| Living \r\n the Quran |
Al-Anbiya \r\n (The Apostles)
The Muslim pioneers of science read this verse of the \r\n Quran, and in their \r\n endeavour to penetrate the depths of these words they began to study living \r\n organisms and so developed the science of biology. \r\n \r\nWhile there was always a conflict between Christianity \r\n and science - manifested, on the one hand, in fantastic, irrational dogmas \r\n and, on the other, in the most atrocious persecution of scientific thought \r\n and of scientists down to modern times - we are unable to discover the \r\n slightest trace of a conflict between Islam and science, be it in the \r\n teachings themselves or in the attitude of Muslim Ulama towards \r\n scientists. \r\nNot only was Islam never \r\n opposed to science: it even conferred on science, and on intellectual \r\n endeavours generally, something of the sanctity of worship. \r\n In contrast with the burning and torturing of scholars, the destruction \r\n of so many works of science, the suppression of independent thought in \r\n different spheres of life, history does not furnish a single instance \r\n of a scientist having been persecuted under Muslim rule because of his \r\n scientific findings. Persecution of theologians and scholars there have \r\n been - occasional attempts at suppression of individuals who deviated \r\n from the 'orthodox' theology of the day, but of scientists never. Simply \r\n because Islam inculcated in its followers the greatest respect for learning \r\n and made 'the search after knowledge the sacred duty (fard) of \r\n every Muslim' (Bukhari). No accident, therefore, that many of the Muslim \r\n pioneers of science whose names are now household words the world over, \r\n were, at the same time, outstanding theologians and fuqaha. They \r\n had only to turn their eyes to the Quran and the Sunnah of the Prophet \r\n in order to find that by acquiring scientific \r\n knowledge they would truly worship their Lord. \r\nSource: |
| \r\n Understanding the Prophet's Life |
| \r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n Controlling Anger \r\n Abû Hurayrah relates that a man said \r\n to the Prophet (peace be upon him): “Counsel me.” \r\n The Prophet (peace be upon him) said: “Do not get angry.” \r\n The man repeated his request many times, but the Prophet (peace \r\n be upon him) kept saying: “Do not get angry.” [ \r\n Sahîh al-Bukhârî ] \r\n \r\n The importance of \r\n this hadith \r\nBy limiting his counsel to this one short \r\n instruction, the Prophet (peace be upon us) indicates the \r\n importance of controlling one's anger, and that doing so has \r\n far-reaching implications for a person's welfare both in the \r\n worldly life and in the Hereafter. \r\nThe emotion of anger \r\n \r\nAnger is a very powerful emotion. It rages \r\n through a person, creating a desire for revenge and for striking \r\n out at the object of anger. Anger is an emotion that inspires \r\n action, and the action that it inspires is one of injury. \r\n The emotion of anger invokes within a person the very antithesis \r\n of mercy, compassion, self-restraint, and kindness. \r\nThis is what makes the emotion so dangerous. \r\n If left unchecked and uncontrolled, \r\n it is the emotion that can lead a person to the evilest of \r\n deeds and to the worst and most tragic consequences. \r\nPrevention of anger \r\n \r\nThe statement “Do not get angry”, \r\n taken on its face value, is commanding us not to experience \r\n the emotion of anger at all. We know that this cannot be the \r\n intended meaning in an absolute sense, since it is an impossible \r\n instruction to uphold. Anger is a natural, human emotion. \r\n It is impossible for a person to avoid it absolutely. \r\nThough this hadith may not be prohibiting \r\n us from ever experiencing the emotion of anger, it is, at \r\n the very least, advising us strongly to avoid that emotion \r\n as much as possible. And, indeed, there are measures that \r\n a person can take to limit his chances of getting angry. \r\n\r\n\r\n \r\n Source: |
| Blindspot! |
\r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n Attitudes and Actions \r\n for Self-Development \r\nIf we are to change anything - our youth group, \r\n our community, our society - we have to start with ourselves. \r\n Accepting our responsibility and developing as individuals is \r\n the first step, but we have to take it seriously. Below are \r\n a few ideas about Islamic behaviour and attitudes that we should \r\n strive to inculcate. These, insha Allah, will aid us in our \r\n all round development. \r\nPunctuality \r\n \r\nPunctuality in Islamic life and work is as important \r\n as the fulfilment of religious and moral duties. This cannot \r\n be over emphasised to Muslims the world over, who are notorious \r\n in their neglect of this prime Islamic virtue. If we are in \r\n the habit of arriving late, we should advance our watches enough \r\n to counter our habit. There is no excuse from our having to \r\n break this unworthy habit. Whatever the activity, Muslims must \r\n be bound to its precise time. \r\n Life is purposeful and man is responsible for every moment of \r\n time. So, whether the time calls for food or \r\n Salah, we should be there not only on time, but before \r\n time. Failure to start our duty on time is failure in our Islamicity, \r\n in our very iman or faith. \r\nGenerosity \r\nReadiness to give aid is an Islamic virtue par \r\n excellence. The Muslim is always ready to come to the assistance \r\n of others in need. He does not wait to be asked to extend assistance. \r\n He is always on the lookout for the situation where he can actualise \r\n his benevolence. As far as doing good (al mar'uf) is \r\n concerned, or stopping or prohibiting an evil (al munkar), \r\n the Muslim must even be aggressive at times. This \r\n readiness to jump into any situation in order to be of service \r\n to fellow humans is the highest, the noblest expression of iman. \r\n \r\nDoing Good \r\nA person's iman is rightly measured \r\n by his active ihsan, his doing of good on all occasions. \r\n If he enters a meeting room and finds a table dirty, he wipes \r\n it clean. In the bathroom, the gym, the dining room, the athletic \r\n field, the mosque, walkways, everywhere, the \r\n Muslim is the first one to set right that which is not right. \r\n If a service calls for volunteers, he is the first to offer \r\n his service. The Muslim thus makes himself worthy of his Prophet \r\n who said: 'And the beginning of ihsan is removing refuse \r\n from the public highway'. (Bayhaqi) \r\nAmiability \r\nAmiability is a pre-requisite of falah \r\n or success. The Muslim struggles as hard as he can to make himself \r\n amiable, loveable, befriendable, and trustworthy. The smile \r\n ever present on his face is the index of a tenderness of a heart \r\n towards other Muslims. When they \r\n talk, he listens; when they cry, he cries with them, when they \r\n are in a good mood, he joins in their joyfulness. \r\n He is generous, good, and permanently concerned with their welfare. \r\n \r\nOptimism \r\nOptimism is the highest principle of Islamic \r\n ethics. Islam implies the conviction that Allah, is Beneficent \r\n and Merciful, Just and willing our welfare. He committed Himself \r\n to have mercy on us (6:12,54) to give the mu'minun \r\n or believers victory over their enemies (22:40) and generally \r\n to harm no one (4:39, 10:44). This world cannot be evil; nor \r\n can its outcome be evil. Certainly, it is an arena for action, \r\n for testing our piety and morality. But it \r\n is a world in which the good always comes out as victorious. \r\n That is because Allah is indeed Allah, and there is none else \r\n beside Him. \r\n \r\n \r\n \r\n \r\n \r\n \r\n \r\n Source: |
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