, to the point that Turkey declared itself a non-Islamic state and imitated the Europeans with the utmost rigor in everything they did. Aman Allah khan, King of Afghanistan, tried this, but the attempt swept away his throne, and in Egypt the manifestations of this mimicry increased and became so serious that one of her intellectual leaders could say openly that the only path to progress was to adopt this civilization with all it contained of good and evil, sweet and bitter, the appealing and the hateful, the praise-worthy and the reprehensible. From Egypt it began to spread rapidly and vigorously into neighboring countries, until it reached Morocco and circumambulated the very shrines in the purlieus of the Hijaz. We may subdivide the Islamic countries, according to the degrees to which they were affected by this materialistic civilization and the domination of its materialism over them, into three groups :

    (1) Countries in which this influence has reached serious proportions, penetrating even the mind and the feelings. apart from outward forms and conventions. Among these countries are Turkey and Egypt, where even the slightest trace of Islamic ideology has disappeared from all social situations, and has been driven off to take up quarters inside the mosques and Sufi establishments and retreats.

    (2) Countries which have been influenced by this civilization in their official observances and conventions, but in which it has not triumphed over their inward sensibilities. Such are Iran and the countries of North Africa.

    (3) Countries which have not been influenced by this civilization, except for a particular class consisting of the well educated and the ruling group, to the exclusion of the common people and the masses. Such are Syria, Iraq, the Hijaz, many sections of the Arabian Peninsula, and the remainder of the Islamic countries.

    Nevertheless, this wave is spreading out with the speed of lightning to reach into minds, social classes, and mores that it has not yet penetrated. Enemies of Islam can deceive Muslim intellectuals and draw a thick veil over the eyes of the zealous by depicting Islam itself as being defective in various aspects of doctrine, ritual observance, and morality, besides accommodating a host of rites, superstitions, and inane formalities. What helps them to carry out this deception is the Muslims' ignorance of the true meaning of their religion, so that many of them are satisfied with this presentation, rest content with it, and accept it. For so long a time has this been true of them that it is difficult for us to make any of them understand that Islam is a perfect system of social organization which encompasses all the affairs of life. As a result, it is possible for us to say that Western civilization, with its materialistic ideology, has triumphed in this social struggle over Islamic civilization, with its sound ideology comprising both spirit and matter, in the very territories of Islam, and in a ruthless was whose battlefield has been the spirits and souls of Muslims as well as their beliefs and intellects, exactly as it has triumphed on the political and military battlefields. It is no wonder, for the phenomena of life are not fragmented : what is strong is wholly strong, and what is weak is wholly weak: "These are the days which we apportion to mankind in turn" [ 4.3 : 140 ]. And even if the ideology and teachings of Islam have gone astray, it is powerful in its essential nature, abundantly fertile and vital, attractive and enchanting in its splendor and beauty, and it will remain so because it is the truth, and human existence will never achieve perfection and virtue through any other means. And because it is of God's creation and under His care : "Lo, We have sent down the Reminder, and lo, We are its Protector" [ 0.15 : 9 ]; "God refuses aught but that He should perfect His light, though the unbelievers feel aversion" [ 0.9 : 32 ].

    Awakening : Just as political aggression had its effect in arousing nationalist feelings, so has social aggression had its effect in reviving the Islamic ideology. Voices have been raised on every hand, demanding a return. to Islam, an understanding of its precepts, and an application ofits rules. The day must soon come when the castles of this materialistic civilization will be laid low upon the heads of their inhabitants. Then they will feel the burning of a spiritual hunger in which their hearts and souls will go up in flames, and they will find no sustenance, no healing, no remedy, save in the teachings of this Noble Book: "0 man, an admonition from your Lord has come to you, and a healing for what is in your hearts, a guidance and a mercy for the believers. Say : 'In God's bounty, and in His mercy : let them rejoice in that.' It is better than what they hoard" [ Q.10 : 58 - 59 ].

    IX. Our Mission is one of Reawakening and Deliverance

    (a) A Weighty Heritage: So, Brethren, did Allah will that we inherit this heritage weighty with consequence, that the light of your mission glow amidst this darkness, and that Allah prepare you to exalt His Word and reveal His Sacred Law and reestablish His state: "Allah will surely aid one who helps Him. Allah is Mighty, Glorious ;"[4.22 : 40].

    (b) Our General Aims : What do we want, Brethren ? Do we want to hoard up wealth, which is an evanescent shadow ? Or do we want abundance of fame, which is a transient accident ? Or do we went dominion over the earth ? - "The earth is Allah's : He gives to inherit it those whom He will of His servants" [ 4.7 : 127 ] - even as we read the Speech of Allah (Blessed and Almighty is He !) : "That is the Abode of the Hereafter which We assign to those who do not want exaltation in the earth, nor any corruption. The final consequence is to the pious" [ 4.28 : 83 ]. May Allah witness that we do not want any of these, that our work is not toward these ends, and that our mission is not on their behalf. Rather always bear in mind that you have two fundamental goals :

    (1) That the Islamic fatherland be freed from all foreign domination, for this is a natural right belonging to every human being which only the unjust oppressor or the conquering 'exploiter will deny.

    (2) That a free Islamic state may arise in this free fatherland, acting according to the precepts of Islam, applying its social regulations, proclaiming its sound principles, and broadcasting its sage mission to all mankind. For as long as this state does not emerge, the Muslims in their totality are committing sin, and are responsible before Allah the Lofty, the Great for their failure to establish it and for their slackness in creating it. In these bewildering circumstances, it is counter to humanity that a state should arise, extolling an ideology of injustice and proclaiming a propaganda of opperssion, while there should be no one among all mankind working for the advant of a state founded on truth, justice, and peace. We want to realize these two goals in the Nile Valley and the Arab domain, and in every land which Ailah has made fortunate through the Islamic creed : a religion, a nationality, and a creed uniting all Muslims.

    (c) Our Special Aims: Following these two aims, we have some special aims without the realization of which our society cannot become completely Islamic. Brethren, recall that more than 60 percent of the Egyptians live at a subhuman level, that they get enough to eat only through the most arduous toil, and Egypt is threatened by murderous famines and exposed to many economic problems of which only Allah can know the outcome. Recall too that there are more than 320 foreign companies in Egypt, monopolizing all public utilities and all important facilities in every part of the country; that the wheels of commerce, industry, and all economic institutions are in the hands of profiteering foreigners; and that our wealth in land is being transferred with lightning speed from the possession of our compatriots to that of these others. Recall also that Egypt, out of the entire civilized world, is the most subject to diseases, plagues, and illnesses; that over 90 percent of the Egyptian people are threatened by physical infirmity, the loss of some sensory perception, and a variety of sicknesses and ailments; and that Egypt is still backward, with no more than one-fifth of the population possessing any education, and of these more than 100,000 have never gone farther than the elementary school level. Recall that crime has doubled in Egypt, and that it is increasing at an alarming rate to the point that the prisons are putting out more graduates than the schools; that up to the present time Egypt has been unable to outfit a single army division with its full complement of materiel; and that these symptoms and phenomena may be observed in any Islamic country. Among your aims are to work for the reform of education; to war against poverty, ignorance, disease, and crime; and to create an exemplary society which will deserve to be associated with the Islamic Sacred Law.

    (d) Our General Means of Procedure: How will we arrive at these goals ? Speeches, pronouncements, letters, lessons, lectures, diagnosis of the ailment and prescription of the medicine - all these by themselves are useless and will never realize a single aim, nor will they advance a single agent of our mission to any one of his goals. Nevertheless, missions do have certain means of procedure which they must adopt and according to which they must operate. The general procedural means used by all missions are invariable and unchanging, and they are limited to the three following matters :

    (1) Deep faith.

    (2) Precise organization.

    (3) Uninterrupted work. These are your general procedural measures, Brethren, so believe in your ideology, form your ranks about it, work on its behalf and stand unwaveringly by it.

    (e) Additional Procedures : Besides these general procedures, there may be additional ones which must be adopted and strictly adhered to. There are negative and positive ones, some of which accord with people's customary behavior and others which go against such behavior, differ from it, and contradict it. there are mild ones and rigorous ones, and we must train ourselves to put up with all of these and to be prepared to resort to any of them in order to guarantee success. We may be asked to go against entrenched habits and usages, and to rebel against regulations and situations which people take for granted and are familiar with. But then in its deeper essence, our mission is actually a rebellion against accepted usage and a change in habits and situations. Are you then prepared for this, Brethren ?

    (f) Some Discouragement: Many people will say: What do these tracts mean ? Of what use can they be for building an umma and rebuilding a society burdened with these chronic problems and sunk in such a welter of corruptions ? How will you manage the economy on a nonprofit basis? How will you act on the woman question? How will you obtain your rights without the use of force? know, brethren, that Satan slips his whispered suggestions into the aspirations of every reformer, but that Allah cancels out what Satan whispers; then Allah decrees His miracles, for Allah is knowing, Wise. Remind all of these people that history, in telling us of past and contemporary nations, also gives us admonitions and lessons. And a nation that is determined to live cannot die.

    (g) Obstacles in Our Path : I would like to avow to you frankly that your mission is still unknown to many people, and that on the day they find out about it and grasp its import and its aims, you will encounter violent antagonisms and sharp hostility. You will find many hardships ahead of you, and many obstacles will rise up before you. Only at that time will you have begun to tread the path of those who come with a mission. At the present time you are still unknown, and you are still smoothing the way for your mission and getting yourselves ready for the necessary struggle and campaign - the ignorance of the people as to what constitutes true Islam will stand as an obstacle in your way, and you will find among the clerical classes and the religious establishment those who will regard your understanding of Islam as outlandish, and censure your campaign on that account. Chiefs, leaders, and men of rank and authority will hate you, all governments will rise as one against you, and every government will try to set limits to your activities and to put impediments in your way. The spoliators will use every pretext to oppose you, and to extinguish the light of your mission. For that end they will invoke the aid of weak governments and a weak morality, and of the hands stretched out to them in beggary and toward you in malignity and hotility. (They will all stir up around your mission the dust of suspicion and unjust accusations, and they will try to endow it with every possible defect and to display it before the people in the most repugnant possible guise, relying on their power and authority and fortified by their wealth and influence. "They desire to extinguish Allah's light with their mouths, but Allah will perfect His light though the unbelievers be averse to it" [Q. 61 : 68 ].) without a doubt, you will then experience trials and tribulations, you will be imprisoned, arrested, transported, and persecuted, and your goods will be confiscated, your employments suspended, and your homes searched. This period of trial may last a long time : "Do men imagine that they will be left to say :'We believe, and that they will not be put to the test?" [ 4.29,: 2 ] But Allah has promised you afterwards the triumph of those who have striven and the reward of those who work for the good : "O ye who believe, shall I show you a commerce that will save you from a painful chastisement ?... Then We sustained those who believed against their enemy,` and they became victorious" [ Q. 61 : 10 and 14 ]. Are you resolved to be Allah's helpers ?

    (h) The Factors for Success: It is proper that we remember, Brethren, as we face all these obstacles, that we are proclaiming Allah's missions, which is the loftiest of all missions; that we are promulgating the Islamic ideology, which is the most poweful system of ideas; and that we are offering to mankind the Sacred Law of the Qur'an, which is the most just of all revealed law codes : "The baptism of Allah - and who is better than Allah in baptisml" [ 4.2 : 138 ]. Let remember that the entire world is in need of this message, and that all that exists in it is preparing and smoothing out its path before it, and that we, Allah be praised, are free from personal ambition and far from seeking personal advantage. We seek nothing but Allah's Face and the welfare of mankind, and we labor desirous only of His approval. We look forward to Allah's support and His aid, for he whom Allah aids cannot be overcome : "That is because Allah is the defender of those who believe, and because the unbelievers have no defender" [ 4.47 : 11 ]. The strength of our mission, the world's need for it, the nobility of our goals and Allah's support for us are the factors for success before which no obstacle can stand nor any hindrance impede : "And Allah has the upper hand in His affairs, but most of mankind do not know" [ 4.12 : 21 ].

    X. An Exhortation

    Muslim Brethren, listen !

    Through these words, I wished to present your ideology to your close scrutiny, for it is possible that critical times await us, and that communication between me and you will be cut off for a while so that I may not be able to speak or write to you. Therefore I advise you to ponder these words carefully, to learn them by heart if you can, and to give them your wholehearted acceptance. For behind every word lie manifold meanings.

    Brethren, you are not a benevolent organization, nor a political party, nor a local association with strictly limited aims. Rather you are a new spirit making its way into the heart of this nation and revivifying it through the Qur'an; a new light dawning and scattering the darkness of materialism through the knowledge of Allah; a resounding voice rising and echoing the message of the Apostle (May Allah bless and save him!). It is simply the truth, and no exaggeration, that you know that you are bearing the burden after the rest of mankind have shunted if off. If someone should ask you: To what end is your appeal made ?, say: We are calling you to Islam, which was brought by Muhammad (May Allah bless and save him!): government is part of it, freedom is one of its religious duties. If someone should say to you: This is politics !, say: This is Islam, and we do not recognize such divisions. If someone should say to you: you are agents of revolution !, say: We are agents of the truth and of peace in which we believe and which we exalt. If you rise up against us and offer hindrance to our message, Allah has given us permission to defend ourselves, and you will be unjust rebels. If someone should say to you: You are asking the help of individuals and associations !, say:

    "We believe in Allah alone, and reject that which you were associating with Him." And if they persist in their hostility, say: "Peace be unto you ! We have no desire for the ignorant " [ Q. 28: 55 ].

    XI. Duties


    We believe in Allah, exult in the knowledge of Him, rely upon Him and lean upon Him. Fear no one but Him, stand in awe of no other than Him. Perform His commandments and shun what He has forbidden.

    Model yourselves on the virtues and cleave to the perfections. Be strong in your morality and mighty through the might which Allah has given to the believers, and through the nobility of the sincerely pious.

    Apply yourselves to the Qur'an, and study it together assiduously, and devote yourselves to the Pure Life of the Prophet, taking counsel from it. Be active workers rather than wranglers, for when Allah bestows His guidance on a people He inspires them to work. And people do not go astray after receiving guidance, except when disputation becomes the vogue among them.

    Love one another, and hold fast zealously to your union, for this is the secret of your strength and the buttress of your success. Stand fast until Allah judges justly between you and your people, for He is the best of Judges.

    Listen, and obey your leaders both in duress and comfort, in good times and bad, for this is the token of your conviction and the bond of solidarity among you.

    Finally, look forward to Allah's aid and His support. The occasion will come, without a doubt: "And then the believers will rejoice in Allah's aid. He aids whom He will, and He is the Mighty, the Merciful" [ Q. 30: 4 ].

    May Allah grant us and you success in what He loves and approves, and conduct us and you along the paths of the good who are rightly guided; may He give us to live the life of the glorious and the fortunate, and give us to die the death of the martyrs who have striven in jihad. For He is the best of Masters, and the best of Defenders.
    Attached Images Attached Images
    Last edited by hound of hell; 01-04-2006 at 04:11 PM.

  6. #6
    Say it...I can take it Passing through's Avatar
    Join Date
    Jan 2006
    Right behind you

    Default Re: A question to those who follow Islam

    OK - with all due respect and sincerity... did you copy and paste that out of a doctrinal book of Islam? Because if so then that still does not answer the question.

    If Islam is the truth...then Islam would set you free to make sure it was the truth. If Islam is not the truth...then Islam will hold you in bondage and will discourage seeking the truth. Why does Islam teach against searching for the truth through any means that the heart leads one to, whether it be Buddhism, Taoism, Christianity, or any other religion? There is no truth in bondage...only in freedom can the truth be found. One cannot search for the truth unless one is free to do so. I say this to my brothers in Christ as well as my friends of other faiths... Do not trust what anyone has taught you...trust only the spirit that leads you from within...that spirit will answer your questions and lead you to the truth... Christ allows this freedom...He does not fear what will be found...if one truly desires to seek the truth...then neither Allah or any other God will stop them. God the Father encourages this journey because He knows where the path leads...straight to the cross of Jesus Christ. My prayers are with you my friend.
    Last edited by Passing through; 01-04-2006 at 04:19 PM.

  7. #7
    Semi Newbie hound of hell's Avatar
    Join Date
    Nov 2005

    Default Re: A question to those who follow Islam

    Message of the Teachings
    Part One
    Dear truthful brothers, the basic elements of our covenant are ten; so grasp their meanings and memorize them. They are comprehension, devotion, action, (Jihad) sacrifice, obedience, perseverance, resoluteness, brotherhood, and trust.

    (A) By Comprehension I mean that you should be certain that our cause is in full agreement with the principles of Islam, and that you should understand Islam as we understand it within the bounds of the following twenty concise principles.

    l. Islam is a comprehensive system which deals with all spheres of life. It is a state and a homeland (or a government and an Ummah). It is morality and power (or mercy and justice). It is a culture and a law (or knowledge and jurisprudence). It is material and wealth (or gain and prosperity). It is (Jihad) and a call (or army and a cause). And finally, it is true belief and worship.

    2. The glorious Qur'an and the purified tradition (Sunnah) of the Prophet (peace be upon him) are the references of every Muslim for the realization of the rules of Islam. The Quran can be understood according to the principles of the Arabic language without affectation or

    controversy, and the Sunnah can be acquired by reference to the trustworthy transmitters of Hadith (collected sayings of the Prophet).

    3. True belief, proper worship, and Jihad in the Way of Allah have light and warmth that Allah casts in the hearts of whomever He chooses from among His servants. But inspirations, notions, revelations, and visions are not authentic references for Islamic Law, and therefore should not be given any consideration except when they do not conflict with the authentic references and established principles of Islam.

    4. Talismans, incantations, geomancy, gnosis, fortune telling, arrogation of knowledge of the unseen, and similar practices are all detested atrocities that must be fought, except what is mentioned in the Qur'an or transmitted to us as an authentic incantation of the Prophet (peace be upon him).

    5. The opinion of Imam or his deputy is acceptable in matters which are of proven benefit to the public, provided that his opinion does not conflict with any established principle of Islam. In this regard, the opinion of the Imam is allowed to marginally differ from similar preceding rulings by virtue of changing circumstances, customs, and conventions of the society.

    6. The opinion of everyone except the infallible Prophet (peace be upon him), is liable to changes and modifications. All that has reached us of the opinions and rulings of the righteous early Muslims is acceptable to us as long as it is in agreement with the Qur'an and the Sunnah. In case of disagreement, the Book of Allah and the practice of His Apostle are more deserving of our adherence. However, we do not criticize or attack any of those individuals who were in disagreement, since we do not know what their intentions were nor the circumstances that necessitated their decision.

    7. Every Muslim who reaches the level of understanding the arguments of legal deduction and jurisprudence is encouraged to investigate the works of the four great Imams of Islamic jurisprudence and see which of them attracts him most. With the help of the arguments of that Imam and the proven opinions of trustworthy workers of his own age, he should be able to increase his knowledge of Islamic Law and find the Islamic solutions to the contemporary problems of his society. Those Muslims who are unable to do so are advised to exert the necessary efforts to acquire such a level of understanding.

    8. Differences in opinion regarding secondary matters should not be allowed to cause division, contention, or hatred within the ranks of the Muslims. To every seeker of knowledge is a reward. In cases of disagreement, however, there is no harm in objective scientific investigation in an atmosphere of love (for the sake of Allah) and cooperation with the aim of realizing the truth. Fanaticism, obstinacy, and controversy have no place among true Muslims.

    9. Wasting time and effort in investigating trivial matters that will not lead to action is prohibited in Islam. This category includes debating minute aspects of rulings in cases which have never occurred, investigating the meaning of the Qur'anic verses which are still beyond the scope of human knowledge (the mutashabihat verses), and differentiating between the companions (Sahabah) of the Prophet or investigating the instances of disagreement that took place among them. Every Sahabi (may Allah be pleased with them all) has the honor and distinction of being a companion of the Messenger of Allah (peace be upon him), and to each is the recompense of his motives.

    10. Recognizing Allah's existence (may He be exalted), believing in His oneness, and glorifying Him are the most sublime beliefs of Islam. We believe in the Qur'anic verses and authentic traditions of the Prophet (peace be upon him) which describe the exalted attributes of Allah and glorify His name. We also believe in the allegorical (mutashabihat) Qur'anic verses, which serve this same purpose, without rejecting any part of them or attempting to interpret them on our own. We stand aloof from the disagreement which exists among the theologians concerning these verses; we are satisfied with adopting the attitude of the Prophet (peace be upon him) and his companions: "And those who are established in knowledge say: 'We believe in the Book; the whole of it is from our Lord."

    11. Every innovation introduced by the people into the Religion of Allah on the grounds of their whims and without authentic foundation, whether by adding to the principles of Islam or taking from them, is considered a serious deviation from the path of truth and must therefore be fought and abolished by the best means which do not lead to worse deviations.

    12. There is a difference of opinion regarding innovations which do not contradict established Islamic principles, such as praising Imams and religious figures with pronouncements of their credibility and binding people to acts of worship left open to one's choice. We adopt what can be confirmed by sound evidence.

    13. Love of pious people, respecting them, and honoring their righteous achievements brings one closer to Allah (may He be exalted). However, one should not extend this to other than the favorites of Allah who are described in the Qur'anic verse: "those who believed and were fearful of Allah". Honor and prestige are due to them with the conditions prescribed in the Islamic Law, but we must firmly believe that they (may Allah be pleased with them) had no power over their own fates and, thereby, cannot avail or harm anyone after their death.

    14. Visiting grave sites and tombs is an authentic Sunnah if done in the manner prescribed by the Prophet (peace be upon him) But seeking the help of the dead, whomever they may be, appealing to them, asking them to fulfill certain requests, vowing to them, and swearing with their names instead of the name of Allah are all gross atrocities that must be fought, no matter what the excuses are. Building high tombs, covering them with curtains, illuminating them, and throwing one's body on them are evil innovations that are equally prohibited.

    15. There is a difference of opinion regarding the use of the names of the favorites of Allah in supplication. However, this is a matter of secondary importance and does not pertain to the fundamentals of the Islamic beliefs.

    16. Erroneous practices of the people should be restrained irrespective of the names or titles under which they may be disguised. If something contradicts an Islamic principle in its essence, it should be opposed without regard to what people call it. In Islam, consideration is given to the significance and meaning of appellations and not to the appellations themselves.

    17. Belief is the basis of action. Sincere intentions are more important than good actions with bad or no intentions. However, the Muslim is urged to attain improvement in both spheres: purification of the heart and performance of righteous deeds.

    18. Islam liberates the mind, urges contemplation of the universe, honors science and scientists, and welcomes all that is good and beneficial to mankind: "Wisdom is the objective of the believer. Wherever he finds it, he is more deserving to it."

    19. Islamic principles may be evident or uncertain, as are pure scientific principles. The evident principles of the two classes will never conflict; that is, it is impossible for an established scientific fact to contradict an authentic Islamic principle. However, this may happen if one or both of them are uncertain. If one of them is uncertain, then it should be reinterpreted so as to remove the contradiction. If both are uncertain, then the uncertain Islamic principle should be given precedence over the uncertain scientific notion until the latter is proven.

    20. Never label as an unbeliever (kafir) any Muslim who has confessed the two declarations (shahadah) of faith, acts accordingly and performs the obligatory (fard) duties of Islam unless he clearly professes the word of unbelief, refuses to acknowledge a fundamental principle of Islam, belies the verses of the Qur'an, or commits an evident act of unbelief. If you, dear brothers, understand your religion according to these twenty principles, then you will have perceived the meaning of your slogan: "The Qur'an is our constitution, and the Prophet is our model".

    (B) By DEVOTION I mean that a Muslim brother should dedicate his sayings, work, and Jihad for the sake of Allah and the attainment of His pleasure and good reward without seeking recognition or anticipating any gain, honor, title, or advancement in this world. Only then, dear brothers, can you become ideological fighters rather than fighters with worldly purposes and interests "Say: 'Truly, my prayers and my sacrifices, my life and my death are all for Allah, Lord of the worlds. No partner has He This I am commanded." Thus, you now understand the meaning of your slogans: "Allah is our goal" and "Allah is Supreme, and all praise is due to Him."

    (C) By ACTION I mean the fruit of knowledge and devotion: "And say: 'Work righteousness, for soon will Allah, His Apostle, and the believers observe your work. And soon will you be brought back to the Knower of what is hidden and what is open. then will He show you the truth of all that you did." Our sincere brothers are requested to work according to the following steps:

    1. Reforming the self. A Muslim should strive to attain a strong body, good character, cultured thought, correct belief, and true worship. He should be able to earn his own living, improve his own condition, and solve his own problems. He should be careful about his time, organized in his affairs, and willing to offer help and service to others. These comprise the duties of every Muslim as an individual.

    2. Establishing an Islamic home. A Muslim should induce his family to respect his ideology and observe the Islamic manners in all aspects of home life. He should be wise in selecting his wife and should advise her about her rights and obligations. He should bring up his children, and other household members under his supervision, according to the principles of Islam. These, too, are the duties of every individual Muslim.

    3. Instructing and guiding the society by spreading the call of righteousness, fighting atrocities and deceitful things, encouraging virtue, enjoining all that is good, helping the people, trying to win the public opinion to the side of Islam, and observing the Islamic principles in all aspects of public life. This is the duty of the individual brothers as well as the jamaat (community) as a working unit.

    4. Liberation of the homeland from all un-Islamic or foreign control, whether political, economic, or ideological.

    5. Reforming the government so that it may become a truly Islamic government, performing as a servant to the nation in the interest of the people. By Islamic government I mean a government whose officers are Muslims who perform the obligatory duties of Islam, who do not show any signs of rebellion against the evident Islamic principles, and who work and execute their plans according to Islamic teachings.

    The Islamic government may utilize the services of non-Muslims, when necessary, in offices other than those of leadership. There is flexibility in Islam as to the shape and detailed structure of the government, as long as the government is in agreement with the general principles of the Islamic system of rule.

    The Islamic government should be conscious of its heavy responsibility, compassionate to the people, careful about public funds, and just and honest in its policies.

    The Islamic government is obliged to maintain peace and order, enforce the Islamic Law, spread education, provide military security, protect public health, oversee public utilities, develop the resources of the land, guard the public treasury, strengthen the morals of the people, and spread the call of Islam.

    If the government performs all of the above mentioned duties, it is incumbent upon the people to be obedient and loyal to it and to cooperate with it by placing their wealth and expertise at its disposal. On the other hand, if the government neglects its duties and falls short of its responsibilities, then it will be the duty of the people to first advise and guide, then to dismiss and remove the government, for "No obedience is due to a creature who is disobedient to the Creator."

    6. Rebuilding the international prominence of the Islamic Ummah by liberating its lands, reviving its glorious heritage, bringing closer the cultures of its regions, and uniting its countries so that one Islamic Caliphate may be established.

    7. Instructing the world about the Islamic ideology by spreading the call of Islam to all corners of the globe "until there is no more tumult or oppression and the Religion of Allah prevails." "Allah will not allow but that His Light should prevail."

    The responsibility for the last four steps falls upon the jamaat as a whole and upon every Muslim brother because of his membership in the jamaat. The program as a whole is ambitious and far-reaching and, indeed, involves great responsibilities. Other people may consider it dreams and imaginations, but we see it as y reality. We shall never despair, for our faith in Allah is limitless. "Allah's decree will always prevail, but most among mankind know it not."

    (D) By (Jihad) I mean that divinely ordained obligation which is reflected in the following saying of the Messenger of Allah (peace be upon him) and which Muslims are to carry out until the Day of Judgement: whoever dies without struggling in the Way of Allah, or wishing to do so, dies a Pre-Islamic Jahiliya death" Its weakest degree is the heart's abhorrence of evil, and its highest degree is fighting in the Way of Allah. Between these two degrees are numerous forms of jihad, including struggling with the tongue, pen, or hand, and speaking a word of truth to a tyrannical ruler.

    No call survives without diligent Jihad. The more sublime and comprehensive the call, the greater are the difficulties in its way, the higher is the price required for adhering to it, and the more generous is the reward given to its upholders. "And strive in the Way of Allah as is suitable for it." Thus, dear brothers, you understand the meaning of your slogan "Jihad is our means".

    (E) By SACRIFICE I mean giving one's self, wealth, time, energy, and everything else for the cause of Islam. There is no Jihad without sacrifice, nor will there be sacrifice without generous reward from Allah. Those who renege and offer no sacrifice are sinners: "Allah has purchased of the believers their persons and their goods, for theirs in return is Paradise."

    "Say: If it be that your fathers, sons, brothers, mates, or kinsmen; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight are dearer to you than Allah and His Apostle or the Jihad in His cause, then wait until Allah brings about His Decision, and Allah guides not the rebellious."

    "Nothing could they suffer or do without having it reckoned to their credit as a deed or righteousness, whether they suffered thirst, fatigue, or hunger in the Cause of Allah; walked paths that raised the ire of the unbelievers; or received any injury whatever from an enemy. Allah does not suffer the reward of those who do good to be lost." "So if you show obedience, Allah will grant you a goodly reward." Thus dear brothers, you understand the meaning of your slogan: "Death in the Way of Allah is our most cherished aspiration".

    (F) By OBEDIENCE I mean full compliance with the commands of the leadership and prompt execution of these commands in difficulty and prosperity, whether their implementation is pleasant or unpleasant. Note, dear brothers, that the Islamic call passes through three different phases:

    1. Proclamation: This involves propagating the general concepts of the Islamic message among the people. In this phase the call is directed through administrative units and is expressed through social services. Its method is sometimes preaching and teaching, and sometimes establishing beneficial institutions for the public.

    All branches of the Muslim Brotherhood organization today' represent this phase of the call. Their work is governed by the bylaws of the organization, and their methods of work are explained in the jamaat's publications.

    Participation in the call in this phase is not limited to members. Anyone can contact the jamaat and take part in our efforts if he agrees with our objectives and promises to adhere to our principles. Absolute obedience is not incumbent upon members and associates in this phase. Respecting the general principles of the jamaat and abiding by its rules are the main requirements.

    2. Formation: This is achieved by selecting and consolidating those members who can bear the burden of jihad. The training in this phase comprises spiritual refinement and military preparation. The motto of this phase is "command and obedience" without hesitation, verification, suspicion, or opposition. The mode of work is represented by the Brotherhood battalions and is regulated by the message of "The Program" and the present message.

    The movement workers in this phase should be of very high quality. Only those who have thoroughly prepared themselves for a long and tedious struggle will be allowed to join. The first indication of this preparedness is total obedience.

    3. Implementation: The mode of work in this phase is uncompromising Jihad and persistent effort in pursuit of the objective. The call here is a tremendous trial which can be withstood only by the truthful ones. In this phase also, success cannot be attained without total obedience to the leadership.

    By joining a battalion, accepting the message herein, and making this covenant, dear brothers, you advance to the second level and come close to the third. So, fully evaluate the responsibilities which you have undertaken, and prepare yourself for their fulfillment.

    (G) By PERSEVERANCE I mean that the Muslim brother persists in his Jihad to achieve his goal, no matter how far the term extends, until he meets Allah in this state of Jihad. Thus, he will come to either of two great ends victory, or martyrdom in the Way of Allah. "Among the believers are men who have been true to 4 their covenant with Allah. Of them, some have been martyred in the Way of Allah, and some still wait for the same fate, never having changed their determination in the least." Social remedy needs time, and patience is one of our means. The road is long, the goal is far, and the obstacles are indeed numerous. But it is the only road that leads to the realization of our goal in this life and leads to the best of rewards in the Hereafter.

    Each of the preceding six measures needs careful planning, ample preparation, and precise execution. We must seize all possible opportunities, but everything takes time to achieve: "They ask: 'When will that be?' Say: 'Maybe it will be quite soon."

    (H) By RESOLUTENESS I mean that you commit yourself to your ideology and abandon all other principles. This is because your ideology is loftier and more worthy than all other ideologies: "It was rather the very baptism of Allah, for, who is better than Allah in Baptism?" (Q 2: 138) There is for you an excellent example in Ibrahim and those with him when they said to their people: "We are clear of you and of whatever you worship besides Allah. We have rejected you, and enmity and hostility has arisen between us forever, unless you believe in Allah and Him alone."

    To the sincere, devout brothers, the people are of seven categories: Mujahid Muslims, reluctant Muslim, sinning Muslims, non-Muslims living peacefully under the Islamic Law in a Muslim state (i.e. Dhimmies), non-Muslims having treaties with Muslim states, neutral non-Muslims, and non-Muslims at war with Muslim states. Each group has its own status within the Islamic Law, and accordingly, we should judge each individual or institution within that context to determine the appropriate action.

    (I) By BROTHERHOOD I mean that our hearts and spirits should be united by the bond of belief. Common belief is the firmest and most precious of all bonds. True brotherhood is the companion of faith, and division is the companion of unbelief. Unity produces strength, but there cannot be unity without love. The lowest degree of love is purity of intentions and unspitefulness of the heart; the highest degree of love is complete selflessness: "And those saved from the covetousness of their own souls are the ones that achieve prosperity."

    The truthful brother considers his brother's interests more important than his own. This is because the jamaat can survive with or without him, while he can only survive with the jamaat. "The wolf preys upon the sheep that stray from the flock." "The believers are like a solid structure whose parts support one another." "The believing men and the believing women are helpers and Protectors of one another." Similarly, this is how we should be.

    (J) And by TRUST I mean that the soldiers have profound confidence in their commander's competence and sincerity. This confidence should be the result of love, esteem, respect, and obedience: "But no, by your Lord, they can have no real faith until they refer to you in all disputes between them, and then find in their souls no resistance against your decisions, accepting them with the fullest conviction."

    The leader is an important part of the movement, for there cannot be a movement without leadership. The strength of the jamaat, the perfection of its plans, the success in achieving its goals and overcoming difficulties and obstacles are all in proportion to the degree of trust between the members and their leadership: "But more fitting for them was to obey and say what it just."

    In the Muslim Brotherhood movement, the leader has the rights of a father by virtue of his cordial relationship to the brotherhood, the rights of a teacher by virtue of his educational aid to them, the rights of a preacher by virtue of his contribution to their spiritual advancement, and the rights of a commander by virtue of his political leadership. Consequently, confidence in the leadership is the cornerstone of our movement's success.

    Therefore, truthful brothers, you must ask yourselves the following questions, so that you may know the degree of confidence in your leadership.

    1. Have you acquainted yourself with your leader and gained some knowledge about the relevant aspects of his life?

    2. Are you confident about his competence and sincerity?

    3. Are you ready to promptly and precisely carry out his orders without hesitation or argument, except in disobedience to Allah? And whenever necessary, are you ready to offer advice or correction?

    4. Are you ready to consider your leader's opinion right and your opinion wrong when they disagree on matters that are not decisively determined in the Qur'an and Sunnah?

    5. Are you ready to put all your resources at the disposal of the leadership and give preference to the interest of the movement over your own interest?

    By answering these questions, dear brothers, you will be able to judge your relationship with your leader and evaluate your trust in him. However, we concede that all hearts are in the Hands of Allah, and He changes them as He pleases: "Not if you had spent all that is in the earth could you have produced that affection, but Allah has done it, for He is Exalted in Might, Wise."

    Part Two
    Dear truthful brothers, your acceptance of this covenant obliges you to fulfill the following duties so that you may become strong bricks in the structure.

    1. Devote a daily period for reading the Book of Allah. You are to finish the whole book within a month, but not before three to four days.

    2. Carefully recite the Qur'an, listen to it, and ponder over its meanings. Study the purified tradition of the Prophet (peace be upon him) and the history of the early Muslims, as far as your time permits. The minimum required knowledge on this subject is contained in the book The Defenders of Islam. Frequently read the collected saying of the Messenger of Allah (peace be upon him), and memorize at least forty hadiths . You are also to study a dissertation on the principles of Islamic beliefs and another on Islamic jurisprudence.

    3. Hasten to have a thorough medical checkup, and get treated for any ailments you find in yourself. Attach importance to physical fitness an self-defense, and stand aloof from all causes of bodily weakness.

    4. Don't drink too much coffee, tea, or other stimulating beverages. Drink them only when necessary. Also, abstain completely from smoking.

    5. Show interest in the cleanliness and tidiness of your home and place of work. Be concerned with the cleanliness of your dress, diet, and person, for Islam was founded on cleanliness.

    6. Always be truthful, and never tell al lie.

    7. Fulfill your promises and agreements, Never breach a covenant, regardless of the circumstances.

    8. Be courageous and enduring. The highest degrees of courage are telling the truth in your own disfavor, keeping secrets, admitting mistakes, and controlling yourself when angry.

    9. Always be serious and dignified. However, this should not prevent you from smiling or engaging in truthful jesting.

    10. Always have bashful, delicate feelings. Be sensitive to beauty and ugliness; the first pleases you, and the second pains you. Also, be modest without humiliation, servility, or adulation. If you demand less than what you deserve, you will receive what you deserve.

    11. Always be equitable and of sound judgement in all situations. Never allow anger to make you forget merits, nor let affection and pleasure blind you to defects. Don't allow disputes to make you ungrateful. Always speak the truth, no matter how painful it is, even if it is against yourself or against the people dearest to you.

    12. Be active, energetic, and skilled in public services. You should feel happy when you offer a service to another person. You should feel compelled to visit the sick, assist the needy, support the weak, and give relief to the ill-fated, even if it is only a kind word of sympathy. Always rush to do good deeds.

    13. Be compassionate, graciously excusing and forgiving others. Be tender, forbearing, and clement to people and animals, and observe good manners with everyone. Observe Islamic social injunctions. Be merciful to the young and respectful to the old. Make room for your brothers in meetings and gatherings. Don't spy or backbite. Don't be noisy. Always seek permission before entering non-public places, and make a courteous exit.

    14. Be proficient in reading and writing. Frequently read the message of the Ikhwanul Muslimeen its magazines, books and other publications. Establish a private library, no matter how small. Delve deeply into your field if you are a specialist in science or art. Acquaint yourself with the general Islamic subjects to the degree which makes you capable of forming general judgements concerning day-today problems.

    15. Undertake some economic enterprise, even if you are wealthy. Try to establish a private business, regardless of how small it may be or how busy or scientifically oriented you are.

    16. Don't run after government jobs, for they are the most limited sources of income. However, don't reject them unless they totally conflict with your duties towards the movement.

    17. Perform your job in the best manner you can, and stand aloof from dishonesty and cheating. Observe your appointments, and never be late for work.

    18. Be amicable in claiming your due, and hasten to give others their due in full, without procrastination.

    19. Keep away from all forms of gambling, no matter what the incentive may be. Avoid unlawful means of livelihoods, regardless of what quick profit lies therein.

    20. Avoid the practice of charging interest (riba) in all your transactions. Purify yourself from its putrid touch.

    21. Foster Islamic wealth in general by encouraging and helping Islamic economic institutions. Be careful about your money. Don't let it fall in un-Islamic hands, regardless of the circumstances. Eat and wear products of Islamic enterprises.

    22. Contribute a portion of your wealth to the movement. Pay zakat, no matter how small your income is, and consider it the inalienable right of the poor and deprived.

    23. Set aside a portion of your income to defray unforeseen expenses, no matter how small your income is, and never indulge in extravagance.

    24. Struggle for the revival of forgotten Islamic practices and the elimination of practices alien to Islam in all areas of life. This includes greetings, language, calendar, dress, household furnishings, times of work and rest, food and drink, arriving and departing, and expressing joy and sorrow. Always refer to the purified tradition of the Prophet (peace be upon him).

    25. Boycott non-Islamic courts and judicial systems. Also, dissociate yourself from organizations, newspapers, committees, schools, and institutions which oppose your Islamic ideology.

    26. Always be conscious of Allah (may He be exalted); seek His pleasure with determination and resoluteness. Bring yourself closer to Allah (may He be exalted) by performing extra night prayers (tahajjud), fasting at least three days every month, contemplating Allah and mentioning His name, and reciting the respected supplications of the Prophet (peace by upon him).

    27. Perfect your personal purity and cleanliness, and try to keep in a state of ablution (wudu) most of the time.

    28. Perfect your prayers, and strive to perform them within their proper time periods. Also, try to pray in congregation in the mosque as frequently as possible.

    29. Fast the whole month of Ramadan, and perform pilgrimage to the Sacred House (Kaa-bah) if you can afford to. If you cannot afford to make Hajj, make it one of the goals of your life and strive hard to undertake it.

    30. Always cherish the intention of jihad and the desire for martyrdom in the Way of Allah, and actually prepare yourself for that.

    31. Repeatedly repent of what you have wrongly committed, seeking Allah's forgiveness. Try to avoid committing pardonable offences as well as major sins. Devote an hour every night before going to bed for self-criticism, reflecting upon the good or bad things you have done throughout the day.

    32. Strive hard against your own soul until it is under your full control. Lower your glance, control your emotions, and direct your sexual urge to decent and lawful outlets, absolutely deterring it from despised and unlawful outlets.

    33. Completely avoid intoxicating drinks and everything that causes impairment of the body or delay of the mind.

    34. Avoid corrupt friends and evil companions. Keep away from places of immorality and sin.

    35. Fight to abolish places of play and diversion as well as not patronizing them. Avoid luxury and all aspects of softness and laxity.

    36. Introduce yourself and become thoroughly acquainted with the members of your battalion one by one. Perform your duties towards your brothers; that is, love and esteem them, help them, prefer them to yourself, and regularly attend meetings, being absent only because of an overpowering circumstance. Always impress them with your behavior.

    37. Dissociate yourself from those organizations and institutions with which you feel your contact is not in the interest of your cause, especially if you are commanded to do so by your leadership.

    38. Propagate your call everywhere. Familiarize your leadership with your activities, and never undertake any action that will seriously affect the movement without first consulting your leadership. Keep yourself in constant spiritual and practical contact with your call, and always consider yourself a soldier in the barracks awaiting a command.

    Dear truthful brothers, that was a summary of your call and a brief account of the important concepts of your ideology. The principles outlined can be combined into five clauses: Allah is our goal; the Messenger is our model; the Qur'an is our constitution; jihad is our means; and martyrdom in the Way of Allah is our aspiration. These can be condensed further into five words: modesty, recitation (of Qur'an and Hadith), prayer, military preparedness, and ethics.

    So hold firmly to these teachings, or else you will not have difficulty finding a place among the frivolous, the lazy, and those who lag behind. On the other hand, if you make these teachings consistent with the goals of your life and act according to them, your reward will be honor in this life and blessings and divine favor in the Hereafter. You will belong to us, and we will belong to you.

    But if you forsake them and cease to act according to their guidance, there will be no connection between you and us, even if you appear great among us and the people give you the highest titles and foremost positions in the councils. Allah will bring you to a severe account and will ask you about your slackness and inactivity. So choose for yourself, and we pray to Allah to guide and help you.

    "O you who believe, shall I lead you to a bargain that will save you from a grievous penalty? That you believe in Allah and His Apostle and that you strive your utmost in the Cause of Allah that will be best for you, if you but knew. He will forgive your sins and admit you to gardens beneath which rivers flow and to beautiful mansions in gardens of eternity. That is indeed the supreme achievement. And another favor will He bestow, which you do love help from Allah and a speedy victory. So give glad tidings to the believers."

    "O you who believe, be helpers of Allah. Jesus, the son of Mary, said to the disciples, 'Who will be my helpers in the work of Allah? The disciples said, 'We are Allah's helpers! ' Then a portion of the children of Israel believed, and a portion disbelieved. But We gave power to those who believed against their enemies, and they became the ones who prevailed."

    May the peace, mercy, and blessings of Allah be upon you.

  8. #8
    Say it...I can take it Passing through's Avatar
    Join Date
    Jan 2006
    Right behind you

    Default Re: A question to those who follow Islam

    Quote Originally Posted by Passing through
    OK - with all due respect and sincerity... did you copy and paste that out of a doctrinal book of Islam? Because if so then that still does not answer the question.

    If Islam is the truth...then Islam would set you free to make sure it was the truth. If Islam is not the truth...then Islam will hold you in bondage and will discourage seeking the truth. Why does Islam teach against searching for the truth through any means that the heart leads one to, whether it be Buddhism, Taoism, Christianity, or any other religion? There is no truth in bondage...only in freedom can the truth be found. One cannot search for the truth unless one is free to do so. I say this to my brothers in Christ as well as my friends of other faiths... Do not trust what anyone has taught you...trust only the spirit that leads you from within...that spirit will answer your questions and lead you to the truth... Christ allows this freedom...He does not fear what will be found...if one truly desires to seek the truth...then neither Allah or any other God will stop them. God the Father encourages this journey because He knows where the path leads...straight to the cross of Jesus Christ. My prayers are with you my friend.
    In the name of Jesus Christ and in the love that He offers, please stop hiding behind someone else's answers and speak to me directly. Answer my question from your own heart and your own mouth.
    Last edited by Passing through; 01-04-2006 at 04:32 PM.

  9. #9
    Semi Newbie hound of hell's Avatar
    Join Date
    Nov 2005

    Default Re: A question to those who follow Islam

    "O you who believe, be helpers of Allah. Jesus, the son of Mary, said to the disciples, 'Who will be my helpers in the work of Allah? The disciples said, 'We are Allah's helpers! ' Then a portion of the children of Israel believed, and a portion disbelieved. But We gave power to those who believed against their enemies, and they became the ones who prevailed."

  10. #10
    Say it...I can take it Passing through's Avatar
    Join Date
    Jan 2006
    Right behind you

    Default Re: A question to those who follow Islam

    This is an interesting read on Mohammed...

    Matthew 24 : 4 And Jesus answered and said to them: “Take heed that no one deceives you. 5 For many will come in My name, saying, ‘I am the Christ,’ and will deceive many. 6 And you will hear of wars and rumors of wars. See that you are not troubled; for all[a]these things must come to pass, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom. And there will be famines, pestilences,[b] and earthquakes in various places. 8 All these are the beginning of sorrows. 9 “Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. 10 And then many will be offended, will betray one another, and will hate one another. 11 Then many false prophets will rise up and deceive many. 12 And because lawlessness will abound, the love of many will grow cold.
    24 For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect.

+ Reply to Thread


Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts