Do You Know This Book ?

Do You Know This Book ?

        Of all the
acclaimed masterpieces that the world has seen, nothing can be compared to the book known as the Qur'an. Millions have become Muslims upon simply hearing a verse from this amazing book, yet still the majority knows nothing of it. The Qur'an is the Final Revelation from the Creator to humanity. It was revealed in the year 610 CE to the Prophet Muhammed (peace be upon him), and completed over a period of 23 years. These 23 years of revelation resulted in a book which comprised of 114
chapters and over 6000 verses. All of this was to become the primary source of law for the whole of mankind to live and die by.

The impact of this book is such that Allah says :
"Had We revealed this Qur'an upon a mountain, surely you would have seen it humble itself and crumble out of the fear of Allah. Such are the parables We put forward to mankind so that they may reflect" (Surah Al-Hashr 59:21)

However, it seems as if the hearts of the people
have become harder then the mountains which tower above us. When the Qur'an is
recited or even mentioned, people turn away with disgust. In the West, this is
primarily due to the negative exposure from the media. It has resulted in many
non-Muslims not even wanting to hear the name of this amazing book. Muslims too,
have become hardhearted because of the cultural influences of the West. Many
young Muslims perceive the Qur'an to be nothing more then an old wrapped up
book, which comes off the highest shelf once a year during Ramadan!

If people were to truly reflect upon this book,
they would realise that nothing in this world is quite the same. So why should
this claim be accepted over others? Why should the Qur'an be given precedence
over the likes of the Bible, the Gita or the Granth Sahib ? The following
reasons will inshallah give an indication as to why this book deserves
the attention of all humanity.

• Preservation

 

"There is probably in the world no other book
which has remained twelve centuries with so pure a text". Writing 200 years
ago, these are the words of the famous English critic of Islam, Sir William
Muir. But as Muslims we do not need Williarn Muir to tell us this. 1400 years
ago, the Muslims accepted this reality when Allah revealed to
them:

"Indeed it is We who
have sent down the reminder (the Qur'an), and indeed it is Us who shall preserve
it" (Surah Al-Hijr
15:9)

These words have proved true to this very day. From
the moment the first words were revealed to Muhammed (saws), to this very day,
every single letter and word of the Qur'an has remained unchanged.

Before Islam, all the revelations sent were not
given this divine assurance. This is why we find that books like the Bible are
riddled with corruption and inaccuracies. It is well known that man has tampered
with the Bible to the extent that annually different versions are produced to
suit trends and desires. In fact this has been going on for so long that it is
almost impossible to see what of the words of the Creator are left, if any!

With the Qur'an it is the exact opposite. The
contents of this amazing book are stored in the hearts of millions of Muslims
worldwide. Children as young as 12 have memorised the entire book in its
original language, Arabic. There is no other religious scripture on earth which
is orally preserved in its original language by so many and over such a period
of time, without having been tampered somewhere along the line. The Bible is a
prime example of this. Many Christians believe that English is the divine
language of the Bible. However Jesus (as) spoke Aramaic. From Aramaic, his
life-story was translated into Hebrew. From Hebrew it was translated into Greek.
From Greek to Latin, and then finally from Latin to English! There has not been
a single vicar, priest or layman in recorded history who has even memorised the
Bible in English, let alone the Aramaic! As Muslims we believe the Qur'an can
only be in the language it was revealed in, i.e. Arabic. Anything else is a
translation and not the divine words of the Creator. A true test of this divine
preservation would be to burn all the books and manuscripts in existence, to see
which can return as it was. The Qur'an would be the only book which would return
in its original form, letter for letter, word for word.

Many Christians say that the Qur'anic claim of
preservation needs to be backed-up by manuscript evidence. For us this is not a
necessary criteria, but in order to quell the doubts, the Muslims have ample
proof. Two copies of the Qur'an are in existence which date back to the Third
Caliph Uthmaan, 20 years after the death of the Prophet (peace be upon him).
These two copies are to be found in the Topkapi museum, Istanbul, Turkey and in
Tashkent, Uzbekistan. The Tashkent copy is thought to have been the personal
copy of the Caliph as it still contains stains of his blood, which was shed when
he was murdered whilst reading it. Any copy of the Qur'an which is compared to
these copies, will show that there is not a single difference between what we
have today and what was in existence 1400 years ago. Thus Allah's promise holds
true.

• No
  Mistakes

 

Man as a creature is fallible. For this reason
anything which is produced by him will naturally have faults. With the Qur'an,
such a notion cannot even be considered as it is from the one who is Infallible.
In fact Allah clarifies this matter beautifully when he says:

"Do they not consider the Qur'an? Had it been
from other then Allah surely they would have found much discrepancies within
it" (Surah An-Nisa
4:82)

Throughout history many have tried to scrutinise
and search the Qur'an for mistakes and errors. To this day no one has been able
to bring a shred of proof showing that this book is not from Allah. Some
Christians have even called it the work of the Devil because the book affected
them so much when they read it! With other scriptures, contradictions, mistakes
and absurdities are constantly present. When people contrast these ambiguities
with the Qur'an, it often results in the acceptance of this faultless
book.

• The Arabic
  Language

 

Upon hearing Qur'anic recitation, you may be rather
startled. Besides hearing the reciter of the prayer, you often hear people in
the background sobbing and wailing heavily. So what is it that makes these
people cry so much? It is nothing more then the beauty and eloquence of this
book which moves millions to tears. This beauty is expressed in the language of
Arabic. Allah says :

"Indeed We
have revealed this as an Arabic Qur'an so that you may understand" (Surah
Yusuf 12:2)

At the time of the Prophet (peace be upon him)
three modes of expression were used. There was normal speech, the speech of the
soothsayer and poetry. The Arabs were the masters of their language, and poetry
was their cultural highlight. Arabic poetry is split into 16 categories, each
separate from the other. When the Qur'an was proclaimed to the Arabs it amazed
them beyond all limits. It was like nothing they had ever heard before. It did
not fit into the 16 categories of poetry, nor was it the speech of a soothsayer,
and it certainly was not normal speech. If it was not all these, then it could
only be the word of Allah.

The eloquence and majesty of the early chapters of
the Qur'an moved many to tears, and the beautiful Qur'anic Arabic converted
millions of Arabs in the Middle-East. Not only did the Qur'an effect the lives
of these Arabs, but it also transformed their culture. Even today, no serious
study of the Arabic language is possible without reference to this book.

The reaction of some pagans was that they accused
Muhammed (peace be upon him) of being a soothsayer and a madman. In order to
silence them, Allah issued a challenge. At first he asked them to produce a book
like the Qur'an. When it could not be done, Allah asked them to produce ten
chapters like it. When this too could not be done Allah finally
stated:

"And if you
are in doubt as to what We have revealed to Our slave, then produce a chapter
like it" (Surah Al-Baqarah 2:23)

The smallest chapter in the Qur'an is
only 3 verses long (Chapter 108). The pagans at the time of the Prophet (peace
be upon him) could not even produce something as small as this, and since then
no one else has completed this impossible task. All of this is in light of the
fact that the Prophet Muhammed (peace be upon him) could not read or write, thus
refuting those who say that the Qur'an was his own handiwork.

The Qur'an is the Final book of revelation. After
it there will be no more. However, many have tried to deny this by producing
their own new versions of the Qur'an. Among them have been the two false
prophets, Musailama and Ghulam Ahmed. Many Chapters in the Qur'an are named
after animals, such as the Ant, Spider etc. Musailama tried to copy this, and
went about creating a chapter in his book called the Weasel! In Arabic it is
called Al-Wabl and it hardly causes people to be struck in awe! On the other
hand Ghulam Ahmed, the 'British stooge', claimed to receive revelation in
cockney English!! Such foolishness could never compare to the beauty of the
Qur'an with its clear and beautiful Arabic language.

• Science

 

Over the past few decades much interest has been
shown in the scientific content of the Qur'an. Scientific data which has been
discovered in recent times, has been existent in this book for 1400 years. In
fact the very common origin of this universe is stated clearly by Allah, the
Most High:

"Do not the
disbelievers see that the heavens and the earth were joined together, then We
parted them. And We made from water every living thing. Will they then not
believe?" (Surah Al-Anbiya 21:30)

This parting of the heavens and the earth is more
commonly known to scientists as the 'big bang'. It is also a fact that life
originated from water and that every living cell is composed of 85% water.
Without water life is impossible.

The mountains of the earth, like icebergs, have
roots going deep into the ground. This ensures that they will not topple with
their extreme heights - this is known as 'isostasy'. In this way the mountains
are like the stakes which are used to anchor a tent. But this fact is already
known to us when Allah says:

"Have We not made the earth an expanse and the
mountains stakes?" (Surah An-Naba 78:6-7)

and "Allah has
cast into the ground mountains standing firm so that it does not shake with
you" (Surah Luqman 31:10)

The embryological data which is found in the Qur'an
is astounding. Allah describes the formation of a baby inside the womb from the
very moment the sperm reaches the ovum, to its formation into a human. This
data, which was only discovered about 30 years ago, has amazed many westem
scientists. Amongst them is Dr Keith Moore from the University of Toronto,
Canada. Dr Moore is a recognised authority in embryological circles, with his
university text book being set as a standard text in many universities
throughout the world. When Dr Moore was asked as to how this information in the
Qur'an could be explained, he replied: "It could only have been divinely
revealed".

• History

 

The Qur'an is a book of historical accuracy. One
accuracy which has corrected the mistakes of many Christians and historians, is
the fate of the pharaoh who drowned in the Red Sea whilst pursuing Moses. The
Biblical story would have us believe that the matter ended when the pharaoh
drowned. But the Qur'an explains further. When he was drowning the pharaoh
confessed his faith in Allah. But it was too late, and Allah promised him:
"This day We
shall preserve you in your body, so that you may be a sign for those who come
after you. But indeed many of mankind are heedless of Our signs" (Surah
Yunus 10:92)

In 1898 the tombs of various pharaohs were
discovered in the Valley of the Kings, in Egypt. In 1975 Dr Maurice Bucaille, an
eminent French surgeon was allowed to examine the mummified bodies of Rameses II
and the pharaoh who had pursued Moses - Merneptah. Dr Bucaille discovered that
Merneptah had received very violent blows to several parts of his body and had
suffered a massive heart attack. Amazingly, these are the results which occur
when someone dies from drowning! Thus Allah had saved the body of the
transgressing pharaoh as a sign for all humanity.

For those who say that Muhammed (saws) knew his
history and wrote it in the Qur'an, the following shall prove otherwise. In the
year 615 CE the Roman army was defeated by the Persians. About this event Allah
revealed: "The Romans have been defeated in the lowest land, but in a few
years they shall be victorious again, within three to nine years. The decision
of the matter, before and after, is only with Allah" (Surah Ar-Rum
30:2-4)

The words of Allah proved true as the Persians were
defeated at the battle of Issus, 7 years later in 622 CE. There is no possible
way that Muhammed (peace be upon him) could have known (if he wrote the Qur'an)
that the Romans would be victorious. In fact he also did not know that the
'lowest land' at which the battle was fought was literally that. The battle in
615 CE was fought on the shores of the Dead Sea, the lowest point below sea
level on earth, at 1300 ft.

A book with these credentials could only be from
the Creator of the heavens and the earth. A book which we need to acquaint
ourselves with. A book . . . "...which has been
revealed to you (O' Muhammed) so that you may lead mankind out of the darkness
and into the light" (Surah lbrahim 14:1)

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.

A complete code of life

A complete code of life

              Islam is a religion, but not in the western meaning of religion. The western connotation of the term "religion" is something between the believer and God. Islam is a religion organizes all aspects of life on both the individual and national levels.

 

Islam organizes your relations with God, with yourself, with your children, with your relatives, with your
neighbor, with your guest, and with other brethren. Islam clearly establishes your duties and rights in all those relationships. 

Islam establishes a clear system of worship, civil rights, laws of marriage and divorce, laws of inheritance, code of
behavior, what not to drink, what to wear, and what not to wear, how to worship God, how to govern, the laws of war and peace, when to go to war, when to make peace, the law of economics, and the laws of buying and selling. Islam is a complete code of life. 

Islam is not for the mosque only, it is for daily
life, a guide to life in all its aspects: socially, economically, and politically. 

Islam is complete constitution. Thus Islam keeps the Muslim away from confusion, because Islam is logical and rational. Allah is one. Allah is one Allah has no sons. Allah is not trinity. Allah does not kill to save. No mediation is required between Allah and man. Islam organizes human nature, but does not go against it. There is not a class of clergy in Islam; nor is there celibacy. Islam is complete code of human life.

Reference: The Need for Islam by Dr.Muhammad Al Alkhuli

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.

Islamic Concept of God

Islamic Concept of God

(Abu Ameenah
Bilal Philiphs)

 

What makes Islam's concept of God unique? What
sets it apart from other religions? 

Chapter 112 of the Quran entitled Surat al-Ikhlas
(SINCERITY), serves as a good starting point to discuss the unique way
in which God is viewed in Islam.

The first verse of this chapter declares the
oneness of "Allah", the Arabic word for God. The word "Allah" itself is
worthy of reflection with regards to this discussion.

"Allah" in Arabic is derived from "Ilah" which
means god.  Whereas "Ilah" can be changed to a plural form "Aliha"
(gods), or a feminine form "Ilaha" (goddess), the word "Allah" has neither
a sex nor does it have a plural form.  In fact there are no other
forms of the word "Allah".  The word itself is unique.

Furthermore, "Allah" is the amalgamation of two
words: "al-Ilah" or The God, indicating an unambiguous and clear reference
to the one and only God.

Other than the implications of the word "Allah",
the first verse goes on to re-emphasize the uniqueness of God by declaring
Him to be one.

In Islam this oneness of God or monotheism is
absolutely unequivocal as it is fundamental.

The verses that follow go on to outline the exclusive
and absolutely unique nature of God by declaring that only He is independent
of all things (verse 2), He does not beget nor is He begotten (verse 3)
and that there is none like Him (verse 4).

Although Islam may share the concept of monotheism
with other religions, it is its unmoving and uncompromising attitude towards
this fundamental belief that sets it apart from the other faiths.

For instance, although Christians testify to
the oneness of God, the concept is muddled by the trinity and the belief
that Jesus is the Son of God whereas Islam rejects the worship of God in
the form of any of his creations, be they men or women, animals, images
or inanimate objects even if they are perceived to be intermediaries.

Human characteristics such as the need to rest
or regretting decisions when attributed to God are also dismissed in Islam
since they liken Him to His creation, thus contradicting the 4th verse
translated above.

Conversely, attributing characteristics that
are inherently exclusive to God such as all-Knowing and all-Seeing or infallibility
to humans is also veering off away from the true understanding of God in
Islam.

In conclusion, Islam's unique view of God lies
in its pure and absolute monotheism or the oneness of God.

 

Question from the audience: What is the view
of Islam about Jesus?

Speaker: Jesus as seen as another prophet who
brought the same message as those prophets and messengers before him and
those after him: to submit to the will of God.

 

Question from the audience: What is the difference
between meditation and prayer in Islam?

Speaker: Prayer in Islam is a form of meditation
but with limits. Prayer or meditation should not be so consuming as to
isolate a person from the world in which they live.

 

Question from the audience: Can those who do
not speak Arabic, do their daily prayers in their own language?

Speaker: It is required by all Muslims to know
their prayers in Arabic since the original revelation was in Arabic and
a Muslim is expected to know at least the portions that pertain to their
prayer. Furthermore by having all Muslims, irrespective of where they are
from and what language they can speak, call to prayer in Arabic and perform
their prayer in Arabic, it makes it convenient for traveling Muslims to
pray together and understand the calls to prayer in foreign lands.

 

Question from the audience: Is it permissible
to celebrate the birth of

Prophet Mohammad?

Speaker: In a hadith reported from the Prophet,
it is said that any addition to religion after him are innovations and
unacceptable.  Hence, it is not permissible to celebrate the birth
of Prophet Mohammad as a part of the Islamic religion.

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.

The Most Extraordinary Incident Ever!

 

The Most Extraordinary Incident Ever!

I was reading a book in the dining room
when the printer started to print. Strangely, my computer was in ANOTHER
room and I was the only person in the house. I picked up the message which
read: 

"The oceans, the insects, the planets
and their orbits, the light and the darkness, the air and the water, the
perfect flow of the universe, the life, how did it all begin? By accident?"

I quickly went to check who was
using my computer. To my surprise, I found my cat playing on the keyboard
and just by hitting different keys of the keyboard it produced this message!
Unbelievable! I came back to read the message again. It was in plain human
language and there was no chance that a cat could have produced it. I have
tried to solve this riddle but to no avail, but I remembered later that
I was taught at school that this whole universe itself is the result of
an accident, the Big Bang! The Big Bang was an explosion that formed the
earth, the sun and the planets, and consequently the water, air and the
life. Yes it was an accident as said by the scientists. Scientists also
agree that every single element in the nature has a purpose and essential
role in the smooth flow of the universe. For example if one star leaves
its orbit or if the composition of the atmosphere changes slightly it will
not support the life as we know it. 

But, if an accident produced this
perfect universe, why can't I reward my cat as it became the first ever
cat that could WRITE (accidently though)? If my cat can’t write one paragraph
in an accident, how can this faultless universe come out of an accident
when there was not even a cat on the keyboard? How can I believe the scientists
while I cannot believe my own eyes?

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.

Insight of a Muslim Judge

A man came to Iyas Ibn Mu'awiyah, a Muslim judge famous for his wisdom and the following conversation took place between them:

Man: What is the Islamic ruling regarding wine?



Judge: It is Haram (Forbidden).



Man: How about water?



Judge: It is Halal (Permissible).



Man: How about dates and grapes?



Judge: They are Halal.



Man: Why is it that all these ingredients are halal, and yet when you combine them, they become haram?

The judge looked at the man and said: If I hit you with this handful of dirt, do you think it would hurt you?



Man: It would not.



Judge: How about if I hit you with this handful of straw?



Man: It would not hurt me.



Judge: How about a handful of water?



Man: It surely would not hurt me.



Judge: How about if I MIX them, and let them DRY to become a BRICK, and then hit you with it, would it hurt you?



Man: It would hurt me and might even kill me!



Judge: The same reasoning applies to what you asked me!!

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.

Dar Al-Islam And Dar Al-Harb: Its Definition and Significance

Dar Al-Islam And Dar Al-Harb: Its Definition and Significance

by :Ahmed
Khalil

Introduction 

In
his book, The Clash of Civilizations and the Remaking of World
Order, Samuel Huntington says:

People
are always tempted to divide people into us and them, the in-group
and the other, our civilization and those barbarians. Scholars
have analyzed the world in terms of the Orient and the Occident,
North and South, center and periphery. Muslims have traditionally
divided the world into Dar al-Islam and Dar al-Harb,
the abode of peace and the abode of war.[1]

Huntington identified
this concept as Muslim tradition. Others, particularly Christian
missionaries and polemics, however, have identified this concept
as theological. An uninformed Westerner views this classification
as a form of discrimination against those that have different beliefs.
Even among common Muslims, several controversial opinions arise
due to different understandings of what the terms Dar Al-Islam
and Dar Al-Harb mean.

Surprisingly, Islamic
terminology is full of many other classifications: Dar Al-‘Ahd
(Abode of Covenant), Dar Al-Sulh (Abode of Truce), Dar
Al-Maslubah (Abode of Pillaged Land), Dar Al-Bid’ah (Abode
of Heresy), Dar Al-Baghy (Abode of Usurpation), Dar Al-‘Adl
(Abode of Justice), Dar al-Kufr (Abode of Unbelief), et.
al. Yet, Western attention prefer to rather focus on the term
Dar Al-Harb (Abode of War).

Definition

According
to Prof. Muhammad Ishaq Zahid, founder of the Sabr Foundation, and
the creator of Islam101.Com, in The Glossary of Islamic Terms,
we have:

Dar
al-Harb

Dar
al-Harb (Domain of War) refers to the territory under the hegemony
of unbelievers, which is on terms of active or potential belligerency
with the Domain of Islam, and presumably hostile to the Muslims
living in its domain.[2]

To understand the
classification, it is necessary to understand the sources of the
concept. To do this, we need to touch upon the sources of Islam.

Understanding
The Sources 

In
his book, Fundamentals of Islam, Sayyid Abul A'la Al-Mawdudi
classifies Islam as Din (faith) and Shari’ah (Islamic
law). The sources of Shari’ah are: the Holy Quran and the
Hadith.[3] Al-Mawdudi then describes
these sources, saying:

The
Qur'an is a divine revelation - each and every word of it is from
Allah. The Hadith is a collection of the instructions issued or
the memoirs of the last Prophet's conduct and behaviour, as preserved
by those who were present in his company or those to whom these
were handed down by the first witnesses. These were later sifted
and collected by divines and compiled in the form of books among
which the collections made by Malik, Bukhari, Muslim, Tirmidhi,
Abu Dawud, Nasa'i and Ibn Majah are considered to be the most
authentic.[3]

Derived
from the Shari’ah is Fiqh (Islamic jurisprudence), defined
by Al-Mawdudi as

Detailed
law derived from the Qur'an and the Hadith covering the myriad
of problems that arise in the course of man's life...[3]

Throughout
time, several religious scholars and legislators have devoted their
lives to the science of Fiqh, but four Madhaheb (schools
of thought) persist till today:

1. “Fiqh Hanafi: This is the Fiqh compiled by Abu Hanifa
   Nu'man bin Thabit with the assistance and cooperation of Abu
   Yusuf Mahammad, Zufar and others, all of whom had high religious
   attainments to their credit. This is known as the Hanafi School
   of Fiqh.
2. Fiqh Maliki: This Fiqh was derived
   by Malik bin Anas Asbahi.
3. Fiqh Shafi'i: Founded by Muhammad
   bin Idris al-Shafi'i.
4. Fiqh Hanbali: Founded by Ahmad bin
   Hanbal.”[3]

According
to Shaikh (scholar) Abdul-Aziz Bin Baz, former Grand Mufti and Chief
Cleric of Saudi Arabia, the Maliki and Hanafi Madhaheb
were introduced and widely spread in the 2^nd Century
Hijri (Islamic lunar calendar, started 622 AD). The Shafi’i
and Hanbali Madhaheb were introduced and spread in the 3^rd
Century Hijri.[4]

In
a program on Al-Jazeera Channel, Al-Shari’ah Wal-Hayah (Islamic
Law and Life), dated Sunday May 9^th 1999, Shaikh (scholar)
Yusuf Al-Qaradawi noted that the concept of Dar Al-Harb (Abode
of War) was introduced in the Fiqh Hanafi. Al-Imam (the legislator
and scholar) Abu Hanifa divided the Muslim role into two categories:
Dar Al-Islam (Abode of Islam) and Dar Al-Harb (Abode
of War). He would refer to any non-Muslim domain as Dar Al-Kufr
(Abode of Unbelief) or Dar Al-Harb even if there is no current
war between them and the Muslims.[5]
According to him a country or a territory becomes a Dar Al-Islam
if:

(a)    The Muslims must be able to enjoy peace and security; and

(b)   It has common frontiers with some Muslim countries (other Dar Al-Islam)
[6]

However,
the concept of Dar Al-Harb and Dar Al-Islam are not
explained in the Qur'an or Sunnah (tradition of the Holy
Prophet ^(P)),
says the majority of scholars. It is, in fact, a result of Ijtihad
(religious endeavour), which is a terminology used to describe religious
endeavour to exercise personal judgement based on the Qur'an and
the Sunnah.[2]

Historical
Conditions

It
is indispensable to view the historical environment of the time,
and of the centuries that followed the spread of this classification
concept. In an article, titled, “Muslims as Co-Citizens of the
West… Rights, Duties & Prospects”, Murad Wildfried Hofmann
says:

Due
to its structural tolerance vis-à-vis ‘peoples of the book’, the
Muslim world has always been multireligious. Islam expanded into
formerly Christian territories-the Near East, North Africa, Spain,
Byzantium, the Balkans-without eliminating the Christian communities.
Nowhere is this more evident than in Cairo, Damascus, and Istanbul,
and in countries like Greece and Serbia. This situation was facilitated
by the fact that the Qur'an contains what may be called an ‘Islamic
Christology’. Coexistence with the large Jewish populations within
the Muslim empire-aside from the Near East in Muslim Spain, and
subsequently in North Africa and the Ottoman Empire-was facilitated,
in turn, by the extraordinary focus of the Qur'an on Jewish prophets
in general and Moses in particular. On this basis, Islamic jurisprudence
developed the world's first liberal law called al-siyar
for the status of religious minorities (al-dhimmi). In
the Western world, developments were entirely different. Here,
religious intolerance became endemic, even between Christian churches;
many sects were outlawed (as during the first Ecumenical Council
in Nicaea, in 325), massacred (e.g., the Donatists in North Africa
in the 5th century and the Albigenses and Cathari in the thirteenth
century), subdued as victims of a ‘crusade’ (Constantinople in
1205), or deserted (like Orthodox East Rome during the siege by
Sultan Fatih in 1453). In Germany, a war lasting thirty years
between Protestant and Catholic princes decimated the population
(1618-1648).

Under
these circumstances and fuelled by the Church dictum extra
ecclesia nullum salus (no salvation outside the church), even
minimal tolerance of Muslims could not be expected. The expulsion
of both Muslims and Jews from Spain in the sixteenth century-the
first case of ‘ethnic cleansing’ in modern history-made Europe
virtually ‘Muslim-free.’ There was interaction between the two
camps-trade, scientific penetration, diplomatic missions-but no
living Muslim presence in the Occident until the twentieth century.[6]

With
this historical perspective in light, it was deemed vital that concepts
of distinction between safe and unsafe, Islamic and non-Islamic
be pertained. Based on the universality of the Islamic belief, that
Muhammad^(P)
was sent to the whole World:

“We
sent thee not, but as a Mercy for all creatures.”

--
21. Al–Anbiya’: 107 (Abdullah Yusuf Ali).

Based
on the firm belief of enjoying the right to exercise one’s own religion
anywhere, without compulsion:

"Let
there be no compulsion in religion: Truth stands out clear from
Error: whoever rejects evil and believes in God hath grasped the
most trustworthy hand-hold, that never breaks. And God heareth and
knoweth all things."

--
2. Al-Baqarah: 256 (Abdullah Yusuf Ali).

Hence,
the vitality and necessity of having clearly defined labels that
would ensure the protection and uplifting of the Muslim Ummah (nation).
However, pertaining to Ijtihad (religious endeavour), there
is no holiness or Divinity to the classification. The social, economic,
and environmental circumstances of the time and location create
certain needs that arise and need be fulfilled. That is why the
door to Ijtihad (religious endeavour) is always open in Islam.
Speaking of the four Madhaheb, Al-Mawdudi says:

All
of these were given their final form within two hundred years
of the time of the Prophet. The differences that appear in the
four schools are but the natural outcome of the fact that truth
is many-sided. When different persons employ themselves in interpreting
a given event, they come out with different explanations according
to their own lights. What gives these various schools of thought
the authenticity that is associated with them is the unimpeachable
integrity of their respective founders and the authenticity of
the method they adopted.[3]

Times
Have Changed 

As a result of
elapsed time, social, economic and environmental circumstances have
changed, especially in the last century. With that in mind, Murad
Wildfried Hofmann says:

Under
these conditions, contemporary Muslims may well pose themselves
the question already posed in Spain 500 years ago, i.e., Is it
permissible for a Muslim to take up residence in what has been
labelled Dar al-Harb or Dar al-Kufr? This question was
discussed in considerable depth when Spanish Muslims, overrun
by the Reconquista, chose to stay, and even before this event,
because the Prophet sent a group of Makkan Muslims to Christian
Ethiopia (615-622). Some of the 'ulama [scholars], including Imam
Abu Hanifa, disapproved of permanent Muslim residence in non-Muslim
territory. Imam Shafi'i, on the other hand, believed that Muslims
could stay behind in former Muslim lands, provided that they could
practice Islam and were not subject to Christian missionary efforts.
In contrast to that, already in the eighth century, Imam Jafar
al-Sadiq underlined that Muslims might serve Islam better when
living among non-Muslims than when living only with Muslims. Al-Mawardi
concurred with this opinion in the eleventh century. Later on
the Hanifa madhhab became even more liberal. It accepted
the idea that there might be pockets of dar al-Islam inside
non-Muslim territories; in addition, they were ready to exempt
emigrant Muslims from observing certain parts of the shari'ah
if this seemed necessary because of ikrah (compulsion),
durura (hardship), or maslaha (benefit).[6]

Today’s
Classification

Today,
majority of Islamic scholars agree upon a classification into three.
Shaikh Yusuf Al-Qaradawi says, on Al-Shari’ah Wal-Hayah (Islamic
Law and Life), Al-Jazeera Channel, dated Tuesday February 6^th
2001, these three categories are:

• Dar Al-Islam: The abode of Islam,
  the Muslim nation.
• Dar Al-Harb: The abode of war,
  those that have declared war against the Muslim nation.
• Dar Al-‘Ahd: The abode of covenant,
  the countries that have diplomatic agreements and covenants with
  the Muslim nation.[5] 

The
concept of Dar Al-‘Ahd (Abode of Covenant) is obtained from
the judicial rulings of manslaughter, as outlined in the Quran:

“Never
should a believer kill a believer; but (If it so happens) by mistake,
(Compensation is due): If one (so) kills a believer, it is ordained
that he should free a believing slave, and pay compensation to the
deceased's family, unless they remit it freely. If the deceased
belonged to a people at war with you, and he was a believer, the
freeing of a believing slave (Is enough). If he belonged to a
people with whom ye have treaty of Mutual alliance, compensation
should be paid to his family, and a believing slave be freed. For
those who find this beyond their means, (is prescribed) a fast for
two months running: by way of repentance to God: for God hath all
knowledge and all wisdom.”

--
3. Al-Nisa’: 92 (Abdullah Yusuf Ali).

The
indication is in the words “…a people with
whom ye have treaty of Mutual alliance…” In fact, Allah
commands us to ordain to the covenant that was agreed upon with
the disbelievers:

“(But
the treaties are) not dissolved with those Pagans with whom ye have
entered into alliance and who have not subsequently failed you in
aught, nor aided any one against you. So fulfil your engagements
with them to the end of their term: for God loveth the righteous.”

--
9. Al-Tawba: 4 (Abdullah Yusuf Ali).

“…
As long as these stand true to you, stand ye true to them: for God
doth love the righteous.”

--
9. Al-Tawba: 7 (Abdullah Yusuf Ali).

The
concept of the Dar Al-Harb (Abode of War) gets its indications
from the clear line that was drawn for just and kind treatment:

“[60:1]
O ye who believe! Take not my enemies and yours as friends (or protectors),-
offering them (your) love, even though they have rejected the Truth
that has come to you, and have (on the contrary) driven out the
Prophet and yourselves (from your homes), (simply) because ye believe
in God your Lord! …”

“[60:8]
God forbids you not, with regard to those who fight you not
for (your) Faith nor drive you out of your homes, from dealing kindly
and justly with them: for God loveth those who are just.

[60:9]
God only forbids you, with regard to those who fight you for (your)
Faith, and drive you out of your homes, and support (others) in
driving you out, from turning to them (for friendship and protection).
It is such as turn to them (in these circumstances), that do wrong.”

--
60. Al–Mumtahina: 8, 9 (Abdullah Yusuf Ali).

Conclusion 

In
conclusion, it is fair to say that the door of Ijtihad (religious
endeavour) is always open. The Islamic decrees that are introduced
through Fiqh (Islamic jurisprudence) into the Shari’ah
(Islamic law) are reflective of the social, economic, and environmental
circumstances of the time. These circumstances change as time continuously
elapses. Corresponding to the change, the Shari’ah (Islamic
law) is updated as new decrees are introduced with the appearance
of newer issues. The key condition is compliance with the Qur'an
and Sunnah (tradition of the Holy Prophet^(P)).
In this light, the former concept of classification is updated to
include Dar Al-‘Ahd (Abode of covenant) to include the other
nations that hold covenants and diplomatic agreements with Dar
Al-Islam (Abode of Islam).

And
God knows best.

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.

The Merits of Islam

The Merits of Islam

By Sh. Muhammad Saleh al-Munajjid

There are many religions so why do Muslims think that Islam is true? Is there any factual basis?

This is a reasonable enough question for one who has not entered Islam, but one who believes in and practices this religion already knows the blessings which are his because of this religion. There are many reasons for this, which include the following:

(1) The Muslims worship Allah, Who has no partner, and Who has the most beautiful names and the highest attributes. Thus the Muslim’s focus and aim is concentrated, focused on His Lord and Creator; he puts his trust in Him and asks Him for help, patience and support; he believes that Allah is able to do all things, and has no need of a wife or son. Allah created the heavens and earth; He is the One Who gives life and death; He is the Creator and Sustainer from Whom the slave seeks provision. He is the All-Hearing Who responds to the supplication of His slave, and from Whom the slave hopes for a response. He is the All-Merciful and All-Forgiving, to Whom the slave turns in repentance when he has committed a sin or fallen short in his worship of Allah. He is the Omniscient and All-Seeing, who knows all intentions and what is hidden in people’s hearts. The slave feels ashamed to commit a sin by doing wrong to himself or to others, because his Lord is watching over him and sees all that he does. He knows that Allah is All-Wise, the Seer of the Unseen, so he trusts that what Allah decrees for him is good; he knows that Allah will never be unjust to him, and that everything that Allah decrees for him is good, even if he does not understand the wisdom behind it.

(2) The effects of Islamic worship on the soul of the Muslim include the following:

Prayer keeps the slave in contact with his Lord; if he enters it in a spirit of humiliation and concentration, he will feel tranquil and secure, because he is seeking a "powerful support," which is Allah, may He be glorified and exalted. For this reason, the Prophet of Islam, Muhammad peace be upon him used to say: "Let us find relaxation and joy in prayer." If something distressed him, he would hasten to pray. Everyone who finds himself faced with disaster and trials prayer finds strength, patience and consolation for him because he is reciting the words of his Lord, which cannot be compared to the effect of the words of a created being. If the words of some psychologists can offer a little comfort, what do you think of the words of the One Who created the psychologist?

Now let us look at Zakaat, which is one of the pillars of Islam. Zakaat purifies the soul from stinginess and miserliness, and accustoms people to being generous and helping the poor and needy. It will bring a great reward on the Day of Resurrection, just like other forms of worship. It is not burdensome, like man-made taxes; it is only 25 in every thousand, which the sincere Muslim pays willingly and does not try to evade or wait until someone chases him for it.

Fasting involves refraining from food and sex. It is a form of worship, and a way in which one can feel the hunger of those who are deprived. It is also a reminder of the blessings of the Creator, and it brings rewards beyond measure.

Hajj is the Pilgrimage to the sacred House of Allah, which was built by Ibrahim peace be upon him. By performing Hajj one is obeying the command of Allah and the call to come and meet Muslims from all over the world.

(3) Islam commands all kinds of good and forbids all kinds of evil. It encourages good manners and proper treatment of others. It enjoins good characteristics such as truthfulness, patience, deliberation, kindness, humility, modesty, keeping promises, dignity, mercy, justice, courage, patience, friendliness, contentment, chastity, good treatment, tolerance, trustworthiness, gratitude for favours, and self-control in times of anger. Islam commands the Muslim to fulfil his duty towards his parents and to uphold family ties, to help the needy, to treat neighbours well, to protect and safeguard the wealth of the orphan, to be gentle with the young and show respect to the old, to be kind to servants and animals, to remove harmful things from the road, to speak kind words, to forgive at the time when one has the opportunity to take revenge, to be sincere towards one’s fellow-Muslims, to meet the needs of the Muslims, to give the debtor time to repay his debt, to prefer others over oneself, to console others, to greet people with a smiling face, to visit the sick, to support the one who is oppressed, to give gifts to friends, to honour his guest, to treat his wife kindly and spend on her and her children, to spread the greeting of peace (salaam) and to seek permission before entering another person’s house, lest one see something private that the other person does not want one to see.

Some non-Muslims may do these things out of politeness or good manners, but they are not seeking reward from Allah or salvation of the Day of Judgement.

If we look at what Islam has prohibited, we will find that it is in the interests of both the individual and society as a whole. All these prohibitions serve to safeguard the relationship between the slave and his Lord, and the relationship of the individual with himself and with his fellow-man. The following examples demonstrate this:

Islam forbids the association of anything in worship with Allah and the worship of anything other than Allah, because this spells doom and misery. Islam also forbids visiting or believing soothsayers and fortune-tellers; magic or witchcraft that may cause a rift between two people or bring them together; belief in the influence of the stars on events and people’s lives; cursing time, because Allah is directing its affairs; and superstition, because this is pessimism.

Islam forbids canceling out good deeds by showing off, boasting or reminding others of one’s favours; bowing or prostrating to anything other than Allah; sitting with hypocrites or immoral people for the purposes of enjoying their company or keeping them company; and invoking the curse or wrath of Allah on one another or damning one another to Hell.

Islam forbids urinating into stagnant water; defecating on the side of the road or in places where people seek shade or where they draw water; from facing the Qiblah (direction of prayer) or turning one’s back towards it when passing water or stools; holding one’s penis in one’s right hand when passing water; giving the greeting of salaam (peace) to one who is answering the call of nature; and putting one’s hand into any vessel before washing it, when one has just woken up.

Islam forbids the offering of any nafl (supererogatory) prayers when the sun is rising, when it is at its zenith, and when it is setting, because it rises and sets between the horns of Shaytaan (Satan); praying when there is food prepared that a person desires; praying when one urgently needs to pass water, stools or wind, because that will distract a person from concentrating properly on his prayer.

Islam forbids the Muslim to raise his voice in prayer, lest it disturb other believers; to continue offering supererogatory prayers at night when one feels drowsy -such a person should sleep then get up; to stay up all night in prayer, especially one night after another; and to stop praying when there is doubt as to the validity of one’s wudoo’ - unless one hears a sound or smells an odour.

Islam forbids buying, selling and making "lost and found" announcements in the mosque - because it is the place of worship and remembrance of Allah, where worldly affairs have no place.

Islam forbids haste in walking when the iqaamah (call immediately preceding congregational prayer) is given, and prescribes walking in a calm and dignified manner. It is also forbidden to boast about the cost of building a mosque; to decorate a mosque with red or yellow paint or adornments which will distract the worshippers; to fast day after day without a break; and for a woman to observe a supererogatory fast when her husband is present without his permission.

Islam forbids building over graves, making them high, sitting on them, walking between them wearing shoes, putting lights over them or writing on them. It is forbidden to disinter the dead or to take graves as places of worship. Islam forbids wailing, tearing one’s clothes or leaving one’s hair unkempt when a person dies. Eulogizing the dead in the manner of the times of Ignorance (Jaahiliyyah) is also forbidden, although there is nothing wrong with informing others that a person has died.

Islam forbids the consumption of riba (interest); all kinds of selling which involve ignorance (of the product), misleading and cheating; selling blood, wine, pork, idols and everything that Allah has forbidden - their price, whether bought or sold - is haraam; which is offering a price for something one has no intention of buying, as happens in many auctions; concealing a product’s faults at the time of selling; selling something which one does not own or before it comes into one’s possession; undercutting, outbidding or out bargaining another; selling produce before it is clear that it is in good condition and free of blemish; cheating in weights and measures; and hoarding. A partner who has shares in a plot of land or a date palm tree is forbidden to sell his share without consulting his partners. It is forbidden to consume the wealth of orphans unjustly; to bet or gamble; to take anything by force; to accept or offer bribes; to steal people’s wealth or to consume it unjustly; to take something for the purpose of destroying it; to undermine the value of people’s possessions; to keep lost property which one has found, or to keep quiet about it and not announce it, for it belongs to the one who recognises it; to cheat in any way; to ask for a loan with no intention of repaying it; to take anything of the wealth of a fellow-Muslim, unless it is given freely, because what is taken because of another person’s shyness is haram; and to accept a gift because of intercession.

Celibacy and castration are forbidden, as is marrying two sisters, or a woman and her aunt (paternal or maternal), whether he marries the aunt after marrying her niece or vice versa, for fear of breaking the ties of kinship. It is forbidden to make deals in marriage, such as saying "Let me marry your daughter and I will give you my daughter or sister in marriage." Such reciprocal deals are a form of oppression and injustice, and haram. Islam forbids mut’ah (temporary marriage), which is a marriage contract for a period of time agreed by the two parties, at the end of which the marriage expires. Islam forbids intercourse with a menstruating woman, until she has purified herself (by taking a bath after her period ends), and also forbids anal intercourse. A man is forbidden to propose marriage to a woman when another man has already proposed to her, unless the other man withdraws his proposal or gives him permission. It is forbidden to marry a previously-married woman without consulting her, or a virgin without seeking her permission. It is forbidden to wish (a newly married couple) "Bi’l-rafaa’ wa’l-baneen (a joyful life and many sons)," because this is the greeting of the people of Jaahiliyyah, who hated daughters. The divorced woman is forbidden to conceal what Allah has created in her womb (if she is pregnant). A husband and wife are forbidden to speak (to others) about the intimacies of married life. It is forbidden to turn a woman against her husband or to take divorce lightly. It is forbidden for a woman to ask for another’s divorce, such as asking a man to divorce a woman so that she can marry him. A wife is forbidden to spend her husband’s money without his permission, or to keep away from his bed without good reason, because the angels will curse her if she does that. A man is forbidden to marry his father’s wife, or to have intercourse with a woman who is pregnant from another man. It is forbidden for a man to practise ‘azl (coitus interrupts) with his free wife without her permission. It is forbidden for a man to return home from a journey late at night and startle his family, unless he has previously notified them when he will arrive home. A man is forbidden to take anything of his wife’s mahr (dowry) without her consent, or to keep annoying his wife so that she will give up her wealth.

Islam forbids women to make a wanton display of themselves (tabarruj). Women are forbidden to admit anyone into their husband’s home without his permission; his general permission is acceptable so long as they stay within the limits of sharee’ah. It is forbidden to separate a mother and child (in case of divorce); to let one’s womenfolk behave foolishly (in an immoral fashion) and not say anything; to let one’s gaze wander everywhere; and to follow an accidental glance with an intentional glance.

Islam forbids the eating of dead meat, regardless of whether it died by drowning, strangulation, shock or falling from a high place; eating blood, pork and anything slaughtered in a name other than that of Allah or for idols; eating the flesh or drinking the milk of beasts that feed on filth and waste matter; eating the flesh of every carnivorous beast that has fangs and every bird that has talons; eating the meat of domesticated donkeys; killing animals by keeping them and throwing stones at them until they die, or detaining them without food until they die; slaughtering with teeth or nails; slaughtering one animal (for food) in front of another; or sharpening the knife in front of the animal to be slaughtered.

In the area of clothing and adornment, men are forbidden the extravagance of wearing gold. Muslim are forbidden to be naked or to expose their thighs; to leave their clothes long (below the ankles) and trail them on the ground for the purpose of showing off; and to wear clothes that will attract attention.

It is forbidden to bear false witness; to make false accusations against a chaste believing woman; to accuse someone who is innocent; to utter lies; to slander and backbite; to call people by offensive nicknames; to spread gossip and malicious slander; to make fun of the Muslims; to boast about one’s status; to shed doubts on a person’s lineage; to utter slander, insults and obscenities; to speak in an indecent or rude manner; or to utter evil in public, except by one who has been wronged.

Islam forbids telling lies; one of the worst kinds of lie is to lie about dreams, like fabricating dreams and visions in order to prove one’s virtue, or make some material gains, or to frighten an enemy.

Muslims are forbidden to praise themselves, or to talk in a secret way: two may not converse secretly to the exclusion of a third, because this is offensive. It is forbidden to curse a believer or someone who does not deserve to be cursed.

Islam forbids speaking ill of the dead; praying for death; wishing for death because of some suffering that one is passing through; praying against one’s self, one’s children, one’s servants or one’s wealth.

Muslims are told not to eat the food that is directly in front of others or to eat from the centre of the dish or platter; rather they should eat from what is directly in front of them or thereabouts, because the barakah (blessing) comes in the middle of the food. It is forbidden to drink from a broken edge of a vessel, because this could cause harm; or to drink from the mouth of a vessel; or to breathe into it. It is forbidden to eat while lying on one’s stomach; to sit at a table where wine is being drunk; to leave a fire burning in one’s house when one sleeps; to sleep with Ghamr in one’s hand, like an offensive smell or the remainder of food (grease); to sleep on one’s stomach; or to talk about or try to interpret bad dreams, because these are tricks of the Shaytaan.

It is forbidden to kill another person except in cases where it is right to do so; to kill one’s children for fear of poverty; to commit suicide; to commit fornication, adultery or sodomy (homosexuality); to drink wine, or even to prepare it, carry it from one place to another, or sell it. Muslims are forbidden to please people by angering Allah; to offend their parents or even to say "Uff" (the slightest word of contempt) to them; to claim that a child belongs to anyone but his real father; to torture by means of fire; to burn anyone, alive or dead, with fire; to mutilate the bodies of the slain; to help anyone commit falsehood; or to co-operate in wrongdoing and sin.

It is forbidden to obey any person by disobeying Allah; to swear falsely; to swear a disastrous oath; to eavesdrop on people without their permission; to invade people’s privacy or look at their private parts; to claim something that does not belong to one or that one did not do, for the purpose of showing off; to look into someone’s else’s house without permission; to be extravagant; to swear an oath to do something wrong; to spy on others or be suspicious about righteous men and women; to envy, hate or shun one another; to persist in falsehood; to be arrogant or feel superior; to be filled with self-admiration; to be pleased with one’s arrogance. Islam forbids taking back one’s charity, even if one pays to get it back; employing someone to do a job without paying him his wages; being unfair in giving gifts to one’s children; bequeathing everything in one’s will and leaving one’s heirs poor - in such a case the will should not be executed; writing a will that concerns more than one third of one’s legacy; being a bad neighbour; or changing a will to the detriment of one or some of one’s heirs. A Muslim is forbidden to forsake or shun his brother for more than three days, except for a reason sanctioned by sharee’ah; to hold small stones between two fingers and throw them because this could cause injury to eyes or teeth; to include his heirs in a will, because Allah has already given heirs their rights of inheritance; to disturb his neighbour; to point a weapon at his Muslim brother; to hand someone an unsheathed sword, lest it harm him; to come (walk) between two people except with their permission; to return a gift, unless there is some shar’i objection to it; to be extravagant; to give money to foolish people; to wish to be like someone to whom Allaah has given more of something; to cancel out his charity by giving offensive reminders of his giving; to wilfully conceal testimony; or to oppress orphans or scold one who asks for help or money. It is forbidden to treat with evil medicines, because Allah would not create a cure for this Ummah which includes something that He has forbidden. It is forbidden to kill women and children in warfare; to boast to one another; or to break promises.

Islam forbids betraying a trust; asking for charity that one does not need; alarming a Muslim brother or taking away his possessions, whether jokingly or seriously; changing one’s mind after giving a gift, except in the case of a gift from a father to his child; practising medicine without experience; or killing ants, bees and hoopoe birds. A man is forbidden to look at the ‘awrah (private parts) of another man, and a woman is forbidden to look at the ‘awrah of another woman. It is forbidden to sit between two people without their permission; or to greet only those whom one knows, because the greeting is to be given to those whom you know and those whom you do not know. A Muslim is forbidden to let an oath come between him and good deeds; he should do what is good and make expiation for the oath. It is forbidden to judge between two disputing parties when one is angry, or to judge in favour of one party without hearing what the other has to say. It is forbidden for a man to walk through the market-place carrying something - like a sharp weapon - that could harm the Muslims, unless it is properly covered. A Muslim is forbidden to make another person get up, so that he can take his place.

There are more commands and prohibitions which came for the benefit and happiness of individuals and mankind as a whole. Have you ever seen any other religion that can compare to this religion?

Read this response again, then ask yourself: is it not a great pity that I am not one of them? Allah says in the Qur’an (interpretation of the meaning):

"And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]

Finally, I hope that everyone who reads this will be guided to the correct way and to follow the truth. May Allah protect you and us from all evil.

Doing Quran recitation is the religious duty of every Muslim.  In saheed Sunnah, it is encouraged to do the recitation of Quran in a melodious voice by the holy Quran reciter by making the voice more melodious and interesting. Reading quran and Making it melodious does not mean that it should be made more in singing tone but once should at least recite and read quranic Arabic in a good tone so that he/she himself feels good while listening to it and others also feel good while listening to it.