In the name of God, Most Gracious, Most Merciful We have indeed revealed this (Message) in the Night of Power: And what will explain to thee what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by God's permission, on every errand: Peace!...This until the rise of morn!
Surah 97 The Holy Qur’an
The Holy Qur'an contains a short surah dedicated to Laylatul Qadr. Surah Al-Qadr is the 97th surah and consists of five verses. However, these short verses carry great meaning and guidance. They tell us all we need to know about the essence and spirit of Laylatul Qadr.
Laylatul Qadr falls sometime within the last 10 days of Ramadhan.
"Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night." Sahih Hadith Ahmad 5:318
Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If an individual wants to obey his Lord, increase the good deeds in his record and have all past sins forgiven, they should take part in Laylatul Qadr.
“Whoever stays up (in prayer and remembrance of Allah) on the Night of Qadr fully believing (in Allah’s promise of reward for that night) and hoping to seek reward (from Allah alone and not from people), he shall be forgiven for his past sins.” Sahih Hadith Bukhari / Muslim
We should strive to find this night, and then pass it in worship and obedience. If this is done for the sake of Allah, with sincerity, then all past sins will be forgiven. However, if a person misses out on worship during Laylatul Qadr they truly are a deprived person.
This night is full of reward and blessing and is equivalent to a thousand nights of worship. Anyone who takes part in Laylatul Qadr will have worshipped an equivalent of eighty three years and three months. It is as if a person has spent an entire lifetime in non-stop worship.
“The Night of Power is better than a thousand months.” 97:3 The Holy Quran
"Allah's Messenger, sallallahu `alayhi wa sallam, looked back at the previous communities and saw that his community lived for a much shorter period in comparison to them. He was concerned about how his community would be able to gain as many rewards as those of the previous communities. So when Allah the Exalted saw the concerns in the heart of His Beloved, sallallahu `alayhi wa sallam, then he, sallallahu `alayhi wa sallam, was given Laylatul-Qadr, which is more virtuous than a thousand months." (Imâm Mâlik, Muatta)
Worship during this night can take on many forms. Here are a few suggestions to help you through Laylatul Qadr:
• Plan ahead if you are working. If you are going to spend a night awake in worship, book the following day off.
• Take regular breaks during the night to avoid getting over-exhausted. Try switching between different forms of worship instead.
• Perform Itikaaf (seclusion in a mosque for worship) – If possible, take a vacation for the last 10 days of Ramadhan. If you cannot stay at your local mosque ask family or friends to help out during your Itikaaf at home. If you cannot spend all 10 days in Itikaaf, then do as many days as you can - even if it is only one day.
• Increase the recitation of the Qur'an, and reflect on the meaning of the verses, especially the verses used in Salah. This will help you concentrate.
• Increase Salah (prayer).
• Find out if there are any events organised, and take your family along.
Doing all of the above activities may be too much to do throughout the night but is far better than social gatherings and meaningless talk that we stay awake for.
If your Arabic is not very strong then there are many good English translations of Qur'an and Hadith, which can be used instead. Other useful reading might include books of tafsir (Qura’n commentary), books on the lives of the Prophets (upon whom be peace), and books of fiqh (Islamic jurisprudence) as well as Du’a books.
The days of Laylatul-Qadr are an important time for worship, especially the last 10 days. We should pray sincerely from our hearts in order to be saved from the hellfire. This is a good opportunity not only to pray for ourselves but also for our fellow brothers and sisters, for if we can not do anything else then our prayers will help.
Ibn Abbas (RA) heard the Prophet (SAAWS) advising someone, saying, “Take advantage of five before five: You’re youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you become occupied, and your life before your death.”
May Allah help us to purify our hearts, strengthen our faith, and enable us to meet every challenge, and overcome every difficulty in our lives. May Allah allow us to serve Him with sincerity in our work, study, professional, business, family and social lives. When the time comes for us finally to return to Him, may Allah admit us to the companionship of those whom He loves.
http://www.ramadhanzone.com
Monday, September 7, 2009
Sunday, July 19, 2009
The True Religion – Part 1
By ABU AMEENAH BILAL PHILIPS
THE RELIGION OF ISLAM
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace"
which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final
form.
Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion Islam was not decided upon by later generations of
man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)
"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)
"Abraham was not a Jew nor Christian; but an upright Muslim." (Soorah Aal'imraan 3:67)
Nowhere in the Bible will you find Allah saying to Prophet Moses' people or their descendants that their religion is Judaism, nor to the followers of Christ that their religion is Christianity. In fact, Christ was not even his name, nor was
it Jesus! The name "Christ" comes from the Greek word Christos which means the annointed. That is, Christ is a Greek translation of the Hebrew title "Messiah". The name "Jesus" on the other hand, is a latinized version of the Hebrew name Esau.
For simplicity's sake, I will however continue to refer to Prophet Esau (PBUH) as Jesus. As for his religion, it was what he called his followers to. Like the prophets before him, he called the people to surrender their will to the will of Allah; (which is Islam) and he warned them to stay away from the false gods of human imagination.
According to the New Testament, he taught his followers to pray as follows: "Yours will be done on earth as it is in Heaven".
THE RELIGION OF ISLAM
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace"
which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final
form.
Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion Islam was not decided upon by later generations of
man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)
"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)
"Abraham was not a Jew nor Christian; but an upright Muslim." (Soorah Aal'imraan 3:67)
Nowhere in the Bible will you find Allah saying to Prophet Moses' people or their descendants that their religion is Judaism, nor to the followers of Christ that their religion is Christianity. In fact, Christ was not even his name, nor was
it Jesus! The name "Christ" comes from the Greek word Christos which means the annointed. That is, Christ is a Greek translation of the Hebrew title "Messiah". The name "Jesus" on the other hand, is a latinized version of the Hebrew name Esau.
For simplicity's sake, I will however continue to refer to Prophet Esau (PBUH) as Jesus. As for his religion, it was what he called his followers to. Like the prophets before him, he called the people to surrender their will to the will of Allah; (which is Islam) and he warned them to stay away from the false gods of human imagination.
According to the New Testament, he taught his followers to pray as follows: "Yours will be done on earth as it is in Heaven".
The True Religion – Part 2
By ABU AMEENAH BILAL PHILIPS
THE MESSAGE OF ISLAM
Since the total submission of one's will to Allah represents the essence of worship, the basic message of Allah's divine religion, Islam is the worship of Allah alone and the avoidance of worship directed to any person, place or thing
other than Allah. Since everything other than Allah, the Creator of all things, is Allah's creation; it may be said that Islam, in essence calls man away from the worship of creation and invites him to worship only its Creator. He is
the only one deserving man's worship as it is only by His will that prayers are answered. If man prays to a tree and his prayers are answered, it was not the tree which answered his prayers but Allah who allowed the circumstances prayed for to
take place. One might say, "That is obvious," however, to tree-worshippers it might not be. Similarly, prayers to Jesus, Buddha, or Krishna, to Saint Christopher, or Saint Jude or even to Muhammad, are not answered by them but are answered by Allah. Jesus did not tell his followers to worship him but to worship Allah. As the Qur'aan states:
"And behold Allah will say: "O Jesus the son of Mary Did you say to men, Worship me and my mother as gods besides Allah He will say-"Glory to you I could never say what I had no right (to say')" (Soorah Al-Maa'idah 5:116).
Nor did he worship himself when he worshipped but rather he worshipped Allah. This basic principle is enshrined in the opening chapter of the Qur'aan, known as Soorah Al-Faatihah, verse 4:
"You alone do we worship and from you alone do we seek help".
Elsewhere, in the final book of revelation, the Qur'aan, Allah also said:
"And your Lord says: "Call on Me and I will answer your(prayer)."(Soorah Mu'min 40:60)
it is worth noting that the basic message of Islam is that Allah and His creation are distinctly different entities. Neither is Allah His creation or a part of it, nor is His creation Him or a part of Him.
This might seem obvious, but, man's worship of creation instead of the Creator is to a large degree based on ignorance of this concept. It is the belief that the essence of Allah is everywhere in His creation or that His divine being is or was present in some aspects of His creation, which has provided justification for the worship of creation though such worship maybe called the worship of Allah through his creation. How ever, the message of Islam as brought by the prophets of Allah is to worship only Allah and to avoid the worship of his creation either directly or indirectly. In the Our'aan Allah clearly states:
"For We assuredly sent amongst every people a prophet, (with the command) worship meand avoid false gods " (Soorah Al-Nahl 16:36)
When the idol worshipper is questioned as to why he or she bows down to idols created by men, the invariable reply is that they are not actually worshipping the stone image, but Allah who is present within it. They claim that the stone idol is only a focal point for Allah's essence and is not in itself Allah! One who has accepted the concept of the presence of God's being within His creation in any way will be obliged to accept this argument of idolatry. Whereas, one who understands the basic message of Islam and its implications would never concede to idolatry no matter how it is rationalized. Those who have claimed divinity for themselves down through the ages have often based their claims on the mistaken belief that Allah is present in man. They merely had to assert that although Allah according to their false beliefs, is in all of
us, He is more present in them than in the rest of us. Hence, they claim, we should submit our will to them and worship them as they are either God in person or God concentrated within the person.
Similarly, those who have asserted the godhood of others after their passing have found fertile ground among those who accept the false belief of God's presence in man. One who has grasped the basic message of Islam and its implications could never agree to worship another human being under any circumstances. God's religion in essence is a clear call to the worship of the Creator and the rejection of creation-worship in any form. This is the meaning of the motto of Islam:
"Laa Elaaha illallaah" (There is no god but Allah)
Its repetition automatically brings one within the fold of Islam and sincere belief in it guarantees one Paradise. Thus, the final Prophet of Islam is reported to have'said, "Any one who says: There is no god but Allah and dies holding that(belief) will enter paradise". (Reported by Abu Dharr and collected by Al-Bukhaaree and Muslim).
It consists in the submission to Allah as one God, yielding to Him by obeying His commandments, and the denial of polytheism and polytheists.
THE MESSAGE OF ISLAM
Since the total submission of one's will to Allah represents the essence of worship, the basic message of Allah's divine religion, Islam is the worship of Allah alone and the avoidance of worship directed to any person, place or thing
other than Allah. Since everything other than Allah, the Creator of all things, is Allah's creation; it may be said that Islam, in essence calls man away from the worship of creation and invites him to worship only its Creator. He is
the only one deserving man's worship as it is only by His will that prayers are answered. If man prays to a tree and his prayers are answered, it was not the tree which answered his prayers but Allah who allowed the circumstances prayed for to
take place. One might say, "That is obvious," however, to tree-worshippers it might not be. Similarly, prayers to Jesus, Buddha, or Krishna, to Saint Christopher, or Saint Jude or even to Muhammad, are not answered by them but are answered by Allah. Jesus did not tell his followers to worship him but to worship Allah. As the Qur'aan states:
"And behold Allah will say: "O Jesus the son of Mary Did you say to men, Worship me and my mother as gods besides Allah He will say-"Glory to you I could never say what I had no right (to say')" (Soorah Al-Maa'idah 5:116).
Nor did he worship himself when he worshipped but rather he worshipped Allah. This basic principle is enshrined in the opening chapter of the Qur'aan, known as Soorah Al-Faatihah, verse 4:
"You alone do we worship and from you alone do we seek help".
Elsewhere, in the final book of revelation, the Qur'aan, Allah also said:
"And your Lord says: "Call on Me and I will answer your(prayer)."(Soorah Mu'min 40:60)
it is worth noting that the basic message of Islam is that Allah and His creation are distinctly different entities. Neither is Allah His creation or a part of it, nor is His creation Him or a part of Him.
This might seem obvious, but, man's worship of creation instead of the Creator is to a large degree based on ignorance of this concept. It is the belief that the essence of Allah is everywhere in His creation or that His divine being is or was present in some aspects of His creation, which has provided justification for the worship of creation though such worship maybe called the worship of Allah through his creation. How ever, the message of Islam as brought by the prophets of Allah is to worship only Allah and to avoid the worship of his creation either directly or indirectly. In the Our'aan Allah clearly states:
"For We assuredly sent amongst every people a prophet, (with the command) worship meand avoid false gods " (Soorah Al-Nahl 16:36)
When the idol worshipper is questioned as to why he or she bows down to idols created by men, the invariable reply is that they are not actually worshipping the stone image, but Allah who is present within it. They claim that the stone idol is only a focal point for Allah's essence and is not in itself Allah! One who has accepted the concept of the presence of God's being within His creation in any way will be obliged to accept this argument of idolatry. Whereas, one who understands the basic message of Islam and its implications would never concede to idolatry no matter how it is rationalized. Those who have claimed divinity for themselves down through the ages have often based their claims on the mistaken belief that Allah is present in man. They merely had to assert that although Allah according to their false beliefs, is in all of
us, He is more present in them than in the rest of us. Hence, they claim, we should submit our will to them and worship them as they are either God in person or God concentrated within the person.
Similarly, those who have asserted the godhood of others after their passing have found fertile ground among those who accept the false belief of God's presence in man. One who has grasped the basic message of Islam and its implications could never agree to worship another human being under any circumstances. God's religion in essence is a clear call to the worship of the Creator and the rejection of creation-worship in any form. This is the meaning of the motto of Islam:
"Laa Elaaha illallaah" (There is no god but Allah)
Its repetition automatically brings one within the fold of Islam and sincere belief in it guarantees one Paradise. Thus, the final Prophet of Islam is reported to have'said, "Any one who says: There is no god but Allah and dies holding that(belief) will enter paradise". (Reported by Abu Dharr and collected by Al-Bukhaaree and Muslim).
It consists in the submission to Allah as one God, yielding to Him by obeying His commandments, and the denial of polytheism and polytheists.
The True Religion – Part 3
By ABU AMEENAH BILAL PHILIPS
THE MESSAGE OF FALSE RELIGION
There are so many sects, cults, religions, philosophies, and movements in the world, all of which claim to be the right way or the only true path to Allah. How can one determine which one is correct or if, in fact, all are correct? The method by which the answer can be found is to clear away the superficial differences in the teachings of the various claimants to the ultimate truth, and identify the central object of worship to which they call, directly or indirectly. False religions all have in common one basic concept with regards to Allah. They either claim that all men are gods or that specific men were Allah or that nature is Allah or that Allah is a figment of man's imagination.
Thus, it may be stated that the basic message of false religion is that Allah may be worshipped in the form of His creation. False religion invites man to the worship of creation by calling the creation or some aspect of it God. For example, prophet Jesus invited his followers to worship Allah but those who claim to be his followers today call people to worship Jesus, claiming that he was Allah!
Buddha was a reformer who introduced a number of humanistic principles to the religion of India. He did not claim to be God nor did he suggest to his followers that he be an object of worship. Yet, today most Buddhists who are to be found
outside of India have taken him to be God and prostrate to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, false religion becomes very obvious and the contrived nature of their origin clear. As God said in the Our'aan:
LA
That which you worship besides Him are only names you and your forefathers have invented for which Allah has sent down no authority: The command belongs only to Allah:
He has commanded that you only worship Him; that is the right religion, but most men do not understand ". (Soorah Yoosuf 12:40)
It may be argued that all religions teach good things so why should it matter which one we follow. The reply is that all false religions teach the greatest evil, the worship of creation. Creation-worship is the greatest sin that man can commit because it contradicts the very purpose of his creation. Man was created to worship Allah alone as Allah has explicitly stated in the Our'aan:
"I have only created jinns and men, that they may worship me" (Soorah Zaareeyaat 51:56)
Consequently, the worship of creation, which is the essence of idolatry, is the only unforgivable sin. One who dies in this state of idolatry has sealed his fate in the next life. This is not an opinion, but a revealed fact stated by Allah in his
final revelation to man:
"Verily Allah will not forgive the joining of partners with Him, but He may forgive (sins) less than that for whomsoever He wishes" (Soorah An- Nisaa 4:48 and 116)
THE MESSAGE OF FALSE RELIGION
There are so many sects, cults, religions, philosophies, and movements in the world, all of which claim to be the right way or the only true path to Allah. How can one determine which one is correct or if, in fact, all are correct? The method by which the answer can be found is to clear away the superficial differences in the teachings of the various claimants to the ultimate truth, and identify the central object of worship to which they call, directly or indirectly. False religions all have in common one basic concept with regards to Allah. They either claim that all men are gods or that specific men were Allah or that nature is Allah or that Allah is a figment of man's imagination.
Thus, it may be stated that the basic message of false religion is that Allah may be worshipped in the form of His creation. False religion invites man to the worship of creation by calling the creation or some aspect of it God. For example, prophet Jesus invited his followers to worship Allah but those who claim to be his followers today call people to worship Jesus, claiming that he was Allah!
Buddha was a reformer who introduced a number of humanistic principles to the religion of India. He did not claim to be God nor did he suggest to his followers that he be an object of worship. Yet, today most Buddhists who are to be found
outside of India have taken him to be God and prostrate to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, false religion becomes very obvious and the contrived nature of their origin clear. As God said in the Our'aan:
LA
That which you worship besides Him are only names you and your forefathers have invented for which Allah has sent down no authority: The command belongs only to Allah:
He has commanded that you only worship Him; that is the right religion, but most men do not understand ". (Soorah Yoosuf 12:40)
It may be argued that all religions teach good things so why should it matter which one we follow. The reply is that all false religions teach the greatest evil, the worship of creation. Creation-worship is the greatest sin that man can commit because it contradicts the very purpose of his creation. Man was created to worship Allah alone as Allah has explicitly stated in the Our'aan:
"I have only created jinns and men, that they may worship me" (Soorah Zaareeyaat 51:56)
Consequently, the worship of creation, which is the essence of idolatry, is the only unforgivable sin. One who dies in this state of idolatry has sealed his fate in the next life. This is not an opinion, but a revealed fact stated by Allah in his
final revelation to man:
"Verily Allah will not forgive the joining of partners with Him, but He may forgive (sins) less than that for whomsoever He wishes" (Soorah An- Nisaa 4:48 and 116)
The True Religion – Part 4
By ABU AMEENAH BILAL PHILIPS
THE UNIVERSALITY OF ISLAM
Since the consequences of false religion are so grave, the true religion of Allah must be universally understandable and attainable, not confined to any people, place or time. There can not be conditions like baptism, belief in a man, as a
saviour etc., for a believer to enter paradise. Within the central principle of Islam and in its definition, (the surrender of one's will to God) lies the roots of Islam's universality. Whenever man comes to the realization that Allah is one and distinct from His creation, and submits himself to Allah, he becomes a Muslim in body and spirit and is eligible for paradise. Thus, anyone at anytime in the most remote region of the world can become a Muslim, a follower of God's religion, Islam, by merely rejecting the worship of creation and by turning to Allah (God) alone. It should be noted however, that the recognition of and submission to Allah requires that one chooses between right and wrong and such a choice implies accountability. Man will be held responsible for his choices, and, as such, he should try his utmost to do good and avoid evil. The ultimate good being the worship of Allah alone and the ultimate evil being the worship of His creation along with or instead of Allah. This fact is expressed in the final revelation as follows:
"Verily those who believe, those who follow the Jewish (Scriptures), the Christians and the Sabians any who believe In Allah and the last day, and work righteousness shall have their reward with their Lord; They will not be overcome by fear nor grief (Soorah Al-Baqarah 2:62).
If only they had stood by the law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course; but many of them follow a course that is evil." (Soorah Al-Maa'idah 5:66)
THE UNIVERSALITY OF ISLAM
Since the consequences of false religion are so grave, the true religion of Allah must be universally understandable and attainable, not confined to any people, place or time. There can not be conditions like baptism, belief in a man, as a
saviour etc., for a believer to enter paradise. Within the central principle of Islam and in its definition, (the surrender of one's will to God) lies the roots of Islam's universality. Whenever man comes to the realization that Allah is one and distinct from His creation, and submits himself to Allah, he becomes a Muslim in body and spirit and is eligible for paradise. Thus, anyone at anytime in the most remote region of the world can become a Muslim, a follower of God's religion, Islam, by merely rejecting the worship of creation and by turning to Allah (God) alone. It should be noted however, that the recognition of and submission to Allah requires that one chooses between right and wrong and such a choice implies accountability. Man will be held responsible for his choices, and, as such, he should try his utmost to do good and avoid evil. The ultimate good being the worship of Allah alone and the ultimate evil being the worship of His creation along with or instead of Allah. This fact is expressed in the final revelation as follows:
"Verily those who believe, those who follow the Jewish (Scriptures), the Christians and the Sabians any who believe In Allah and the last day, and work righteousness shall have their reward with their Lord; They will not be overcome by fear nor grief (Soorah Al-Baqarah 2:62).
If only they had stood by the law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course; but many of them follow a course that is evil." (Soorah Al-Maa'idah 5:66)
The True Religion – Part 5
By ABU AMEENAH BILAL PHILIPS
RECOGNITION OF ALLAH
The question which arises here is, "How can all people be expected to believe in Allah given their varying backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of
Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created. In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He
caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is
their creator and only true God worthy of worship. He said, "That was in case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told
us that we were only supposed to worship You alone. Allah went on to explain That it was also in case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us
for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".
If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen. The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim). So,
just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.
Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with
themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. For example, in the
South Eastern region of the Amazon jungle in Brazil, South America, a primitive tribe erected a new hut to house their main idol Skwatch, representing the supreme God of all creation. The following day a young man entered the hut to pay
homage to the God, and while he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old flea-ridden dog walked into the hut, The young man looked up in time to seethe dog lift its hind leg and pass urine on the
idol. Outraged, the youth chased the dog out of the temple, but when his rage died down he realized that the idol could not be the Lord of the universe. Allah must be elsewhere. He now had a choice to act on his knowledge and seek Allah, or to dishonestly go along with the false beliefs of his tribe. As strange as it may seem, that was a sign from Allah for that young man. It contained within it divine guidance that what he was worshipping was false.
Prophets were sent, as was earlier mentioned, to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although,
in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against
murder, stealing and adultery in most societies.
Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.
We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.
Email to: Ayman@pcmail-bld40.uow.edu.au
http://media.isnet.org/off/Islam/Etc/true_rel.html
RECOGNITION OF ALLAH
The question which arises here is, "How can all people be expected to believe in Allah given their varying backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of
Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created. In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He
caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is
their creator and only true God worthy of worship. He said, "That was in case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told
us that we were only supposed to worship You alone. Allah went on to explain That it was also in case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us
for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".
If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen. The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim). So,
just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.
Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with
themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. For example, in the
South Eastern region of the Amazon jungle in Brazil, South America, a primitive tribe erected a new hut to house their main idol Skwatch, representing the supreme God of all creation. The following day a young man entered the hut to pay
homage to the God, and while he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old flea-ridden dog walked into the hut, The young man looked up in time to seethe dog lift its hind leg and pass urine on the
idol. Outraged, the youth chased the dog out of the temple, but when his rage died down he realized that the idol could not be the Lord of the universe. Allah must be elsewhere. He now had a choice to act on his knowledge and seek Allah, or to dishonestly go along with the false beliefs of his tribe. As strange as it may seem, that was a sign from Allah for that young man. It contained within it divine guidance that what he was worshipping was false.
Prophets were sent, as was earlier mentioned, to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although,
in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against
murder, stealing and adultery in most societies.
Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.
We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.
Email to: Ayman@pcmail-bld40.uow.edu.au
http://media.isnet.org/off/Islam/Etc/true_rel.html
Friday, July 10, 2009
How to Make America an Islamic Nation
by Yahiya Emerick
Congress just passed a bill declaring the consumption of alcohol a felony, punishable by up to 120 days in jail. Although critics said the new law wouldn't work anymore than Prohibition did in the 1920's, supporters of the measure felt confident that it would hold, given the large support from the Muslim America community. Even now, many Islamic organizations are setting up alcohol treatment centers and prevention programs designed to help people kick the dangerous habit. The president, a staunch supporter of moral values, is expected to sign the new bill into law when reaches his desk.
Sound like fiction? It may be fiction now, but the future is like a book of blank, white pages; anything can happen. When I accepted Islam and surrendered my heart to Allah's will, I didn't do it for economic or social reasons. In fact, I suffered in those two areas because of my conversion. Rather, it was a choice on my part to reform my soul, my mind and my understanding of why I was alive and why I would die one day.
I didn't think about living in some town for a few years and making my fortune so my kids could go to Ivy league schools. I wasn't thinking about how to get all my relative a green card nor was I planning to leave and go back home to some far land after my bank account was full enough.
I was born and raised here. This is my land. I'll raise my children here, Insha'allah and probably be buried here as well. I knew that by accepting Islam I was declaring that America needed to do so too. America, my home, would naturally become an Islamic country one day. There is no other way to think if you are a truly conscientious believer in Allah.
In past columns I have raised complaints or alarm bells at the state of some segment of the Muslim community. Now I'm going to offer three suggestions for how we can turn the situation around and become the dominant social and cultural force in a country that needs Islam more than another pop-star, beer-brand or psychic network.
First, we must be reminded of a simple truth: if you believe in Allah, then you must be more than just a praying Muslim; more than just a fasting Muslim. A Christian can go to the masjid and pray side-by-side with us all he wants; a Jew can fast in Ramadan for forty years, but if such a person doesn't surrender their will to Allah, then all those activities won't mean much. Belief in Allah is what makes those actions have merit on Judgment Day.
In the same way, why should we see a praying and fasting Muslim and automatically assume he or she is a true believer ? The blessed Prophet once observed that many are the people who fast but who get nothing from it but hunger and thirst. In a similar vein, Allah said that people who pray for show are those who deny the deen. The intention, the belief, that's what makes our Islam real. That's what builds a foundation for the future of our community here.
Secondly, what's more important than what people see us doing in the masjid, is what they see us doing outside in the society. If people view us as foreigners, it's not because everybody is an evil racist. It's because sometimes we're presenting ourselves that way. We have to look at ourselves with a critical eye!
As a quick note, lest multitudes write and complain: The vast majority of Muslims here have chosen to live in non-Muslim neighborhoods; have chosen to live far from the masjid, have chosen to turn their children into neo-kuffar by letting them be indoctrinated by the public school system and have chosen to have non-Muslims as the primary people they come into contact with. If you choose not to actively practice Islam in your daily life, if you choose not to build and Islamic community, then don't display yourself as an ethnic model and say this is what a Muslim should be.
This leads me to the third factor which will help our faith prosper and grow here. The essential, unifying force we must have is a solid, homogenous community. We must live together. All those people who cry about ghettoizing ourselves need to wake up. Why do the Orthodox Jews live together ? Why do the Amish live together ? Why do the Mormons, the Sikhs, the survivalists and the Koreans live together ? Quite simply, to preserve the unique way of life from the scrourge of assimilation. Are they ghettoized ? No. Are they poor ? No. Their communities tend to be healthier, safer and more prosperous than the general melting pot.
How many Muslims have been lost to Islam in the last fifty years here ? Tens of thousands have been lost. The only reason Islam is still growing here, by large, is because of a steady stream of immigration. But when that dries up, the assimilation will dwindle our community down to nothing. It's like we have a bucket with a hole in the bottom. We keep pouring new immigrants in, but so many are leaking out are lost forever. (And we're hardly making concerted or intelligent efforts at bringing others to the faith.) I used to have contact with a unique community in the heart of Detroit, Michigan. It was originally settled by Yemeni immigrants about ten years ago. Those Muslims could have gone the way of others and lost their Iman. But as you'll see, something quite different occurred.
I still remember my first visit to the area fondly. I was attending a meeting of the newly-formed local ICNA group and had never been exposed to the place before. What I saw amazed me. I was elated, in fact! Children were saying salaams to me on the street and women (in hijab) were walking around and going places leisurely and confidently. I saw Muslims who were Arab, Black and Bengali. But what took the cake for me was when out of nowhere I heard the adhan outdoors over a loudspeaker. They fought the city council and won the right to do adhan five times a day in the community!
Something clicked in the minds of these people. The Yemenis formed a master plan and determined to stay together. They set up a fund and slowly bought one house after another, moving Muslim families in and drug-infested kafirs out, until they literally had thousands of Muslims businesses and stores in the heart of the community and bought a huge Catholic church and made it into a beautiful masjid. They even made a small community health care center!
When we were leaving our meeting and walking to the masjid for salat, it was the most beautiful sight: from all directions, men, women and children, of all races, were going to their masjid as a community. I've never been to Muslim country before, but I'll tell you this much, I felt as if I were in an Islamic country. And this wasn't Egypt or India or Turkey. It was right here - in America.
http://www.jannah.org
Congress just passed a bill declaring the consumption of alcohol a felony, punishable by up to 120 days in jail. Although critics said the new law wouldn't work anymore than Prohibition did in the 1920's, supporters of the measure felt confident that it would hold, given the large support from the Muslim America community. Even now, many Islamic organizations are setting up alcohol treatment centers and prevention programs designed to help people kick the dangerous habit. The president, a staunch supporter of moral values, is expected to sign the new bill into law when reaches his desk.
Sound like fiction? It may be fiction now, but the future is like a book of blank, white pages; anything can happen. When I accepted Islam and surrendered my heart to Allah's will, I didn't do it for economic or social reasons. In fact, I suffered in those two areas because of my conversion. Rather, it was a choice on my part to reform my soul, my mind and my understanding of why I was alive and why I would die one day.
I didn't think about living in some town for a few years and making my fortune so my kids could go to Ivy league schools. I wasn't thinking about how to get all my relative a green card nor was I planning to leave and go back home to some far land after my bank account was full enough.
I was born and raised here. This is my land. I'll raise my children here, Insha'allah and probably be buried here as well. I knew that by accepting Islam I was declaring that America needed to do so too. America, my home, would naturally become an Islamic country one day. There is no other way to think if you are a truly conscientious believer in Allah.
In past columns I have raised complaints or alarm bells at the state of some segment of the Muslim community. Now I'm going to offer three suggestions for how we can turn the situation around and become the dominant social and cultural force in a country that needs Islam more than another pop-star, beer-brand or psychic network.
First, we must be reminded of a simple truth: if you believe in Allah, then you must be more than just a praying Muslim; more than just a fasting Muslim. A Christian can go to the masjid and pray side-by-side with us all he wants; a Jew can fast in Ramadan for forty years, but if such a person doesn't surrender their will to Allah, then all those activities won't mean much. Belief in Allah is what makes those actions have merit on Judgment Day.
In the same way, why should we see a praying and fasting Muslim and automatically assume he or she is a true believer ? The blessed Prophet once observed that many are the people who fast but who get nothing from it but hunger and thirst. In a similar vein, Allah said that people who pray for show are those who deny the deen. The intention, the belief, that's what makes our Islam real. That's what builds a foundation for the future of our community here.
Secondly, what's more important than what people see us doing in the masjid, is what they see us doing outside in the society. If people view us as foreigners, it's not because everybody is an evil racist. It's because sometimes we're presenting ourselves that way. We have to look at ourselves with a critical eye!
As a quick note, lest multitudes write and complain: The vast majority of Muslims here have chosen to live in non-Muslim neighborhoods; have chosen to live far from the masjid, have chosen to turn their children into neo-kuffar by letting them be indoctrinated by the public school system and have chosen to have non-Muslims as the primary people they come into contact with. If you choose not to actively practice Islam in your daily life, if you choose not to build and Islamic community, then don't display yourself as an ethnic model and say this is what a Muslim should be.
This leads me to the third factor which will help our faith prosper and grow here. The essential, unifying force we must have is a solid, homogenous community. We must live together. All those people who cry about ghettoizing ourselves need to wake up. Why do the Orthodox Jews live together ? Why do the Amish live together ? Why do the Mormons, the Sikhs, the survivalists and the Koreans live together ? Quite simply, to preserve the unique way of life from the scrourge of assimilation. Are they ghettoized ? No. Are they poor ? No. Their communities tend to be healthier, safer and more prosperous than the general melting pot.
How many Muslims have been lost to Islam in the last fifty years here ? Tens of thousands have been lost. The only reason Islam is still growing here, by large, is because of a steady stream of immigration. But when that dries up, the assimilation will dwindle our community down to nothing. It's like we have a bucket with a hole in the bottom. We keep pouring new immigrants in, but so many are leaking out are lost forever. (And we're hardly making concerted or intelligent efforts at bringing others to the faith.) I used to have contact with a unique community in the heart of Detroit, Michigan. It was originally settled by Yemeni immigrants about ten years ago. Those Muslims could have gone the way of others and lost their Iman. But as you'll see, something quite different occurred.
I still remember my first visit to the area fondly. I was attending a meeting of the newly-formed local ICNA group and had never been exposed to the place before. What I saw amazed me. I was elated, in fact! Children were saying salaams to me on the street and women (in hijab) were walking around and going places leisurely and confidently. I saw Muslims who were Arab, Black and Bengali. But what took the cake for me was when out of nowhere I heard the adhan outdoors over a loudspeaker. They fought the city council and won the right to do adhan five times a day in the community!
Something clicked in the minds of these people. The Yemenis formed a master plan and determined to stay together. They set up a fund and slowly bought one house after another, moving Muslim families in and drug-infested kafirs out, until they literally had thousands of Muslims businesses and stores in the heart of the community and bought a huge Catholic church and made it into a beautiful masjid. They even made a small community health care center!
When we were leaving our meeting and walking to the masjid for salat, it was the most beautiful sight: from all directions, men, women and children, of all races, were going to their masjid as a community. I've never been to Muslim country before, but I'll tell you this much, I felt as if I were in an Islamic country. And this wasn't Egypt or India or Turkey. It was right here - in America.
http://www.jannah.org
Saturday, June 27, 2009
Contributions of Islamic Astronomy
By Ivan G. Nassar
In 1609, Galileo Galilei, Italian Mathematician, Astronomer and Physicist, credited as the inventor of the first telescope turned his instrument to the night sky and made astounding discoveries that forever changed mankind’s understanding of the grand scale structure of the Universe. To commemorate this occasion the astronomical world has dedicated the year 2009 as The International Year of Astronomy. The International Astronomical Union (IAU) and United Nations Educational, Scientific and Cultural Organization (UNESCO) has initiated an effort to help the citizens of the world rediscover their place in the Universe. While the astronomical world is reflecting on its highlights and achievements, it is fitting that the contributions of early Islamic astronomers receive a measure of recognition for their pioneering work.
Early religious communities had little or no tolerance for findings that conflicted with the literal interpretation of church doctrines. Witness Nicolaus Copernicus, the Polish monk who proposed replacing the Ptolemaic theory which incorrectly assumed that the earth was the center of the universe and the planets revolved around it. Or consider Galileo Galilei who accepted the Copernican heliocentric design, and paid the price for his allege blasphemy of church doctrine. The inquisition in Rome forced Galileo to recant his theories and writing and he would spend the last eight years of his life under house arrest.
Centuries before Copernicus and Galileo, in 762 CE the Abbasid dynasty took over the khalifate of the vast Muslim empire and moved the capital to Baghdad. While Europe was in the grasp of dystopia, Baghdad was a flowing fountain of knowledge with an inexcusable consortium of scholars to quench the thirst for learning. Historian called this time: ‘The Golden Age of Islam’.
The most famous mathematician, Al-Khawarizmi, the “father” of algebra (named after his book “Kitab al-Jabr”). Was just one among a family of scholars residing at Baghdad’s great learning center: Bayt al-Hikmah (The House of Wisdom)
Baghdad was a thriving metropolis of museums, hospitals, libraries, and mosques. Muslim scholars translated old Greek texts. The House of Wisdom attracted strong intellectual interest, as scholars; from all over, the world came to study the works of Aristotle, Plato, Hippocrates, Euclid, and Pythagoras. Over the next five centuries, much of the knowledge in the Alexandrian tradition became the springboard to the discipline of Islamic astronomy, medicine, mathematics, chemistry, literature, and more.
One of the most important astronomers and mathematicians of this time was al-Battani (c. 858-929), whose full name was Abu Abdullah Muhammad ibn Jabir ibn Sinan al – Raqqi al – Harrani al – Sabi al – Battani. The works of Battan had a large influence on European Renaissance scientists such as Tycho Brahe, Kepler, Galileo and Copernicus. Al-Battani wrote books on astronomy and mathematics, he’s best known for his book Kitabal-Zij. This famous book included a star catalog, trigonometric tables, solar, lunar, and planetary tables. His observations exposed the errors in Ptolemy’s Almagest of the main parameters of planetary motion.
Abd-al-Rahman Al Sufi (December 7, 903 – May 25, 986 A.D.) a Persian astronomer and sometimes referred to as Azophi made several corrections to Ptolemy’s star list and he formulated his own brightness/magnitude estimates of stars which frequently departed from those in Ptolemy’s work. Al Sufi dedicated his book the constellations of The Fixed Stars. (Kitab suwar al-kawakib) to the Buwayhid ruler Fana Khusrau, titled Adud al-Dawla (made Emir of Iraq in 949 CE and died in 982 CE), who was a great patron of astronomy and had erected an observatory at Shiraz. Al Sufi was the first to assign Arabic nomenclature to stars and constellations, many of which have survived to this day and listed in modern scientific astronomical atlases. Al-Sufi, described and depicted in 964 AD an object, in the night sky known as the “little cloud.” This little cloud turned out to be The Andromeda Galaxy, frequently referred to as M 31 since it is the 31st object on Charles Messier list of diffuse sky objects, The celebrated French astronomer cataloged this object on August 3, 1764 obviously unaware of the Persian astronomer early reports, the French astronomer ascribed its discovery to Simon Marius.
The ancient Middle Eastern peoples undoubtedly had observed two fuzzy cloud-like objects easily visible in the southern hemisphere. However, the first record of it official observation was Al Sufi in 964; he called it Al Bakr, the White Ox.
European astronomers did not record this sighting til the expedition of Ferdinand Magellan. The 16th century Portuguese navigator and his crew had plenty of time to study the southern sky during the first circumnavigation of planet Earth. As a result, two fuzzy cloud-like objects are known as the Clouds of Magellan, now understood to be satellite galaxies of our much larger, spiral Milky Way galaxy.
The uniqueness of Islamic rule in Spain was tolerance of diversity. Muslims, Christians and Jews lived and worked together in an ambience of peaceful coexistence. There are substantial reports of influential Women competing professionally in the business world under Moorish rule. The Moors were a highly civilized people devoted to the pursuit of fairness and the transmission of knowledge.
The Moors produced astronomical tables with the 0-degree longitude reference in the Moorish capital of Cordoba, some 700 years before Great Britain convinced the world to establish the 0-degree reference at the Royal Observatory in Greenwich London to coordinate world time to the Greenwich Mean Time standard, also known as Greenwich meridian time (GMT).
Queen Isabella of Castile and King, Ferdinand 11 of Aragon achieved the conquest of Spain by, expelling the last ruler of the Moor’s from its Granada stronghold in 1492. The Catholic Monarchs set out to restore royal authority in Spain. This was a particularly bad time for non-Catholics as Isabella and Ferdinand began a reign of terror, for those who did not renounce their own religion and became a Catholic. The Monarch issued the following orders to the Jewish population: By July 1,1492 all people of the Jewish faith had to covert to the Catholic religion or leave Spain.
Isabella and Ferdinand are most famous for authorizing the first expedition of Christopher Columbus voyage to the Americas and bestowing upon him the name “Admiral of the Ocean Sea” . This incongruous event of Columbus voyage to the new world was finance at the price of religion freedom.
“If there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilization owe to the Islamic world. It is a failure, which stems, I think, from the straight-jacket of history, which we have inherited. The medieval Islamic world, from central Asia to the shores of the Atlantic, was a world where scholars and men of learning flourished. But because we have tended to see Islam as the enemy of the West, as an alien culture, society, and system of belief, we have tended to ignore or erase its great relevance to our own history.” Prince Charles, lecture at Oxford University.
http://muslimmedianetwork.com
In 1609, Galileo Galilei, Italian Mathematician, Astronomer and Physicist, credited as the inventor of the first telescope turned his instrument to the night sky and made astounding discoveries that forever changed mankind’s understanding of the grand scale structure of the Universe. To commemorate this occasion the astronomical world has dedicated the year 2009 as The International Year of Astronomy. The International Astronomical Union (IAU) and United Nations Educational, Scientific and Cultural Organization (UNESCO) has initiated an effort to help the citizens of the world rediscover their place in the Universe. While the astronomical world is reflecting on its highlights and achievements, it is fitting that the contributions of early Islamic astronomers receive a measure of recognition for their pioneering work.
Early religious communities had little or no tolerance for findings that conflicted with the literal interpretation of church doctrines. Witness Nicolaus Copernicus, the Polish monk who proposed replacing the Ptolemaic theory which incorrectly assumed that the earth was the center of the universe and the planets revolved around it. Or consider Galileo Galilei who accepted the Copernican heliocentric design, and paid the price for his allege blasphemy of church doctrine. The inquisition in Rome forced Galileo to recant his theories and writing and he would spend the last eight years of his life under house arrest.
Centuries before Copernicus and Galileo, in 762 CE the Abbasid dynasty took over the khalifate of the vast Muslim empire and moved the capital to Baghdad. While Europe was in the grasp of dystopia, Baghdad was a flowing fountain of knowledge with an inexcusable consortium of scholars to quench the thirst for learning. Historian called this time: ‘The Golden Age of Islam’.
The most famous mathematician, Al-Khawarizmi, the “father” of algebra (named after his book “Kitab al-Jabr”). Was just one among a family of scholars residing at Baghdad’s great learning center: Bayt al-Hikmah (The House of Wisdom)
Baghdad was a thriving metropolis of museums, hospitals, libraries, and mosques. Muslim scholars translated old Greek texts. The House of Wisdom attracted strong intellectual interest, as scholars; from all over, the world came to study the works of Aristotle, Plato, Hippocrates, Euclid, and Pythagoras. Over the next five centuries, much of the knowledge in the Alexandrian tradition became the springboard to the discipline of Islamic astronomy, medicine, mathematics, chemistry, literature, and more.
One of the most important astronomers and mathematicians of this time was al-Battani (c. 858-929), whose full name was Abu Abdullah Muhammad ibn Jabir ibn Sinan al – Raqqi al – Harrani al – Sabi al – Battani. The works of Battan had a large influence on European Renaissance scientists such as Tycho Brahe, Kepler, Galileo and Copernicus. Al-Battani wrote books on astronomy and mathematics, he’s best known for his book Kitabal-Zij. This famous book included a star catalog, trigonometric tables, solar, lunar, and planetary tables. His observations exposed the errors in Ptolemy’s Almagest of the main parameters of planetary motion.
Abd-al-Rahman Al Sufi (December 7, 903 – May 25, 986 A.D.) a Persian astronomer and sometimes referred to as Azophi made several corrections to Ptolemy’s star list and he formulated his own brightness/magnitude estimates of stars which frequently departed from those in Ptolemy’s work. Al Sufi dedicated his book the constellations of The Fixed Stars. (Kitab suwar al-kawakib) to the Buwayhid ruler Fana Khusrau, titled Adud al-Dawla (made Emir of Iraq in 949 CE and died in 982 CE), who was a great patron of astronomy and had erected an observatory at Shiraz. Al Sufi was the first to assign Arabic nomenclature to stars and constellations, many of which have survived to this day and listed in modern scientific astronomical atlases. Al-Sufi, described and depicted in 964 AD an object, in the night sky known as the “little cloud.” This little cloud turned out to be The Andromeda Galaxy, frequently referred to as M 31 since it is the 31st object on Charles Messier list of diffuse sky objects, The celebrated French astronomer cataloged this object on August 3, 1764 obviously unaware of the Persian astronomer early reports, the French astronomer ascribed its discovery to Simon Marius.
The ancient Middle Eastern peoples undoubtedly had observed two fuzzy cloud-like objects easily visible in the southern hemisphere. However, the first record of it official observation was Al Sufi in 964; he called it Al Bakr, the White Ox.
European astronomers did not record this sighting til the expedition of Ferdinand Magellan. The 16th century Portuguese navigator and his crew had plenty of time to study the southern sky during the first circumnavigation of planet Earth. As a result, two fuzzy cloud-like objects are known as the Clouds of Magellan, now understood to be satellite galaxies of our much larger, spiral Milky Way galaxy.
The uniqueness of Islamic rule in Spain was tolerance of diversity. Muslims, Christians and Jews lived and worked together in an ambience of peaceful coexistence. There are substantial reports of influential Women competing professionally in the business world under Moorish rule. The Moors were a highly civilized people devoted to the pursuit of fairness and the transmission of knowledge.
The Moors produced astronomical tables with the 0-degree longitude reference in the Moorish capital of Cordoba, some 700 years before Great Britain convinced the world to establish the 0-degree reference at the Royal Observatory in Greenwich London to coordinate world time to the Greenwich Mean Time standard, also known as Greenwich meridian time (GMT).
Queen Isabella of Castile and King, Ferdinand 11 of Aragon achieved the conquest of Spain by, expelling the last ruler of the Moor’s from its Granada stronghold in 1492. The Catholic Monarchs set out to restore royal authority in Spain. This was a particularly bad time for non-Catholics as Isabella and Ferdinand began a reign of terror, for those who did not renounce their own religion and became a Catholic. The Monarch issued the following orders to the Jewish population: By July 1,1492 all people of the Jewish faith had to covert to the Catholic religion or leave Spain.
Isabella and Ferdinand are most famous for authorizing the first expedition of Christopher Columbus voyage to the Americas and bestowing upon him the name “Admiral of the Ocean Sea” . This incongruous event of Columbus voyage to the new world was finance at the price of religion freedom.
“If there is much misunderstanding in the West about the nature of Islam, there is also much ignorance about the debt our own culture and civilization owe to the Islamic world. It is a failure, which stems, I think, from the straight-jacket of history, which we have inherited. The medieval Islamic world, from central Asia to the shores of the Atlantic, was a world where scholars and men of learning flourished. But because we have tended to see Islam as the enemy of the West, as an alien culture, society, and system of belief, we have tended to ignore or erase its great relevance to our own history.” Prince Charles, lecture at Oxford University.
http://muslimmedianetwork.com
Tuesday, June 16, 2009
The Role Of Astronomy In Islam - Part 1
Dr. Shirin Haque-Copilah
Physics Dept, Univ. of the West Indies
Introduction
“We have not created the heaven and the earth and all that is between them in mere idle play. None of this have We created without an inner truth: but most of them understand it not.” (44: 38-39)
“In the creation of the heavens and earth, and the alternation of the night and day, and the ships which sail the seas to people's benefit, and the water which Allah sends down from the sky -- by which He brings the earth to life when it was dead and scatters about in it creatures of every kind -- and the varying direction of the winds, and the clouds subservient between heaven and earth, there are signs for people who use their intellect.” (2:164)
Need more be said? One of the purposes of the Holy Qur'an's revelation is to invite people to think. What can possibly be more straightforward than that regarding our conduct here on earth with respect to the use of our intellect to understand the world around us. The holy Qur’an delves into the many signs of Allah in nature, around us and within us to convey a deep sense of awe at the many signs of our Lord, apparent to those who use intellect. It is truly remarkable that the Qur’an revealed between 610 and 632 CE contains in it, scientific knowledge that has taken centuries to be discovered. The only explanation for this is that without a doubt, it is divine in origin. We Muslims believe that the Qur’an, in original Arabic, is the actual word of Allah, the Most High. A proper understanding of the Qur’an therefore also requires an understanding of science. It is not the purpose of the Qur’an to explain science to us but it encourages persons to reflect on the works of creation so that we may realize the greatness of Almighty God. Before we delve any further, it is necessary to make clear a very important distinction – that between Astronomy and Astrology – the two terms are often confused by many persons as meaning the same. They cannot be further from each other. Astronomy is a science and halal whereas astrology is a pseudo science and haram. Astronomy deals with the study of the heavens in an effort to understand the underlying principles governing the behaviour of the planets, stars and galaxies and the Universe in general. Astrology claims to predict the destinies of persons as a result of the ‘action’ of planets and so on, on their lives. There has not been to date any contradiction between Astronomy, as we understand it, and the Qur’an.
The Qur’an deals with many areas of science such as geology of earth, the animal and vegetable kingdom, human reproduction and Astronomy. This article concentrates on the position of Astronomy in Islam with emphasis on observed facts and not theories. A theory is used to explain an observed or hypothesized phenomena and it may be modified, changed, or rejected in due course depending on how appropriate it may be against observational data. Theories can be subjective in nature. An observation is a fact and is not liable to be changed but may be further refined.
This article does not deal with speculative Astronomy. Because like all sciences, we do not understand everything and there are many things that remain as models. It should be borne in mind that a thousand experiments will not prove a theory correct but one experiment can disprove it. Understanding the underlying principles behind the clockwork of the Universe endows us with a far deeper sense of awe and appreciation of the One that created it. The sentiment is similar to that expressed by Physicist Richard Feynman:
“I have a friend who's an artist and he's sometimes taken a view which I don't agree with very well. He'll hold up a flower and say. “Look how beautiful it is,“ and I'll agree, I think. And he says - “ you see, I as an artist can see how beautiful this is, but you as a scientist, oh, take this all apart and it becomes a dull thing.“ And I think that he's kind of nutty. First of all, the beauty that he sees is available to other people and to me, too, I believe, although I might not be quite as refined aesthetically as he is, but I can appreciate the beauty of a flower. At the same time I see much more about the flower than he sees. I could imagine the cells in there, the complicated actions inside which also have a beauty. I mean it's not just beauty at this dimension of one centimeter, there is also beauty at a smaller dimension, the inner structure. Also the processes, the fact that the colors in the flower are evolved in order to attract insects to pollinate it is interesting - it means that insects can see the color. It adds a question: Does this aesthetic sense also exist in the lower form? Why is it aesthetic? All kinds of interesting questions which a science knowledge only adds to the excitement and mystery and the awe of a flower. It only adds; I don't understand how it subtracts.“ - Richard P. Feynman (1918-1988)
It not only adds, but enriches, it deepens. Understanding and developing an appreciation of creations of Allah using the tools of science can enrich and deepen a believer’s consciousness of the Creator.
If there is any religion that invites man to the study and understanding of the heavens, it is Islam. An understanding of the discipline of Astronomy is essential for the appreciation of the religion of Islam. No other religion uses or relies on the heavens and the motion of the moon and sun for timekeeping and calendars as Islam does. Allah created this tremendous Universe that we live in and we are invited to reflect upon it, to understand it so that we may be able to practise our religion with conviction based on reason to the best of our abilities. By God’s laws, the laws of Physics, we are glued to the planet earth yet Almighty God granted us eyes, intellect and knowledge that we may see far in excess of our ordinary reach- surely in these things are signs of the omnipotence of our Creator.
“Allah is He, who created the sun, the moon, and the stars (all) governed by laws under His commandment.” (7:54)
“He has made subject to you, the night and the day; the sun and the moon; and the stars in subjection by His command.” (14:33; 16:12)
Astronomy in the Qur’an
Just pause and try and imagine the Arabian night skies – crisp and clear, twinkling gently and kindly …invitingly, literally showing mankind the way. We see below a sampling of some of the mentions of Astronomy in the Qur’an. It is by no means a catalogue. The Qur’an tells us that the stars are there to guide us on land and sea.
“And it is He who ordained the stars for you that you may be guided thereby in the darkness of the land and the sea.” (6:97)
“And marks and sign-posts and by the stars, (men) guide themselves.” (16:16)
If you become familiar with the constellations and the stars in the sky, one can never be lost anywhere in the world. They are truly a guiding light in the canopy of the heavens. You can be anywhere in the world and immediately on looking up in the night sky and by recognizing stars, you can know what latitude you are at and where is north and thereby all the other directions. You can know what time of the year it is in the absence of any calendars. It is rather appropriate that the crescent moon and star is used as signs to represent matters of religion among Muslims. The moon holds a most important position for the reckoning of time among Muslims. The lunar calendar is one of the oldest and a natural calendar system and astronomers acknowledge that the Muslim calendar is the only purely lunar calendar in wide use
“They ask you about new crescent moons, say they are to mark fixed times for mankind and Hajj.” (2:189)
“And He who made the night for rest and sun and moon for reckoning of time. This is the decree of the Exalted, the All-knowing.” (6:96)
“It is He who made sun a lamp, and moon a light and measured stages so you know number of years and count (of time).” (10:5)
“And He subjected the sun and the moon (to His law); each one runs its course for a term appointed.” (13:2), (31:29), (35:13), and (39:5)
It is interesting to note that that the Qur’an refers to many heavens and earths. It is remarkable that one of the more recent discoveries in Astronomy has been that of other worlds such as ours.It was as recently as 1995 that the first planet outside of our solar system was discovered. To date several such planets have been found and extrasolar planets seem to be the rule rather than the exception. How many many aeons ago the Qur’an mentioned this!
“God is the One Who created seven heavens and of the earth a similar number. The command descends upon them so that you know that God has power over all things and comprehends all things in His knowledge.” (65:12)
The Qur’an always refers to the sun and moon differently. The sun is referred to as siraj (light) and zia (signifies that light which exists by itself) while the moon is referred to as nur – which means derived light. This is very accurate since the sun is a celestial body that gives off its own light because of nuclear processes in its interior. However the moon shines only by reflected light.
“And made the moon a light in their midst and made the sun as a (Glorious) lamp.” (71:16)
At the time of revelation of the Qur’an, it was a commonly held belief that the earth stood still and that the sun orbited around us. After all it seemed logical. Man’s ego was bigger than the universe or so he thought. It was easier to believe that he lived in the centre of the universe.
It was not until the16th century that the astronomer Copernicus showed otherwise, that the earth orbited around the sun instead. Just pause and look at the time interval when that piece of information was in the holy Qur’an. Hostility to Science generally and Astronomy particularly was the misfortune of the Catholic Church in the early 16th and 17th century. Let us not imitate them.
“It is He who created the night and the day, and the sun and the moon, all (the celestial bodies) swim along, each in its orbit.” (21:33)
“And the moon, we have measured for her mansions (to traverse) till she returns like the old, (withered, and curved-up like a sickle) date-palm. It is not permitted for sun to catch-up the moon, nor can the night outstrip the day; each swims along in (its own) orbit.” (36:39-40)
The stars adorn our night skies and endow one with a sense of peace with their gentle twinkling. The Qur’an says:
“Consider those (stars) that rise only to set. And move (in their orbits) with steady motion. And float (through space) with floating serene. And yet overtake (one another) with swift overtaking. And thus fulfil the (Creator’s) behest!” (79:1-5)
It is only on the scale of the galaxy that this verse comes to light! A galaxy is composed of millions and millions of stars. A galaxy like ours, the Milky Way is a spiral galaxy and rotates. Yes, the stars do move in an orbit and with steady motion too as they float through space. They do overtake one another because in any spiral structure that is rotating, the outer arms will move at a faster rate than the inner sections and will thereby overtake the stars on the interior in their motion. The spiral nature of our galaxy was only discovered in this century since its spiral nature is not easily evident to us as we reside inside.
There is order, cosmos…not chaos in this tremendous universe. The moon and earth float in orbits and they are predictable in their behaviour. It has been shown that if one planet was removed from our system, our solar system is no longer stable. Comets are predictable and they return as expected bound by the laws of Physics, God’s laws. Man can never truly invent, he can only discover. The Universe is predictable in its behaviour because Allah has subjugated its constituents and they obey him scrupulously, unlike man who has been granted will.
“Then He turned to the sky when it had been gas and said to it and the earth, condense willingly or unwillingly. And they said, “We condensed willingly.” (41:11)
Allah only has to say ‘Be’ and a thing is. It is important to note that present day physics cannot go back to the beginning of time but only very close to the ‘beginning’. The understanding of the physics of the universe begins at t = 10 –43 s, i.e. at 0.0000000000000000000000000000000000000000001 s. We now understand that the early universe was composed of hydrogen and helium gases and some regions were slightly colder or denser than other regions, these regions condensed to become galaxies composed off numerous stars within them. It is as recent as the 1950’s that such ideas have been explored. Yet there it is in the Qur’an as plain as daylight so many many hundreds of years ago. Even the concept of time is worthy of reflecting over. The order of a second may be comfortable to us but we have been able to use atomic clocks for timekeeping which have an accuracy of one part in 1012 .or meaning that if two Caesium clocks are operated they will differ by no more than 1 s after running for 6000 years! In these things are signs of our Lord…. Allah alone is worthy of praise!
“Consider the flight of time!” (103:1)
With respect to the expansion of the universe we find the following verse in the Qur’an:
“And the universe, we constructed with power and skill and verily we are expanding it.” (51:47)
To date all observations show that the Universe is expanding. Galaxies have been observed to be receding away from us at higher and higher speeds, the further away they are. This indicates that we live in an expanding universe. This was discovered in 1926 by Edwin Hubble. The concept of an expanding universe was so alien at the time that it owes to it the famous fudge factor by Albert Einstein. His calculations showed that the Universe should be expanding, but the concept was so bizarre that he included a constant into the equations so as to obtain a static Universe! This he modified later when Hubble observed that the Universe was expanding. It is far easier to be comfortable with the concept of a static universe than one that is expanding. Yet the Qur’an mentions even this, our expanding Universe.
“He Who created the seven heavens, one above another: No want of proportion will you see in the creation of Most Gracious, so turn your face again; Do you see any flaw ... .... And We have adorned the lowest heaven with lamps ....” (67:3-5)
Physics Dept, Univ. of the West Indies
Introduction
“We have not created the heaven and the earth and all that is between them in mere idle play. None of this have We created without an inner truth: but most of them understand it not.” (44: 38-39)
“In the creation of the heavens and earth, and the alternation of the night and day, and the ships which sail the seas to people's benefit, and the water which Allah sends down from the sky -- by which He brings the earth to life when it was dead and scatters about in it creatures of every kind -- and the varying direction of the winds, and the clouds subservient between heaven and earth, there are signs for people who use their intellect.” (2:164)
Need more be said? One of the purposes of the Holy Qur'an's revelation is to invite people to think. What can possibly be more straightforward than that regarding our conduct here on earth with respect to the use of our intellect to understand the world around us. The holy Qur’an delves into the many signs of Allah in nature, around us and within us to convey a deep sense of awe at the many signs of our Lord, apparent to those who use intellect. It is truly remarkable that the Qur’an revealed between 610 and 632 CE contains in it, scientific knowledge that has taken centuries to be discovered. The only explanation for this is that without a doubt, it is divine in origin. We Muslims believe that the Qur’an, in original Arabic, is the actual word of Allah, the Most High. A proper understanding of the Qur’an therefore also requires an understanding of science. It is not the purpose of the Qur’an to explain science to us but it encourages persons to reflect on the works of creation so that we may realize the greatness of Almighty God. Before we delve any further, it is necessary to make clear a very important distinction – that between Astronomy and Astrology – the two terms are often confused by many persons as meaning the same. They cannot be further from each other. Astronomy is a science and halal whereas astrology is a pseudo science and haram. Astronomy deals with the study of the heavens in an effort to understand the underlying principles governing the behaviour of the planets, stars and galaxies and the Universe in general. Astrology claims to predict the destinies of persons as a result of the ‘action’ of planets and so on, on their lives. There has not been to date any contradiction between Astronomy, as we understand it, and the Qur’an.
The Qur’an deals with many areas of science such as geology of earth, the animal and vegetable kingdom, human reproduction and Astronomy. This article concentrates on the position of Astronomy in Islam with emphasis on observed facts and not theories. A theory is used to explain an observed or hypothesized phenomena and it may be modified, changed, or rejected in due course depending on how appropriate it may be against observational data. Theories can be subjective in nature. An observation is a fact and is not liable to be changed but may be further refined.
This article does not deal with speculative Astronomy. Because like all sciences, we do not understand everything and there are many things that remain as models. It should be borne in mind that a thousand experiments will not prove a theory correct but one experiment can disprove it. Understanding the underlying principles behind the clockwork of the Universe endows us with a far deeper sense of awe and appreciation of the One that created it. The sentiment is similar to that expressed by Physicist Richard Feynman:
“I have a friend who's an artist and he's sometimes taken a view which I don't agree with very well. He'll hold up a flower and say. “Look how beautiful it is,“ and I'll agree, I think. And he says - “ you see, I as an artist can see how beautiful this is, but you as a scientist, oh, take this all apart and it becomes a dull thing.“ And I think that he's kind of nutty. First of all, the beauty that he sees is available to other people and to me, too, I believe, although I might not be quite as refined aesthetically as he is, but I can appreciate the beauty of a flower. At the same time I see much more about the flower than he sees. I could imagine the cells in there, the complicated actions inside which also have a beauty. I mean it's not just beauty at this dimension of one centimeter, there is also beauty at a smaller dimension, the inner structure. Also the processes, the fact that the colors in the flower are evolved in order to attract insects to pollinate it is interesting - it means that insects can see the color. It adds a question: Does this aesthetic sense also exist in the lower form? Why is it aesthetic? All kinds of interesting questions which a science knowledge only adds to the excitement and mystery and the awe of a flower. It only adds; I don't understand how it subtracts.“ - Richard P. Feynman (1918-1988)
It not only adds, but enriches, it deepens. Understanding and developing an appreciation of creations of Allah using the tools of science can enrich and deepen a believer’s consciousness of the Creator.
If there is any religion that invites man to the study and understanding of the heavens, it is Islam. An understanding of the discipline of Astronomy is essential for the appreciation of the religion of Islam. No other religion uses or relies on the heavens and the motion of the moon and sun for timekeeping and calendars as Islam does. Allah created this tremendous Universe that we live in and we are invited to reflect upon it, to understand it so that we may be able to practise our religion with conviction based on reason to the best of our abilities. By God’s laws, the laws of Physics, we are glued to the planet earth yet Almighty God granted us eyes, intellect and knowledge that we may see far in excess of our ordinary reach- surely in these things are signs of the omnipotence of our Creator.
“Allah is He, who created the sun, the moon, and the stars (all) governed by laws under His commandment.” (7:54)
“He has made subject to you, the night and the day; the sun and the moon; and the stars in subjection by His command.” (14:33; 16:12)
Astronomy in the Qur’an
Just pause and try and imagine the Arabian night skies – crisp and clear, twinkling gently and kindly …invitingly, literally showing mankind the way. We see below a sampling of some of the mentions of Astronomy in the Qur’an. It is by no means a catalogue. The Qur’an tells us that the stars are there to guide us on land and sea.
“And it is He who ordained the stars for you that you may be guided thereby in the darkness of the land and the sea.” (6:97)
“And marks and sign-posts and by the stars, (men) guide themselves.” (16:16)
If you become familiar with the constellations and the stars in the sky, one can never be lost anywhere in the world. They are truly a guiding light in the canopy of the heavens. You can be anywhere in the world and immediately on looking up in the night sky and by recognizing stars, you can know what latitude you are at and where is north and thereby all the other directions. You can know what time of the year it is in the absence of any calendars. It is rather appropriate that the crescent moon and star is used as signs to represent matters of religion among Muslims. The moon holds a most important position for the reckoning of time among Muslims. The lunar calendar is one of the oldest and a natural calendar system and astronomers acknowledge that the Muslim calendar is the only purely lunar calendar in wide use
“They ask you about new crescent moons, say they are to mark fixed times for mankind and Hajj.” (2:189)
“And He who made the night for rest and sun and moon for reckoning of time. This is the decree of the Exalted, the All-knowing.” (6:96)
“It is He who made sun a lamp, and moon a light and measured stages so you know number of years and count (of time).” (10:5)
“And He subjected the sun and the moon (to His law); each one runs its course for a term appointed.” (13:2), (31:29), (35:13), and (39:5)
It is interesting to note that that the Qur’an refers to many heavens and earths. It is remarkable that one of the more recent discoveries in Astronomy has been that of other worlds such as ours.It was as recently as 1995 that the first planet outside of our solar system was discovered. To date several such planets have been found and extrasolar planets seem to be the rule rather than the exception. How many many aeons ago the Qur’an mentioned this!
“God is the One Who created seven heavens and of the earth a similar number. The command descends upon them so that you know that God has power over all things and comprehends all things in His knowledge.” (65:12)
The Qur’an always refers to the sun and moon differently. The sun is referred to as siraj (light) and zia (signifies that light which exists by itself) while the moon is referred to as nur – which means derived light. This is very accurate since the sun is a celestial body that gives off its own light because of nuclear processes in its interior. However the moon shines only by reflected light.
“And made the moon a light in their midst and made the sun as a (Glorious) lamp.” (71:16)
At the time of revelation of the Qur’an, it was a commonly held belief that the earth stood still and that the sun orbited around us. After all it seemed logical. Man’s ego was bigger than the universe or so he thought. It was easier to believe that he lived in the centre of the universe.
It was not until the16th century that the astronomer Copernicus showed otherwise, that the earth orbited around the sun instead. Just pause and look at the time interval when that piece of information was in the holy Qur’an. Hostility to Science generally and Astronomy particularly was the misfortune of the Catholic Church in the early 16th and 17th century. Let us not imitate them.
“It is He who created the night and the day, and the sun and the moon, all (the celestial bodies) swim along, each in its orbit.” (21:33)
“And the moon, we have measured for her mansions (to traverse) till she returns like the old, (withered, and curved-up like a sickle) date-palm. It is not permitted for sun to catch-up the moon, nor can the night outstrip the day; each swims along in (its own) orbit.” (36:39-40)
The stars adorn our night skies and endow one with a sense of peace with their gentle twinkling. The Qur’an says:
“Consider those (stars) that rise only to set. And move (in their orbits) with steady motion. And float (through space) with floating serene. And yet overtake (one another) with swift overtaking. And thus fulfil the (Creator’s) behest!” (79:1-5)
It is only on the scale of the galaxy that this verse comes to light! A galaxy is composed of millions and millions of stars. A galaxy like ours, the Milky Way is a spiral galaxy and rotates. Yes, the stars do move in an orbit and with steady motion too as they float through space. They do overtake one another because in any spiral structure that is rotating, the outer arms will move at a faster rate than the inner sections and will thereby overtake the stars on the interior in their motion. The spiral nature of our galaxy was only discovered in this century since its spiral nature is not easily evident to us as we reside inside.
There is order, cosmos…not chaos in this tremendous universe. The moon and earth float in orbits and they are predictable in their behaviour. It has been shown that if one planet was removed from our system, our solar system is no longer stable. Comets are predictable and they return as expected bound by the laws of Physics, God’s laws. Man can never truly invent, he can only discover. The Universe is predictable in its behaviour because Allah has subjugated its constituents and they obey him scrupulously, unlike man who has been granted will.
“Then He turned to the sky when it had been gas and said to it and the earth, condense willingly or unwillingly. And they said, “We condensed willingly.” (41:11)
Allah only has to say ‘Be’ and a thing is. It is important to note that present day physics cannot go back to the beginning of time but only very close to the ‘beginning’. The understanding of the physics of the universe begins at t = 10 –43 s, i.e. at 0.0000000000000000000000000000000000000000001 s. We now understand that the early universe was composed of hydrogen and helium gases and some regions were slightly colder or denser than other regions, these regions condensed to become galaxies composed off numerous stars within them. It is as recent as the 1950’s that such ideas have been explored. Yet there it is in the Qur’an as plain as daylight so many many hundreds of years ago. Even the concept of time is worthy of reflecting over. The order of a second may be comfortable to us but we have been able to use atomic clocks for timekeeping which have an accuracy of one part in 1012 .or meaning that if two Caesium clocks are operated they will differ by no more than 1 s after running for 6000 years! In these things are signs of our Lord…. Allah alone is worthy of praise!
“Consider the flight of time!” (103:1)
With respect to the expansion of the universe we find the following verse in the Qur’an:
“And the universe, we constructed with power and skill and verily we are expanding it.” (51:47)
To date all observations show that the Universe is expanding. Galaxies have been observed to be receding away from us at higher and higher speeds, the further away they are. This indicates that we live in an expanding universe. This was discovered in 1926 by Edwin Hubble. The concept of an expanding universe was so alien at the time that it owes to it the famous fudge factor by Albert Einstein. His calculations showed that the Universe should be expanding, but the concept was so bizarre that he included a constant into the equations so as to obtain a static Universe! This he modified later when Hubble observed that the Universe was expanding. It is far easier to be comfortable with the concept of a static universe than one that is expanding. Yet the Qur’an mentions even this, our expanding Universe.
“He Who created the seven heavens, one above another: No want of proportion will you see in the creation of Most Gracious, so turn your face again; Do you see any flaw ... .... And We have adorned the lowest heaven with lamps ....” (67:3-5)
The Role Of Astronomy In Islam - Part 2
Dr. Shirin Haque-Copilah
Physics Dept, Univ. of the West Indies
Contribution of Muslim scholars to the development of Astronomy
The first verse that was ever revealed to Prophet Muhammad (UWBP) implores man towards the acquisition of knowledge:
“Read in the name of thy Sustainer, who has created – created man out of a germ cell! Read – for thy Sustainer is the Most Bountiful One. Who has taught (man) the use of the pen – Taught man what he did not know!” (96: 1-5)
A quick browsing through the holy Qur’an shows many Surahs beginning with astronomical references: “Consider those (stars) that rise only to set” (79:1)
“Consider the heavens and that which comes in the night” (86:1)
“Consider the sun and its radiant brightness and the moon as it reflects the sun!” (91:1)” …… “Consider the sky and its wondrous make” (91:5)
“Consider the night as it veils (the earth) in darkness” (92:1)
It is our moral obligation to study Astronomy! Given the exposition in the previous section, it would seem natural that Astronomy should get its impetus first and foremost from Muslim Scholars. And so it was in the early years of Islam. Sadly, this trend has suffered a serious decline in the last few centuries. It is really interesting to note that Muslims were in fact the first to differentiate and separate the science of Astronomy from the pseudo science of astrology. The development of Astronomy suffered a great decline and the last of the great Muslim astronomers was Fakhr al-Din al-Razi (d. 1228 CE). Let us venture back in time and see the richness of the pursuit of knowledge particularly in Astronomy in the early days of Islam. Contributions to Astronomy by Muslim scholars will naturally include contributions to Mathematics and Physics that are indispensable tools for the study of Astronomy. If the tradition of seeking knowledge as Islam emphasizes had continued, Astronomy would have continued to flourish among Muslim scholars and no doubt have been centuries ahead of our time as we have seen from the expositions in the previous sections as highlighted in the holy Qur’an.
Greek works were translated by Muslim scholars in Arabic and they also added encyclopaedias of their own. When Europe later re-awoke, they translated the Arabic works and the Arabic translations of the Greek works. Star names were not translated but transliterated so that to date many many stars names are Arabic in origin. A look through any catalogue of stars, and one is immediately struck by the numerous names that appear to be Arabic in origin such as Aldabaran and Deneb. In an astronomical catalogue of almost 250 stars, over 140 of them had names that were Arabic in origin. Many new stars were discovered by Muslims. The book on stars of 'Abd al-Rahman al-Sufi was in fact translated into Spanish by Alfonso X el Sabio. The Muslims carried out many observations that were contained in astronomical tables called Zij. One of the most keen observers was al-Battani. The zij of al-Ma'mun observed in Baghdad, the Hakimite zij of Cairo, the Toledan Tables of al-Zarqali and his associates, the el-Khanid zij of Nasir al-Din al-Tusi observed in Maraghah, and the zij of Ulugh-Beg from Samarqand are among the most famous Islamic astronomical tables. These tables had significant influence upon Western Astronomy up to the time of Astronomer Tycho Brahe.
In Astronomy the Muslims integrated the astronomical traditions of the Indians, Persians, the ancient Near East and especially the Greeks from the 8th century onward. The Almagest of Ptolemy, the name of which is Arabic in origin, was thoroughly studied and its planetary theory criticized by several astronomers of both the eastern and western lands of Islam. A major critique of the theory was developed by Nasir al-Din al-Tusi and his students especially Qutb al-Din al-Shirazi, in the 13th century.
The first astronomical observatory as a scientific institution was the observatory of Maraghah in Persia established by al-Tusi. Later European observatories indirectly followed this model. The most famous astronomical instrument, the astrolabe was developed by Muslims to carry out observation. There existed even mechanical astrolabes perfected by Ibn Samh that can be considered as the predecessor of the mechanical clock.
The Muslims also applied their astronomical knowledge to questions of time-keeping and the calendar in making almanacs, this word too being Arabic in origin. The most exact solar calendar existing to this day is the Jalali calendar which was developed under the direction of 'Umar Khayyam in the 12th century. This is still in use in Persia and Afghanistan.
In the field of Mathematics, Muslims began by integrating Greek and Indian mathematics. The first great Muslim mathematician, al-Khwarazmi, who lived in the 9th century, wrote a treatise on arithmetic that brought the Arabic numerals to the West. He is also the author of the first book on algebra. The term algebra itself comes from the first part of the name of the book of al-Khwarazmi, entitled Kirah al-jabr wa'l-muqabalah. Abu Kamil al-Shuja' discussed algebraic equations with five unknowns. The science was further developed by such figures as al-Karaji until it reached its peak with Khayyam who classified by kind and class algebraic equations up to the third degree. The brothers Banu Musa who lived in the 9th century may be said to be the first outstanding Muslims in the field of geometry while their contemporary Thabit ibn Qurrah helped lay foundations of integral calculus. Muslims scholars also developed trigonometry that was established as a distinct branch of mathematics by al-Biruni. Calculus, trigonometry and geometry are the cornerstones of solving problems in Astronomy.
Other Muslim mathematicians such as Khayyam and al-Tusi examined Euclidean geometry that is the geometry of flat surfaces. The Muslim mathematicians, especially al-Battani, Abu'l-Wafa', Ibn Yunus and Ibn al-Haytham, also developed spherical Astronomy. Euclidean and spherical geometry are particularly useful in studying the overall geometry of the Universe in the study of cosmology.
The works of Ibn Sina, Abu'l-Barakat al-Baghdadi, Ibn Bajjah and others led to the development of the idea of impetus and momentum, principles in Physics that are applied to motion of bodies in Astronomy. Another area that is important in Astronomy is optics. It is very relevant in the development of tools for observation like telescopes that employ lenses or mirrors. Ibn al-Haytham (the Latin Alhazen) who lived in the 11th century was one of the greatest student of optics between Ptolemy and Witelo. Ibn al-Haytham's main work on optics, the Kitab al-manazir, was also well known in the West as Thesaurus opticus. Ibn al-Haytham studied the property of lenses, discovered the camera obscura, explained correctly the process of vision, studied the structure of the eye, and explained for the first time why the sun and the moon appear larger on the horizon (very simply put, it is because the thicker layer of atmosphere at the horizon acts as magnifying lens compared to overhead). His interest in optics was carried out two centuries later by Qutb al-Din al-Shirazi and Kamal al-Din al-Farisi. It was Qutb al-Din who gave the first correct explanation of the formation of the rainbow.
Muhammad ibn Jabir al-Battani , one of the top twenty astronomers in the history of civilization comments
“ [Astronomy] has a well earned place among disciplines for its tremendous share in helping man calculate years and months, provide accurate time, mark seasons, observe increase and decrease in duration of days and nights, watch locations and eclipses of the sun and the moon, witness the movements of planets in their faring in alternating places and signs. Much more may be added by it through study and scrutiny that invariably leads to further proof and knowledge of the greatness, wisdom, and power of the Creator (SWT)”
The holy Qur’an is full of gems of expositions in Astronomy - a sprinkling of which have been highlighted in this article. That in itself should be an inspiration to Muslim scholars to continue in the present day the pursuit of knowledge in the Sciences. Like in the days of yore, we should strive to develop a culture that is scientifically rich in the understanding of natural phenomena by “men of understanding”.
In the past few years, there has been a concerted effort by many well-informed Muslims of the need to use Astronomy for the establishment of the beginning of the months. In this connection it is useful to note the following verse from the holy Qur’an:
“The sun and moon (are subjected) to calculations.” (55:05)
The informed Muslim community are now taking these matters very seriously and
there is an international effort via CFCO (Committee For Crescent Observation), an active society since 1978, and the more recent ICOP (Islamic Crescent Observation Project), both of which include members from all over the world whose job it is to observe the crescent young moon not only for the months indicating the beginning Ramadan or its end, but all year long. This issue has been a bone of contention time and time again among Muslims. In this connection, it would be useful to highlight the words of noted fiqh scholar Dr. Taha Jabir al-Alwani from his book Ijtihad1 with respect to the sighting of the moon for the start and end of the holy month of Ramadan. Dr. al-Alwani in pointing out the necessity and significance of Ijtihad in relation to Time-Space factor uses the sighting of the moon as an example, and I quote him:
Ijtihad (1993) Published by International Institute of Islamic Thought,USA. p. 27
”…It could never have been the prophet’s intention to make life so difficult when he established that rule. He was, at that time, addressing illiterate people, and the best they could do to establish the beginning of the month was to see the moon with the naked eye. They had no other means and Allah (SWT) did not wish to make matters difficult or impossible for them. But when there exists more accurate instruments to determine the same fact, it would be totally unacceptable, and indeed backward looking, if insistence is on using out-dated and inadequate methods. The message of Islam is intended for all people in all ages; it was never restricted to the first hijri century Arabs of Makkah. Therefore, to stick to the literal meaning irrespective of the time factor is a benighted approach which is conducive neither to enlightment nor to progress.”
One can be guided by astronomical calculations to help one to know when and where to search for the crescent moon. This has brought to light that many countries have hitherto been in error in establishing the beginning of the new month, Saudi Arabia included. Some have accepted they have been in error and are now revising their position on that count. It is important that we do not follow blindly but we seek to understand and convince ourselves of the correctness of methods employed. The modern era of internet access and electronic communication seeks to educate and unite us as Muslims like we never could before.
There are now several different softwares available for calculating the dates and times of new moons, prayer times and qibla direction. The study of Astronomy is not something to be afraid of - it enlightens us and guides to a deeper understanding and appreciation of our religion and recognition of the omnipotence of our Creator. There is nothing wrong if in searching for the crescent moon we know when and where to look for it. Over and over the Qur’an emphasizes the aspect “for men of understanding”. We need to listen to that, surely there is great importance and relevance for it to be repeated so many times
The Prophet Muhammad (PBUH) has said “ Seek knowledge from the cradle to the grave”. Islam is about a lifetime of learning. A lifetime of learning means we can never know or understand everything. It is a dynamic process and we must continue to strive at all times.
“Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, (3:190)
(and) who remember God when they stand, and when they sit, and when they lie down to sleep, and (thus) reflect on the creation of the heavens and the earth: “ O our Sustainer! Thou hast not created (aught of) this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then from suffering through fire!” (3:191)
“Praise the name of your Lord, the Most High, Who creates and proportions well, Who determines and guides” (87:1-3)
Physics Dept, Univ. of the West Indies
Contribution of Muslim scholars to the development of Astronomy
The first verse that was ever revealed to Prophet Muhammad (UWBP) implores man towards the acquisition of knowledge:
“Read in the name of thy Sustainer, who has created – created man out of a germ cell! Read – for thy Sustainer is the Most Bountiful One. Who has taught (man) the use of the pen – Taught man what he did not know!” (96: 1-5)
A quick browsing through the holy Qur’an shows many Surahs beginning with astronomical references: “Consider those (stars) that rise only to set” (79:1)
“Consider the heavens and that which comes in the night” (86:1)
“Consider the sun and its radiant brightness and the moon as it reflects the sun!” (91:1)” …… “Consider the sky and its wondrous make” (91:5)
“Consider the night as it veils (the earth) in darkness” (92:1)
It is our moral obligation to study Astronomy! Given the exposition in the previous section, it would seem natural that Astronomy should get its impetus first and foremost from Muslim Scholars. And so it was in the early years of Islam. Sadly, this trend has suffered a serious decline in the last few centuries. It is really interesting to note that Muslims were in fact the first to differentiate and separate the science of Astronomy from the pseudo science of astrology. The development of Astronomy suffered a great decline and the last of the great Muslim astronomers was Fakhr al-Din al-Razi (d. 1228 CE). Let us venture back in time and see the richness of the pursuit of knowledge particularly in Astronomy in the early days of Islam. Contributions to Astronomy by Muslim scholars will naturally include contributions to Mathematics and Physics that are indispensable tools for the study of Astronomy. If the tradition of seeking knowledge as Islam emphasizes had continued, Astronomy would have continued to flourish among Muslim scholars and no doubt have been centuries ahead of our time as we have seen from the expositions in the previous sections as highlighted in the holy Qur’an.
Greek works were translated by Muslim scholars in Arabic and they also added encyclopaedias of their own. When Europe later re-awoke, they translated the Arabic works and the Arabic translations of the Greek works. Star names were not translated but transliterated so that to date many many stars names are Arabic in origin. A look through any catalogue of stars, and one is immediately struck by the numerous names that appear to be Arabic in origin such as Aldabaran and Deneb. In an astronomical catalogue of almost 250 stars, over 140 of them had names that were Arabic in origin. Many new stars were discovered by Muslims. The book on stars of 'Abd al-Rahman al-Sufi was in fact translated into Spanish by Alfonso X el Sabio. The Muslims carried out many observations that were contained in astronomical tables called Zij. One of the most keen observers was al-Battani. The zij of al-Ma'mun observed in Baghdad, the Hakimite zij of Cairo, the Toledan Tables of al-Zarqali and his associates, the el-Khanid zij of Nasir al-Din al-Tusi observed in Maraghah, and the zij of Ulugh-Beg from Samarqand are among the most famous Islamic astronomical tables. These tables had significant influence upon Western Astronomy up to the time of Astronomer Tycho Brahe.
In Astronomy the Muslims integrated the astronomical traditions of the Indians, Persians, the ancient Near East and especially the Greeks from the 8th century onward. The Almagest of Ptolemy, the name of which is Arabic in origin, was thoroughly studied and its planetary theory criticized by several astronomers of both the eastern and western lands of Islam. A major critique of the theory was developed by Nasir al-Din al-Tusi and his students especially Qutb al-Din al-Shirazi, in the 13th century.
The first astronomical observatory as a scientific institution was the observatory of Maraghah in Persia established by al-Tusi. Later European observatories indirectly followed this model. The most famous astronomical instrument, the astrolabe was developed by Muslims to carry out observation. There existed even mechanical astrolabes perfected by Ibn Samh that can be considered as the predecessor of the mechanical clock.
The Muslims also applied their astronomical knowledge to questions of time-keeping and the calendar in making almanacs, this word too being Arabic in origin. The most exact solar calendar existing to this day is the Jalali calendar which was developed under the direction of 'Umar Khayyam in the 12th century. This is still in use in Persia and Afghanistan.
In the field of Mathematics, Muslims began by integrating Greek and Indian mathematics. The first great Muslim mathematician, al-Khwarazmi, who lived in the 9th century, wrote a treatise on arithmetic that brought the Arabic numerals to the West. He is also the author of the first book on algebra. The term algebra itself comes from the first part of the name of the book of al-Khwarazmi, entitled Kirah al-jabr wa'l-muqabalah. Abu Kamil al-Shuja' discussed algebraic equations with five unknowns. The science was further developed by such figures as al-Karaji until it reached its peak with Khayyam who classified by kind and class algebraic equations up to the third degree. The brothers Banu Musa who lived in the 9th century may be said to be the first outstanding Muslims in the field of geometry while their contemporary Thabit ibn Qurrah helped lay foundations of integral calculus. Muslims scholars also developed trigonometry that was established as a distinct branch of mathematics by al-Biruni. Calculus, trigonometry and geometry are the cornerstones of solving problems in Astronomy.
Other Muslim mathematicians such as Khayyam and al-Tusi examined Euclidean geometry that is the geometry of flat surfaces. The Muslim mathematicians, especially al-Battani, Abu'l-Wafa', Ibn Yunus and Ibn al-Haytham, also developed spherical Astronomy. Euclidean and spherical geometry are particularly useful in studying the overall geometry of the Universe in the study of cosmology.
The works of Ibn Sina, Abu'l-Barakat al-Baghdadi, Ibn Bajjah and others led to the development of the idea of impetus and momentum, principles in Physics that are applied to motion of bodies in Astronomy. Another area that is important in Astronomy is optics. It is very relevant in the development of tools for observation like telescopes that employ lenses or mirrors. Ibn al-Haytham (the Latin Alhazen) who lived in the 11th century was one of the greatest student of optics between Ptolemy and Witelo. Ibn al-Haytham's main work on optics, the Kitab al-manazir, was also well known in the West as Thesaurus opticus. Ibn al-Haytham studied the property of lenses, discovered the camera obscura, explained correctly the process of vision, studied the structure of the eye, and explained for the first time why the sun and the moon appear larger on the horizon (very simply put, it is because the thicker layer of atmosphere at the horizon acts as magnifying lens compared to overhead). His interest in optics was carried out two centuries later by Qutb al-Din al-Shirazi and Kamal al-Din al-Farisi. It was Qutb al-Din who gave the first correct explanation of the formation of the rainbow.
Muhammad ibn Jabir al-Battani , one of the top twenty astronomers in the history of civilization comments
“ [Astronomy] has a well earned place among disciplines for its tremendous share in helping man calculate years and months, provide accurate time, mark seasons, observe increase and decrease in duration of days and nights, watch locations and eclipses of the sun and the moon, witness the movements of planets in their faring in alternating places and signs. Much more may be added by it through study and scrutiny that invariably leads to further proof and knowledge of the greatness, wisdom, and power of the Creator (SWT)”
The holy Qur’an is full of gems of expositions in Astronomy - a sprinkling of which have been highlighted in this article. That in itself should be an inspiration to Muslim scholars to continue in the present day the pursuit of knowledge in the Sciences. Like in the days of yore, we should strive to develop a culture that is scientifically rich in the understanding of natural phenomena by “men of understanding”.
In the past few years, there has been a concerted effort by many well-informed Muslims of the need to use Astronomy for the establishment of the beginning of the months. In this connection it is useful to note the following verse from the holy Qur’an:
“The sun and moon (are subjected) to calculations.” (55:05)
The informed Muslim community are now taking these matters very seriously and
there is an international effort via CFCO (Committee For Crescent Observation), an active society since 1978, and the more recent ICOP (Islamic Crescent Observation Project), both of which include members from all over the world whose job it is to observe the crescent young moon not only for the months indicating the beginning Ramadan or its end, but all year long. This issue has been a bone of contention time and time again among Muslims. In this connection, it would be useful to highlight the words of noted fiqh scholar Dr. Taha Jabir al-Alwani from his book Ijtihad1 with respect to the sighting of the moon for the start and end of the holy month of Ramadan. Dr. al-Alwani in pointing out the necessity and significance of Ijtihad in relation to Time-Space factor uses the sighting of the moon as an example, and I quote him:
Ijtihad (1993) Published by International Institute of Islamic Thought,USA. p. 27
”…It could never have been the prophet’s intention to make life so difficult when he established that rule. He was, at that time, addressing illiterate people, and the best they could do to establish the beginning of the month was to see the moon with the naked eye. They had no other means and Allah (SWT) did not wish to make matters difficult or impossible for them. But when there exists more accurate instruments to determine the same fact, it would be totally unacceptable, and indeed backward looking, if insistence is on using out-dated and inadequate methods. The message of Islam is intended for all people in all ages; it was never restricted to the first hijri century Arabs of Makkah. Therefore, to stick to the literal meaning irrespective of the time factor is a benighted approach which is conducive neither to enlightment nor to progress.”
One can be guided by astronomical calculations to help one to know when and where to search for the crescent moon. This has brought to light that many countries have hitherto been in error in establishing the beginning of the new month, Saudi Arabia included. Some have accepted they have been in error and are now revising their position on that count. It is important that we do not follow blindly but we seek to understand and convince ourselves of the correctness of methods employed. The modern era of internet access and electronic communication seeks to educate and unite us as Muslims like we never could before.
There are now several different softwares available for calculating the dates and times of new moons, prayer times and qibla direction. The study of Astronomy is not something to be afraid of - it enlightens us and guides to a deeper understanding and appreciation of our religion and recognition of the omnipotence of our Creator. There is nothing wrong if in searching for the crescent moon we know when and where to look for it. Over and over the Qur’an emphasizes the aspect “for men of understanding”. We need to listen to that, surely there is great importance and relevance for it to be repeated so many times
The Prophet Muhammad (PBUH) has said “ Seek knowledge from the cradle to the grave”. Islam is about a lifetime of learning. A lifetime of learning means we can never know or understand everything. It is a dynamic process and we must continue to strive at all times.
“Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight, (3:190)
(and) who remember God when they stand, and when they sit, and when they lie down to sleep, and (thus) reflect on the creation of the heavens and the earth: “ O our Sustainer! Thou hast not created (aught of) this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then from suffering through fire!” (3:191)
“Praise the name of your Lord, the Most High, Who creates and proportions well, Who determines and guides” (87:1-3)
Monday, June 15, 2009
Teaching Islamic Economics - Part 1
The first leading university in the area of teaching Islamic economics as an academic subject is Al-Azhar University. This teaching is administered in two faculties : The Faculty of Commerce (Within the curriculum of the fourth level of the Bachelor’s program), and the faculty of Sharia (within the curriculum of the Legal Politics degree in the graduate program).
This subject matter has been introduced only recently by virtue of law no.102 issued in 1961 on the restructuring of Al Azhar and its constituent institutions. This development occurred quite late, in spite of the long-established existence of Islamic economics which is as old as Islam itself and whose emergence took place fourteen centuries ago. It also occurred quite late in spite of the opinion expressed by Moslem and non-Moslem theologians, and pertaining to the fact that Islamic economics, on the one hand, is unique and enjoys a separate identity and on the other hand, that the foundations and principles that underlie it meet the needs of modern times and guarantee man’s happiness on earth and in the Hereafter. Furthermore, the introduction of Islamic economics into school curricula was started quite late in spite of the enthusiasm shown by the Moslem peoples and their leaders towards the application of the precepts that contain the principles of Islamic economics.
It seems that the issue involves a missing link. We shall try to clarify this in the following three sections :
1. The novelty of Islamic economics as a subject matter.
2. Neglecting the teaching of Islamic economics as a school subject.
3. Neglecting the application of Islamic economics.
3.1. The Novelty of Islamic Economics
3.1.1.Islamic Economics is as Old as Islam Itself
As it has been indicated earlier, Islam is not simply a religious faith; it is also a political, social and economic system for the Islamic society. That is what is intended by the phrases that describe Islam as “a religion and a code of life”, and as ‘a faith and Sharia”.
Islam was not revealed to man for spiritual guidance, as was Christianity which advocates the principle of "Give to Caesar what belongs to Caesar and to God what belongs to God”. Instead, Islam came in order to organize man’s life in all its aspects, whether they are political, social or economic. The Messenger Mohammad, may Allah’s prayer and peace be upon Him, was not only a Prophet but also an executive judge.
Thus, Islamic economics is as old as Islam itself.
3.1.2.The Novelty of Islamic Economics as a Subject Matter
Although Islamic economics dates back to, the emergence of Islam fourteen centuries ago, its introduction into teaching curricula as a separate subject is a flew development. Besides, the research and the areas of study pertaining to this subject are still limited.
Our objective is not to explore the reasons for this failure or that contradiction. Suffice it to point out that Islam has brought new principles and unique foundations in the area of economics. The study of Islamic economics knew its heyday in the early Islamic era, to the extent that several old books are full of original ideas that compare favorably with the modern concepts and theories of economics. More than that, the first world scientifically-oriented books of economics did not appear until the Seventh century (Gregorian), in the light of Islam and through the creativity of Arab writers (See Salah, 1932, Nachaat, 1944 and Mourad, 1952). Subsequently, the study of Islamic economics declined following the cessation of the Ijtihad in the fourth century (Islamic calendar). Since that time, there has been almost no research on Islamic law and, consequently, the studies on Islamic economics have ceased to face the changing needs of society.
This state of affairs has caused the study of Islamic economics to lag behind to such an extent that the content of this subject matter has. been forgotten even by the Moslems themselves and faded out of the minds of their own theologists. Several intellectuals still do not imagine the existence of an Islamic economic system which can meet the needs of modern society and compare favorably with the two dominant economic systems of capitalism and socialism.
3.1.3.Type of Effort Required in the Subject Matter of Islamic Economics
There may now be strong calls for going back to Islam, with the view of applying its economic principles and involving it in the solution of the world problems. However, before doing so, we need to clearly show these economic foundations and the manner in which they can be applied for the benefit of each society and in accordance with the conditions of time and space.
The true enthusiasm and the sincere calls in favor of Islamic economics will be wasted if no efforts are made to highlight the political social and economic precepts of Islam in the Language of modern times, and if no explanations are given as to how these precepts can be applied in such a way as to further the changing interests of society. If such conditions are met, instead of seeking the adoption of the Islamic precepts through mere talk and dogmatism, these godly precepts will impose themselves not only to the Islamic countries but to the whole world, for it is in all times and places the road to salvation. peace and happiness for all humanity.
From the above we can realize the necessity of economics as a scientific and separate subject which lends itself to wide ranging research studies on the economic problems of our times and which finds the Islamic solutions for them.
3.2.Neglecting the Teaching of Islamic Economics
3.2.1.World’s Aspiration Towards Islamic Economics
As it has been indicated earlier, Islamic economics is an independent system which enjoys a separate identity. It is a self-contained system with its own economic policy which encompasses all the different interests - (whether private or public material or spiritual)-, takes into consideration the variations in time and space and, in the final analysis, achieves all the advantageous results and avoids all the inconveniences.
Several foreign and international voices cry out in order to stress the fact that Islamic economics is the hope for the salvation of humanity from the extremist positions adopted by each of the two dominant economic systems capitalism and socialism.
3.2.2.Islamic Universities’ Neglect of Teaching Islamic Economics
In spite of all that, the majority of the universities in the Islamic world itself provide courses on the capitalist and socialist economic systems but not on the Islamic one.
In Egypt, we have created specialized faculties of economics, such as the Faculty of Economics and Political Science, without any mention of the study of Islamic economics. Worse than that, we have set up specialized institutes for Arabic and Islamic studies such as the Institute for Advanced Arab Studies. in which we do not provide any teaching on Islamic economics as a separate subject and yet it is the area of Arabic and Islamic studies that is most worthy of our attention and care.
As was indicated earlier, Al-Azhar University, especially its Commerce and Sharia faculties, is the first leading university in the teaching of Islamic economics as an independent and scientific subject following a law related to the restructuring of Al-Azhar and issued under number 102 in the year 1961. Then there was King Abdulaziz University (Faculty of Economics) in Jeddah Which became the second leading university in the teaching of Islamic economics by virtue of its statutes issued in 1374H/1964 Later. the Seventh Conference of Moslem Ulema held in Cairo in September 1972. issued a resolution on the necessity to teach Islamic economics in the different institutes and universities of the Islamic world. Unfortunately this resolution has not found its way to application until after the First World Conference on Islamic economics which was held in Holy Mecca in February 1976.
Today, Islamic economics has almost become one of the prescribed subjects in several institutes and universities of the Islamic World. especially in the Kingdom of Saudi Arabia, although it has been harmed by some faculties by including it within the subject of Islamic culture.
Some Islamic universities and their specialized institutions may excuse themselves for not teaching Islamic economics as an independent subject by arguing that it is a new study area whose components have not been clearly delineated and about which there are limited basic references. However, is this not one more reason why Islamic universities and institutions should have set up departments and professorship chairs that are specialized in this subject matter ? Such an action will attract interested students and will consequently generate the relevant research, activate the study of the subject and foster its existence, thus imposing it on human thought. It will also play an effective role in the service of Islam and in the guidance of Moslems’ life.
http://www.ymsite.com
This subject matter has been introduced only recently by virtue of law no.102 issued in 1961 on the restructuring of Al Azhar and its constituent institutions. This development occurred quite late, in spite of the long-established existence of Islamic economics which is as old as Islam itself and whose emergence took place fourteen centuries ago. It also occurred quite late in spite of the opinion expressed by Moslem and non-Moslem theologians, and pertaining to the fact that Islamic economics, on the one hand, is unique and enjoys a separate identity and on the other hand, that the foundations and principles that underlie it meet the needs of modern times and guarantee man’s happiness on earth and in the Hereafter. Furthermore, the introduction of Islamic economics into school curricula was started quite late in spite of the enthusiasm shown by the Moslem peoples and their leaders towards the application of the precepts that contain the principles of Islamic economics.
It seems that the issue involves a missing link. We shall try to clarify this in the following three sections :
1. The novelty of Islamic economics as a subject matter.
2. Neglecting the teaching of Islamic economics as a school subject.
3. Neglecting the application of Islamic economics.
3.1. The Novelty of Islamic Economics
3.1.1.Islamic Economics is as Old as Islam Itself
As it has been indicated earlier, Islam is not simply a religious faith; it is also a political, social and economic system for the Islamic society. That is what is intended by the phrases that describe Islam as “a religion and a code of life”, and as ‘a faith and Sharia”.
Islam was not revealed to man for spiritual guidance, as was Christianity which advocates the principle of "Give to Caesar what belongs to Caesar and to God what belongs to God”. Instead, Islam came in order to organize man’s life in all its aspects, whether they are political, social or economic. The Messenger Mohammad, may Allah’s prayer and peace be upon Him, was not only a Prophet but also an executive judge.
Thus, Islamic economics is as old as Islam itself.
3.1.2.The Novelty of Islamic Economics as a Subject Matter
Although Islamic economics dates back to, the emergence of Islam fourteen centuries ago, its introduction into teaching curricula as a separate subject is a flew development. Besides, the research and the areas of study pertaining to this subject are still limited.
Our objective is not to explore the reasons for this failure or that contradiction. Suffice it to point out that Islam has brought new principles and unique foundations in the area of economics. The study of Islamic economics knew its heyday in the early Islamic era, to the extent that several old books are full of original ideas that compare favorably with the modern concepts and theories of economics. More than that, the first world scientifically-oriented books of economics did not appear until the Seventh century (Gregorian), in the light of Islam and through the creativity of Arab writers (See Salah, 1932, Nachaat, 1944 and Mourad, 1952). Subsequently, the study of Islamic economics declined following the cessation of the Ijtihad in the fourth century (Islamic calendar). Since that time, there has been almost no research on Islamic law and, consequently, the studies on Islamic economics have ceased to face the changing needs of society.
This state of affairs has caused the study of Islamic economics to lag behind to such an extent that the content of this subject matter has. been forgotten even by the Moslems themselves and faded out of the minds of their own theologists. Several intellectuals still do not imagine the existence of an Islamic economic system which can meet the needs of modern society and compare favorably with the two dominant economic systems of capitalism and socialism.
3.1.3.Type of Effort Required in the Subject Matter of Islamic Economics
There may now be strong calls for going back to Islam, with the view of applying its economic principles and involving it in the solution of the world problems. However, before doing so, we need to clearly show these economic foundations and the manner in which they can be applied for the benefit of each society and in accordance with the conditions of time and space.
The true enthusiasm and the sincere calls in favor of Islamic economics will be wasted if no efforts are made to highlight the political social and economic precepts of Islam in the Language of modern times, and if no explanations are given as to how these precepts can be applied in such a way as to further the changing interests of society. If such conditions are met, instead of seeking the adoption of the Islamic precepts through mere talk and dogmatism, these godly precepts will impose themselves not only to the Islamic countries but to the whole world, for it is in all times and places the road to salvation. peace and happiness for all humanity.
From the above we can realize the necessity of economics as a scientific and separate subject which lends itself to wide ranging research studies on the economic problems of our times and which finds the Islamic solutions for them.
3.2.Neglecting the Teaching of Islamic Economics
3.2.1.World’s Aspiration Towards Islamic Economics
As it has been indicated earlier, Islamic economics is an independent system which enjoys a separate identity. It is a self-contained system with its own economic policy which encompasses all the different interests - (whether private or public material or spiritual)-, takes into consideration the variations in time and space and, in the final analysis, achieves all the advantageous results and avoids all the inconveniences.
Several foreign and international voices cry out in order to stress the fact that Islamic economics is the hope for the salvation of humanity from the extremist positions adopted by each of the two dominant economic systems capitalism and socialism.
3.2.2.Islamic Universities’ Neglect of Teaching Islamic Economics
In spite of all that, the majority of the universities in the Islamic world itself provide courses on the capitalist and socialist economic systems but not on the Islamic one.
In Egypt, we have created specialized faculties of economics, such as the Faculty of Economics and Political Science, without any mention of the study of Islamic economics. Worse than that, we have set up specialized institutes for Arabic and Islamic studies such as the Institute for Advanced Arab Studies. in which we do not provide any teaching on Islamic economics as a separate subject and yet it is the area of Arabic and Islamic studies that is most worthy of our attention and care.
As was indicated earlier, Al-Azhar University, especially its Commerce and Sharia faculties, is the first leading university in the teaching of Islamic economics as an independent and scientific subject following a law related to the restructuring of Al-Azhar and issued under number 102 in the year 1961. Then there was King Abdulaziz University (Faculty of Economics) in Jeddah Which became the second leading university in the teaching of Islamic economics by virtue of its statutes issued in 1374H/1964 Later. the Seventh Conference of Moslem Ulema held in Cairo in September 1972. issued a resolution on the necessity to teach Islamic economics in the different institutes and universities of the Islamic world. Unfortunately this resolution has not found its way to application until after the First World Conference on Islamic economics which was held in Holy Mecca in February 1976.
Today, Islamic economics has almost become one of the prescribed subjects in several institutes and universities of the Islamic World. especially in the Kingdom of Saudi Arabia, although it has been harmed by some faculties by including it within the subject of Islamic culture.
Some Islamic universities and their specialized institutions may excuse themselves for not teaching Islamic economics as an independent subject by arguing that it is a new study area whose components have not been clearly delineated and about which there are limited basic references. However, is this not one more reason why Islamic universities and institutions should have set up departments and professorship chairs that are specialized in this subject matter ? Such an action will attract interested students and will consequently generate the relevant research, activate the study of the subject and foster its existence, thus imposing it on human thought. It will also play an effective role in the service of Islam and in the guidance of Moslems’ life.
http://www.ymsite.com
Teaching Islamic Economics - Part 2
3.2.3.The Mission to be Accomplished by the Leaders of Islamic Economics
When departments and chairs are created for Islamic economics, occupants will have numerous difficult responsibilities, especially the following :
1. Preparing studies on Koran and Sunna texts that relate to Islamic economics, showing how these texts can be implemented in ways that are consistent with the conditions of time and space, and suggesting Islamic solutions for the different economic problems of the time.
2. Conducting comparative studies between the Islamic and other economic systems showing the extent to which the differences in their respective applications are a result of differences in the systems themselves, and providing an evaluation of each system.
3. Consulting the volumes written by the experts on Islamic Sharia, extracting their detailed opinions on questions of economics and expressing them in terms used in the current economic literature along with the presentation of relevant commentaries.
4. Keeping abreast of the developments in the economic thought among the Islamic thinkers through out the different Islamic eras and countries, identifying the differences among them, and determining the bases of each opinion and presenting an evaluation of it.
5. Supervising the setting up of a scientific library which contains the volumes research studies, dissertations and specialized journals that deal with economics in Islam.
6. Encouraging the writing of master’s and doctoral dissertations in Islamic economics and providing for the training of young researchers who combine the two cultures the first being one of Islam and Fiqh (Islamic jurisprudence) and the second being one of technical economics.
7. Studying the economic situations in the Islamic world investigating the underdevelopment that it suffers from, and drawing plans for the setting up of Islamic economic structures which will ensure cooperation among Islamic countries and their complementarily, and will benefit humanity.
We are not being unrealistic in our recommendations. We look forward to the setting up within the Islamic world of centers or institutes that are specialized in Islamic economics.
[Note: The First World Conference on Islamic Economics which was convened by the Kingdom of Saudi Arabia and organized by Kint Abdelaziz University in Holy Mecca in Safar 139 February 1976 led to he creation of the World Center for Research on Islamic Economics (as a part of King Abdelaziz University). Similarly. the First World Conference on Fiqh which was convened by the Kingdom of Saudi Arabia and organized by Imam Mohamed Ibn Saoud University in Ryad in Do Lqiada. 1396/November 1976 led to the creation of a department of Islamic Economics in the Sharia faculties. The department is intended for the study of Islamic economics in four complete years and started operating in the academic year 1399-1400 AH. Later this department became a separate Faculty of Islamic Economics. In addition to the above. the Commerce Faculty of the AI-Azhar University took the initiative of setting up the "Sheikh Abdellah Kamil Center for Research and Studies on Islamic Commerce” which delivers, in the name of AI-Azhar University master’s and doctoral degrees in Islamic economics.]
Economy is the vital context which reveals the material and spiritual strength of Islam and through which the Islamic Ummah can achieve its cohesion, strength and universal mission.
3.3. Neglecting the Application of Islamic Economics
3.3.1.Gap between Belief and Reality
Nobody doubts the Moslems’ faith in Islam and nobody questions their belief in the soundness of the principles that constitute the basis of this religion, especially in the context of the organization of society in its political. social and economic activities.
Several voices cry out at different official and non-official levels some die out in insistence while others burst out in anger calling for the application of the foundations and the principles of Islamic economics. Sometimes, these voices find attentive ears and a strong echo among the people in charge as well as a sincere response and a confirmed interest on the part of the peoples and their leaders. However, the response stops there.
3.3.2. The Reasons for not Applying the Principles of Islamic Economics
Although the Moslem peoples and their leaders adhere to Islam and experience the application of the Sharia, they, nonetheless, seek the solutions to their different economic problems outside Islam and thus, we see their societies swinging awkwardly between the capitalist and socialist systems, neglecting their Islamic economic system.
This state of affairs does not mean the forsaking of Islam or doubt about its economic principles. Neither does it mean negligence on the part of Moslems or atavism (reversion) on the part of the leaders. The reason for not applying the principles of Islamic economics is that the solutions which are presented in the name of Islam for the problems of our modern times (and they are complex economic problems) are simplistic and unpractical. In fact these solutions are suggested by some men of religion who are not specialized in economic matters, relying in doing so on some old time religious leaders or theologists. In doing so, they ignore some important matters which are as follows :
1. Islam does not have a place for men of religion as such for all Moslems are men of religion. However, it does have a status for men of knowledge. Nowadays, it is not enough for a person to be educated in the large domain of Fiqh in order to be able to formulate legal opinions about modern complex economic matters. Rather. it is necessary for him, in addition to that, to have a specialized knowledge that comprises the foundations and the details of the economics science.
2. The judgments by Ijtihad made by the old time Islamic leaders and theologists, in spite of their great importance, cannot be taken in their absolute meanings. since they are essentially opinions. Added to this is the fact that most of these judgments were formulated in a period and in conditions which are not ours and on problems which are not ours. Today. We are called upon to make serious attempts as the old time theologists did in order to reveal Islam's judgments on the new financial transactions and economic problems.
3. Several writers on Islamic economics limit their studies to subjects that relate essentially to the questions of riba and the prohibiting of interest insurance companies, banking transactions ,as if Islamic economics were limited to these questions. Even in their dealing wit h these topics and in the conclusions of prohibition and unlawfulness that they usually reach (without making any distinction between different banking or insurance operations). most of these writers do not present to us a detailed study on the practical alternative to what they prohibit. This ends up in cutting short the investigation for the required solution.
Some people make the confusion between Islamic economics and Islamic financing science. They entitle their works Islamic economics and inside they deal with the topics of the ‘fifth” (khumus). the “tenth” part (a’ouchour), land-or poll-tax (kharaj) body and face partnerships (sharikat al’abdan and sharikat lwujuh). Although the majority of these topics have acquired historical importance. they nevertheless present no serious studies that can be reliably related to the reality of our modern world.
3.3.3.The Cause of the Problem and it Solution
In the final analysis, the cause of the problem is that we do not have enough specialists in Islamic economics.
There lies, in my opinion. the ill that we are suffering from and there lies too the missing link.
Modern economists lack the thorough knowledge of Islam. and therefore they spontaneously get weary of studying the economic foundations for the economic problems of our time. On the other hand our theologists lack training in modern economics, a fact that makes them unable to do well in revealing the economic foundations of Islam and using them in ways that are consistent with the requirements of our time and with the reality of our current complex economic world.
This state of affairs has led the Moslems of today, common people and leaders alike. to turn in a vicious circle, aspiring to Islamic economics and calling for Islamic solutions to their problems while, at the same time, dividing themselves between the capitalist and the socialist Systems and applying the solutions of this or that system about which they do not feel comfortable or secure.
The only choice for the solution of this problem or the escape from this vicious circle is to train specialists in Islamic economics, who combine “the rich Islamic culture” and “the contemporary modern economic culture".
This will be achieved not through call for determination and appeals to theologists for seeking specialization, but through the creation of departments and chairs for this subject matter in the Islamic universities, administration institutes, faculties of commerce and law, etc. This will lead to the constitution of a specialized student body for this subject matter.
Through this systematic approach, we will highlight the economic foundations of Islam with the spirit of contemporary life, and show the possibility of applying them in a way that is consistent with the changing needs of society. It is only with this approach that we will be able to put an end to all kinds of blind fanaticism and empty appeals, and that we will enable Islamic economics to develop and flourish. and thus contribute to the solution of world problems and the fostering of world peace.
This is a cry from the depth of my heart, which I am addressing to all Moslems, especially the economists and theologists for the sake of knowledge and truth, and for Islam and Moslems, The rationale is that Islamic economics is the material and spiritual strength of Islam, and that it provides the means for the achievement of the Islamic Umma’s cohesion, strength and world mission.
I have conveyed the message. May God be the witness.
http://www.ymsite.com
When departments and chairs are created for Islamic economics, occupants will have numerous difficult responsibilities, especially the following :
1. Preparing studies on Koran and Sunna texts that relate to Islamic economics, showing how these texts can be implemented in ways that are consistent with the conditions of time and space, and suggesting Islamic solutions for the different economic problems of the time.
2. Conducting comparative studies between the Islamic and other economic systems showing the extent to which the differences in their respective applications are a result of differences in the systems themselves, and providing an evaluation of each system.
3. Consulting the volumes written by the experts on Islamic Sharia, extracting their detailed opinions on questions of economics and expressing them in terms used in the current economic literature along with the presentation of relevant commentaries.
4. Keeping abreast of the developments in the economic thought among the Islamic thinkers through out the different Islamic eras and countries, identifying the differences among them, and determining the bases of each opinion and presenting an evaluation of it.
5. Supervising the setting up of a scientific library which contains the volumes research studies, dissertations and specialized journals that deal with economics in Islam.
6. Encouraging the writing of master’s and doctoral dissertations in Islamic economics and providing for the training of young researchers who combine the two cultures the first being one of Islam and Fiqh (Islamic jurisprudence) and the second being one of technical economics.
7. Studying the economic situations in the Islamic world investigating the underdevelopment that it suffers from, and drawing plans for the setting up of Islamic economic structures which will ensure cooperation among Islamic countries and their complementarily, and will benefit humanity.
We are not being unrealistic in our recommendations. We look forward to the setting up within the Islamic world of centers or institutes that are specialized in Islamic economics.
[Note: The First World Conference on Islamic Economics which was convened by the Kingdom of Saudi Arabia and organized by Kint Abdelaziz University in Holy Mecca in Safar 139 February 1976 led to he creation of the World Center for Research on Islamic Economics (as a part of King Abdelaziz University). Similarly. the First World Conference on Fiqh which was convened by the Kingdom of Saudi Arabia and organized by Imam Mohamed Ibn Saoud University in Ryad in Do Lqiada. 1396/November 1976 led to the creation of a department of Islamic Economics in the Sharia faculties. The department is intended for the study of Islamic economics in four complete years and started operating in the academic year 1399-1400 AH. Later this department became a separate Faculty of Islamic Economics. In addition to the above. the Commerce Faculty of the AI-Azhar University took the initiative of setting up the "Sheikh Abdellah Kamil Center for Research and Studies on Islamic Commerce” which delivers, in the name of AI-Azhar University master’s and doctoral degrees in Islamic economics.]
Economy is the vital context which reveals the material and spiritual strength of Islam and through which the Islamic Ummah can achieve its cohesion, strength and universal mission.
3.3. Neglecting the Application of Islamic Economics
3.3.1.Gap between Belief and Reality
Nobody doubts the Moslems’ faith in Islam and nobody questions their belief in the soundness of the principles that constitute the basis of this religion, especially in the context of the organization of society in its political. social and economic activities.
Several voices cry out at different official and non-official levels some die out in insistence while others burst out in anger calling for the application of the foundations and the principles of Islamic economics. Sometimes, these voices find attentive ears and a strong echo among the people in charge as well as a sincere response and a confirmed interest on the part of the peoples and their leaders. However, the response stops there.
3.3.2. The Reasons for not Applying the Principles of Islamic Economics
Although the Moslem peoples and their leaders adhere to Islam and experience the application of the Sharia, they, nonetheless, seek the solutions to their different economic problems outside Islam and thus, we see their societies swinging awkwardly between the capitalist and socialist systems, neglecting their Islamic economic system.
This state of affairs does not mean the forsaking of Islam or doubt about its economic principles. Neither does it mean negligence on the part of Moslems or atavism (reversion) on the part of the leaders. The reason for not applying the principles of Islamic economics is that the solutions which are presented in the name of Islam for the problems of our modern times (and they are complex economic problems) are simplistic and unpractical. In fact these solutions are suggested by some men of religion who are not specialized in economic matters, relying in doing so on some old time religious leaders or theologists. In doing so, they ignore some important matters which are as follows :
1. Islam does not have a place for men of religion as such for all Moslems are men of religion. However, it does have a status for men of knowledge. Nowadays, it is not enough for a person to be educated in the large domain of Fiqh in order to be able to formulate legal opinions about modern complex economic matters. Rather. it is necessary for him, in addition to that, to have a specialized knowledge that comprises the foundations and the details of the economics science.
2. The judgments by Ijtihad made by the old time Islamic leaders and theologists, in spite of their great importance, cannot be taken in their absolute meanings. since they are essentially opinions. Added to this is the fact that most of these judgments were formulated in a period and in conditions which are not ours and on problems which are not ours. Today. We are called upon to make serious attempts as the old time theologists did in order to reveal Islam's judgments on the new financial transactions and economic problems.
3. Several writers on Islamic economics limit their studies to subjects that relate essentially to the questions of riba and the prohibiting of interest insurance companies, banking transactions ,as if Islamic economics were limited to these questions. Even in their dealing wit h these topics and in the conclusions of prohibition and unlawfulness that they usually reach (without making any distinction between different banking or insurance operations). most of these writers do not present to us a detailed study on the practical alternative to what they prohibit. This ends up in cutting short the investigation for the required solution.
Some people make the confusion between Islamic economics and Islamic financing science. They entitle their works Islamic economics and inside they deal with the topics of the ‘fifth” (khumus). the “tenth” part (a’ouchour), land-or poll-tax (kharaj) body and face partnerships (sharikat al’abdan and sharikat lwujuh). Although the majority of these topics have acquired historical importance. they nevertheless present no serious studies that can be reliably related to the reality of our modern world.
3.3.3.The Cause of the Problem and it Solution
In the final analysis, the cause of the problem is that we do not have enough specialists in Islamic economics.
There lies, in my opinion. the ill that we are suffering from and there lies too the missing link.
Modern economists lack the thorough knowledge of Islam. and therefore they spontaneously get weary of studying the economic foundations for the economic problems of our time. On the other hand our theologists lack training in modern economics, a fact that makes them unable to do well in revealing the economic foundations of Islam and using them in ways that are consistent with the requirements of our time and with the reality of our current complex economic world.
This state of affairs has led the Moslems of today, common people and leaders alike. to turn in a vicious circle, aspiring to Islamic economics and calling for Islamic solutions to their problems while, at the same time, dividing themselves between the capitalist and the socialist Systems and applying the solutions of this or that system about which they do not feel comfortable or secure.
The only choice for the solution of this problem or the escape from this vicious circle is to train specialists in Islamic economics, who combine “the rich Islamic culture” and “the contemporary modern economic culture".
This will be achieved not through call for determination and appeals to theologists for seeking specialization, but through the creation of departments and chairs for this subject matter in the Islamic universities, administration institutes, faculties of commerce and law, etc. This will lead to the constitution of a specialized student body for this subject matter.
Through this systematic approach, we will highlight the economic foundations of Islam with the spirit of contemporary life, and show the possibility of applying them in a way that is consistent with the changing needs of society. It is only with this approach that we will be able to put an end to all kinds of blind fanaticism and empty appeals, and that we will enable Islamic economics to develop and flourish. and thus contribute to the solution of world problems and the fostering of world peace.
This is a cry from the depth of my heart, which I am addressing to all Moslems, especially the economists and theologists for the sake of knowledge and truth, and for Islam and Moslems, The rationale is that Islamic economics is the material and spiritual strength of Islam, and that it provides the means for the achievement of the Islamic Umma’s cohesion, strength and world mission.
I have conveyed the message. May God be the witness.
http://www.ymsite.com
Saturday, June 6, 2009
Quantum Politics
The theory of quantum mechanics has been of great use lately for all sorts of new world views and paradigms. With its alleged holism, indeterminism and complementarity it has been said to contain great similarities with eastern philosophy, environmentalism and The New Age. According to this book it also happens to have immense and world shaking implications for political science. And why not?
We all know that people's thinking is often influenced by science. Just think of what Copernican astronomy, Newtonian physics, genetics, Darwin, modern ecology and economics have done to our world view. Still, there is room for scepticism when it comes to mixing such diverse fields of knowledge as atoms and politics.
The main thesis of most of the contributors of this volume is that politics and/or political science (it is a bit unclear which is meant) will greatly improve by studying quantum physics. The old politics, and political science, are far too attached to Newtonian physics. And since science has moved from that old mechanistic, atomistic and deterministic paradigm to a new one in physics, then it is high time that political scientists do the same.
There are many arguments along these lines and I will only mention a few to show the general trend:
(a) The new QM emphasizes relational qualities more than atomic properties. This leads to the insight that relation is of greater explanatory and practical value in modern societies, where we cannot view individuals as isolated atoms.
(b) In QM the state of the system is dependent on how it is observed. In a similar way social facts are dependent on the observer and his, or her, background knowledge.
(c) QM teaches us that everything is dependent on everything else in the sense that many-particle systems must be viewed as wholes (the wave-function as a superposition of states). This is also what "greenl>olitical philosophy tells us.
(d) The quantum world is chance-like. So are human societies, and we ought therefore to have self-regulating institutions to make them work.
Unfortunately these arguments raise many more objections than they were intended to disarm.
For example, (a) is meant as a criticism against the classical liberal order which the authors see as typical of the Western World. But in order to view this as an argument for a new social order one has to accept 1) that the classical liberal order is "Newtonian" with respect to properties and relations, 2) that there: really is such a difference between Newton's mechanics and QM as assumed, and 3) that the QM-revolution in physics has any implications for what one should, or should not, do in politics. However, both Newtonian and quantum mechanics contain both non-relational properties, such as mass and charge, and relational ones, such as velocity and potential energy. Assumption (3) is of course fundamental to all the arguments (a) to (d), and indeed to the whole project. Seeing the obvious objection to (3) most authors explicitly reject any such normative claims. But if this is so, then why make such a big fuss over the fact that QM is new and Newton's theory is old and rejected?
Argument (b) is partly based on a mix up between the quantum phenomenon that measurement instruments physically interact with the measured system and the old philosophical and psychological insight that all observations are theory-dependent. The quantum world is sometimes said to be holistic as assumed in (c). But so is the Newtonian world since all material bodies are instantly connected with each other through the gravitational force. In this sense, Newtons mechanics is just as "green" as modern physics. In the Copenhagian interpretation, QM is also said to be chance-like as stated in (d). But statistical predictions can be made there with high precision. Besides, do we really need modern atomic theory to come up with the idea that there may be chance phenomena in the social and political spheres?
It might be objected that I do not give due credit to the social and political theories that are actually presented in the book. I agree, I do not do that. But the main theme of the book, and what motivates putting these papers together, is the alleged implications of quantum theory for social science. And that thesis simply does not hold. What may be done, and what in fact has been demonstrated, is that a handful of social scientist have felt inspired by quantum mechanics. Some of them have also been inspired by the theory of relativity and classical thermodynamics. So be it. I have no objections to that. I have even heard of scientists who got their inspiration from looking into the fire or sitting in the garden watching apples falling to the ground.
Theodore L. Becker, (New York, Praeger Publishers, 1991).
Ingemar Nordin, Linkiping University, Sweden.
We all know that people's thinking is often influenced by science. Just think of what Copernican astronomy, Newtonian physics, genetics, Darwin, modern ecology and economics have done to our world view. Still, there is room for scepticism when it comes to mixing such diverse fields of knowledge as atoms and politics.
The main thesis of most of the contributors of this volume is that politics and/or political science (it is a bit unclear which is meant) will greatly improve by studying quantum physics. The old politics, and political science, are far too attached to Newtonian physics. And since science has moved from that old mechanistic, atomistic and deterministic paradigm to a new one in physics, then it is high time that political scientists do the same.
There are many arguments along these lines and I will only mention a few to show the general trend:
(a) The new QM emphasizes relational qualities more than atomic properties. This leads to the insight that relation is of greater explanatory and practical value in modern societies, where we cannot view individuals as isolated atoms.
(b) In QM the state of the system is dependent on how it is observed. In a similar way social facts are dependent on the observer and his, or her, background knowledge.
(c) QM teaches us that everything is dependent on everything else in the sense that many-particle systems must be viewed as wholes (the wave-function as a superposition of states). This is also what "greenl>olitical philosophy tells us.
(d) The quantum world is chance-like. So are human societies, and we ought therefore to have self-regulating institutions to make them work.
Unfortunately these arguments raise many more objections than they were intended to disarm.
For example, (a) is meant as a criticism against the classical liberal order which the authors see as typical of the Western World. But in order to view this as an argument for a new social order one has to accept 1) that the classical liberal order is "Newtonian" with respect to properties and relations, 2) that there: really is such a difference between Newton's mechanics and QM as assumed, and 3) that the QM-revolution in physics has any implications for what one should, or should not, do in politics. However, both Newtonian and quantum mechanics contain both non-relational properties, such as mass and charge, and relational ones, such as velocity and potential energy. Assumption (3) is of course fundamental to all the arguments (a) to (d), and indeed to the whole project. Seeing the obvious objection to (3) most authors explicitly reject any such normative claims. But if this is so, then why make such a big fuss over the fact that QM is new and Newton's theory is old and rejected?
Argument (b) is partly based on a mix up between the quantum phenomenon that measurement instruments physically interact with the measured system and the old philosophical and psychological insight that all observations are theory-dependent. The quantum world is sometimes said to be holistic as assumed in (c). But so is the Newtonian world since all material bodies are instantly connected with each other through the gravitational force. In this sense, Newtons mechanics is just as "green" as modern physics. In the Copenhagian interpretation, QM is also said to be chance-like as stated in (d). But statistical predictions can be made there with high precision. Besides, do we really need modern atomic theory to come up with the idea that there may be chance phenomena in the social and political spheres?
It might be objected that I do not give due credit to the social and political theories that are actually presented in the book. I agree, I do not do that. But the main theme of the book, and what motivates putting these papers together, is the alleged implications of quantum theory for social science. And that thesis simply does not hold. What may be done, and what in fact has been demonstrated, is that a handful of social scientist have felt inspired by quantum mechanics. Some of them have also been inspired by the theory of relativity and classical thermodynamics. So be it. I have no objections to that. I have even heard of scientists who got their inspiration from looking into the fire or sitting in the garden watching apples falling to the ground.
Theodore L. Becker, (New York, Praeger Publishers, 1991).
Ingemar Nordin, Linkiping University, Sweden.
Friday, June 5, 2009
Islamic Economics: An Alternative? Solving World Financial Crisis
By Dr. Hussein Shehatah
Expert on the Islamic Financial Transactions
After World financial meltdown had dealt a severe blow to the free market system, economists rushed searching for alternatives that could avoid the pitfalls of Capitalism. Dr. Hussein Shehata, a prominent expert on Islamic financial transactions, argues that Islamic economic system can be a viable alternative. Dr. Hussein Shehata Received his PhD in administrative accounting from Bradford University, the United Kingdom. He works as a financial advisor for numerous financial institutions in the Muslim World.
Signs of the collapse of the world financial system have emerged, causing great panic to people all over the world. Many governments called upon economists and experts to find a way out. Financial institutions and their agents began to think about rescue plans.
Many people rushed to draw their deposits from banks. At the same time, several financial institutions have frozen the process of granting loans to companies and individuals for fear that it might be difficult to take them back.
The drop in the circulation of money among individuals, companies and financial institutions has given rise to a sharp slowdown in the economic activity. As a consequence, debtors have become unable to pay back their debts.
Wall Street meltdown dealt a severe blow to the level of exchanges in money and exchange markets causing indexes to fluctuate. Furthermore, used capacities in companies were decreased due to the decrease in financial flow and the inability to take loans from financial institutions, except at high interest rates with heavy guarantees.
This shortage of financial flow decreased consumption of certain commodities, like cars and real estate sector. The drop in consumption decreases savings, investment projects, and hence increases unemployment which is eerily climb as many companies become bankrupt threatening many employees to lose their jobs.
Causes of the Crisis
Maurice Allais, an expert on world economy and a Nobel Prize laureate in economics, said, “The world economic system is based on some concepts and rules that will be the very cause of its destruction unless treated and rectified quickly.” In fact, many economists argue that the neo-capitalist world economic system rests on principles that will lead to its ruin.
It can be argued that among the reasons that led to the crisis is the spread of moral economic corruption, such as exploitation, lying, circulation of prejudiced rumors, cheating, monopoly and the engagement of nominal transactions, with no real value. In this way, the wealthy and creditors oppress the poor and debtors who, as a consequence of being unable to bear such oppression anymore or pay back these debts and loans, will grumble and be resentful.
Also, wealth has become a weapon used to dominate and control politics around the world. Money has become the idol the capitalist economy.
Interest-backed banking system inflicts mounting debts on consumers by working within the framework of the system of trading debts, either by selling, buying or brokerage.
The more the interest rate on deposits increases, the more the interest rate on the loans granted to individuals and companies will also increase. Only banks and stockbrokers benefit from this, whereas the debtors, who take loans for consumption or production purposes, bear this heavy burden alone.
Credit card debt inflicts high costs on the consumer, and when one can not pay back his debts, the interest rate is continuously increased. Ultimately, consumer’s property will be confiscated in order to guarantee security. This has actually happened to many holders of such credit cards, causing an imbalance of their house budgets.
Indeed, banks impose additional burdens on the borrower who is not able yet to discharge the first loan due to the increasingly higher rate of interest. This is similar to usurers in the pre-Islamic period of Ignorance who would say to a debtor, “Either you repay or augment.”
Furthermore, Stock brokerage firms deceives those in need of loans as they claim high commission payment if there are potential risks, leaving the poor debtors to bear their burden and attributed negative consequences.
Actually, Some economists believe that no real development or wise employment of the means of production could be achieved unless the interest rate is zero. This view was held by Adam Smith, the Father of modern economics.
Furthermore, economists think that the alternative is based on participating in profit and loss, because it brings about stability and security. In addition, interest-based system results in the accumulation of wealth in the hands of few people who will thus be in control of the world’s fortunes.
In addition, The world financial system rests on the basis of the financial derivatives system that depends mainly on nominal transactions, with no real exchanges of goods or services. What is even worse is that most of these transactions are based on credits taken from banks in the form of loans, and when things develop unfavorably all that collapses triggering the financial crisis.
Islamic Economics
The current financial crisis debunks the myths of Capitalism, opening the way for alternative economic systems to emerge, among which is the Islamic finance and economy.
Yet, instead of just reacting to the crisis, scholars of Islamic economics ought to explain the concepts and principles of the Islamic financial and economic system and present its reference and applications to wider audience.
The Islamic economic and financial system is based on a set of values, ideals, and morals, such as honesty, credibility, transparency, clear evidence, facilitation, co-operation, complementarity ,and solidarity.
These morals and ideals are fundamental because they ensure stability, security, and safety for all those involved in financial transactions. Furthermore, the Islamic Shari`ah prohibits the economic and financial transactions that involve lying, gambling, cheating, gharar (risk-taking), gahalah (unawareness), monopoly, exploitation, greed, unfairness, and taking people’s money unjustly.
In addition, Islamic economy promotes participation in profit, loss, and actual exchanges of money and assets. In fact, there should be real interaction between the wealthy, employers, the employees, and financial experts.
There is no party who is a constant winner or a constant loser; yet profit and loss is mutually shared.
Based on Shari`ah regulations, economic contracts entail mudarabah, sharing, murabaha, istisnaa`, salm, igarah, and sharecropping. Shari`ah prohibits all forms of investment-based contracts of funding that involve interest loans forbidding financial transactions that involve gharar (risk-taking) and gahalah (unawareness).
Actually, economic experts assert that the system of financial derivatives can not bring about real development. Financial derivatives create only money, with no real value, causing inflation and price rise ,as well as moral decadence. For example, financial derivatives caused quick collapse of East Asian financial institutions.
Regarding debts, Shari`ah prohibits all forms of selling debts, like discounting promissory notes and checks with postponed payments. Also forbidden under the Shari`ah is the scheduling of debts at a higher interest rate. Prophet Muhammad (peace and blessings be upon him) forbade the sale of debts. In fact, economists contend that selling debts has exacerbated the financial crisis.
Actually, the Islamic economic and financial system makes it easier for the borrower to repay debts. Almighty Allah says: “And in case any person is under difficulty, then he should (be granted) a respite to (the time of) ease…” (Chapter 2: Verse 280).
Shari`ah allows for a system of funding and investment based on participation in both profit and loss and interaction between capital and labor. Shari`ah calls on the parties involved in transactions to behave in a truthful, honest, clear and transparent way by prohibiting gharar, gahalah, cheating, gambling, lying, rumors, exploitation and taking people’s money unjustly.
In a word, the only way out of this crisis can be found in the principles and regulations of the Islamic economics.”
http://www.islamonline.net
Expert on the Islamic Financial Transactions
After World financial meltdown had dealt a severe blow to the free market system, economists rushed searching for alternatives that could avoid the pitfalls of Capitalism. Dr. Hussein Shehata, a prominent expert on Islamic financial transactions, argues that Islamic economic system can be a viable alternative. Dr. Hussein Shehata Received his PhD in administrative accounting from Bradford University, the United Kingdom. He works as a financial advisor for numerous financial institutions in the Muslim World.
Signs of the collapse of the world financial system have emerged, causing great panic to people all over the world. Many governments called upon economists and experts to find a way out. Financial institutions and their agents began to think about rescue plans.
Many people rushed to draw their deposits from banks. At the same time, several financial institutions have frozen the process of granting loans to companies and individuals for fear that it might be difficult to take them back.
The drop in the circulation of money among individuals, companies and financial institutions has given rise to a sharp slowdown in the economic activity. As a consequence, debtors have become unable to pay back their debts.
Wall Street meltdown dealt a severe blow to the level of exchanges in money and exchange markets causing indexes to fluctuate. Furthermore, used capacities in companies were decreased due to the decrease in financial flow and the inability to take loans from financial institutions, except at high interest rates with heavy guarantees.
This shortage of financial flow decreased consumption of certain commodities, like cars and real estate sector. The drop in consumption decreases savings, investment projects, and hence increases unemployment which is eerily climb as many companies become bankrupt threatening many employees to lose their jobs.
Causes of the Crisis
Maurice Allais, an expert on world economy and a Nobel Prize laureate in economics, said, “The world economic system is based on some concepts and rules that will be the very cause of its destruction unless treated and rectified quickly.” In fact, many economists argue that the neo-capitalist world economic system rests on principles that will lead to its ruin.
It can be argued that among the reasons that led to the crisis is the spread of moral economic corruption, such as exploitation, lying, circulation of prejudiced rumors, cheating, monopoly and the engagement of nominal transactions, with no real value. In this way, the wealthy and creditors oppress the poor and debtors who, as a consequence of being unable to bear such oppression anymore or pay back these debts and loans, will grumble and be resentful.
Also, wealth has become a weapon used to dominate and control politics around the world. Money has become the idol the capitalist economy.
Interest-backed banking system inflicts mounting debts on consumers by working within the framework of the system of trading debts, either by selling, buying or brokerage.
The more the interest rate on deposits increases, the more the interest rate on the loans granted to individuals and companies will also increase. Only banks and stockbrokers benefit from this, whereas the debtors, who take loans for consumption or production purposes, bear this heavy burden alone.
Credit card debt inflicts high costs on the consumer, and when one can not pay back his debts, the interest rate is continuously increased. Ultimately, consumer’s property will be confiscated in order to guarantee security. This has actually happened to many holders of such credit cards, causing an imbalance of their house budgets.
Indeed, banks impose additional burdens on the borrower who is not able yet to discharge the first loan due to the increasingly higher rate of interest. This is similar to usurers in the pre-Islamic period of Ignorance who would say to a debtor, “Either you repay or augment.”
Furthermore, Stock brokerage firms deceives those in need of loans as they claim high commission payment if there are potential risks, leaving the poor debtors to bear their burden and attributed negative consequences.
Actually, Some economists believe that no real development or wise employment of the means of production could be achieved unless the interest rate is zero. This view was held by Adam Smith, the Father of modern economics.
Furthermore, economists think that the alternative is based on participating in profit and loss, because it brings about stability and security. In addition, interest-based system results in the accumulation of wealth in the hands of few people who will thus be in control of the world’s fortunes.
In addition, The world financial system rests on the basis of the financial derivatives system that depends mainly on nominal transactions, with no real exchanges of goods or services. What is even worse is that most of these transactions are based on credits taken from banks in the form of loans, and when things develop unfavorably all that collapses triggering the financial crisis.
Islamic Economics
The current financial crisis debunks the myths of Capitalism, opening the way for alternative economic systems to emerge, among which is the Islamic finance and economy.
Yet, instead of just reacting to the crisis, scholars of Islamic economics ought to explain the concepts and principles of the Islamic financial and economic system and present its reference and applications to wider audience.
The Islamic economic and financial system is based on a set of values, ideals, and morals, such as honesty, credibility, transparency, clear evidence, facilitation, co-operation, complementarity ,and solidarity.
These morals and ideals are fundamental because they ensure stability, security, and safety for all those involved in financial transactions. Furthermore, the Islamic Shari`ah prohibits the economic and financial transactions that involve lying, gambling, cheating, gharar (risk-taking), gahalah (unawareness), monopoly, exploitation, greed, unfairness, and taking people’s money unjustly.
In addition, Islamic economy promotes participation in profit, loss, and actual exchanges of money and assets. In fact, there should be real interaction between the wealthy, employers, the employees, and financial experts.
There is no party who is a constant winner or a constant loser; yet profit and loss is mutually shared.
Based on Shari`ah regulations, economic contracts entail mudarabah, sharing, murabaha, istisnaa`, salm, igarah, and sharecropping. Shari`ah prohibits all forms of investment-based contracts of funding that involve interest loans forbidding financial transactions that involve gharar (risk-taking) and gahalah (unawareness).
Actually, economic experts assert that the system of financial derivatives can not bring about real development. Financial derivatives create only money, with no real value, causing inflation and price rise ,as well as moral decadence. For example, financial derivatives caused quick collapse of East Asian financial institutions.
Regarding debts, Shari`ah prohibits all forms of selling debts, like discounting promissory notes and checks with postponed payments. Also forbidden under the Shari`ah is the scheduling of debts at a higher interest rate. Prophet Muhammad (peace and blessings be upon him) forbade the sale of debts. In fact, economists contend that selling debts has exacerbated the financial crisis.
Actually, the Islamic economic and financial system makes it easier for the borrower to repay debts. Almighty Allah says: “And in case any person is under difficulty, then he should (be granted) a respite to (the time of) ease…” (Chapter 2: Verse 280).
Shari`ah allows for a system of funding and investment based on participation in both profit and loss and interaction between capital and labor. Shari`ah calls on the parties involved in transactions to behave in a truthful, honest, clear and transparent way by prohibiting gharar, gahalah, cheating, gambling, lying, rumors, exploitation and taking people’s money unjustly.
In a word, the only way out of this crisis can be found in the principles and regulations of the Islamic economics.”
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