Tuesday, September 2, 2014

Sharing with Dr. Jeremiah D. McAuliffe


The  story of the conversion of Dr. Jeremiah D. McAuliffe, Jr., Ph.D. from Christianity to Islam, followed by his reflections on various topics about Islam.


Salaams,
 Well, here is my story
Bism Allah, Al-Rahmen, Al-Raheem.....
I was raised Catholic and went to a Catholic grade school and high school-- in the U.S. grade school is roughly age 5-14 lasting 8 years and high school is roughly age 14-18 lasting 4 years. Many then go on to 4 years of college. I am of Irish-American ethnicity and from an upper middle class economic background.
I was always interested in religion, as well as things like psychology, and was reading rather broadly in the subjects even in late grade school. I often prayed the rosary and asked for faith, because that is what the Catholic nuns said one should pray for: faith.
At the same time, as I grew, I was rather wild: the whole American "sex, drugs, rock 'n roll" scene, as the saying goes. What can I say? I like to party! Nothing too outrageous for a young American, but wild just the same.
Anyway, in college I studied philosophy and focused on areas such as philosophy of religion and existentialism. I also studied a lot in Christianity as well as Buddhism and other religions, and psychology. (My background in psychology is strong enough such that I have done hospital-based clinical work.)
I very strongly considered being a priest or a monk. I would visit a particular monastery once in a while and have twice begun the entrance procedure into a seminary for the priesthood. (Indeed I was in this process when I accepted Islam. Isn't that ironic?)
So, after college I wasn't quite sure what to do: continue school, but wasn't sure if I wanted philosophy, theology or psychology. I ended up going to Duquesne University in Pittsburgh, Pennsylvania which is in the Mideastern United States. Very pretty-- hills and rivers and forests. I studied what is called Formative Spirituality-- which you can read about at my web site. Essentially, it attempts to look at human spirituality as a natural human function-- prior to any theological or specifically religious discussion of it. I have a Master of Arts degree (M.A.) and a Doctor of Philosophy degree (Ph.D.) in this subject. These are among the highest academic degrees in the U.S. educational system. (In college you get a Bachelor's degree-- B.A.)
So, that is my background.
I was religious as a child and read the Bible, which often Catholics do not actually do-- relying on the priest for the interpretation and understanding. In college I practiced yoga and Buddhist/Hindu styles of meditation for about two or three years. Near the end of my first year in college I made a very conscious and ritualized type of personal vow to "go all the way" with religion. To reach enlightenment. To find God. I promised myself I would not stop.
I did not practice Catholicism at that time, but later did renew my practice of it.
However, as I studied various theologies, traditions, and other general religious studies I began to have major, major problems with Christian thought. For instance, it seemed clear to me that Prophet Jesus (God love him!), as a good Jew, would never have claimed divinity for himself. I concluded he did not claim to be God and that the Gospel accounts contained much more theology than biographical history. But I believed that through Jesus' life and personality God did indeed reveal His Will...... and that Jesus is Christ. (As Muslim, I still do believe that, of course.)
But this was problematic. I didn't really fit anywhere! And actually, it was rough to know what to believe, or even if any of it was true. I had many, many years of really fighting for just a naked faith in God. Years of praying at night: "If You are there give it to me. You said ask and you shall receive. Well, I'm asking. You said knock and the door will be opened. Well, I'm knocking. You promised guidance to those who ask for it. I'm asking for it."
And later I prayed like this: "I am sending this prayer out to the One True God, the God of Abraham, Isaac, Jacob, Joseph, Moses and Jesus. If You are there guide me, make me Yours..." and stuff like that. I specifically used this kind of a phrase naming these people for a good length of time.
During all this I consciously chose faith in God. This was pure naked faith-- not really having reasons to believe, but choosing to do so anyway. I did this because the saints in the Catholic tradition said to do so. They would say that often God seems far away or non-existent-- so keep the faith! Trust God even though you don't see Him at all. So, that is what I did.
I remember one time with particular clarity. I was standing in the hall between my living room and bedroom-- it all really hit me: I had no reason to believe in God. None at all. But I remembered all I had read and said to myself: "I say 'yes' to God in spite of the fact I have no reason to believe in God. I choose to say 'yes' and have faith that it is all true."
I was not really practicing Catholicism. (The last time I began application to the seminary it was because I was thinking where else could I go? It wasn't a perfect fit, but it would be the best fit.)
When it came time to write my dissertation for the Ph.D. I had to include a section about a religious tradition that was not my own-- i.e. something other than Christianity. I chose Islam. Believe it or not, it was the one religious tradition I knew nothing about! This struck me as somewhat odd. But I noticed I did indeed have a prejudice against it. I felt somewhat repulsed by it, actually. (Stuff left over from the Crusades just "gets into" Euro-Americans, I think.) And plus it couldn't possibly be true-- how could there be revelation after "The Jesus Event"? It had to be just another guy who felt "inspired by God" and really effected the people around him. No big deal.
It was difficult finding decent books on Islam. I had to get most by mail-order. There was an Islamic Center here so I began to go there and learn some things. (I finally learned what happened to Cat Stevens! I had a bunch of his recordings but never knew why he disappeared from the scene.)
The people at the Islamic Center were very nice. Not really what I expected. No one put the slightest pressure on me to convert. It was nothing like being around born-again or evangelical Christians, which was what I half expected. I mean, aren't all Muslims supposed to be a bit on the crazy-fanatical side? Well, they weren't like that at all. They simply presented the information and answered my questions. No one called me or bothered me or anything like that. It was rather refreshing, I must say.
I repeat: there was nothing even resembling pressure to convert. Just a warm openness and a friendliness not often encountered in the States. One guy did try to get me to say the words, but everyone else jumped on him immediately and told him to be quiet. (And of course, I would never make a ritual declaration like that unless I thought it was true.)
This went on for a few years. I was reading a lot ABOUT Islam, but did not read the Qur'an. Slowly, my prejudices and repulsion faded away as I learned the true stories about Muhammad (God love him!), as well as Muslim history, beliefs and theology.
Then I stopped for a few years as I wasn't going to finish my dissertation. (It was resumed after I accepted Islam.)
A few years pass. I read things about Islam here and there.
At the behest of a good friend (non-Muslim) I read "The Autobiography of Malcolm X." After reading this I had a very strong urge to go and get and read the actual Qur'an. I called around to some bookstores and ran out and got the translation by Dawood (the one in the proper order).
I will never forget that day. Ever. I can still see it happening. Little did I know what I was in for-- that my life and total world-view would be changed-- that I myself would be changed.
I read the whole thing through in one sitting. I don't think I even changed position.
Right from the start it grabbed me. The very beginning-- called Al-Fatiha-- is a prayer. I immediately liked it as a prayer. It was, in essence, what I already prayed: You are God the Creator. Guide me, make me into one of those You love. I certainly couldn't argue with those sentiments!
Then, in the beginning of the second chapter, it gave the description of who this book was addressed to: people who believe in God, establish prayer, give in charity, believe messengers were sent to us, and that we will return to God-- well, that was me-- and that this book was not to be doubted-- that it was truly and sincerely from God to these people-- like me-- precisely to guide them-- which was what I had wanted for years.
So right off, it was speaking directly to me as an individual.
Right off, it wasn't just some ancient 1400 year old text.
It really grabbed me and did not, would not, let go.
As I read a thought began to form and then started going through my head over and over and over: "Oh my God! This is from God!" It was like being slammed in the head with a brick or a hard plank of wood. I was stunned. It was real. Not the "inspired writing" of the Bible. It was direct revelation--- it really was the Word of God. Literally. Oh my God! This really IS from God!
Well, needless to say, I was floored. I knew there was something very extraordinary here. Quite amazing. Something was happening.
Imagine how bizarre it would be to really see a UFO. How unusual and fantastic something like that would be. Or what if someone just started to truly levitate and fly around right in front of you? Or what if you really truly did see a miracle? Your view of the world would necessarily change after such a non-ordinary experience.
What was happening to me as I read the Qur'an was beyond that.
Way beyond that.
So much of what I was reading in the Qur'an was stuff I was already thinking due to my academic studies in religion. The Qur'an not only confirmed things I was already thinking, but completed thoughts and ideas I was only vaguely aware of-- like things I was "half-thinking" if that makes any sense-- and then it also opened up to me an entire new universe of meaning and possibility. Suddenly, it was as if I was standing in a whole new vista-- like the open plain of a whole new world stretched out before me. Quite stunning and amazing.
There was nothing that gave me pause-- I kept saying "yes" to all that I read. One thing pulled me up short and that was that Jesus did not die on the cross. But by that time, the evidence was so overwhelming to my heart, my soul and my mind that this Book was indeed EXACTLY what it claimed to be that I had no trouble accepting this as the truth from God Himself.
And none of this is the slightest exaggeration whatsoever. I am not sugar-coating or embellishing my story to make it more attractive, or pious sounding, or dramatic, or whatever. I am telling the truth.
(I was especially struck by how contemporary the Qur'an is-- remember my academic background. Everything about it is just absolutely brilliant! I don't know why Muslims are so afraid of contemporary philosophy, psychology, or textual criticism. There is nothing to fear. The Qur'an is very "today." Actually, it is very "tomorrow." )
Two weeks later I declared in public that I bear witness there is no god but God and I bear witness that Muhammad is a messenger from God.
I was always able to say the first part of that. Note the two week wait. I was nervous-- was I really going to get involved with these people? This was not my cultural background, to say the least. White Americans do not become Muslim, do they? I remember standing at the masjid during this period watching them pray salat. Indeed, a news camera was there filming for a story which was then shown on the local news. It showed everyone praying salat, except for that one guy standing in the back-- and in a bright red shirt no less. C'est moi!
I thought: "Who am I kidding? I really do think that Muhammad was a messenger from God." So, that was that. I would have been dishonest with myself if I did not declare what I now thought to be true, and I thus entered the Muslim ummah.
This was during Ramadan/April 1992 CE. The first time I ever met a Muslim was in Turkey during Ramadan when I was around 20 years old. (I am almost 40 now.)
So, all those years of prayer for guidance were answered. For real. Even today, five-six years after these events I am still amazed by it all-- not only that I'm Muslim (who would have ever thought that?)-- but all those prayers really were answered by means of my encounter with the Qur'an in light of the sunnah of Muhammad.
Islam is truly the best-- and I say this coming from a background of formal study in religious issues. I am rarely at a loss for words, but I am when it comes to describing how I feel and think about Islam, the Qur'an and the sunnah of our beloved Rasool Allah, may God love him greatly. It is simply astounding. Beautiful like a work of art. Dynamic and vibrant. Brilliant in how it all unfolded. Mature-- no magic, no superstition. Excellent! What can be said but alhamduli 'Llah-- Glory to God in the Highest? Nothing! Nothing else can be said! Alhamduli 'Llah!
Jeremiah D. McAuliffe, Jr., Ph.D.
Sha'ban 1418 AH/December 1997 CE

Being a Muslim

I am a Muslim since 1992. This followed a number of years of studying Islam. I have already experienced discrimination because of my acceptance of Islam. Undoubtedly, the Jesuits who were partially responsible for my Irish-Catholic upbringing would be shocked, but this does not surprise me. I have learned that we in the West tend to form our opinions of Islam while still under the influence of the propaganda wars originating with the Crusades (Do you remember where Dante placed Muhammad?). Few of us have sought understanding. Recent newsworthy events only add to our misunderstanding. Do you form your opinions of Christianity based upon the theological ramblings of the White Aryan Separatist KKK crowd? How many are aware that 'Alija 'Ali Izetbegovic, the Muslim president of Bosnia, has written a book entitled Islam Between East and West? It can hardly be described as a call to arms against the infidel.
How to communicate, in this short space, the beauty, the kindness, the gentleness of balanced, healthy Islam? Muhammad said to "Make things easy for the people, and do not make it difficult for them, and make them calm with glad tidings and do not repulse them." This saying, or hadith, of Muhammad captures the type of man he was. Not a violent, lustful, sword-wielding Antichrist, but a gentle and flexible man. He would shorten the daily prayers if he heard a baby crying. We know more about Muhammad than any other founder of a major religion.
What was his understanding of God (al-Lah, THE God)? "A man sinned greatly against himself, and when death came to him he charged his sons, saying: 'When I have died, burn me, then crush me and scatter my ashes into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one else.' So they did that to him. Then God said to the earth: 'Produce what you have taken'--and there he was! And God said to him: 'What induced you to do what you did?' The man said: "Being frightened of You' and because of that Allah forgave him."
A religion of violence and terrorism? A religion of the sword? No. A religion of peace-- from which the word "Islam" is derived. Are Muslims to kill and persecute Jews, Christians or others? Here, from the Qur'an itself, which we have faith was literally dictated by God, through the angel Gabriel, to Muhammad: "Those who believe in the Qur'an. Those who follow the Jewish Scriptures, and the Sabians and the Christians-- any who believe in God and the Last Day, and work righteousness, on them shall be no fear, nor shall they grieve." (5.69)
It has recently been reported that about 95% of Americans claim to believe in God. The current state of our country (and the world) would seem to belie this. I ask you who make such a claim: how much time and effort do you expend studying and learning about religion? As much time as you spend memorizing sports statistics or following fashion and diet trends? Is not the "question of Deity" the most important issue in human life? No wonder there is so much hate and misunderstanding between people who "believe" in God!
Perhaps you will begin to look seriously into the issue. Perhaps you will also search out quality books on Islam. It is, after all, the fastest growing religion in the United States. And perhaps the Qur'an is exactly what it claims to be: the final message from God to humanity, "...confirming the scripture that came before it..." (5.48).

Islam: Its Not What You Think

Because of historical occurrences and certain current events, Islam may be the most misunderstood-- and simply unknown-- religious tradition in the Euro-American West.
No, it is not a "religion of the sword," nor is it inherently violent. The overriding goals of Islam are:
  • adl: balance
  • ahsan: compassion
  • ilm: knowledge
  • sabr: patience
For the purpose of understanding we need to distinguish between two uses of the words "Islam" and "Muslim". Islam1 and Muslim1 mean "submission to the will of God" and "one who is in submission to the will of God", respectively. Islam2 and Muslim2 refer to the 1400 year tradition that goes by that name. Its foundation is the text of the Qur'an and the example of Muhammad, called the sunnah.
Thus, Islam1 calls all people to monotheism and encourages all to strive to be Muslim1 as best they can. It is not strictly necessary for all people to be Muslim2-- though of course we think it is the best way to be truly Muslim1. We accept Jews and Christians as believers and accept that there are hanifs: legitimate monotheists outside of a tradition. We consider Abraham to be hanif.
The opening of the Qur'an is considered to contain its essence:
In the Name of God, the Compassionate, the Merciful...
Glory to God! Lord of the worlds!
The Compassionate, the Merciful.
Master of the Day of Judgment!
You alone we worship,
You alone we turn to for help.
Guide us to the straight path,
the path of those whom You have favored,
not that of those with whom You are angry,
nor of those who have gone astray.
Muslims2 pray this at least 17 times a day!

The Qu'ran

The Qur'an is the compilation of utterances by Muhammad following certain episodes of unique experience. Muslims2 believe that during these times the text of the Qur'an was dictated to Muhammad by the Angel Gabriel. We consider it to be the verbatim Word of God-- the same Deity referred to by Abraham, Moses and Jesus. Here is what Karen Armstrong, a non-Muslim2, wrote about the first of these experiences:
Muhammad had had that overpowering apprehension of numinous reality which has devastated prophets and seers in most traditions. In Christianity it has been described as the mysterium terrible et fascinans and in Judaism it has been call kaddosh, "holiness", the terrifying otherness of God. ...The Hebrew prophets had also cried out against the vision of holiness, fearing that they were close to death: "What a wretched state I am in!" Isaiah had cried when he saw his vision of God in the Temple, "I am lost!" Even the angels shielded themselves with their wings from the divine presence but he had looked on the Lord of Hosts with his own impure eyes. Jeremiah had experienced God as an agonizing pain that filled his every limb; like Muhammad in the embrace of the Angel, he experienced revelation as a sort of divine rape. It invaded his being with a fearful force, doing violence to his natural self... What all these prophets had experienced was transcendence, a reality that lay beyond concepts and which the monotheistic faiths call "God".
These "episodes of revelation" continued periodically for 23 years. Muhammad was about 40 when they began and he died about age 63. Before this began his nickname was al-Amin, "the trustworthy". He was an orphan, made a living as a merchant, and grew to be a good-looking, responsible, and well-liked man. Before these episodes began he would have been considered a hanif.

Interpreting the Qu'ran

As we all know, any religious Scripture may be interpreted in a way that satisfies one's own whims or desires. Indeed, some seem to engage in actual evil and then use religious Scriptures to rationalize their behaviors! The Qur'an is no different. Here are some guidelines for a proper understanding:
1. Linguistic Integrity. It is only considered "the Qur'an" in the original Arabic. Arabic translates poorly into English and so this must be taken into account. Often, there is no English equivilent for an Arabic word.
2. Historical Context. Each "episode of revelation" was in response to a specific question or specific situation. When it comes to Qur'anic interpretation "context is everything".
3. Reference to Muhammad's Actual Behaviors. Called the sunnah. It is derived from the hadith ("sayings") literature and the practice of Muhammad's companions. The foundations of Islam-as-religious-tradition (Islam2) are comprised of the Qur'an and the sunnah of Muhammad. Muhammad is considered to be a "walking Qur'an". His example displays or embodies Qur'anic principles.
4. The Totality of the Message. Any particular interpretation must fit within the total ethos presented by the Qur'an as a whole.

The Qur'an describes itself as having both clear and ambiguous passages. Thus, there are differences among Muslims2 about its proper interpretation. There are also differences concerning the interpretation of the hadith literature from which we derive the sunnah. Because thousands of people came to accept Muhammad's claim to be a messenger from God the hadith literature contains detailed, and sometimes graphic accounts of his words and deeds. Some of today's Muslims2 seem to emphasize aspects of the sunnah such as beards for men and certain types of clothes. Some consider these of foundational importance for Islam1. Others consider these accounts to be of secondary or no importance for Islam1. They look more to Muhammad's character and personality-- taking into account his cultural context as a sixth century Arab-- more so than others. The personality characteristics exemplified by Muhammad are listed by one author as:

  • Politeness
  • Kindness
  • Love and Mercy
  • Forgiveness
  • Generosity
  • Hospitality
  • Sacrifice
  • Simplicity
  • Humility
  • Modesty
  • Sincerity
  • Honesty and Truthfulness
  • Fair Dealing
  • Justice
  • Fulfillment of Promises
  • Piety and Righteousness
  • Moderation
  • Perseverance
  • Courage and Bravery
  • Humor.

Muhammad, in general and especially early on, did not permit the writing down of his extra-Qur'anic sayings during his life-time, being fearful they would become confused with the text of the Qur'an. Many intra-Muslim2 fights are over the sunnah.

JIHAD!

Jihad is not properly translated as "holy war" but as "struggle of good against evil". Jihad is the attempt to fully establish Islam1 on the planet, in our communities, and in ourselves. It contains Islam2's theory of just war, but also contains much, much more.
Because Islam2 is firmly wholistic (the Field Model), it encourages jihad in all arenas of human expression: psychological, social, physical, political, and economic as well as spiritual. It is wrong to reduce jihad to but one area of life as we often see some Muslims2 doing today.
Islam2 allows physical warfare only against aggressors after attempts at change, treaty and reconciliation have failed. If peace is offered it is to be accepted.
from "Muhammad: A Biography of the Prophet" by Karen Armstrong:

 
The Qur'an began to urge the Muslims of Medina to participate in a jihad. This would involve fighting and bloodshed, but the root JHD implies more than a 'holy war'. It signifies a physical, moral, spiritual and intellectual effort. There are plenty of Arabic words denoting armed combat, such as harb (war), sira'a (combat), ma'araka (battle) or qital (killing), which the Qur'an could easily have used if war had been the Muslims' principal way of engaging in this effort. Instead it chooses a vaguer, richer word with a wide range of connotations. The jihad is not one of the five pillars of Islam. It is not a central prop of the religion, despite the common Western view. But it was and remains a duty for Muslims to commit themselves to a struggle on all fronts-- moral, spiritual and political-- to create a just and decent society, where the poor and vulnerable are not exploited, in the way that God had intended man to live. Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle. A well-known tradition (hadith) has Muhammad say on returning from a battle, "We return from the little jihad to the greater jihad," the more difficult and crucial effort to conquer the forces of evil in oneself and in one's own society in all the details of daily life.

Tawheed

Tawheed is an untranslatable term that contains within it the Muslim2 understanding of the implications of strict monotheism. According to some writers who bridge the gap between East and West tawheed is not easily grasped by those coming out of Euro-American traditions. It expresses a radical monotheism that severely restricts symbolic, figurative or anthropomorphic language to explain the relationship between Deity and creation. The Qur'an contains descriptions of God's activities and attributes often compiled as "The 99 Names". Prime among these is an absolute and total Uniqueness and Unity.
Tawheed anticipates the current fascination with "wholistic" thought or health. Tawheed is the means by which Islam2 expresses a wholistic conception of human life and the cosmos; integrating physical, social, psychological and spiritual concerns into a consonant whole. The parts of experience "fit together".
According to Isma'il Faruqi, tawheed implies the following about reality:
  1. God and creation are ontologically separate. There is no pantheistic, panentheistic, or anthropmorphic tendencies permitted in our discourse about God.
  2. Human beings can comprehend what God wants us to do.
  3. Human life and all of creation is imbued with meaning and purpose.
  4. Human beings are capable of molding life and the world according to the dictates of Islam1.
  5. The individual is responsible for molding life and the world according to Islam1.

Tawheed also contains within it a foundational scientific approach to reality containing three principles:
  1. Rejection of all that does not correspond with reality.
  2. There are no ultimate contradictions.
  3. Openness to new and/or contrary evidence.

Under Muslim Rule

Ahmad Hashem, a great guy I'm glad to know, has written in reference to Muslim writer Jawdat Sa'id:
A fundamental principle of Islam is that Islam is fairness and mercy to all--Muslims and non-Muslims. The Prophet (SAW) was sent "not, but as a Mercy for all creatures" (21:107). This Mercy extends even to non-Muslims, who will continue to co-exist with Muslims forever. After all, "If it had been your Lord's Will, they would all have believed, -- all who are on earth!" (10:99). Thus, Muslims are one of many nations. The verse "Nay, you are but humans, --of the humans He has created" (5:18) applies equally well to Muslims and non-Muslims. Muslims cannot give themselves special privileges or favor themselves just in virtue of their being Muslims. Muslims are supposed to be "witnesses over the nations" (2:143). A "witness" must be fair. "Say: 'My Lord has commanded justice'" (7:29).
The political system in Islam has justice for all as its supreme principle. "When you judge between mankind, judge with justice" (4:58). "If you judge, judge in equity between them. For God loves those who judge in equity" (5:42). Note that one principle of justice is spelled out in Quran as "No compulsion in religion" (2:256). Now, only the person who rejects the principles of justice for all mankind is considered an apostate. According to Sa'id, if a person converts out of Islam we should congratulate the group that s/he joined, for apparently they had something to offer that we Muslims didn't. BUT, if a person rejects the political Islam, i.e. rejects the principles of justice which include "no compulsion in religion", then (and only then) this person is an apostate and must be dealt with as such.
An important lesson must be learnt from the verse that permitted Muslims to use force for the first time in their history: "To those against whom war was made, who were subject to injustice, permission is given (to fight)" (22:39). Note that these people were subject to injustice. Further, note the "compulsion in religion" part: the verse goes on to describe those to whom permission was granted to fight as "those who have been expelled from their homes in defiance of right, (for no other cause) except that they say 'Our Lord is God'."Only when we stick firmly to these principles of justice", Sa'id claims, "would we fulfill the role of "witnesses over the nation."

Sexism & Violence?

There is no doubt that some Qur'anic passages, especially in translation, are very disturbing and might seem to the person of good will to contradict Islam1. This is especially the case with gender relations. There are passages that seem to allow domestic violence and sexism, and there are certainly men who use those passages to justify and rationalize various attitudes that are abhorrent to men and women of good will. However, a proper approach to the passages show these to be empty rationalizations and misinterpretations, not to mention a blindness to the totality of the Islamic ethos.
The Qur'an addresses human behavior as it is, and strives to improve it. It does not deny the presence of various types of behavior. So, it acknowledges that people who are harmed may want some kind of revenge or retribution. This is allowed, but "it is better" to forgive. It acknowledges that slavery exists and so then directs slave-holders to feed, clothe and treat them as brothers. It also continuously encourages the freeing of slaves. So, we can't say that Islam2 necessarily approves of slavery-- the ethos is against it-- but IF a culture has slaves it gives ennobling guidelines on their treatment and encourages change. The Qur'an does not deny human behavior, but seeks to change it.
The same is true for passages that seem to encourage sexist and violent behavior. The Qur'an directly addresses the bottom line in human behavior-- there ARE men who beat their wives, so the Qur'an says this can only be done lightly (Muhammad explained with a toothbrush, not on the face or head, not to leave a mark) and only AFTER arbitration and separation have been tried. Essentially, it is addressing the situation of a couple who are not very Muslim1 to begin with. ALL social relations are to be based on mutual consultation, kindness, courtesy, good-will, and regard for justice.

Muslims Today

Islam2 could certainly make use of a good PR consultant these days, couldn't it? More often than not, Muslims2 appear far, far from Islam1 and thus engage in inappropriate behaviors towards our Jewish and Christian cousins. Some reasons for extremism are given by Yusuf al-Qaradawi in Islamic Awakening Between Rejection and Extremism.
  • Extreme irreligion will produce extreme religion.
  • Lack of knowledge of, and insight into, the purpose, spirit and essence of religio-spirituality.
  • Failure to contemplate Qur'an and sunnah in their entirety. Unable to see relation between the parts and the whole. ("grasp the ethos")
  • An inability to differentiate between the figurative or metaphoric, and the literal meanings of texts. (the "fundamentalist-gnostic" duality)
  • Partial knowledge. This can show as failing to take into account original purposes and circumstances.
  • Intellectual shallowness showing as an intense interest in marginal issues and as excessive extension of prohibitions.
  • Emphasis upon allegorical texts-- inappropriate conjecture.
  • Failure to recognize the sunnan (patterns or natural law) of God's creation. (failure to engage in science)
Often, when we view Islam through the eyes of the popular media, we are seeing complaints of social-political-economic injustice that are being expressed in religio-spiritual language. It would be a grave error to presume that the majority of Muslims2 share the sentiments portrayed in the popular media, though they may be sensitive to the cause of the complainants. But much of the extremism is our own fault: a centuries-long decline in intellectual engagement with the sources of the tradition and with God's creation. This decline can be represented by the phrase "closing the door to ijtihad" and the concurrent rise in taqlid over the course of centuries. "Ijtihad" is the interpretation of the Qur'an while "taqlid" is a blind following of past modes of interpretation. Many are beginning to recognize this problem.

Story of reverts to islam



Muhammad Alexander Russell Webb (U.S.A.)
Diplomat, Author & Journalist

About the Author:
Muhammad Alexander Russell Webb was born in 1846 at Hudson, Columbia county, New York. Educated at Hudson and New York he became an essayist and a short-story writer. He took to journalism and became the editor of St. Joseph Gazette and of Missouri Republican. In 1887 he was appointed United States Consul at Manila, Phillipines. It was during this assignment that he studied Islam and joined its fold. After becoming Muslim he extensively toured the world of Islam and devoted the rest of his life to Missionary work. He also became the head of the Islamic Propaganda Mission in U.S.A. Mr. Webb died on 1st October 1916.
I have been requested to tell you why I, an American, born in a country which is nominally Christian, and reared under the drippings, or more properly perhaps the drivelling, of an orthodox Presbyterian pulpit, came to adopt the faith of Islam as my guide in life. I might reply promptly and truthfully that I adopted this religion because I found, after protracted study, that it was the best and only system adapted to the spiritual needs of the humanity. And here let me say that I was not born as some boys seem to be, with a fervently religious strain in my character. When I reached the age of 20, and became practically my own master, I was so tired of the restraint and dullness of the Church, that I wandered away from it and never returned to it ... Fortunately I was of an enquiring turn of mind --- I wanted a reason for everything, and I found that neither laymen nor clergy could give me any rational explanation of this faith, but either told me that such things were mysterious or that they were beyond my comprehension. About eleven years ago I became interested in the study of Oriental religions.. I saw Mill and Locke, Kant, Hegel, Fichte, Huxley, and many other more or less learned writers discoursing with a great show of wisdom concerning protoplasm and monads, and yet not one of them could tell me what the soul was or what became of it after death... I have spoken so much of myself in order to show you that my adoption of Islam was not the result of misguided sentiment, blind credulity, or sudden emotional impulse, but it was born of earnest, honest, persistent, unprejudiced study and investigation and an intense desire to know the truth.


The essence of the true faith of Islam is resignation to the will of God and its corner stone is prayer. It reaches universal fraternity, universal love, and universal benevolence, and requires purity of mind, purity of action, purity of speech and perfect physical cleanliness. It, beyond doubt, is the simplest and most elevating form of religion known to man.

The Quran


The Quran (can also be spelled as Qur'an, Koran, or Coran) is the holy scripture of Muslims. The Quran states that the name of God's religion is Islam and it refers to its followers as Muslims.
The Quran (Koran) started to be revealed by God to Prophet Mohammad through arch-angel Gabriel, when he was 40 years old, around year 610 AD. It was revealed gradually, few verses at a time, over a period of about 23 years. The Quran is a very unique book that differs from the Bible in many ways. Unlike the Bible which supposedly contains the sayings of Jesus and other writings which Christians believe were inspired by God, the Quran is the "literal" word of God. We mean that the words in the Quran are the exact words of God. Therefore, the author of the Quran is God himself. Furthermore, also unlike the Bible, the Quran does not contain the sayings of Prophet Mohammad, nor does it contain an account of Prophet Mohammad's life.
God in the Quran (Koran) promises clearly to protect the Quran from corruption. Indeed, God has protected the Quran. The Quran has remained the same. All the verses that were revealed to prophet Mohammad by angel Gabriel are included in the Quran that is available today.
The Quran states that the Quran, in by itself, is the most important miracle that Prophet Mohammad has brought to humanity. Since Prophet Mohammad was intended to be the last prophet and the Quran was the last message, God decided to give people a unique miracle that can be examined and experienced by not only people who lived at the time of the prophet, but for the hundreds of years to come. So, it was natural for God to choose Quran to be such a miracle.
That is why the Arabic Quran (Koran) is a unique miracle. The only book in the world authored by God himself, word by word, and that is still available today in its original form. People throughout the Ages have wondered whether they can see God or something that can be attributed directly to God. The Quran is the answer. It is available today for all humans to experience how God expresses himself in words. The Quran is a book of knowledge with a uniquely captivating style, in which every verse is a sign from God. Each word used in the Arabic Quran was uniquely chosen by God for a purpose. You can not add or subtract a word to/from the Quran, without the corruption becoming noticeable. Scholars have discovered some  hidden logic structures (codes) in the Quran that prove its authenticity and help in protecting its integrity from corruption.
The Quran (Koran) contains lots of scientific knowledge, from various fields such as astronomy, geology, medicine, embryology, etc., that have only been known recently which were totally unknown and could not have been discovered at the time of prophet Mohammad.
The Quran was revealed in Arabic language and Muslims consider only the Arabic Quran to be the Word of God because translations are authored by ordinary human beings, most of the translations were done in the past 100 years, whereas the Arabic Quran is authored by God. Therefore, those translations are not considered by Muslim as a Word of God or holy scriptures. The 5 daily prayers of Muslims are in Arabic (Prayer consist of reciting verses from the Quran as well as saying specific phrases and sentences). However, Muslims are not required to be able to speak Arabic, other than learning to utter few sentences in Arabic that are part of regular prayers.
There are many translations of the Quran currently available. Most of the translators of the Quran are non-Arabs and their knowledge of Arabic is limited. However, even if they were Arabs, you should not expect the translation to be perfect.  The Quran is in ancient Arabic language. Many of the vocabulary in the Quran are not used in Modern Arabic. However, even when compared to ancient Arabic literature and poems, the Quran is far more challenging to comprehend fully. That is why ordinary Arabs today, including well-educated Arabs, who are not experts in Arabic language, only understand the general meaning if they simply read the Quran, without reading additional Quran commentaries and interpretation books  written by Islamic scholars.
Arabic language is a rich, complex language. The same word may have different meanings. From the same root, you may create tens of derivatives, each derivative has its own significance. By varying the structure of a sentence, you can change the meaning of the sentence. That may explain why translators of the Quran, particularly non-Arab translators, face a very difficult task. No one knows what is in the mind of God and therefore the full intended meaning of each word of the Quran. So, translators find themselves trying to guess what God may have meant.
Furthermore, the most widely-used English translations of the Quran today were done more than 70 years ago: (a) by Abdullah Yusuf Ali who lived from 1872 to 1953 , and (b) by Marmaduke William Muhammad Pickthall who lived from 1875 to 1936 . The discoveries of the miraculous, scientific information in the Quran primarily started in 1970s. The leading figure in such discoveries was a French doctor, named Maurice Baucaille, who converted to Islam and published in 1976 his landmark book, The Bible, The Quran and Science. That is why these popular translations of the Quran do not present clearly the scientific information, embedded in the verses of the Quran.
Each word in the Quran may have multi-level meaning with multi-dimensional significance and may have been chosen by God for multiple purposes. These unique aspects of the Quran may allow, for example, an ordinary Muslim to understand the meaning correctly of a word or verse, but only at one level of depth, while another Muslim may be able to capture a different meaning or significance at another level of depth. Both could be correct in their understanding.
You may think of every word or verse in the Quran as a marvelous painting or piece of art, done by God, the Master Artist and Creator of the Universe, each person who views it (or reads it) may come to a different conclusion regarding the message or meaning intended by God through that word or verse.  A Muslim astronomer, who is also expert in Arabic, may be able to infer information of significance  in astronomy when reading a verse that an ordinary Muslim will not notice.
We have to consider that God may have also chosen to articulate his message (or multiple messages) in a single verse (or word) with a specific number of words (or letters) for a good reason. God may have intended to send us a numerical message, such as a date of an event or number of certain significance. The Quran was revealed gradually, few verses at a time. However, the way the verses are arranged in each chapter of the Quran and sequence of the chapters which does not necessarily follow chronological order are not haphazard or by chance or coincidence. 

PERKONGSIAN


Tips Cara Mendidik Anak Mengikut Sunnah Rasulullah,

 Contoh teladan yang terbaik adalah rasul junjungan yang mulia, Nabi Muhammad S.A.W. Baginda umpama penyuluh buat segenap manusia. Apa yang terbaik adalah berbalik kepada fitrah dan sunnah yang telah sekian lama diamalkan oleh Rasulullah S.A.W. Mendidik anak-anak mengikut sunnah Rasulullah s.a.w, antaranya adalah:

1. Umur anak-anak 0-6 tahun (Kasih Sayang)
Pada masa ini, Rasulullah s.a.w menyuruh kita untuk mengasihi dan menyayangi anak dengan kasih sayang yg tidak berbatas. Berikan mereka kasih sayang tanpa mengira anak sulung mahupun bongsu dengan bersikap adil terhadap setiap anak-anak. Tidak boleh dirotan sekiranya mereka melakukan kesalahan walaupun atas dasar untuk mendidik.
Kesannya, anak-anak akan lebih dekat dengan kita dan merasakan kita sebahagian masa membesar mereka yang boleh dianggap sebagai rakan dan rujukan yang terbaik. Anak-anak merasa aman dalam meniti usia kecil mereka kerana mereka tahu yang anda (ibubapa) selalu ada disisi mereka setiap masa.
Umur 1 tahun anak dah mula belajar perbagai benda, kadang banyak yang anak lakukan itu silap, misalnya tumpahkan air susu, buang makanan dalam pinggan, sepah barang dan sebagainya. Peringkat ini kena banyak sabar.


2. Umur anak-anak 7-14 tahun. (latih displin diri dan tanggungjawap)
Pada tahap ini kita mula menanamkan nilai DISIPLIN dan TANGUNGJAWAB kepada anak-anak. Menurut hadith Abu Daud,
“Perintahlah anak-anak kamu supaya mendirikan sembahyang ketika berusia tujuh tahun dan pukullah mereka kerana meninggalkan sembahyang ketika berumur sepuluh tahun dan asingkanlah tempat tidur di antara mereka (lelaki dan perempuan).
Pukul itu pula bukanlah untuk menyeksa, cuma sekadar untuk menggerunkan mereka. Janganlah dipukul bahagian muka kerana muka adalah tempat penghormatan seseorang.
Kesannya, anak-anak akan lebih bertanggungjawab pada setiap suruhan terutama dalam mendirikan solat. Inilah masa terbaik bagi kita dalam membentuk sahsiah dan akhlak anak-anak mengikut acuan Islam.

3. Umur anak-anak 15- 21 tahun (Kawan dengan Anak anak)
Inilah umur remaja yang penuh sikap memberontak. Pada tahap ini, ibubapa seeloknya mendekati anak-anak dengan BERKAWAN dengan mereka. Banyakkan berborak dan berbincang dengan mereka tentang perkara atau masalah yang mereka hadapi, jadilah pendengar yang setia kepada mereka. Sekiranya tidak bersetuju dengan sebarang tindakan mereka, elakkan mengherdik atau memarahi mereka terutama dihadapan adik-beradik yang lain.
Kesannya, tiada orang ketiga atau ‘asing’ akan hadir dalam hidup mereka sebagai tempat rujukan dan pendengar masalah mereka. Mereka tidak akan terpengaruh untuk keluar rumah untuk mencari keseronokkan memandangkan semua kebahagian dan keseronokkan telah ada di rumah bersama keluarga.

4. Umur anak 21 tahun dan ke atas- (Cuba beri kepercayaan dan beri keyakinan jaga diri)
Umur ini adalah masa ibubapa untuk memberikan sepenuh KEPERCAYAAN kepada anak-anak dengan memberi KEBEBASAN dalam membuat keputusan mereka sendiri. Ibubapa hanya perlu pantau, nasihatkan dengan diiringi doa agar setiap hala tuju yang diambil mereka adalah betul. Bermula pengembaraan kehidupan mereka yang sebenar di luar rumah. Insha’Allah dengan segala displin yang diasah sejak tahap ke-2 sebelum ini cukup menjadi benteng diri buat mereka.
Ibu bapa jangan penat untuk menasihati mereka, kerana mengikut kajian nasihat yang diucap sebanyak 200 kali terhadap anak-anak mampu membentuk tingkahlaku yang baik seperti yang ibu bapa inginkan.
Paling penting ialah DOA PADA ANAK ANAK, Doa ibubapa amat mustajab, doa anak jadi soleh solehah dan masuk syurga. Tetapkan matlamat hidup pada anak anak, iaitu jadi hamba Allah yang taat dan syurga matlamat akhir kita.

HADIS PENAWAR HATI



1 Pengorbanan Ibu Bapa Tidak Ternilai
 
Daripada Abu Hurairah RA katanya, sabda Rasulullah SAW, “Tidak terbalas jasa seorang anak terhadap orang tuanya melainkan apabila dia mendapati orang tuanya menjadi hamba, lalu dibeli dan dimerdekakannya”. 
 

2 Silaturahim Memanjangkan Umur dan Murah Rezeki
 
Daripada Anas RA bahawasanya Rasulullah SAW telah bersabda, “Sesiapa yang suka diluaskan rezeki dan dipanjangkan umurnya maka hendaklah dia mengeratkan silaturahim”. 
 

3 Kedamaian Asas Kebahagian Rumahtangga
Daripada Abu Hurairah RA katanya, Rasulullah SAW bersabda, “Tidak boleh seseorang mukmin lelaki membenci terhadap seseorang mukminah perempuan. Jika dia tidak suka suatu kelakuannya (boleh jadi) dia suka perbuatan yang lain atau perbuatan yang lain daripada yang dibencinya itu”. 

4 Haram Mengkhianati Sesama Islam
Daripada Abu Hurairah katanya, sabda Rasulullah SAW, ”Seorang Muslim adalah saudara kepada muslim yang lain, dia tidak harus mengkhianatinya, mendustakan atau mendustainya, tidak juga membiarkannya (tanpa menolong atau melindunginya). Menjadi kewajipan antara orang Islam menjaga kehormatan, harta dan darahnya. Taqwa adalah di sini (sambil mengisyaratkan kedadanya). Sudah cukup seseorang itu untuk dianggap jahat sekiranya dia menghina saudaranya sesama Islam.” 

5 Sebaik-baik Sahabat dan Jiran
 
Daripada ‘Abdullah R.huma katanya, sabda Rasulullah SAW, “Sebaik-baik sahabat disisi Allah ialah yang terbaik hubungannya dengan sahabatnya dan sebaik-baik jiran disisi Allah ialah yang terbaik hubungannya dengan jiran tetanggannya”.
 
 

6 Berbelanja di Jalan Allah
 
Daripada Abu Abdullah (dikatakan Abu Abdul Rahman) Tsauban bin Bujdad hamba yang dimerdekakan Rasulullah SAW katanya, sabda Rasulullah SAW, “Sebaik-baik wang yang dibelanjakan oleh seseorang ialah wang yang dibelanjakan untuk menyara keluarganya, wang yang dibelanjakan untuk binatang tunggangan pada jalan Allah dan wang yang dibelanjakan untuk kawan-kawannya di jalan Allah”. 
 
 

7 Amalan Membawa ke Syurga
 
Daripada Abu Ayyub Khalid bin Zaid al-Ansori RA: Bahawasanya seorang lelaki berkata “ Wahai Rasulullah, beritahu daku tentang amalan yang membolehkan aku masuk ke syurga”. Jawab Rasulullah, “Beribadatlah kepada Allah, janganlah menyekutukan dengan sesuatu, dirikan sembahyang, keluarkan zakat dan eratkan hubungan silaturahim”. 
 

8 Adab Bertamu
 
Rasulullah SAW telah bersabda yang bermaksud: "Janganlah kamu datang ke rumah orang berhadapan pintunya, tetapi datanglah dari bahagian tepinya dan mintalah izin, jika diizinkan untuk kamu, masuklah, kalau tidak, baliklah."
 

9 Kelebihan Memberi Makan (Berbuka) kepada Orang yang Berpuasa
 
Daripada Zaid bin Khalid RA daripada Nabi SAW sabdanya, “Sesiapa yang memberi makan (berbuka) kepada orang yang berpuasa, ia akan mendapat pahala seperti orang yang berpuasa itu dan pahala orang yang berpuasa itu tidak berkurangan walau sedikit pun”.
 
 

10 Hiasilah Hari Raya Dengan Takbir
Dari Abu Hurairah r.a. dari Nabi Muhammad s.a.w. bersabda: Hiasilah hari-hari raya kamu dengan bertakbir.

11 Menghidupkan 10 Malam Lailatul Qadar
Daripada  Aisyah RA katanya, “Kebiasaan Rasulullah SAW apabila masuk sepuluh malam yang terakhir (malam yang kedua puluh satu hingga tiga puluh daripada bulan Ramadhan) baginda menghidupkan malam-malam tersebut , dan bersungguh dalam melakukan ibadat serta menjerut tali pinggangnya.”

12 Terlupa Ketika Puasa
 
Daripada Abu Hurairah RA daripada Nabi SAW sabdanya : Apabila seseorang kamu lupa daripada berpuasa lalu ia makan atau minum maka hendaklah ia meneruskan puasanya, sesungguhnya Allah berkehendak memberi makan kepadanya.
 
 

13 Menjaga Tingkah laku di Bulan Ramadhan
 
Daripada Abu Hurairah RA katanya, Rasulullah SAW bersabda : “Apabila seseorang kamu berpuasa, janganlah ia bercakap perkara-perkara yang kotor dan sia-sia, dilarang juga bertengkar dan memaki hamun. Apabila ia dimaki hamun oleh seseorang atau diajak bermusuhan, maka hendaklah ia berkata, “Sesungguhnya aku berpuasa hari ini”.
 
 

14 Puasa Boleh Menghapuskan Dosa
Dari Abu Hurairah r.a. bahawa Nabi s.a.w. bersabda; Sesiapa yang berpuasa Ramadhan dengan penuh keimanan dan pengharapan, akan diampunkan segala dosa-dosanya yang terdahulu.

15 Hikmah Menyegerakan Berbuka Puasa
 
Daripada Sahl bin Sa’d RA bahawa Rasulullah SAW bersabda : “Orang yang menyegerakan berbuka puasa setelah masuk waktunya akan mendapat kebaikan yang berterusan”.
 
 

16 Mencari Malam Lailatul Qadar
 
Daripada Aishah RA katanya bahawa Rasulullah SAW bersungguh-sungguh beribadat dalam bulan Ramadhan, maka dibandingkan dengan bulan-bulan yang lain. Baginda juga akan menambahkan amal ibadatnya lebih daripada biasa apabila sampai sepuluh hari yang terakhir daripada bulan Ramadhan, sedangkan di hari-hari yang sebelumnya Baginda tidak berbuat demikian.
 

17 Kewajipan Membayar Zakat di Bulan Ramadhan
 
Daripada Abu Ayyub RA bahawa ada seorang lelaki berkata kepada Nabi SAW : Beritahulah kepadaku akan sesuatu amalan yang dapat memasukkan aku ke dalam syurga lalu Baginda pun bersabda : Hendaklah engkau menyembah Allah dan jangan sekali-kali engkau menyekutukan dengan sesuatu yang lain, tunaikanlah sembahyang, keluarkanlah zakat dan eratkanlah hubungan persaudaraan di antara kamu semua (sesama Islam).
 

18 Sedekah di Bulan Ramadhan
 
Daripada Ibn Abbas RA katanya, bahawa Rasulullah SAW adalah seorang yang sangat pemurah kepada orang lain, lebih-lebih lagi pada bulan Ramadhan ketika Baginda didatangi oleh Jibril AS, Jibril datang berjumpa Baginda pada setiap malam lalu mengajar al-Quran kepada Baginda. Sesungguhnya Baginda bersifat pemurah dengan bersegera melakukan kebaikan umpama angin bertiup kencang.
 
 

19 Digalakkan Bersahur
 
Daripada Amru bin al-As RA bahawa Rasulullah SAW bersabda : “Perbezaan di antara puasa umat Islam dengan puasa ahli kitab (yahudi dan nasrani) itu ialah dengan makan sahur”.
 
 

20 Kelebihan Mengerjakan Ibadat ketika Bulan Ramadhan
 
Daripada Abu Hurairah RA bahawa Rasulullah SAW bersabda : Sesiapa yang mengerjakan sembahyang sunat tarawikh dan ibadat-ibadat yang lain pada malam bulan Ramadhan dengan penuh keimanan untuk mendapat keredhaan Allah, maka akan diampunkan dosa-dosanya (dosa kecil) yang telah lepas.

Monday, September 1, 2014

Aku dan Sang Pencipta


Aku adalah aku
Sudah tertulis di Laht Mahfuz
Lahirku kerna Dia
Dia ciptakan aku, kerna aku tahu bahwa hanya Dia yang lebih mengetahui

Mengapa aku? kerna ku tahu bahwa Dia yang lebih mengetahui
Lahirku dari zahirnya setitis mani yang jijik
Namun dari batinnya umpama kain putih yang bersih
Dia ciptakan aku sebersih-bersihnya dan sesempurnanya

Seputih dan sebersih kain putih jika dibiarkan akan menjadi kotor dan terus hitam
Adakah itu aku yang sudah menjadi kotor dan hitam?
Patutkah aku biarkannya menjadi hitam setelah diciptakan sebersih-bersihnya?
Itu janjiku pada Dia bahawa bersihkan dan kembalikan keputihan itu supaya menjadi sedia kala
Lalu aku menangis sekuat-kuatnya, aku takut menjadi hitam jika dibiarkan
Ya Allah peliharalah aku agar tidak menjadi hitam setelah kau kurniakan aku keputihan
Amin...








Wednesday, August 13, 2014

Sultan Selangor perkenan pemecatan 5 Exco

SHAH ALAM 13 Ogos - Sultan Selangor, Sultan Sharafuddin Idris Shah memperkenan pemecatan lima Exco kerajaan negeri daripada DAP dan PKR yang dibuat oleh Menteri Besar, Tan Sri Abdul Khalid Ibrahim semalam.
Abdul Khalid dalam sidang akhbar hari ini mengesahkan menerima surat daripada Sultan Selangor berkaitan perkara itu, bagaimanapun kedudukan Rodziah Ismail (PKR) belum ditentukan kerana beliau masih berada di luar negara.
Beliau turut menunjukkan surat tersebut kepada media dalam sidang akhbar di Bangunan Setiausaha Kerajaan Negeri (SUK) di sini. - UTUSAN ONLINE