What Does Islam Offer Humanity that Differs from other Faiths?

by

Khurshid Ahmad

The following are some of Islam’s distinguishing factors:

Simplicity, Rationality and Practicality

Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The oneness of God, the prophethood of Muhammad, and the concept of life after death are the basic articles of its faith. They are based on reason and sound logic. All of the teachings of Islam flow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no farfetched abstractions, no complicated rites or rituals.

Everybody may approach the Qur'an directly and translate its dictates into practice. Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Qur'an advises him to seek knowledge and invoke Allah to expand his awareness:

Say ‘O, my Lord! Advance me in knowledge. (Taha 20: 114).

Allah also says: Are those who know equal with those who know not? But only men of understanding will pay heed. (Az-Zumar 39: 9)

It is reported that the Prophet (peace and blessings be upon him) said that: "He who leaves his home in search of knowledge (walks) in the path of God." (Reported by At-Tirmidhi) and that "Seeking knowledge is obligatory upon every Muslim." (Reported by Ibn Majah and al-Bayhaqi) This is how Islam brings man out of the world of superstition and darkness and initiates him into the world of knowledge and light.

Again, Islam is a practical religion and does not allow indulgence in empty and futile theorizing. It says that faith is not a mere profession of beliefs, but rather that it is the very mainspring of life. Righteous conduct must follow belief in Allah. Religion is something to be practiced and not an object of mere lip service.

The Qur'an says: Those who believe and act righteously, joy is for them, and a blissful home to return to. (Ar-Ra`d 13: 29)

The Prophet (peace and blessings be upon him) is also reported to have said: "Allah does not accept belief if it is not expressed in deeds, and does not accept deeds if they do not conform to belief." (Reported by At-Tabarani)

Thus Islam’s simplicity, rationality and practicality are what characterize Islam as a unique and true religion.

Unity of Matter and Spirit

A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands not for denial of life but for the fulfillment of life. Islam does not believe in asceticism. It does not ask man to avoid material things. It holds that spiritual elevation is to be achieved by living piously in the rough and tumble of life, not by renouncing the world. The Qur'an advises us to pray as follows: Our Lord! Give us something fine in this world as well as something fine in the Hereafter. (Al-Baqarah 2: 201)

But in making use of life luxuries, Islam advises man to be moderate and keep away from extravagance, Allah says …and eat and drink and be not extravagant; surely He does not love the extravagant. (Al-A`raf: 31) On this aspect of moderation, the Prophet (peace and blessings be upon him) said: "Observe fasting and break it (at the proper time) and stand in prayer and devotion (in the night) and have sleep, for your body has its right over you, and your eyes have rights over you, and your wife has a claim upon you, and the person who pays a visit to you has a claim upon you."

Thus, Islam does not admit any separation between "material" and "moral," "mundane" and "spiritual" life, and enjoins man to devote all of his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and that spiritual salvation can be achieved by using material resources for the good of man in the service of just ends and not by living a life of asceticism or by running away from the challenges of life.

The world has suffered at the hands of the one-sidedness of many other religions and ideologies. Some have laid emphasis on the spiritual side of life but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception, and a trap. On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both of these attitudes have resulted in disaster, for they have robbed mankind of peace, contentment, and tranquility.

Even today, the imbalance is manifested in one or the other direction. The French scientist Dr. De Brogbi rightly says: “The danger inherent in too intense a material civilization is to that civilization itself; it is the disequilibria which would result if a parallel development of the spiritual life were to fail to provide the needed balance.”

Christianity erred on one extreme, whereas modern western civilization, in both of its variants of secular capitalistic democracy and Marxist socialism has erred on the other. According to Lord Snell: "We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; but the inside was full of extortion and excess; we used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished."

Islam seeks to establish equilibrium between these two aspects of life - the material and the spiritual. It says that everything in the world is for man, but man was created to serve a higher purpose: the establishment of a moral and just order that will fulfill the will of Allah. Its teachings cater for the spiritual as well as the temporal needs of man. Islam enjoins man to purify his soul and to reform his daily life - both individual and collective - and to establish the supremacy of right over might and of virtue over vice. Thus Islam stands for the middle path and the goal of producing a moral man in the service of a just society.

Islam, a Complete Way of Life

Islam is not a religion in the common and distorted sense, for it does not confine its scope to one’s private life. It is a complete way of life and is present in every field of human existence. Islam provides guidance for all aspects of life - individual and social, material and moral, economic and political, legal and cultural, and national and international. The Qur'an enjoins man to embrace Islam without any reservation and to follow Allah's guidance in all areas of life.

In fact, it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught, as has happened in this century. No other factor, perhaps, has been more important in causing the decline of religion in the modern age than its retreat into the realm of private life. In the words of a modern philosopher: "Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred ... That religion is worth little if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man's social conscience and moral sensitivity by separating the things of God from those of Caesar."

Islam totally denounces this concept of religion and clearly states that its objectives are the purification of the soul and the reform and reconstruction of society. As we read in the Qur'an: We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty. (Al-Hadid 57: 25) Allah also says: “The decision rests with Allah only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not..” (Yusuf 12: 40)

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for the forces of evil.

Balance between the Individual and Society

Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. The Prophet (peace and blessings be upon him) says: “Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it, and a servant is a guardian of his master's property and is responsible for it." I heard that from Allah's Apostle and I think that the Prophet also said, "A man is a guardian of is father's property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care."(Reported by al-Bukhari and Muslim)

Islam also guarantees the fundamental rights of the individual and does not permit anyone to tamper with them. It makes the proper development of the personality of man one of the prime objectives of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.

In Islam, all men are equal, regardless of color, language, race, or nationality. It addresses itself to the conscience of humanity and banishes all false barriers of race, status, and wealth. There can be no denying the fact that such barriers have always existed and continue to exist today in the so-called enlightened age. Islam removes all of these impediments and proclaims the ideal of the whole of humanity being one family of God.

Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood, or territory, as was the case before the advent of Muhammad. Unfortunately, these prejudices remain rampant in different forms even in this modern age. Islam wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.

The historian, A. J. Toynbee, has some interesting observations to make in this respect. In Civilization on Trial, he writes: "Two conspicuous sources of danger - one psychological and the other material - in the present relations of this cosmopolitan proletariat, i.e., [westernized humanity] with the dominant element in our modern Western society are race consciousness and alcohol; and in the struggle with each of these evils the Islamic spirit has a service to render which might prove, if it were accepted, to be of high moral and social value."

The extinction of race consciousness between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue ... It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.

As for the evil of alcohol, it is at its worst among primitive populations in tropical regions which have been 'opened up' by Western enterprise. The fact remains that even the most statesmanlike preventive measures imposed by external authority are incapable of liberating a community from a social vice unless a desire for liberation and a will to carry this desire into voluntary action on its own part are awakened in the hearts of the people concerned. Now Western administrators, at any rate those of 'Anglo-Saxon' origin, are spiritually isolated from their 'native' wards by the physical 'color bar' which their race-consciousness sets up; the conversion of the natives' souls is a task to which their competence can hardly be expected to extend; and it is at this point that Islam may have a part to play.

In these recently and rapidly 'opened up' tropical territories, the Western civilization has produced an economic and political plenum and, in the same breath, a social and spiritual void.

Here, then, in the foreground of the future, we can remark two valuable influences which Islam may exert upon the cosmopolitan proletariat of a Western society that has cast its net around the world and embraced the whole of mankind; while in the more distant future we may speculate on the possible contributions of Islam to some new manifestation of religion."

Permanence and Change

The elements of permanence and change coexist in human society and culture and are bound to remain so. Different ideologies and cultural systems have erred in leaning heavily towards one or other of these ends of the equation. Too much emphasis on permanence makes the system rigid and robs it of flexibility and progress, while a lack of permanent values and unchanging elements generate moral relativism, shapelessness, and anarchy.

What is needed is a balance between the two – a system that could simultaneously cater for the demands of permanence and change. An American judge, Mr. Justice Cardozo, rightly says that “the greatest need of our time is a philosophy that will mediate between conflicting claims of stability and progress and supply a principle of growth." Islam presents an ideology, which satisfies the demands of stability as well as of change.

Deeper reflection reveals that life has within it elements of permanence and change - it is neither so rigid and inflexible that it cannot admit of any change even in matters of detail, nor it is so flexible and fluid that even its distinctive traits have no permanent character of their own. This becomes clear from observing the process of physiological change in the human body, for every tissue of the body changes a number of times in one's lifetime even though the person remains the same. A tree's leaves, flowers, and fruits change but its character remains unchanged. It is a law of life that elements of permanence and change must co-exist in a harmonious equation.

Only such a system of life that can provide for both these elements can meet all of the cravings of human nature and all of the needs of human society. The basic problems of life remain the same in all ages and climes, but the ways and means to solve them as well as the techniques of handling the phenomenon undergo change with the passage of time. Islam brings to focus a new perspective on this problem and tries to solve it in a realistic way.

The Qur’an and the Sunnah contain the eternal guidance given by the Lord of the universe. This guidance comes from God, who is free from the limitations of space and time and, as such, the principles of individual and social behavior revealed by Him are based on reality and are eternal. But God has revealed only broad principles and has endowed man with the freedom to apply them in every age in the way suited to the spirit and conditions of that age. It is through ijtihad (intellectual effort to arrive at the truth) that people of every age try to implement and apply the divine guidance to the problems of their times. Thus the basic guidance is of a permanent nature, while the method of its application can change in accordance with the peculiar needs of every age. That is why Islam always remains as fresh and modern as tomorrow's morn.

Complete Record of Teachings Preserved

Last, but not least, is the fact that the teachings of Islam have been preserved in their original form. As a result, Allah's guidance is available without adulteration of any kind. The Qur'an is the revealed book and word of Allah, which has been in existence for the last fourteen hundred years. It is still available in its original form. Detailed accounts of the life of the Prophet and of his teachings are available in their pristine purity. There has not been even one change made in this unique historic record. The sayings and the entire record of the life of the Prophet have been handed down to us with unprecedented precision and authenticity in works of the Hadith and the Sirah (the Prophet’s Biography). Even a number of non-Muslim critics admit this eloquent fact.

These are some of the unique features of Islam that establish its credentials as the religion of man the religion of today and the religion of tomorrow. These aspects have appealed to millions of people in the past and the present and have made them affirm that Islam is the religion of truth and the right path for mankind. There is no doubt that these aspects will continue to appeal to even more people in the future. Men with pure hearts and sincere longing for truth will always continue to say:

“I affirm that there is none worthy of worship except God, that He is One, sharing His authority with no one, and I affirm that Muhammad is His Servant and His Prophet.”

Here, we’d like to conclude with the following words that George Bernard Shaw is reported to have said:

I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phases of existence, which can make itself appeal to every age. I have studied him - the wonderful man - and in my opinion far from being an Antichrist, he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.

Based on: Khurshid Ahmad, Islam: Basic Principles and Characteristics

Mr Spade, You Need A Shovel For The Shit

My brilliant friend Snakebite told me of his first literary foray, which he wrote on the UM toilet walls while he was doing his thing maybe, OMG... I do hope he had a pen....ewww! (is it still there, anyone?), which goes:

"shit for thought:
1. Shit made ass hole neccessary
2. talk shit and you are the ass hole"

(Isn't he a genius? There are two of us who already think so)

I received the following comment from this person who I think is in desperate need of a read of Tuan Tabib's (another genius..what was it about UM dulu2 eh):

Prōnuntĭo sine stercore tauri

Prōnuntĭo sine stercore tauri -- "Pronouncements without the shit of the bull."

(Also check out the news links in his blog for some "no shit news" and Matthias Chang's Future Fast Forward...he is a non-Muslim so I guess no bias to his truthful news, right Spady?)

Mr Spade is a Spaed, the commenter, quoted me:

"And food, medical treatment and etc is already so scarce in Gaza due to the inhumane blockades...The civilians on one side are just being caged in and bombarded with no help from the outside world."

And proceeded to comment in the classic manner of one who's judgment is severely crippled by a malfunctioning/non-existent internal BS filter:

But how come hamas can afford to launch 10 missiles everyday? should they not be buying food?
Qassams are expensive no? how come they can launch 3000 in 2008 alone then? Why all the sympathy for Palestine? they brought it on themselves didnt they?

israeli airstrikes are targeting military facilities, hamas and palistine send suicide bombers to random public places..
Statistically, 94% were terrorist and 6% civilians. So whos the terrorist now?
http://www.yourish.com/2008/12/27/5830

we going to start a donation drive today for the palestinians? why hah? so they can rebuild one more of this? Another casino?
http://www.israelnationalnews.com/News/News.aspx/101292


has one ever wonder why egypt is speaking up against hamas?

"Sunday, December 28, 2008
IDF Airstrikes Continue-- 110 Rockets Fired Into Israel-- Egyptian Foreign Minister Blames Hamas (Video)

Egyptian Foreign Minister Ahmed Aboul Gheit harshly censured Hamas for the current situation in Gaza:

Egyptian Foreign Minister Ahmed Aboul Gheit harshly censured Hamas today (27 Dec), placing responsibility for the current situation on Hamas. At a noon press conference broadcast on Egyptian television, he said that Egypt had repeatedly cautioned against continuing the situation and that whoever did not listen (Hamas) should assume responsibility and not blame others. He added that Israel had publicly warned that continued rocket fire would lead to military action -Via LGF and Internet Haganah."

http://gatewaypundit.blogspot.com/2008/12/idf-continues-airstrikes-as-gazans-fire.html

we have to call a spade a spade. i know that they are your fellow muslims but please, there is such thing as blindly supporting a cause . Malaysians sound just as bad as CNN except that your bias is instead on the other side of the coin. I will be the least bit surprised if this comment is deleted

\\Spade is a Spaed//

Well Spade, I published your comment. Thank you for being our case study strengthening the current discussion on Bullshititis Swallowist, a chronic disorder affecting millions like you and for highlighting the sites that spread this disease. So stay away people...

Nadzrin

Nadzrin is my "little brother" who came into my life during one of my lowest periods 3 years ago (yeah, I have many low points...hehe).

Just popped up on my YM. Outta nowhere. God-sent. He and I share some things in common, but from a different perspective and he is wise (and cocky) beyond his age. He is my friend, my brother, my sounding board, one of my soul-buddies and one of the few who accept me as I am.

I want to whack him upside the head sometimes he is so cocky, but he has every reason to be. He has grown into a strong, confident, decent human being/Muslim with a lovely wife and baby, with a successful career - he is a son any mother would be proud of, more so his after what they went through.

He has a passion for silat (and is also a fantastic writer) which is reflected in his excellent blog here at silatmelayu the blog. (there are certain issues I have with some practices in silat with regards to aqeedah, but other than that I think it is a beautiful art...love watching the "tarian".)

His latest post is on his Al Bahr below:


More on standing kerises here.

International Complicity

The story from a hell called GAZA

Ferraris are red
Maseratis come in blue
I turn around to say something,
But there is no you...

The Politics of the Gaza Massacre Forget Hamas – it's all about the home front

by Justin Raimondo

If you're looking for the cause of the most recent Israeli aggression against the Palestinians – over 300 killed so far, and many more wounded – forget Hamas. The real casus belli is politics, in Israel and America. On the Israeli front, elections loom large. The current Israeli government is enormously unpopular, and – with polls showing a massive swing to the right – this latest "incursion" is its last attempt to shore up their sagging power base. The rightist surge in Israel has been building for a long time, with the settler movement gaining momentum and the Likud Party likely the chief beneficiary – in which case there will be no chance of a peaceful settlement of the Palestinian question, no matter how evenhanded President Barack Obama turns out to be. Speaking of Obama, the real focal point of the Israeli assault isn't Gaza – it's Washington, D.C. The whole point of this exercise in futility – which will not create a single iota of security for Israel, will not topple Hamas, and will not prove any more successful than the second Lebanese war – is to set the terms by which the Israelis will deal with the incoming U.S. president. Before he even gets a chance to appoint his Middle East team, his special envoys and advisers, the Israelis will have sabotaged the peace effort they can clearly see coming – and put the Americans on notice that whatever "change" is in the air will have to be to Israel's advantage. In short, the Gaza massacre is a preemptive strike against the prospect of American intervention on the Palestinians' behalf, or, at least, a more evenhanded policy framework. I won't bother answering the "talking points" of Israel's powerful lobby in the U.S. – the Palestinians are terrorists, they deserved what they got, those missile barrages fired in recent weeks (in which not a single Israeli was killed) were ample provocation, etc. The whole world knows that none of these have anything to do with the latest Israeli military action. The entire operation is, instead, part and parcel of a long-standing concerted campaign by the Israeli government to further marginalize and drive out the remnants of the Palestinian people who still cling tenaciously to what's left of their land. It is a policy of military and economic warfare, aimed at making life impossible for the Palestinian helots. As the new Sparta of the Middle East runs roughshod over the laws of morality and basic human decency, Israel's amen corner in the U.S. is going into overdrive in an effort to prettify one of the ugliest incidents in a decade of unmitigated cruelty and brutality. All the familiar "progressive" voices – with certain sterling exceptions – are suddenly stilled: we hear nothing from our Democratic politicians, those fabled agents of "change," except expressions of support for Israel's war crimes. House Speaker Nancy Pelosi declares that Israel has "the right to defend itself," without deigning to inform us as to whether the Palestinians have the same right. Given her record as AIPAC's most reliable congressional ally, who can always be counted on to echo the Israel-first party line, one assumes not. Powerful foreign affairs committee chair Howard Berman concurs, as does our about-to-be-sworn-in chief executive. Appearing on Face the Nation, Obama's chief adviser, David Axelrod, averred that "we have only one president at a time" – a consideration that hasn't stopped the world's most famous community organizer from publicly organizing the biggest raid on the U.S. Treasury in American history. In any case, as the Huffington Post put it, Axelrod "did reaffirm Obama's commitment to the 'special relationship between the United States and Israel' in a way that suggested general sympathy for the Jewish state's actions." For all those hysterical ultra-Zionists in both Israel and the U.S. who thought Obama's election would be disastrous to the Zionist project, and their own efforts to expand it beyond its historic borders, let this be an object lesson in the danger of jumping to unwarranted conclusions. If they'd listened before they jumped – or paid attention to what they read on Antiwar.com – they would have realized how utterly misplaced their paranoia would turn out to be. Obama has been in the Israel Lobby's back pocket from the beginning, as his speech to AIPAC – a masterstroke of groveling – made all too clear. Like all U.S. presidents since Bush the Elder, this one is committed to maintaining and elaborating on our Israel-centric Middle East policy, of which the Iraq war was only the most dramatic chapter. Obama may have opposed that particular war, but he will do nothing to reverse its consequences, the most dramatic of which appears to be the unleashing of the Israeli military machine on the region. First it was Lebanon, followed by the buzzing of Syrian airspace and the bombing of an alleged "nuclear facility" that turned out to be an ordinary weapons dump. Now we have the end of "disengagement" in Gaza and the opening up of a new front in Israel's relentless war of expansion. It is a war that has been financed by U.S. tax dollars and fought with American weapons, with the active collaboration and support of our government. We have paid for the radical expansion of the Israeli "settlements" by armed bands of ultra-nationalist fanatics, Israel's version of the Taliban. Indeed, Israeli opinion is moving rapidly in the radicals' direction, and the victory of Benjamin Netanyahu and the far-right Likud Party in the upcoming election is virtually assured – with even more extreme elements waiting in the wings for their moment. As the leaders of a settler colony implanted in the midst of Arab lands, the founders of the Israeli state were faced with a conundrum from the very start. No matter how enlightened and progressive the early settlers considered themselves, they could not escape their status as unwanted interlopers, the advance guard of what was essentially a foreign invasion. Living in their utopian kibbutzes and thinking they were constructing an egalitarian paradise, what they were really building was a rigidly hierarchical society, a caste system with the settlers and their descendants at the top, arranged in tiers according to their origins in the "diaspora," with the Palestinians at the very bottom – a displaced underclass forcibly segregated and routinely subjected to Israeli state violence. Like a caged lion, grievously wounded, which nevertheless manages to roar and occasionally strike out – however ineffectually – at its tormentors, the Palestinian people are unbowed. The Israelis – and the U.S. – rail against Hamas as a gang of terrorists, yet most of the governments of the region started out as "terrorist" gangs. Two were called the Irgun and the Haganah, the revolutionary movements that carried out attacks on civilians, including the British as well as the Arabs, in their battle to establish the state of Israel. Hamas will do no more, and no less, in their bid to establish a Palestinian state. If nothing else, this fresh paroxysm of Israeli aggression ought to debunk, once and for all, the neocon talking point that democracies never go to war with each other. Yet here we have a country that styles itself an island of Western-style liberalism in a sea of Oriental despotism going to war with the only other democratically elected government in the immediate vicinity. Whatever the military outcome of the present conflict – in all likelihood a stalemate – this is a big political victory for Hamas, which ordinary Palestinians see actively defending them against the rampaging Israelis. The moderates on the West Bank are undercut, once again, and that has always been the Israeli strategy. Their first target was the decidedly secular Palestine Liberation Organization, which they did everything to destroy and undercut – even to the point of providing legal status and covert funding to Hamas. These followers of radical Islamist preachers began as a religious association, formally registered with the Israeli authorities. Hamas was encouraged as a potentially more compliant competitor with the PLO. Another case of blowback, with a vengeance. Having given birth to the monster of Hamas, the mutant offspring of occupation and dispossession, the Israelis will be forgiven if they refuse to acknowledge the family resemblance. Yet it is unmistakable. Both Israel and Hamas-stan are the spawn of religious and ethnic exclusivism and messianism, their leaders fanatics armed with state power. There are differences, of course, a major one being that one side is funded to the tune of $3 billion a year and supported unconditionally by Washington, while the Palestinians – shot at by their fellow Arabs as they try to cross the border into Egypt – stand pretty much alone. This latest bloody chapter in the tragic history of the region is being written because all the main protagonists benefit: the Israelis, Hamas, and radicals of all stripes, especially those groups aligned with al-Qaeda. As in the case of the Iraq war, bin Laden's narrative of an Israeli-Crusader invasion intent on stamping out Islam is seemingly verified as blood flows freely in the streets of Gaza. The Israeli rampage is not in our interests, and the longer it continues the more it threatens the already tenuous position of U.S. troops in Iraq, endangering them by inflaming the local populace, which is vehemently pro-Palestinian. The Israeli blitz is sending shockwaves through the region that could upset several apple-carts of U.S. construction, including the regime in Egypt, the pro-U.S. Jordanian monarchy, and especially our rambunctious Iraqi protectorate, where anti-U.S. sentiment is not so quietly building. Quite naturally, the Israelis care not a fig for any of this. That's what's so "special" about the much-vaunted "special relationship" between Israel and the U.S., in which Uncle Sam plays the part of the henpecked husband who always gives in to the demands of his battle-ax of a wife, no matter how extravagant or unreasonable. If American interests in the region are to be served, then this unhealthy relationship has to change. Yet it won't change until and unless the political power of the Israel Lobby is broken on the home front. If it takes the prospect of World War III to bring us to that point, it will be far too high a price to pay – yet one that seems increasingly unavoidable. ~ Justin Raimondo

Some Gems from PD

(The waters were so dirty, filled with rubbish, that I could only look to the skies and He never disappoints...something about the open skies and clouds, His Master Strokes....that immediate connection to Him...the magnificence and beauty. It never fails to create an intense longing...to come home and finally be at rest...)

"Most surely in the creation of the skies and the earth...are signs for people who understand..."
(Quran 3:190-1)

(ni gambar sesat from my KL house)

The Virtues of month of Muharram and Fasting on 'Aashooraa'
From Sunnah.com

Allah's sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):

"Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein." [al-Tawbah 9:36]

Abu Bakrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "The year is twelve months of which four are sacred, the three consecutive months of Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha'baan." (Reported by al-Bukhaari, 2958).

Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity.

Allaah's words (interpretation of the meaning): "so wrong not yourselves therein." mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.

It was reported that Ibn 'Abbaas said that this phrase (so wrong not yourselves therein.) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

Qutaadah said concerning this phrase (so wrong not yourselves therein.) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).

The Virtue of observing more naafil fasts during Muharram

Abu Hurayrah (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'The best of fasting after Ramadaan is fasting Allaah's month of Muharram.'" (reported by Muslim, 1982).

The phrase "Allaah's month", connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month. Al-Qaari said: "The apparent meaning is all of the month of Muharram." But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one's fasting during Muharram, without meaning that one should fast for the entire month.

It was reported that the Prophet (peace and blessings of Allaah be upon him) used to fast more in Sha'baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi 'ala Saheeh Muslim).

Allaah chooses whatever times and places He wills

Al-'Izz ibn 'Abd al-Salaam (may Allaah have mercy on him) said: "Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of 'Aashooraa', the virtue of which is due to Allaah's generosity and kindness towards His slaves on that day." (Qawaa'id al-Ahkaam, 1/38).

'Aashooraa' in History

Ibn 'Abbaas (may Allaah be pleased with him) said: "The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of 'Aashooraa'. He said, 'What is this?' They said, 'This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, so Moosa fasted on this day.' He said, 'We have more right to Moosa than you,' so he fasted on that day and commanded [the Muslims] to fast on that day." (Reported by al-Bukhaari, 1865).

"This is a righteous day" - in a report narrated by Muslim, [the Jews said:] "This is a great day, on which Allaah saved Moosa and his people, and drowned Pharaoh and his people."

"Moosa fasted on this day" - a report narrated by Muslim adds: "..in thanksgiving to Allaah, so we fast on this day."

According to a report narrated by al-Bukhaari: ".. so we fast on this day to venerate it."

A version narrated by Imaam Ahmad adds: "This is the day on which the Ark settled on Mount Joodi, so Nooh fasted this day in thanksgiving."

"and commanded [the Muslims] to fast on that day" - according to another report also narrated by al-Bukhaari: "He said to his Companions: 'You have more right to Moosa than they do, so fast on that day.'"

The practice of fasting on 'Aashooraa' was known even in the days of Jaahiliyyah, before the Prophet's mission. It was reported that 'Aa'ishah (may Allaah be pleased with her said: "The people of Jaahiliyyah used to fast on that day."

Al-Qurtubi said: "Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibraaheem, upon whom be peace."

It was also reported that the Prophet (peace and blessings of Allaah be upon him) used to fast on 'Aashooraa' in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadeeth of Abu Moosa (may Allaah be pleased with him), who said: "The Jews used to take the day of 'Aashooraa' as a festival [according to a report narrated by Muslim: the day of 'Aashooraa' was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet (peace and blessings of Allaah be upon him) said: 'So you [Muslims] should fast on that day.'" (Reported by al-Bukhaari). Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. (Summarized from the words of al-Haafiz Ibn Hajar - may Allaah have mercy on him - in Fath al-Baari Sharh ALA Saheeh al-Bukhaari).

Fasting on 'Aashooraa' was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, he told the Muslims to fast on three days of every month and on the day of 'Aashooraa', then Allaah made fasting obligatory when He said (interpretation of the meaning): ". observing the fasting is prescribed for you." [al-Baqarah 2:183] (Ahkaam al-Qur'aan by al-Jassas, part 1).

The obligation was transferred from the fast of 'Aashooraa' to the fast of Ramadaan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.

Before the obligation of fasting 'Aashooraa' was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas'ood that when fasting Ramadaan was made obligatory, the obligation to fast 'Aashooraa' was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).

The virtues of fasting 'Aashooraa'

Ibn 'Abbaas (may Allaah be pleased with them both) said: "I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) so keen to fast any day and give it priority over any other than this day, the day of 'Aashooraa', and this month, meaning Ramadaan." (Reported by al-Bukhaari, 1867).

The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so.

The Prophet (peace and blessings of Allaah be upon him) said: "For fasting the day of 'Aashooraa', I hope that Allaah will accept it as expiation for the year that went before." (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.

Which day is 'Aashooraa'?

Al-Nawawi (may Allaah have mercy on him) said: " 'Aashooraa' and Taasoo'aa' are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: 'Aashooraa' is the tenth day of Muharram and Taasoo'aa' is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahaadeeth and is what we understand from the general wording. It is also what is usually understood by scholars of the language." (al-Majmoo')

'Aashooraa' is an Islamic name that was not known at the time of Jaahiliyyah. (Kashshaaf al-Qinaa', part 2, Sawm Muharram).

Ibn Qudaamah (may Allaah have mercy on him) said:

" 'Aashooraa' is the tenth day of Muharram. This is the opinion of Sa'eed ibn al-Musayyib and al-Hasan. It was what was reported by Ibn 'Abbaas, who said: 'The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to fast 'Aashooraa', the tenth day of Muharram.' (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth). It was reported that Ibn 'Abbaas said: 'The ninth,' and reported that the Prophet (peace and blessings of Allaah be upon him) used to fast the ninth. (Reported by Muslim). 'Ataa' reported that he said, 'Fast the ninth and the tenth, and do not be like the Jews.' If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaaq."

It is mustahabb (encouraged) to fast Taasoo'aa' with 'Aashooraa'

'Abd-Allaah ibn 'Abbaas (may Allaah be pleased with them both) said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on 'Aashooraa' and commanded the Muslims to fast as well, they said, 'O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.' The Messenger of Allaah (peace and blessings of Allaah be upon him) said, 'If I live to see the next year, inshaAllaah, we will fast on the ninth day too.' But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came." (Reported by Muslim, 1916).

Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: "It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth."

On this basis it may be said that there are varying degrees of fasting 'Aashooraa', the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.

The reason why it is mustahabb to fast on Taasoo'aa'

Al-Nawawi (may Allaah have mercy on him) said: "The scholars - our companions and others - mentioned several reasons why it is mustahabb to fast on Taasoo'aa':

1. The intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn 'Abbaas.
2. The intention is to add another day's fast to 'Aashooraa'. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.
3. To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth."

The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: "The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning 'Aashooraa': 'If I live until the next year, I will certainly fast on the ninth day.'" (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa'i' al-Mufdiyah ila'l-Mahaarim )

Ibn Hajar (may Allaah be pleased with him) said in his commentary on the hadeeth "If I live until the next year, I will certainly fast on the ninth day": "What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim." (Fath, 4/245).

Ruling on fasting only on the day of 'Aashooraa'

Shaykh al-Islam said: "Fasting on the day of 'Aashoraa' is an expiation for a year, and it is not makrooh to fast only that day." (al-Fataawa al-Kubra, part 5). In Tuhfat al-Muhtaaj by Ibn Hajar al-Haytami, it says: "There is nothing wrong with fasting only on 'Aashooraa'." (part 3, Baab Sawm al-Tatawwu').

Fasting on 'Aashooraa' even if it is a Saturday or a Friday

Al-Tahhaawi (may Allaah have mercy on him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) allowed us to fast on 'Aashooraa' and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view - and Allaah knows best - it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makrooh." (Mushkil al-Aathaar, part 2, Baab Sawm Yawm al-Sabt).

The author of al-Minhaaj said: " 'It is disliked (makrooh) to fast on a Friday alone.' But it is no longer makrooh if you add another day to it, as mentioned in the saheeh report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a saheeh report."

Al-Shaarih said in Tuhfat al-Muhtaaj:

" 'If it coincides with his habitual fast' - i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday. ' if he is fasting in fulfilment of a vow, etc." - this also applies to fasting on days prescribed in sharee'ah, such as 'Aashooraa' or 'Arafaah. (Tuhfat al-Muhtaaj, part 3, Baab Sawm al-Tatawwu')

Al-Bahooti (may Allaah have mercy on him) said: "It is makrooh to deliberately single out a Saturday for fasting, because of the hadeeth of 'Abd-Allaah ibn Bishr, who reported from his sister: 'Do not fast on Saturdays except in the case of obligatory fasts' (reported by Ahmad with a jayyid isnaad and by al-Haakim, who said: according to the conditions of al-Bukhaari), and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them, except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of 'Arafaah or the day of 'Aashooraa', and a person has the habit of fasting on these days, in which case it is not makrooh, because a person's habit carries some weight." (Kashshaaf al-Qinaa', part 2, Baab Sawm al-Tatawwu').

What should be done if there is confusion about the beginning of the month?

Ahmad said: "If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days." (al-Mughni by Ibn Qudaamah, part 3 - al-Siyaam - Siyaam 'Aashooraa').

If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhoo'l-Hijjah was thirty days - as is the usual rule - and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhoo'l-Hijjah was twenty-nine days, he can be sure of having fasted Taasoo'aa' and 'Aashooraa').

But given that fasting on 'Aashooraa' is mustahabb rather than waajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadaan and Shawwaal.

Fasting 'Aashooraa' - for what does it offer expiation?

Imaam al-Nawawi (may Allaah have mercy on him) said:

"It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins."

Then he said (may Allaah have mercy on him):

"Fasting the day of 'Arafaah expiates for two years, and the day of 'Aashooraa' expiates for one year. If when a person says 'Aameen' it coincides with the 'Aameen' of the angels, he will be forgiven all his previous sins. Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status. If he had committed major sins but no minor sins, we hope that his major sins will be reduced." (al-Majmoo' Sharh al-Muhadhdhab, part 6, Sawm Yawm 'Arafaah).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: "Tahaarah, salaah, and fasting in Ramadaan, on the day of 'Arafaah and on 'Aashooraa' expiate for minor sins only." (al-Fataawa al-Kubra, part 5).

Not relying too much on the reward for fasting

Some people who are deceived rely too much on things like fasting on 'Aashooraa' or the day of 'Arafaah, to the extent that some of them say, "Fasting on 'Aashooraa' will expiate for the sins of the whole year, and fasting on the day of 'Arafaah will bring extra rewards." Ibn al-Qayyim said: 'This misguided person does not know that fasting in Ramadaan and praying five times a day are much more important than fasting on the day of 'Arafaah and 'Aashooraa', and that they expiate for the sins between one Ramadaan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allaah's forgiveness with his tongue (i.e., by words only), and glorifies Allaah by saying "Subhaan Allaah" one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allaah. This person is always thinking about the virtues of his tasbeehaat (saying "Subhaan Allaah") and tahleelaat (saying "Laa ilaaha ill-Allaah") but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived." (al-Mawsoo'ah al-Fiqhiyyah, part 31, Ghuroor).

Fasting 'Aashooraa' when one still has days to make up from Ramadaan

The fuqahaa' differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadaan. The Hanafis said that it is permissible to observe voluntary fasts before making up days from Ramadaan, and it is not makrooh to do so, because the missed days do not have to be made up straight away. The Maalikis and Shaafa'is said that it is permissible but is makrooh, because it means that one is delaying something obligatory. Al-Dusooqi said: "It is makrooh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafaarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in sharee'ah or not, such as 'Aashooraa' and the ninth of Dhoo'l-Hijjah, according to the most correct opinion." The Hanbalis said that it is haraam to observe a voluntary fast before making up any fasts missed in Ramadaan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up.. (al-Mawsoo'ah al-Fiqhiyyah, part 28, Sawm al-tatawwu').

Muslims must hasten to make up any missed fasts after Ramadaan, so that they will be able to fast 'Arafaah and 'Aashooraa' without any problem. If a person fasts 'Arafaah and 'Aashooraa' with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allaah is great.

Bid'ahs common on 'Aashooraa'

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the things that people do on 'Aashooraa', such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (huboob), showing happiness and so on. Was any of this reported from the Prophet (peace and blessings of Allaah be upon him) in a saheeh hadeeth, or not? If nothing to that effect was reported in a saheeh hadeeth, is doing these things bid'ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?

His reply was:

'Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi'een; neither in any saheeh report or in a da'eef (weak) report; neither in the books of Saheeh, nor in al-Sunan, nor in the Musnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says, "Whoever puts kohl in his eyes on the day of 'Aashooraa' will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of 'Aashooraa' will not get sick in that year," and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, "Whoever is generous to his family on the day of 'Aashooraa', Allaah will be generous to him for the rest of the year." Reporting all of this from the Prophet (peace and blessings of Allaah be upon him) is tantamount to lying.'

Then he [Ibn Taymiyah (may Allaah have mercy on him)] discussed in brief the tribulations that had occurred in the early days of this ummah and the killing of al-Husayn (may Allaah be pleased with him), and what the various sects had done because of this. Then he said:

'An ignorant, wrongful group - who were either heretics and hypocrites, or misguided and misled - made a show of allegiance to him and the members of his household, so they took the day of 'Aashooraa' as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. The Shaytaan made this attractive to those who are misled, so they took the day of 'Aashooraa' as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others - either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid'ah with bid'ah - opposed them by fabricating reports in favour of making the day of 'Aashooraa' a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of 'Aashooraa' as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong. Neither the Prophet (peace and blessings of Allaah be upon him) nor his successors (the khulafa' al-raashidoon) did any of these things on the day of 'Aashooraa', they neither made it a day of mourning nor a day of celebration.

As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one's family, or buying the year's supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on. All of this is reprehensible bid'ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa' al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa'd, not Abu Haneefah, not al-Oozaa'i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.'(al-Fataawa al-Kubra by Ibn Taymiyah)

Ibn al-Haaj (may Allaah have mercy on him) mentioned that one of the bid'ahs on 'Aashooraa' was deliberately paying zakaat on this day, late or early, or slaughtering a chicken just for this occasion, or - in the case of women - using henna. (al-Madkhal, part 1, Yawm 'Aashooraa')

We ask Allaah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allaah bless our Prophet Muhammad and all his family and companions.

Hope for Hopelessness

(It's not all "just in your head" after all? Is it?)

Brain Pacemakers Tackle Depression

Lauran Neergaard, Associated Press

Re-Boot Needed

May 27, 2008 -- It's a new frontier for psychiatric illness: Brain pacemakers that promise to act as antidepressants by changing how patients' nerve circuitry fires.

Scientists already know the power of these devices to block the tremors of Parkinson's disease and related illnesses; more than 40,000 such patients worldwide have the implants.

But psychiatric illnesses are much more complex and the new experiments with so-called deep brain stimulation, or DBS, are in their infancy. Only a few dozen patients with severe depression or obsessive-compulsive disorder so far have been treated in closely monitored studies.

Still, the early results are promising. Dramatic video shows one patient visibly brightening as doctors turn on her brain pacemaker and she says in surprise: "I'm starting to smile." And new reports this month show that some worst-case patients -- whose depression wasn't relieved by medication, psychotherapy, even controversial shock treatment -- are finding lasting relief.

Six of 17 severely depressed patients were in remission a year after undergoing DBS and four more markedly improved, and more than half of 26 obsessive-compulsive patients showed substantial improvement over three years, say studies from a team at the Cleveland Clinic, Brown University, and Belgium's University of Leuven.

"Not all patients get better, but when patients respond, it's significant," says Dr. Helen Mayberg of Emory University, who has implanted about 50 depression patients. Her first remains in remission after five years; she estimates that four of every six show enough improvement to be classified "responders."

"We're rewiring the brain in many ways," says Dr. Ali Rezai, chief of the Cleveland Clinic's Center for Neurological Restoration.

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Mental Illness and Satan

Sadness and Depression Are Not Synonymous

Sadness and Depression Are Not Synonymous
by Ian Magill, M.D.
1997

Many use the terms sadness and depression interchangeably, as if they were synonymous. But they are profoundly different. Whereas sadness is an emotional state of mind; depression is an illness, a mood disorder, and a constellation of symptoms.

Confusing depression and sadness can lead to estrangement, strife, turmoil, even death. Learning the differences between the two can increase our feelings of empathy and compassion, and perhaps save a life.

We've All Been There

Sadness affects us all from time to time. It is part of the everyday human repertoire. Sadness has many names and descriptions-people have "the blues," they are "long-faced" or "under the weather." Sadness is familiar to us, easy to approach. Depression, on the other hand, can be a paralyzing affliction that has a drastic impact on daily living.

Speaking metaphorically, we might say that sadness is a superficial scratch, while depression is more like a wound that may require a tourniquet. Sadness can distort our vision, so that rich colors are dimmed, but depression blots out all light and leaves a blackened, desolate landscape. And while sad people may need to be comforted, depressed people need to be treated.

Sadness is the easier condition to understand; we've all "been there." There is no stigma associated with being sad. Sadness is seen, heard and discussed everywhere. We can talk about it over dinner, at a sporting event, even at work with our colleagues. It is found in novels and on the silver screen, and television actors suffer through it on our favorite situation comedy. Because its reach is short, sadness always remains above the surface, never penetrating through to the depths of the human psyche.

In addition to the dimensions of sadness, we know its origins. It started with a bungled interview, a perceived humiliation, some added stress at work or a disappointing blind date. We mull over the source, and shortly the unhappiness goes away. We reveal our discomfort to an intimate, and we rebound. We are like emotional clones of Charlie Chaplin: we trip and fall, then dust ourselves off and start all over again.

Even when we are sad, we can continue to parent our children, function at work and still enjoy our hobbies. We may not be moving at the same pace, but we arrive at our destination just the same.

In some instances, sadness can even be a positive or motivating force. It can nudge us to reevaluate our circumstances and empower us to view ourselves differently. Sadness can prompt us to challenge our reactions to life's events and trigger a new perspective.

Depression is a different entity altogether. It is a serious mental health problem, and fortunately not as commonplace as sadness. Depression, sometimes called melancholia, is referred to in lay terms as a "nervous breakdown." Depressed people are not actually broken, but they are bending downward. And if sadness is like walking through a muddy swamp, depression is like flailing helplessly in quicksand. When it overtakes us, we feel powerless, lost, with no options.

Roots of Depression

Depression is a biospsychosocial disorder that can be caused by diverse psychological and physiological mechanisms. Environmental factors may include a deteriorating marriage, a threatening or abusive relationship, or the loss of a close friend or family member. Depression can also be triggered by the chronic abuse of alcohol or sedatives, or by the use of certain prescription medications. In addition, a medical condition such as thyroid disease, stroke or hormonal imbalance can directly lead to depression. A physical condition such as arthritis, cardiac impairment or cancer can also indirectly cause depression due to impaired functioning. There are instances in which a brain neurotransmitter deficiency is the culprit-a "chemical imbalance." Moreover, a combination of those or other factors may contribute to a depressed condition.

Regardless of the cause, depression is always recognizable in its appearance and presentation. Depressed people are typically lethargic, tearful, reclusive and less inclined to interact socially. They may have difficulty with memory and concentration. Their sleeping patterns and eating habits change, and they may feel helplessly defeated-useless to others and themselves. This mental disorder is agonizing and painful, and may lead to thoughts of self-harm.

Many people unwittingly deny or fail to distinguish depression from common sadness. While sad people do not experience shame or embarrassment about their condition, depressed people often view themselves as weak or deficient, and thus force themselves to look away from their own anguish. Some depressed people assume the role of the happy entertainer and feel too awkward to disclose any genuine discomfort. Others are caretakers who subjugate their own health needs, feeling obligated to manage the emotional affairs of others. Some just don't have the time for depression; they are too busy or important-as if depression can be brushed aside, willed away or easily lifted. Still others may be too fearful of channeling their anger at the appropriate target and instead unconsciously redirect their guilt-ridden rage inward.

This mental condition is not only denied by the sufferer but often minimized by others. Some of society still perceives depression as a problem afflicting the feeble, the unambitious and the dim-witted, though in reality no such linkages exist. Well-meaning parents sometimes vehemently challenge the diagnosis of depression in their children.

Witnessing depression in others can incite strong and unpleasant reactions in us. We may feel powerless and impotent over not being able to effect change in a loved one. Because of the isolating effect of depression, we may also feel alienated, unwanted and betrayed. And finally, we may experience anger if unfinished tasks and increased responsibilities are foisted on us as a result of the depression of a loved one. But denying the reality of depression does not erase it.

Many people adopt the attitude of "Pay no attention, and maybe it will go away." Few talk openly about the qualities of depression; they are whispered about with a hand cupped beside the mouth.

Depression unconfronted, however, will not go away. Fortunately, with proper treatment it can be overcome. For this to occur, the disorder must be addressed professionally through psychotherapy and medication. Without these interventions, depressed people can be robbed of their ambitions and consigned to an aimless, dreamless state.

To those who suffer from depression, therefore, we should extend ourselves and listen carefully.

Dr. Magill is a graduate of Thomas Jefferson Medical College in Philadelphia. He is in private practice in Jenkintown, Penn., specializing in the treatment of outpatients suffering from mood disorders, work-related psychological injuries and posttraumatic stress disorders.