1:5. (Lord!) You alone do we worship and You alone do we implore for help. إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ 1:5Na-‘buduنَعْبُدُ is derived from ‘abadafJ§ and means to serve, adore, obey, venerate, submit, devote, accept the impression of a thing. Its real meaning is to impress Divine Attributes (Lisân, Tâj, Râghib). According to Ibn Abbâs the meaning of this commanding word ‘AbuduAæËfJæ§A,“Serve (Me)!” is in the sense of “Know (Me)!” It also means “Be lowly towards Me!” No being can be lowly towards another unless the first knows the second. The real worship is to impress Divine Attributes (Râghib; 2:138). The Holy Prophet (pbuh) said each and every act performed for the sake of Allah and to please Him is an act of worship (Bukhârî). Thus, the idea of worship is not limited to the ritual Prayers, counting beads in the hand and fasting. Nasta’inنَسْتَعِين is derived from ‘Âna meaning to aid or assist (Lane; Tâj). With the words “You alone do we worship and You alone do we implore for help” إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, the worshipper declares as if: ‘O Lord! We have adopted You alone for our worship, preferring You over all, and we adore nothing save Your countenance and we believe in Your Unity’. Allah has placed the phrase, “You alone do we worship” before the phrase, “You alone do we implore for help” as a reminder that the worship takes precedence over imploring. He has placed these words after mentioning His four attributes. In doing so He has reminded us of His Graces of Rabûbiyyat,Rahmâniyyat, Rahîmiyyat and Mâlikiyyat before supplication. Thus the worshipper begins, as if he says: ‘Lord! I thank You for my seeking help from Your Providence (Rabûbiyyat), and I thank you for Your bounties with which You have favoured me long before my existence, and for those You gave to me without asking You for them (Rahmâniyyat). Now I invoke Your Rahîmiyyat. Give me the strength to offer my Prayers before You and to place my petitions before you. I hope for a good reward (Mâlikiyyat) for my deeds and efforts, which I have done in Your Name and for Your sake,seeking to please You; rewards you bestow on those supplicating, praying and begging for help from You’. These words thus urge us towards the grateful appreciation of gifts that have been granted, and towards eagerness for whatever is perfect and excellent, and towards the steadfast supplication required. They also urge us towards non-reliance on one’s own competence and ability and towards throwing oneself before the Holy One in hope and expectancy, persisting in worship in all humility with glorification and praise, in a state between fear and hope, like a suckling infant in the arms of the wet-nurse. “You alone do we implore for help”, urges us towards confession and the acknowledgement that we are weak and cannot carry out the duties of worship without Allah’s special help and that we cannot seek the ways of pleasure without His support. It urges us to discard pride and arrogance and hold fast to the Power and Might of Allah when our affairs become involved in hardships, as if the Lord of Glory were saying: “O My servant! Regard yourself as dead and then seek life from Me, for I give life” (cf.: 3:27). Let not a youth take pride in his vigor, nor let not an elder rely on his staff, nor a wise one feel elated with his intelligence, nor a scholar trust in the accuracy of his knowledge, the soundness of his understanding or the keenness of his intellect. Let not a worshipper depend for support on his inspiration nor on the fervor of his prayers. Allah does what He pleases, rejects whom He pleases and admits among His chosen ones whom He pleases (3:26). “You alone do we implore for help” warns of the great wickedness of the evil-prompting ego, which frisks away from virtue like the unbroken she-camel from its would-be rider, or which is like a vicious reptile who cleans up its victim like a bleached bone, emitting venom, or like a lion who is not diverted once it leaps. There is no power, no strength, no earning and no substance except the help of Allah Who annihilates the satans. Allah teaches His servant words which are a source of hope for him and says, in effect: ‘O My servants! Beg of Me with humility and in lowliness’. For His help we have to struggle to get rid of all those forms of behavior that are meant to impress others, satanic insinuations, confusing ideas, superstitions and dark thoughts. With the words “You alone do we implore for help” we are urged to come forward, in our obedience to Him, with the utmost energetic effort, standing upright in Prayer, responding to His Call. We spare no pains in our striving and in observing His commands and in seeking His pleasure. With these words we are seeking His help and His protection against pride and self-glorification and we beg of Him to grant us the strength that would lead us to win His pleasure. We are firm in our obedience to Him and in His worship and we implore that He writes us down among those who submit to Him. In the words “You alone do we worship and You alone do we implore for help”إِيَّاكَ نَعْبُدُ وَإِيَّاك نَسْتَعِينُ we also mean to say: “We adore and worship You, making use of all the resources and means that You have granted us. You have granted us a tongue that can glorify You, ears that can listen to Your words, feet to walk on the right path, hands to give generously, and intellect to reflect. How wonderful are these gift to render thanks”. This is the significance of the words in plural form “we worship” and “we implore for help”. This is our confession that no part of our body has neglected His gifts. We also mean to say: “O Lord of perfect Attributes and the source of the Four Graces! We worship You alone, and in the due performance of the duty of worship we call You and in our needs we seek Your help. You are our only Deity, and in order to come to Your proximity, we have chosen no other as our medium or intercessor. We do not rely on our wisdom or our knowledge, or on our physical strength. Our soul and our body implore You alone for help”. In this verse, Allah has instructed the use of the first person plural, conveying thereby that this prayer is also for the benefit of all our near and dear ones. Thus Allah urges the believers towards mutual accord, unity and love. A believer can boast of worshipping Allah with some prostrations, repeated obeisance and standing at attention. Do those who tell their beads over and over deserve to be called worshippers of Allah? Only he is capable of worship to whom the love of Allah draws so close that his own self is excluded altogether. The impression of His magnificence on the heart should be so deep that the entire world should appear like dead in contrast with Him; every fear should derive from Him alone and all pleasure should be in His love and all joy in seclusion with Him and no comfort without Him. But this state cannot be achieved without the special help of Allah, the Most Excellent in His Powers and attributes. Therefore, the Supreme Being taught us to say: You alone do we implore for help; that is, we cannot carry out worship in the true sense unless there is special help forthcoming from above. But we can beg Him for the gift of keenness, eagerness and readiness of heart and overflowing faith and joy. We can then beg Him for light to embellish our hearts with the decor of Truth and the garments of delight, so that we may win the certainty of Faith and arrive at the ocean of Reality. To worship Allah as the real object of all Love and is true saintliness, beyond which there is no higher degree a human being can reach, but this is unattainable except with His help. It is attained when His magnificence is imprinted on the heart and the heart is filled with His Love and relies totally on Him and chooses Him alone and prefers Him to all else, making His remembrance its only goal. This is a very narrow door and a very bitter draught. Few enter this door and few quaff this draught. Allah created us and sent down for us a law and prescribed for us rules while informing us of the penaltiesfor breaking such. The primary object of all this is not that we should attain to salvation. We have been created for perpetual servitude of our Creator. The object of our religious life is eternal serfdom to Allah, salvation being its necessary concomitant attainment. Freedom from sin is also not the object of law and the ordinances; freedom from sin is also a concomitant of the true objective of our life. The words of Allah, the Exalted: “You alone do we worship and You alone do we implore for help” indicate that all good fortune is comprised in putting oneself in accord with the Attributes of the Lord of the worlds. The essence of worship is to take on the complexion of the worshipped One and that is in the eyes of the righteous, the culmination of beatitude. A worshipper is not a worshipper in truth unless his character reflects the Attributes of the gracious God (Rahmân). Therefore, one feature of true worship is that a kind of providence (Rabûbiyyat) reflecting the Rabûbiyyat (Divine Providence) of the Lord of Honour should take its birth in the worshipper and in a similar way the Attributes of Rahmâniyyat (- Graciousness), Rahîmiyyat (- Compassion and special Mercy) and Mâlikiyyat (- Mastership of Requital) should be reflected in him (2:138). This is the right path which we have been commanded to seek and this is the way that we have been urged to hope for from the Bounteous Lord of open grace. When the servant of Allah says: “You alone do we worship and You alone do we implore for help” with all his sincerity and loyalty deeply immersed in Divine remembrance and Love, then Allah, the Sublime, causes a wide stream of righteousness to stream forth which flows down onto his heart filling it with love and tranquility. Though he approaches Allah with a paltry offering, Allah, the Exalted, bestows on him the precious gift of His attention. The servant of Allah is then granted a volume of insights and verities and such strength that no one can stand in opposition to him. He attains the excellence of Siddîq (- the righteous and the truthful). Raised to the rank of Siddîqîyyat he worships Allah to the extent of his capacity and potential, in full realization of his feebleness and nothingness, he adheres to truthfulness and turns away from every type of uncleanness and foulness that is inherent in falsehood. When he utters the words: “You alone do we worship” that in itself is worship of high quality. Whether he utters these words “You alone do we implore for help” or not, Allah, the Sublime, the Source of all righteousness, helps him and reveals to him the high tenets and verities of Siddîqiyyat (4:69). 1:2. All type of perfect and true praise belongs to Allâh alone, the Lord of the worlds, الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ 1:2Al-Hamd-u-li(l)-Allahالْحَمْدُ لِلَّهِ conveys that all praise is due to the rightfully worshipped Being whose name is Allah, Who combines in Himself the aggregate of all Perfect excellences and Praise”. Hamdحَمْد is that praise, which is offered in appreciation for the commendable actions of one worthy of praise. It also refers to the lauding one who has done a favour of his own volition and according to his own choice (Râghib). Allah did not inaugurate His book with thanks (shukr) or with mere praise (thanâ) or gratitude (madah) to Him, but with al-Hamd الْحَمْدُ. Shukr differs from hamdحَمْد in the sense that its application is restricted to the beneficent qualities of someone. The word can be used for those who have done a favour, small or great. Madah differs from hamdحَمْد in the sense that it applies to involuntary beneficence, which is often appreciated by rhetoricians and men of letters. This kind of praise can be true or false (Lane). Thanâ (- accolade) of someone serves the purpose of self-interest or publicity based on some experience. Hamdحَمْد is used both in the active and the passive sense, that is, it is used both for the subject and the object and it signifies that Allah receives perfect praise (- Muhammad) and also bestows it (- Ahmad). This interpretation derives support from the fact that Allah has followed up the word hamd with the mention of His Attributes, the most Gracious (Al-Rahmânالرَّحْمَـٰنِ) and the Ever Merciful (Al-Rahîmالرَّحِيمِ). Al-Rahmân signifies that hamd is used in the active sense and Al-Rahîm signifies that it is used in the passive sense, as His Rahîmiyyat is not hidden from those who possess knowledge. Allah has used the word hamd as a veiled reality that uncovers its face from his attributes of Al-Rahmân and Al-Rahîm. The Bestower of bounties upon His creation of diverse kinds, without any claim on their part, becomes the object of the adoration of all those who become conscious of these bounties. In its culmination of adoration the worshipper makes Al-Rahmân the Muhammad (- loved One; praised One). When Divine commendation and adoration reaches perfection, then Al-Rahîm becomes Ahmad (- the lover) of the worshipper. Al-Hamd is that verbal praise and glorification, which is offered to honour the Mighty and Noble for His acts of beneficence. Al-Hamd is the praise that also implies the humility, lowliness and submissiveness in the person who offers it (Râghib). Perfect praise and glory is the exclusive prerogative of the Lord of Majesty. The ultimate goal of every kind of glorification be it in a small or a large measure is our Lord Who guides the misguided and exalts the lowly and is the object of praise. Every type of praise and glory, whether relating to external aspects or internal realities, whether relating to inherent excellences or as manifested in natural phenomena, is due exclusively to Allah. No other shares in it. Whatever true praise or perfect excellence the wisdom of the wise can imagine or the minds of thinkers can contemplate belongs to Allah. There is no excellence of which sane reason can contemplate the possibility but which Allah lacks. The true Praise Al-Hamd الْحَمْدُ is the due only of Allah Who is the source of all grace and light and exercises beneficence deliberately and not under compulsion. He is the true Benefactor and from Him proceeds all benefits from beginning to end, and for Him is all glorification, in this world and in the Hereafter and all praise that is bestowed on others reverts back to Him. The word hamd contains in it the refutation of the worshippers of humans, animals and idols. They praise their imagined deities and ascribe to them the attributes of God. Many of their deities lack love, tenderness, grace, mercy, pity, forgiveness, goodness, the qualities that are required for exercising beneficence. Even if they ascribe such qualities to them, they cannot grant of their own accord to humankind grace and beneficence irrespective to their deed or request, race or religion. But Allah is that Perfect Deity Who grants to all living creatures the shape and constitution appropriate to them,and without their asking. Such a Lord who combines in Himself all perfect Attributes, and Who is free from every defect, the One without associate and the Source of all beneficence, is to be rightfully praised. The Holy Prophet (pbuh) it is said, “Allahis free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the Ink that may be used in recording His words (Abu Muslim). In the words Rabb al-Âlamînرَبِّ الْعَالَمِينَ the word Rabbرَبِّ means Creator, Sustainer and Guardian Evolver to Perfection of the Universes. According to Lisân al-’Arab and Tâj ul-’A rus, the two most authentic lexicons, the word Rabb رَبِّ has seven connotations, namely: Mâlik (- Supreme Master), Sayyad (- Chief), Mudabbir (- Determiner), Murabbi (- Provider), Qayyum (- Sustainer), Munim (- Rewarder) and Mutammim (- Perfector). The word al-’Âlamînالْعَالَمِينَ is a plural of ’Âlam (realm), which is derived from ’Alamawhich means knowledge, sign, distinguishing mark and created object and realm. The expression employed here is not Khâliq al-Âlamîn (Creator of the worlds) but Rabb al-Âlamîn رَبِّ الْعَالَمِينَ . Thus al-’Âlamîn includes any sign by means of which one is able to know its Creator. The word al-’Âlamînالْعَالَمِينis in a plural form and usually translated as ‘all the worlds’. This can refer to worlds of particles and elements in cosmos, the worlds that are manifest and those that are hidden, worlds of plants and animals. The expression also includes the worlds of knowledge, worlds of human thoughts and intellect and worlds of non-particles, the worlds of Paradises, the worlds of Fire and Hell (55:46-75, 88:4-16), the worlds of spirits and other worlds that are known only to Allâh (6:59; 73). Al-’Âlamîn is everything other than Allâh. The word ’Âlamîn has its root also in ’alama which means to know. Thus ’Âlamîn are the means by which one knows the Creator. Âlam in the sense of knowledge means something concerning which report and information is given and which provides knowledge of the existence of a perfect, independent and unique Creator. Rabb al-Âlamîn رَبِّ الْعَالَمِينَ impels the seeker to seek knowledge about his Creator, the Sustainer, and his Evolver. Sometime al-’Âlamîn is used in a restricted sense. We read: “O Children of Israel! Remember My favours, which I conferred upon you that exalted you above all your contemporaries - الْعَالَمِينَ” (2:122), or similarly: “Blessed is He Who revealed Al-Furqân (- the Holy Qur’an) to His servant that he may be a warner to all mankind - الْعَالَمِينَ” (25:1). In verse 2:122 the restriction applies to the people of a particular period, and in 25:1 the restriction is to mankind. In both cases al-’Âlamîn الْعَالَمِينَ cannot include the other realms of non-particles and that of animal and plant worlds. Allah, as Rabb al-Âlamîn رَبِّ الْعَالَمِينَ, has provided all the means for the physical requirements of all kinds of life, without discrimination (35.25). Rabb al-Âlamîn رَبِّ الْعَالَمِينَ is an outright refutation to those who seek to confine the Providence and His grace to their own people, believing that their own communities were preferred (cf. 35.25). If it is so, people may have reason to complain that Allah was gracious towards some chosen people and not towards others, or that a particular people was given a Book so that it may be guided thereby and another was not, or that He manifested Himself through His Words and Revelation and signs in a certain age but remained hidden in another age. By extending His Providence universally He disposed of all such objections and exercised such universal benevolence that no people or age was denied the beneficence of His material and spiritual grace. These words are also a refutation to those who have taken the created as their lord, as the expression of Creator, Nourisher, Sustainer, Guardian; Evolver of the world cannot be applied to created deities. Rabb al-Âlamînرَبِّ الْعَالَمِينَ tell us that all forces in operation in the heavens and the earth in various shapes and forms to ensure the proper running of the universe do not operate on their own, but that Divine power operates through them. All the faculties with which the celestial bodies and earthly elements are invested are but a reflection of the Powers and Attributes eternally possessed by Allah, the Supreme. With the words Rabb al-Âlamîn رَبِّ الْعَالَمِينَ Allah has made it plain to us that the cosmos and its spheres are nothing in themselves; it is His dominating Power (Rabûbiyyat) that operates in them, as it were, from behind a screen. He makes the moon shed light in dark nights that ripen the fruits. He manifests a glorious light by His Power (Rabûbiyyat) through the instrumentality of the sun and makes manifest His multifarious Designs in various ways. It is His Power (Rabûbiyyat) that descends from the sky in the form of rain and revives and refreshes the dead earth and provides drink for the thirsty (cf. 30:48-50). It is His Power (Rabûbiyyat) that gives fire with the quality of combustion and invests the air with the quality to refresh life, make flowers blossom, lift clouds and convey the beautiful sounds (cf.: 56:57-74). It is His Power (Rabûbiyyat) that enables the earth to carry on its back humans with their burden of sins, and the beasts. “The heavens are about to burst on account of that, and the earth about to split asunder, and the mountains to fall down in pieces, because they have ascribed a son to the Most Gracious” (19:91-92). It is His Rabûbîyyat that sustains thisheinous claim. Divine Power manifests itself as the power of the hand manifests itself through the pen. We say the pen writes but, in fact, it is the hand and not the pen that does the writing. By the same token it is true that all the heavenly bodies and earthly elements, indeed every atom in the lower and upper spheres that is visible and perceptible, manifests themselves by virtue of the powers of the Rabb al-Âlamîn رَبِّ الْعَالَمِينَ. A magnifying glass, by reflecting the rays of the sun, may ignite fire, but that causes no diminution in the power of the sun. Fruits are fostered and ripen under moonbeams but that does not wear down the moon. This is the Truth that furnishes insight into Divine working and is at the center of all spiritual phenomena that the universe has come into existence through the works of Rabb al-Âlamîn رَبِّ الْعَالَمِينَ. The same idea is expressed in another verse (27.45), that the world is like a palace with floors paved with transparent glass, under which runs a strong current of water. An unaware person ignores the glass and is afraid to step in lest he should tumble into the swift current. In 17.71 it is stated: We carry them in their journeys over land and water; which also conveys the same idea, namely, that mounts and vessels are only the visible means of carriage and that it is Divine Power which is the real carrier.It is this Rabûbîyyat that is operative and pervasive throughout the Universe, in the heavens, in the earth, in bodies, in souls, in the realm of knowledge, substances and in the realms of essences and in animals, vegetables and minerals and all others. All are sustained by this Rabûbîyyat (- His Providence). A human being receives sustenance from the spring of this Rabûbîyyat, from the early embryonic, even pre-embryonic state, to the time of death, and beyond in the stage of life in the Hereafter. Divine Providence (Rabûbîyyat) is thus the creator of every existing thing and sustainer of every extant object, yet it is the human being that benefits most by it. This human being who is the vice regent of Allah on this earth is being reminded that his Allah is the Lord and Providence of the universe, so that the horizon of his hopes may be extended and he may believe in إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا “I, and I alone am Allâh. There cannot be, is no other and will never be one worthy of worship but I” (20:14). Jesus (PBUH) Beloved Prophet of Islam - Ahmed Dee…: youtu.be/_s77PrE0zE0 Let's Remake the World! Group 6 Messages Digest #4230 1 Fw: [Language-Commentaries-of-WDeenMohammed] National Concern and Su by Khalid khalid96950 2 Todays Ayat for Thursday, 2014-12-04 / 13 Safar 1436 by G.Waleed Kavalec gkavalec 3 Michael Brown/Eric Gardner:answersby yahya shabazz 4 Jumu'ah on the Net, Friday, 05 December 2014 by 5 quran on deeds by Yaqub Islam islam10023 6 Hadith on deeds by Yaqub Islam islam10023 Messages 1Fw: [Language-Commentaries-of-WDeenMohammed] National Concern and Su Thu Dec 4, 2014 5:24 am (PST) . Posted by:Khalid khalid96950 On Thursday, December 4, 2014 2:36 AM, rashad shabazzrshabazz05@gmail [Language-Commentaries-of-WDeenMohammed] wrote: ALL PRAISES DUE TO ALLAH! On Dec 4, 2014 4:26 AM [Language-Commentaries-of-WDeenMohammed] wrote: > >12/07/1986 >National Concern and Success of the Individual >By Imam W Deen Mohammed (raa) > > >By national concern we have in mind nationalism and tendencies toward nationalism by not just the United States but all nations. > > >We have to understand that in our religion, Al-Islam, nationalism is not a concern. In the whole of the Quran and the Sunnah of Prophet Muhammad, peace be upon him, we find no evidence whatsoever to support nationalism as a Muslim concern. Nationalism is not a Muslin concern. > > >What Is Nationalism? > > >Nationalism means the concern for or the importance placed on the nation. In our religion, importance is not placed on the nation, importance is placed on Quran and the Sunnah of the Prophet. And Allah calls us to faith and duty. In our religion, we have no duty to the nation except that justification be on the Quran and the Sunnah of the Prophet, peace be upon him. > > >Now we know that we have to accept certain circumstances in our lives, if we live in a society or nation with a political or government order. If that nation is not Islamic, then we have no responsibility directly for the order of that nation. But we are to work to Contribute good wherever we can, and to influence the good processes and work against the bad processes. > > >We Must Promote Right > > >We have an obligation to promote what is right, and to work against, prohibit or resist what is wrong, whether we live under a Muslim or non-Muslim government. We have that obligation. > > >But if we live under a non-Muslim government, we have no direct obligation to that government. Do you understand that? Our obligation will be based upon how much good that nation advocates. That will be the extent of our involvement as a supporter of that nation. When that nation has more evil in it than good and its effect on the life of the people is worse than is good, then we should take a stand against that nation, no matter what the consequences are. > > >Dont Say You Are Weak > > >Allah says dont say that you are small, weak and oppressed. He says: see you not that My earth is vast, meaning that if you are too weak to do something about an evil, thats denying you or your life, then you should try to leave it and find another place or land. Allahs earth is vast. There is plenty of space on the earth. > > >So Allah is saying there will be no excuse in the Judgment, if you say, oh, we were a minority, we were too small, we were weak, our oppressors were too powerful, we couldnt help ourselves. > > >We find the United States taking in a lot of immigrants, especially Asians, during these times, because of its guilt feelings about the Viet Nam war. Its taking in a lot of Asians and Koreans because of the conflict there and Americas role in that conflict. > > >Many others are also coming into this country, even the Afghan. We had a brother from Afghanistan to visit us recently. He told us that there were a hundred families in Chicago, who had recently come to the United States for refuge. Those people are acting in accord with their religion. Whether thats the real motive or not, I dont know, but our religion says dont give up your life because of bad circumstances. It tells us to try to find better circumstances if we cant deal with the problem. > > >Nationalism Has Been An Evil > > >So our national concern is really with nationalism, which has been an evil in the life of man. Nationalism has contributed more harm than good, to the life of man in society. > > >In fact, every nation that I can recall, that was characterized by nationalism became an evil force and influence in the life of man. > > >Japan, under the god incarnate, Hirohito, became an evil force. It was seeking dominance. > > >What Hitler advocated was nationalism. It was evil. > > >What Pharoah advocated was nationalism and it was evil. Everything centered around the nation and Pharoah, the nation and the boss, the head of relations. Egyptians were the ruling class and everybody else was inferior. It was nationalism. So we are to avoid tendencies towards nationalism. > > >The Nation of Islam > > >Many of you cant get away from the old idea of the Nation of Islam; that was also a bad development. It took us away from the meaning of our religion. The real meaning of our religion is not nationhood; its not men and women drilling, marching, training, and everybody working for the Nation. Thats not Islam. Thats not our religion. That was a bad development. It spoiled the life of the Muslim. We are not to work to build a nation, we are to work to build Islamic life. We want a suitable place for that life, so we have to influence and contribute to the good of a nation so that we will have better circumstances for that life. But dont depend on nationalism. > > >Israel Is Nationalistic > > >Israel is nationalistic, and another evil on man. The devils would like that Muslims become nationalistic, so that you will join them in their wrongdoing, knowing that you cant compete with them in their wrongdoing, because they are the masters at it. They have too many centuries and too many thousands of years ahead of you working on and passing knowledge and information down to their children. They are too advanced in that evil for any newcomers to have any say so or competition whatsoever. You are no competition for them. > > >Nationalism Is Encouraged By Oppressors > > >Nationalism is a thing that oppressors have encouraged. Who were the oppressors of Africa? The Europeans, not the Arabs. > > >Contrary to what they try to make us believe, our religion went into Africa and it spread mainly because of contact between individuals. An individual Muslim would impress an individual non-Muslim, because of the way he lived, and conducted himself. This is history, the way he lived and conducted himself impressed the natives of Africa so much, that the natives right away wanted to know what is your religion? The natives inquired and became Muslims. They saw the Muslims in business, and the Muslims wanted to do business with the Africans, because they had resources. > > >The Muslim Was Fair > > >The Africans learned that the Muslim was fair, honest and upright in business. This also persuaded them to accept the religion. So if the Africans were forced into our religion, where is the history of those wars? Who were the conquerors? When were the wars declared? > > >We have on the record when the wars were declared from the time of Prophet Muhammad, peace be upon him, how he had to fight every battle. Why is it that we don’t have on record the battles that were fought in Africa to bring Africans under this religion? Simply because it wasnt done that way. You have to know this in order to defend your life if you are real Muslims. > > >Europeans in Africa > > >The European people came into Africa and created a lot of false nations and powers. They divided Africa against itself by re-mapping it to satisfy their own schemes. They tried the same thing all over the world. But no place has been hurt by that more than Africa. > > >In ancient times, Egypt and Sudan were one nation or people. But the Europeans came and re-mapped it and now you have Egypt and Sudan. He made Nigeria, Niger and Libya. There was no such thing as a Libyan nation before the European went to Africa and made Libya. Here they have a United States, not a continent of a whole lot of nations. The Africans ought to take a lesson, at least from that reality. They are divided into many states on their continent. The power holders have a United States. They wont allow another nation to come up within their nation. They will not allow their United States to be broken up into other nations. The war between the states settled that question forever. No, they said, were not going to have 13 states separate from the rest of the states, or any Southern states separate from the rest of the states. No, all of you have to belong to one united nation, society or government. > > >Our Base Is Religion > > >We have to learn that our business as Muslims, preachers, teachers, promoters of the faith and religion in the Religious life is not politically, economically, or government based. Our base is religion, but as Muslims, we have a responsibility or obligation to all proper constructions in the life of man, or society. But we dont approach our obligation to government, politics or business from a viewpoint or a standpoint of business or government. We approach it from a standpoint of religion. > > >A Comprehensive Religion > > >Our religion is a comprehensive religion, meaning that it has not left out anything that is needed or required in the life of man in society. But that doesnt mean that our religion has a political role. No! Our religion does not have a political role. But our religion has a requirement for any Muslims coming into the political role. Our religion is the discipliner for all involvement. If you involve yourself in business and politics, our religion is the discipliner but it is not that thing, per se. > > >This is what we have to understand. And if we really understand what our religion is and live it accordingly, we will progress. There is no way for us not to progress. Allah did this, not Karl Marx, Frederick Engels, Adam Smith or some great philosopher. And in doing this, Allah guarantees us success. If we dont have success, there is something we are doing wrong. > > >You Can Make Progress > > >If we are stagnant, held at hay or cant make gains, then something we are doing is wrong. If you know your religion and live it accordingly, you can be in Communist China and make progress, because you will impress the Communist bosses. They are going to look at you, admire you, and in time, respect you. And if you are in a situation where you cannot get respect, your influence is going to grow and grow and grow and eventually topple those people. Not by your direct action but just by the fact that you are living in accord with your religion, which is in accord with the best thats in accord with the best possible for all people. So they recognize it. Their nature recognizes it. Their good sense recognizes it, and they will accommodate your life in their society. There is no problem for Muslim life in America. We made the problems for ourselves, by giving the wrong image of this religion. > > >The Individual Is The Key > > >National concern and the success of the individual. Why have we put it in this kind of language? Why the success of the individual? Simply because individual success is the key. We have made the mistake of trying to bring an organization forward. Thats akin to nationalism. In trying to bring an organization forward, you put all of your work and interests into building an organization. That tendency will eventually take away the just treatment that should be coming to that individual. We have promoted the collective life in the wrong way. The way to promote the collective life is to promote the individual life in the collective body. > > >We Made A Mistake > > >We — I mean myself and those I have been associated with — made the mistake of trying to promote the collective life and push an organization forward. That doesnt work for this religion. Allah doesnt want that. Allah doesnt want an organization exalted. He wants the Islamic life exalted. > > >In order to exalt Islamic life, we have to minimize the organizational authority and power. The more you maximize the organizational authority and power, the more you put at risk the individual life. We have made a mistake. > > >We should wake up today and see that we have made a mistake. We should go out from today and carry Quran and Sunnah to the people. We should put it into the individual's hands. Brothers and sisters both are responsible for this. We will meet together in the masjid to pray. There is no boss in the masjid; the boss is wherever you are. Thats Allah, and the Sunnah of the Prophet, peace be upon him. > > >Freedom From Oppressors > > >People with freedom from the oppressor or a power that can become an oppressor, and the beautiful life of Al-Islam, and the beautiful model of Muhammad, the Prophet, cannot be separated, if you understand it. > > >When good circumstances come for people, they love those who are in the same circumstances. They come together not because they are ordered to come together, but because they love to come together. They love to be with other sisters and brothers who share the same lives, and love the same circumstances. So dont worry about attendance going down. It will go up, when emphasis is put where its supposed to be. > > >Allah Is Merciful > > >Yes, weve made a mistake. But Allah is Merciful to us. Hes helped us all these years. Praise be to Allah. > > >So were stressing the success of the individual, because thats where Allah wants the attention. And we want attention on the individual. So let us give to the individual what Allah has given to us, and what the Prophet has shown us. Let us give it to the individual so he or she can have a successful life. No matter where the individual is or what the individual's circumstances are, if the individual has that kind of equipment, he or she is in good shape. In fact, the individual cant be in better shape. > > >I know what has accounted for my sense of security; its my faith in this Holy Book, the Quran. Its my knowledge of it, and my constant reading of and acceptance of what it says. My effort to follow it to the best of my ability, the model that is in Muhammad, the Prophet, the last Messenger of God, also contributes to my sense of success and security. > > >IFear Only Allah > > >Thats what makes me feel good about myself, the life Ive chosen and my future. I dont have doubts about my future. I dont worry about tomorrow. I dont fear men, or governments. I fear Allah. And this is what has produced that sense of security in me. Since I know it has done it for me, I know it can do it for anybody else. > > >Many of you have experienced the same. So what better can we offer the people than that? I cant carry the Nation of Islam around with me. But I can carry this religion around with me. The faith is living in my heart and mind. It guides and disciplines my whole life. Praise be to Allah. > > >How Should Society Be Secured? > > >How should society be secured? What is the best way to protect society? It can be protected by knowing the role of the individual, and then promoting the dignity of that role.-It is also protected when the individual knows that Allah intended that he or she have the same dignity that He intended for everybody else, and that the individual is the sacred vessel, with inherent rights that the individual possesses by virtue of his creation itself. The individual's human creation entitles him or her to certain sacred rights. This is Al-Islam. > > >Some of you might be thinking of the Preamble to the Constitution of the United States. This is Al-Islam. And so it would be very clear that the Prophet, peace and blessings be upon him, in his final address, which is also called the Last Sermon and Pilgrimage of the Prophet, said, your brothers blood, life and property is sacred. > > >The Individual's Rights > > >The Prophet made it clear to us, that certain things are sacred for the individual in Al-Islam. Now if the Prophet said the individual's property is sacred that means that no authority can take away the right of property ownership from any believer. Every believer has the right to own property in a Muslim society. > > >His blood is sacred means that his social life is sacred. The blood is symbolic of the social life, with its passions, social order and everything thats of social interest. > > >We know its not water that generates the population. Its blood, not water, that generates the population and increases the number in the family or town. > > >A Muslim must be given the freedom and the right to preside as an authority over his household. And if he wants to extend his social interests beyond his household and organize other activities, he has that freedom. > > >The Individual's Social Life > > >We cannot cut off his social life or aspirations. If the individual wants to extend it to become a great social organizer and social influence in the city or the country, we cannot stop that individual except on Islamic grounds. > > >The individual has to be guilty of hurting some Islamic value or of violating some Islamic principle or law. > > >We cannot say youre becoming too big as a social influence. Thats not good enough, because Allah has said his blood is sacred. Praise be to Allah. How wonderful the society would be if we lived according to those teachings. > > >Some of us are afraid to see people get rich. Oh, Muslims are not capitalists. No, we are not capitalists. Capitalists have a bad name. But Allah has not given us anything in the Quran or the Sunnah of the Prophet to support this idea that its bad to be rich. Thats foolishness. Allah intended that some people be rich. Some people are more qualified for riches than others. > > >And if we hold back the growth of an individual, because we fear the individual getting too much wealth, we hold back also the good that will come because of his contributions to those who dont have — and will never have — that kind of ambition, aggressiveness and dedication. They are badly in need of men who are aggressive in that way and can bring them goods and open up ways of employment to them, etc. > > >Leave The Individual's Freedom Alone > > >What does this have to do with the success of the individual? > > >Leave the individual's freedom alone. Respect the freedom of the individual and leave it alone. Only question the individual when he or she comes into conflict with an Islamic principle or value. Allah then calls the individual to question. Allah says, dont envy a people who seem to have a better situation than you. That holds you back. It hurts you. Allah tells us that He gives and is the boss of that. > > >Hes the One who increases and decreases provisions. So dont look at the individual who has more than you with envy in your heart. Be happy that Allah has favored some with wealth, and others with other things of value. > > >Suppose we apply that same thing to moral goodness, and question the amount of moral goodness a person exercises in his or her life. Would you tell the individual that he or she is exercising too much moral goodness? > > >Would you tell the individual that he or she isnt supposed to have all of that, or that he or she is not supposed to be that good and to come down to our level? That wouldnt help us morally. We need some people to excel in moral life, so they will be an encouragement to others who just dont have it or a situation for it. Its the same for wealth. > > >Again We Made A Mistake > > >So we made a mistake, and I hope we can turn back to the right way and come away from the idea of nationalism, pushing the organization and depriving individuals of their sacred rights. > > >Nationalism cannot grow, except upon the loss of individual rights. Thats the only way it can grow. They once told us, brother, you dont count. You havent given up enough, yet, brother. You havent given too much. You had given up everything. The brother says, well, I thought I should pay my rent. Well, Allah will take care of the rent, brother. > > >So we have not only knowledge and information, but experience. Weve been through it. Well, thank Allah for the Quran and the Sunnah of the Prophet. Thats what saved us. Praise be to Allah. > > >Here is another thing that hurts oppressed people everywhere who have some old fat cat coming through their weaknesses to get their support for him. They support him because he plays to their weaknesses. It might be nationalism, tribal arrogance or hatred for another people, which is weakness too, that the oppressor comes in. Thats why Allah says do not let the injury that you have suffered from another people cause you to deviate from doing justice. > > >Justice is always top priority. Do not allow your hatred for another people — because of their dealings with you — cause you to swerve from justice. And thats easy to do especially if you have a demagogue who will come among you and say: Look how they treated you, look how youve been abused. Now if you support me, you aint going to have that no more. So you support him and he gets fatter and fatter, while you get leaner and leaner. > > >Temple Meeting > > >Once I was in a Temple meeting — it was around 1964 — that had a lot of Blackstone Rangers there that Wednesday night. At the conclusion of the meeting, the officials would always ask, whos ready to join the Nation and support its program. One of the gang leaders stood up and said, Well, I see Elijah got his, how I gon get mine? How I gon tell these boys here how I gon get mine? > > >I believe the enemy sent him in there, but I couldnt forget his question. It stayed with me. How is a common member going to get his? We thought we were going to get ours in the sweet bye-and-bye, and that we had to sacrifice until the Nation was built and then get ours. > > >The best way to build a nation is to build individuals. Thats the Islamic way. The best way to build a nation, I repeat, is to build individuals. Dont sacrifice individuals for the building of a nation. But build a nation through the individual. Give the individual his or her due respect. Bring the society to respect the individual's rights and to live in accord with that idea, then you have a situation for life to flourish. > > >The individual begins to be more productive. He or she will have a new sense of self-value or worth. The individual will have a circumstance or situation, with other members of society that encourages the individual to live out his or her great potential, so he or she will be happy to create something to give a service to his or her brother or sister. The individual wants to create a service for his or her brothers and sisters because of love for the people who accommodated the individual's rights. This is the beauty of a true democracy, that we never get a chance to see. We are constantly fighting taxes, and this and that, and we are not seeing the beauty of democracy. > > >The Stride Of Nationalists > > >Hitler and many others made great strides, but their strides were short-lived. The Communist people made great strides, but their real Communist effort was short-lived. You who study know their purest Communist effort was during the time of war. They are no good in the time of peace. > > >The Communists cant make advances for pure Communism in times of peace. In times of peace, they start borrowing from democracy. If youve been studying them like I have, you know that they borrow from democracy. > > >Right now they have started giving more opportunity for small businesses in Communist Russia. Theyve opened up more opportunities and an individual can go into business for him or herself. So thats a little step towards free enterprise, isnt it? > > > > > Reply to sender . Reply to group .Reply via Web Post . All Messages (1). Top ^ 2Todays Ayat for Thursday, 2014-12-04 / 13 Safar 1436 Thu Dec 4, 2014 7:36 am (PST) . Posted by:G.Waleed Kavalec gkavalec Todays Ayat for Thursday, 2014-12-04 / 13 Safar 1436 *And do not confound the truth with falsehood, nor keep the truth secret while you know. * -- al-Baqarah 2:42 as rendered by [The Monotheist Group] وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ islamawakened/quran/2/42/ (please share) IslamAwakened is now available as an Android App -- G. Waleed Kavalec -------------------------- Learn. Live. Teach. Reply to sender . Reply to group .Reply via Web Post . All Messages (1). Top ^ 3Michael Brown/Eric Gardner:answers Thu Dec 4, 2014 9:19 am (PST) . Posted by:yahya shabazz As Salaamu Alaikum,In light of the two recent decisions by grand juries to not indict the killers of Mike Brown, and Eric Gardner, Imam Yahya Shabazz, host of The New Revolution, and Imam Kareem Hameed, host of Created Purposes will combine their two blog talk shows and invite the world wide listening public to join in the discussion for answers to the perplexing issues faced by not only the African American community, but ultimately, the broader society as well. The shows will air at 9:00 a.m. Pacific Time, 11:00 am Central Time, 12:00Noon Eastern Time, on Dec. 6th, on americanmuslim360. Join us as we ask and answer the questions; Why after so much bloodshed, sacrifice, and protest, why are we as a people still on the bottom of society? Are we still under the Laws of Jim Crow? How do we take control of our own destiny? Come, join us as we discuss and find answers to these and other thought provoking questions facing the African American community.Call in, ask questions, comment on the issues of the day. thank you for your time,yahya Reply to sender . Reply to group .Reply via Web Post . All Messages (1). Top ^ 4Jumu'ah on the Net, Friday, 05 December 2014 Thu Dec 4, 2014 11:01 pm (PST) . Posted by: Jumuah on the Net reminder When: Friday, 05 December 2014 07:00 PM to 09:00 PM (GMT) Greenwich Mean Time - Dublin / Edinburgh / Lisbon / London Where: At Your Computer Notes: We thank Allah that we presently have THREE Masjids in our association that presents from their locality the Friday prayer services. Check the local times for the “Live” broadcast and the khutbahs can be seen in the archive section of both web sites too. Jumuah video streamed from Oakland, CA.. ustream.tv/channel/muslimcommunitytv The link to the Jumuah in Atlanta.... ummahstream.ning/ The believers from Atlanta who created this site invites you to capture events on video in your local community i.e. khutbahs, taleems, and share them with us. And now we have Taqwaa An Nur from Glenarden MD., that uploads the Jumuah khutbah from their location via AUDIO files. Check out alikhanislamiccenter.org/vjummah3.htm Khalid From: We-are-with-Imam-W-Deen-Mohammed Calendar Privacy: privacy.yahoo/privacy/us Terms: docs.yahoo/info/terms/ Reply to sender . Reply to group .Reply via Web Post . All Messages (1). Top ^ 5quran on deeds Fri Dec 5, 2014 12:55 am (PST) . Posted by:Yaqub Islam islam10023 | (16. Surah An-Nahl)...at is hidden in peoples hearts as well as what is apparent. He will reward or punish everyone for their deeds on the Day of Resurrection. If their deeds are good then they will be rewarded, 18. And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.) Worship is Allahs Right | | | | Then Allah tells us of His greatness, and that worship should be directed to Him alone, not to any of the idols which do not create but are rather themselves created. Thus He says﴿أَفَمَن يَخْلُقُ كَمَن لاَّ يَخْلُقُ أَفَلا تَذَكَّرُونَ ﴾(Is then He, Who creates, the same as one who does not create Will you not then reflect)(16:17). Then He shows His servants some of the many blessings He granted for them, and the many kinds of things that He has done for them. He says;﴿وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَآ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ ﴾(And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.) (16:18) meaning that He pardons and forgives them. If He were to ask you to thank Him for all of His blessings, you would not be able to do so, and if He were to command you to do so, you would be incapable of it. If He punishes you, He is never unjust in His punishment, but He is Forgiving and Most Merciful, He forgives much and rewards for little. Ibn Jarir said: It means that Allah is Forgiving when you fail to thank Him properly, if you repent and turn to Him in obedience, and strive to do that which pleases Him. He is Merciful to you and does not punish you if you turn to Him and repent.﴿وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ - وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ - أَمْوتٌ غَيْرُ أَحْيَآءٍ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ﴾ | Reply to sender . Reply to group .Reply via Web Post . All Messages (1). Top ^ 6Hadith on deeds Fri Dec 5, 2014 1:00 am (PST) . Posted by:Yaqub Islam islam10023 Bukhari :: Book 5 :: Volume 57 :: Hadith 34 Narrated Ibn Abbas:When (the dead body of) Umar was put on his deathbed, the people gathered around him and invoked (Allah) and prayed for him before the body was taken away, and I was amongst them. Suddenly I felt somebody taking hold of my shoulder and found out that he was Ali bin Abi Talib. Ali invoked Allahs Mercy for Umar and said, O Umar! You have not left behind you a person whose deeds I like to imitate and meet Allah with more than I like your deeds. By Allah! I always thought that Allah would keep you with your two companions, for very often I used to hear the Prophet saying, I, Abu Bakr and Umar went (somewhere); I, Abu Bakr and Umar entered (somewhere); and I, Abu Bakr and Umar went out.' Bukhari :: Book 4 :: Volume 55 :: Hadith 549 Narrated Abdullah:Allah's Apostle, the true and truly inspired said, (as regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for an other forty days, and then a piece of flesh for an other forty days. Then Allah sends an angel to write four words: He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed (in religion). Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire. | Bukhari :: Book 1 :: Volume 1 :: Hadith 1 Narrated Umar bin Al-Khattab:I heard Allahs Apostle saying, The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for. Bukhari :: Book 1 :: Volume 2 :: Hadith 11 Narrated Abdullah bin Amr:A man asked the Prophet , What sort of deeds or (what qualities of) Islam are good? The Prophet replied, To feed (the poor) and greet those whom you know and those whom you do not Know (See Hadith No. 27). Bukhari :: Book 1 :: Volume 3 :: Hadith 90 Narrated Abu Masud Al-Ansari:Once a man said to Allahs Apostle O Allahs Apostle! I may not attend the (compulsory congregational) prayer because so and so (the Imam) prolongs the prayer when he leads us for it. The narrator added: I never saw the Prophet more furious in giving advice than he was on that day. The Prophet said, O people! Some of you make others dislike good deeds (the prayers). So whoever leads the people in prayer should shorten it because among them there are the sick the weak and the needy (having some jobs to do). Bukhari :: Book 3 :: Volume 43 :: Hadith 629 Narrated Abu Huraira:Allah's Apostle said, Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him. Reply to sender . Reply to group .Reply via Web Post . All Messages (1). Top ^ VISIT YOUR GROUP • Privacy • Unsubscribe • Terms of Use
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