Category Archives: Islamic Articles

What Is The Purpose Of Creating The Heavens And The Earth In Six Days?

Question: The Almighty Allah says in Qur’an:

He is your Lord, who created the heavens and the earth in six days.1

Here what is meant by six days, when at that time day and night did not exist? And besides why Allah did not create them in one stroke?

Answer: This question is based on two parts. First that, what is meant by six days, whereas in the earlier age there were no day and night.

The reply is this that basically the word ‘Yawma’, synonymous in English to ‘a day’, which is having special meaning according to the place and situation at different times. Generally this word is used in the sense as a day, which is a proof of night. And in the Holy Qur’an also mostly it is used in the same meaning, but sometimes it comes in the meaning of a period, then on every period the word ‘Yawma’ is applied. For example, an aged person says:

One day I was a child – one day I was a young man also – but for today I have become old. Although these three periods are connected (linked) with each other like the links of a chain that is why he interprets those three different periods of his life with the word ‘day’.

Imam Ali (a.s.) says,
Age is not more than two days. One day it gives you benefit and the next day it is piercing loss on you.

It means that there are two periods in the life of man. One day he is on the highest point of his luck and the next day he is trapped in troubles and problems.

As per the statement of Bahadur Shah Zafar: “We brought four days, by asking increase in life. Two were spent in desires, two went in expectations.”

Continue reading What Is The Purpose Of Creating The Heavens And The Earth In Six Days?

What Is Meant By ‘Seven Heavens’?

Question: What is the purpose of the Qur’an in pointing towards ‘seven heavens’?

Answer: Islamic scholars and commentators have narrated some clarifications regarding ‘seven heavens’ (towards which indication are made in the Holy Qur’an also).

1. Here by seven is meant to be multiplication (to be more). It means that He has created many heavens, i.e. He has created a number of times. And mostly it so happens that, in Arabic, Persian, Urdu or other languages, the mention of numbers is done in the sense of plenty. It means that a number is mentioned but no definite quantity is meant. The purpose of saying is to convey plenty.

For example, generally we say in Urdu that, I said this to you fifty times, or I have demanded from him ten times. However, it is not necessary that, the act should have been done for exactly fifty or ten times. But it is meant that I have said this many times or I have demanded that thing a number of times. The Holy Qur’an says about the word of Allah and the things known to Allah in this way:

And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end…1

It is obvious, here seven indicates excess, otherwise as we know, if there is an addition of ten or hundred oceans also, then too the unfathomed knowledge of Allah cannot be written, because Allah is by all means beyond words.

In the same way many other numbers ‘sabeen’ ‘seventy’, etc. also, are used in the sense of excess in the Holy Qur’an or other words (either in speech or writing) in Arabic and other languages. And the meaning of those numbers is not some definite number, but it is intended to point towards the excess of something.

2. By seven heavens it was meant to be those planets, which were known to the people of that period or they are those planets, which the general public of the present age can see with naked eyes.

3. By seven heavens are meant the multiple layers of different airs and gases that encircle the earth.

4. Still, according to the views of some great intellectuals, those small stars, galaxies and Milky Way, which are seen, all are part of the first heaven and beyond that six still bigger worlds are there. And by seven heavens the Holy Qur’an means all those seven worlds, which exist in the Universe.

May be man’s present age of scientific knowledge and wisdom has raised the curtain from only one of it, still it is quite possible that in future, as a result of gaining more knowledge, on the back of present perceptible world six great worlds are discovered. Favoring this view we present the following verse as proof.

We have adorned the nearest heaven with an adornment, the stars,2

With this verse it is known that, all the stars are in the first heaven. (It should be remembered that in Arabic the word ‘Duniya’ means ‘lower’ and near.)

However, it seems necessary to mention that verses and traditions in which the number of heavens are said to be seven are not a corroboration of the theory of Ptolemaic astronomy in which he has presented the heavens as the layers of peels of onion like shape of heavenly spheres. (Because according to Ptolemaic theory the number of heavenly spheres and heavens are nine).

As long as seven earths are concerned (the mention of which is there in the Holy Qur’an is an indication and in some traditions, is given with specific mention). About them thoughts similar to the aforesaid are expressed.

For example, that the number seven is in the sense of many or that by seven earths it is meant seven planets. (Mercury, Venus, Saturn, Earth, Mars, Jupiter and moon). That is the same number in solar system, which we can see (no doubt, in solar system, there are other bodies and moon is also there but they cannot be seen with our naked eyes). And based on this explanation, by seven heavens is meant to be the same atmosphere, which exists on each of those seven heavenly bodies.

In other words, these seven bodies are counted as earth; the atmosphere surrounding them is their heaven. It should be remembered that in Arabic dictionary ‘Samaa’ is means all such things, which are placed towards the upper portion.

This was the summary of those different interpretations, which our scholars and writers of exegeses have presented about seven heavens and earths. Especially the last Tafseer, which seems to be more acceptable compared to all others and the narrations of those exegeses is in need of further explanation.

  • 1.Surah Luqman 31:27
  • 2.Surah Saffaat 37:6

The Politics of Using the Quran

imamaliIt is now some thirteen centuries that the politics of “holding the Qur’an upon a spear” has been more or less prevalent among the Muslims. It becomes especially rife among those who wish to profit from it whenever sanctimoniousness and exotericism increases and it becomes fashionable to display one’s piety and asceticism. There are two lessons to be learnt from this.

Firstly, whenever the ignorant, the unknowing and the uninformed put on a show of sanctity and piety, and people take them to be the symbol of the practicing Muslim, an excellent tool is available for unscrupulous schemers. Such schemers always turn these people into an instrument for their own ends, and make their presence a strong hindrance to the ideas of real reformers. It is quite common to see anti-Islamic elements making quite open use of this means, that is to say, setting the power of Islam itself to work against Islam. Western colonialism has had much experience in the use of this means, and has in its turn profited from deceitful arousal of the sentiments of the Muslims, especially in the field of the creation of schisms between them. What a disgrace it is when, for example, afflicted Muslims plan to drive out foreign influence, and then see the very people they wanted to save turn into a barrier in their path in the name, and under the banner, of religion. Indeed, if the masses of the people are ignorant and uninformed, hypocrites will use the fortress of Islam itself. In Iran, where the people have the honour to love and follow the Household of the Prophet (Ahlu’l-bayt), hypocrites are creating a fortress against the Qur’an, Islam and the Household of the Prophet to help the usurping Jews, out of the holy fortress of love of the House- hold of the Prophet, and in their sacred name, and this is the most abominable part of the injustice against Islam, the Qur’an, the Prophet and his Household. The Prophet said:

I am not anxious about the incursion of poverty among my community; that about which I am afraid for them is crooked thinking. That which poverty of thought will bring my community is much worse than that which economic poverty will bring them.

Secondly, we must try to make our methodology of derivation from the Qur’an a true one. The Qur’an is a leader and a guide when it is subjected to true reflection, when it is interpreted wisely, when guidance is taken from the people who really know the Qur’an, who are firmly rooted in the sciences of the Qur’an. As long as our methodology is wrong, and as long as we do not learn how to benefit from the Qur’an, we shall not drive any profit from it. Profiteers or ignorant people sometimes read the Qur’an, and then follow up an incorrect possibility. Just as you have probably heard in the words of Nahjul Balaghah ” they say the word “truth”, and then set their minds of falsehood ! ” This is not practicing the Qur’an or bringing it to life, this is putting it to death. The Qur’an is put into practice when it is understood with a true understanding.

The Qur’an always presents its project in a general and fundamental form, but the deduction and harmonization of the particular to the universal depends on our correct understanding and conceptualization. For example, we do not find written in the Qur’an that in a war that took place on a certain day between ‘Ali and Mu’awiyah, ‘Ali was in the right; all we find in the Qur’an is that;

If two parties of believers fight, put things right between them; then, if one of them is insolent against the other, fight the insolent one till it reverts to Allah’s commandment. (al-Hujarat, 49 – 9)

This is the Qur’an and its way of explanation; but it does not say in such-and-such a war so-and-so was in the right and the other was in the wrong.

The Qur’an does not spell out names; it does not say: after forty years, more or less, a man called Mu’awiyah will appear who will fight with ‘Ali, and you should fight in that war for ‘Ali. And neither should it enter into particulars. The Qur’an’s task is not to make a list of subjects and point out which is right and which is wrong; such a thing would be impossible. The Qur’an came to stay for ever, so it has to make fundamental and universal things clear, so that falsehood can take its place face to face with truth in every age and people can act according to the criterion of these universalities. It is therefore a duty for people to open their eyes to the basic advice: “of two parties of believers fight. . .”, and distinguish between the party doing the terrorizing and the one that is being terrorized; and to accept if the unruly party ceases to be unruly. But if they stop, and try to be cunning so as to save themselves from defeat, and prepare themselves for a new attack, and become unruly again, and, in the words of the Qur’an, “if one of them is insolent against the other”, be firm, and do not give way to their cunning.

It is up to the people themselves to discriminate in all these matters. The Qur’an seeks that the Muslims should be intellectually and socially mature, and a necessary consequence of such intellectual maturity is the ability to differentiate between the just man and the unjust man. The Qur’an did not come to be always for people like a guardian over a juvenile, to carry out the particular details of their lives like a personal protector, and to specify each special case by a material sign and indicator.

Actually, knowing people, the degree of their competence, the limits to their fitness for, and relationship to, Islam and Islamic realities is itself a duty, and frequently we neglect this duty.

‘Ali, may peace be upon him, said:

You will never know truth and follow the right way unless you know the person who has abandoned it.

Knowing the principles and the generalities is alone not enough unless their correspondence and reference to particulars has been found, for it is possible that, through an error of judgement concerning persons and individuals or through ignorance of the situation, one will act in the name of truth and Islam and under the banner of Islam against Islam and truth and for falsehood.

Injustice and the unjust, justice and the just are mentioned in the Qur’an, but their applications must be sought out. We must not mistake injustice and justice for injustice, and then cut off the head of justice and truth in the name of what we imagine to be a universal principle and the judgement of the Qur’an.


Refreence: Polarization around the Character of Ali ibn Abi Talib, by Murtaza Mutahhari. W.O.F.I.S World Organization For Islamic Services, Tehran – Iran.



The Media and Its Affect on the Conduct of the Youths

The Media and Its Affect on the Conduct of the Youths.

DSCF1563 In our present world, the means of communication and conveying thoughts and information, has developed rapidly, seeming to travel at the speed of light and sound, and reaches every angle of the world within a few seconds.

There are a great number of institutions, equipment and special devices for mass enlightenment, establishing general opinions and individual resolutions.

In addition, the means of communication and information, like television, radio, internal waves, computers, newspapers, books, magazines...have become the dominant power upon the thoughts and a means of establishing a pattern for conduct.

Therefore, the media contributes in the establishment of political thoughts, as well as, individual positions and thoughts, and it contributes immensely, especially the pictorial type, like, television, cinema, Video, and pornographic magazines, in affecting the general thought and conduct of the people.

The youths - especially at the puberty stage - are active and ready, more than other people, to copy other personalities, and are influenced by the people who appear on the screen of television or cinema.

They are influenced by other people who play a vital role in the political, social and revolutionary arena, as well as, great historical heroes. This is because a youth - whether male or female - is in the stage of building his or her personality. Therefore, he or she needs someone to copy.

Since instinct and desires, especially the sexual instinct, are at their highest peak and putting pressure on the youths, so they are looking for a solution to it, therefore, the media have contributed, immensely, in stirring and arousing the sexual instinct by means of pornographic and seductive films, pictures, stories, as well as, cultures, like the use of guerilla warfare tactics and aggression in films which contribute, a lot, in deviating the youths and teaching them criminal acts. In view of this, some governments are prohibiting the showing of pornographic and guerilla warfare films, often prohibiting the youth from attending the theaters where these films are shown.

The result of the statistics on viewing videos conducted by Dr. Alexander Aldila in Lebanon shows that: "The viewing of social and emotional films wins the first position while detective films win the second position..."(The Role of Communication and Information in a Complete Personality, page 315.)

Another report states that: The studies conducted in the U.S on 110 people in a corrections institute show that 49% of them got the desire of carrying weapons from watching the cinema and 12-21 % of them found the audacity to steal and kill police from the same source.

While the studies conducted on 252 deviated young girls, between the ages of 14-18, shows that 25% of them had sexual relationships as a result of watching pornographic films in the cinema and 41 % of them were led to glamorous ceremonies, night theaters and 54% of them cut school in order to watch films, while 17% of them left their homes as a result of the conflict between them and their family on going to the cinema.

A W.H.O report and, also, a French Judge, about the factors of deviation, say: "I don't have any doubt that some films, especially detective films, play a great, harmful role in most of the cases."

A questionnaire and cross examination on 1344 personalities conducted in Britain on the relationship between the cinema and corruption of children under 16, found that 600 of them answered that there is a relationship between the cinema and children's deviation.

Other studies also show that most of the stealing and robbing, which happens in the West, has an effect from the cinema.(Ali Muhammad Ja'afar, Abdath al-Munharifun, page 81)

At last, it can be concluded that watching emotional films, pornographic and detective films is corrupting people, and furthermore, as scientific studies confirm, the youth at this stage, can be influenced by all this, because he is on the verge of his growth.

From all these statistics, we can deduce that the work of the mass media in the formation of emotions and conduct involving instinct, as well as, copying the role of the heroes, is important.


Youths and Friendship

hhhhhhh Whoever thinks and ponders on Islamic ideology, rules, worships, morals, values and teachings, will surely find it complete without any shortcoming, and it works towards the building of a condusive social atmosphere and joining relationships between the human race. In view of this, it calls to choose friends and companions and form brotherhoods and love relations between the members of the Islamic society.

Islam, after thorough considerations, has, also, enacted laws and fundamentals for arranging and organizing the friendship relationship.

The Holy Qur’an, in different places, talks about friends and friendship.

In this regard, Allah, the Most High, says:”The friends shall on that Day be enemies one to another, except those who guard (against evil).“Holy Qur’an (Adornments 43:67)

And the Day when the unjust one shall bite his hands, saying: O! would that I had taken a way with the Apostle. O woe is me! would that I had not taken such a one for a friend! Certainly he led me astray from the reminder after it had come to me; and Satan fails to aid man.“Holy Qur’an (The Criterion 25:27-29)

In these verses, the Holy Qur’an talks about two types of friends:

1. The good friends are those who benefit their friends and companions through their sincere friendship and call them towards goodness.

2. And the bad friends are those who direct their companions towards evil, corruption and crime, and will change to enemies and are a cause of harm and calamities.

The social facts confirm that bad friends and companions are secret enemies who carry evil and enmity towards their companions. And how many times does a thorough study of crime and experiences disclose aggressive crimes, such as, manslaughter, theft and assaults occurring from the bad friends toward their companions, whether both parties are evil doers or their victims who deceive their friendship.

Therefore, it is necessary for the youths to know the personality of that person and his social, and moral identity and the reasons for his friendship and his personal behavior. They should not choose anyone as a friend unless he is good and can help and lead him towards good, love and security.

The Holy Qur’an warns against such bad friends, as the Almighty’s saying:

Then shall some of them advance to others, questioning each other. A speaker from among them shall say: Surely I had a comrade of mine, who said: What! Are you indeed of those who accept (the truth?) What! When we are dead and have become dust and bones, shall we then be certainly brought to judgement? He shall say: Will you look on? Then He looked down and saw him in the midst of Hell. He shall say: By Allah! You had almost caused me to perish: And had it not been for the favour of my Lord, I would have certainly been among those brought up.

Holy Qur’an (Those Ranged in Ranks 37:50-57)

The Holy Qur’an has outlined how a bad friend will transgress over his companion, and does bad things to him. He will neither protect him nor sacrifice for his friends in times of difficulties, nor will he be faithful for his friendship and brotherhood.

By this explanation, the Holy Qur’an shows that good friends are few in number, and that most of the bad friends oppress their companions. Allah, the Almighty, says:

…and most surely most of the partners act wrongfully towards one another, save those who believe and do good and very few are they…“Holy Qur’an (Suad 38:24)

And surely we will understand Islamic concerns towards social friendship and brotherhood through the deeds of the Holy Prophet (s.a.w.), because he is the one who founded the system of brotherhood and friendship between the Muhajirin (emigrants) and the Ansar (helpers – People of Medina) and ordered them in his saying: “Make brotherhood for the sake of Allah: Two brothers two brothers; there upon he took the hand of Ali bin Abi Talib (a.s.) and said: `This is my brother’, then he made a brotherhood between the Muhajirin and Ansar: He made Hamzah a brother to Zaid bin Harith, Ja’afar al-Tayyar to Mu’az bin Jabal, Abu bakr to Kharijah bin Zuhair and…etc.'”(Sirat ibn Hisham, vol. 2, page. 150.)

And, thus, he established brotherhood among his companions. The religious scholars have outlined the social and ideological aims of this brotherhood. As-Sahili said:

“The Prophet (s.a.w.) had established brotherhood among his companions when they reached Medina, so as to wipe away the painfulness of being strangers and as a relief for them from the sorrow of separation from their families and relatives and to join the strength of each other…”(Footnote of sirat ibn Hisham, vol. 2 page 150)

In one of his sermons, Imam Ali (a.s) recommended the choosing of brothers, where he said:

“I am enjoining you (to choose) brothers, because they are the instruments of this world, as well as, the Hereafter; do you not hear the saying of the dwellers of hell: `We have no intercessor and, likewise, not a good companion.”(al-Tabari, Mishkat-ul Anwar, page 187. 1385 A.H. edition.)

Imam Ja’far bin Muhammad as-Sadiq (a.s.) also talks on the importance of brotherhood and friendship, when he says: “A servant will not be a brother for Allah’s sake except for that he has a place in Paradise.”(Ibid, page 188)

From these teachings and social guidelines, we can understand the value of friendship and brotherhood in its meaning and foundations.

Islam sees man as a social being in his nature, who has social instinct and harmony in his self, and hates isolation and loneliness.

Because the condition of isolation and introversion is harmful for the individual, his social and psychological conditions and human life in its nature, especially in our present era, witnesses continuous human activity.

Hence, man starts intermingling with others from the beginning of the stage of childhood. A child, in the beginning of his life, starts to intermingle with other small children in kindergarten and primary school and with the children in his neighborhood.

And in the youth and puberty stage, the social instinct grows and the social effects increase, and push a youth toward the formation of relationship and friendship with others, as well as, joining political and social groups and, likewise, sports and work clubs…etc. He also intermingles with others in schools, universities and districts, thereby he chooses friends and companions as an impulse of his social nature.

This friendship and companionship has its own psychological impulse and effect on the psychological condition and behavior, as well as, on the individual’s future and his thoughts in life. It may also possess negative effects which will direct the youth toward evil, deviation and calamity which has no solution, and it has its own positive results on the individual and his mode of life if such a social instinct and having relationship with friends, is directed in a good manner, like the intermingling of a young man with friends having good and right behavior or a young girl with other good and righteous girls.

A man gains from others, especially in this stage, and be influenced by them, as they also gain from him and are influenced by him even though the rate of the influence depends on the individual’s power and the capability of acceptance.

It can be said that the impulses of friendship, in the youth and puberty stage, can be seen in:

1. Occupying the psychological vacuum, and a cure for the feelings of loneliness and isolation. Imam as-Sadiq (a.s.) outlined the role of friendship and companionship in solving this psychological problem, when he said: “If one lives in the state of distress, he should inform his brother, and should not depend on his self.”(Ibid, chapter for, part one – Choosing brothers, page 186, 1385 A.H. edition)

2. Exchanging the feelings of love and affection. Because a man, in this stage, has a great capability of sentiment, therefore, he is in need of such feelings of others’ love toward himself and his love toward others and disclosing what is in his mind and self. Disclosing secrets is a dangerous issue, and, although, it is necessary for him, whatever the stage of his confidence with others, he should hide his most important secrets. However, love in Islam depends on the basis of loyalty and allegiance, pure conduct and spritual relation.

In this regard, Imam As-Sadiq (a.s.) summarises the greatness of love in Islam, when he says:

“Is there anything in religion other than love that Allah, the Most High, says: `If you love Allah, then follow Me, Allah will love you.'”(al-Majlisi, Bhar-ul Anwar, vol. 69, page 237.)

Hence, Islam regards love and mutual harmony as an introduction to good and righteousness in mankind.

3. Feeling of the neccessity of mutual cooperation with others, and living together with them. Indeed, the feeling for the need of others and cooperating with them in life’s problems, is a major issue in man’s life, and which will occupy himself, whether he feels it or not.

However, choosing friends and companions, is among the sources of satisfying this psychological need, therefore, man needs the help of others, materially and spiritually. The existence of brothers and friends plays a great role in solving the material and spiritual problems, because so often, friends return to their friends and companions in order to rescue themselves from their own calamities, as well as, solving their problems.

Surely, Islam has urged (mankind) toward solving others’ needs, helping them and cooperating with them. Allah, the Most High says:

…and help one another in goodness and piety, and do not help one another in sin and aggression;…“Holy Qur’an (The Table Spread 5:2)

This verse explains that bad friends are those who cooperate in the committing of crimes and wrongdoing and prohibits this, then, it calls for the cooperation in good things and righteousness. Indeed, satisfying others’ needs is among the greatest evidence and proof of good and righteousness. It is reported from Imam As-Sadiq (a.s.) that: “Whoever strives toward satisfying his brother’s need is like the one who performs circumbulation around Safa and Marwa.”(Ibid, vol. 78, page 281)

All Praise be to Allah, the Lord of the Worlds.

A public sin may have encouraged others to do

The Holy Prophet (SAWAW). has said :The world is like a ship and mankind its passengers. The welfare of all depends upon the safe conduct of each. If anyone is found making a hole on the side of a ship, he must be stopped.

It is not that a believer will never commit a mistake or be involved in evil. Only that he will never insist on it, justify it, or promote it. He may fail to do some required good. But he will never be a force opposing it. In the Islamic society sin is a private weakness, not a public cause. It is for this reason that repentance for a public sin must also be made in public while we must repent privately for our private sins. A public sin may have encouraged others to do the same. A public repentance will counter that.
At one level it is the responsibility of every member of the society. When we see a wrong we should correct it. A very famous hadith declares it as an issue of faith. “Whoever amongst you sees an evil should change it with his hand. If he is unable to do that then with his tongue. If he is unable to do that, then with his heart, and that is the weakest level of Iman.” [Muslim]
So if a person does not even feel bad about an evil, he has no faith whatsoever
“Let there arise out of you a group inviting to all that is good, enjoining what is right, and forbidding what is wrong. They are the ones to attain success.”[Aal-e-Imran, 3:104]
Can we imagine what the ummah would look like had we followed this one teaching seriously? For today we seem to be doing exactly the opposite. There are Muslim women who have been pressured out of observing hijab by friends and relatives. Men and women have been enticed into riba transactions. All innovations (bid’at) and false social practices continue under social pressures. Bribery, backbiting, corruption, indecency, and dishonesty flourish under social approval. It is frightening to see how our real life matches the description given for the hypocrites. For we are warned that if we persuade others to commit a wrong we’ll add to our burden of sins by the same amount. It is one thing to commit a wrong out of weakness. It is totally different to advocate the wrong and willingly multiply our burden of sins.

At the collective level also,one can see a tendency to avoid raising voice against prevalent and accepted ills. It is far easier to give a pep talk about the virtues of Islam at the Friday Khutbah. At other places one may even hear advocacy of wrong in the name of ijtehad.

Of course for today’s secular world amr-bil-maroof is an alien concept. This world is driven by interests not principles.

The above discussion is based on Verses of holy quran:
“You are the best community that has been raised for mankind. You enjoin good and forbid evil and you believe in Allah.” [Aal-e-Imran, 3:110].

“The believers, men and women, are protectors of each other: they enjoin what is right and forbid what is evil.”[Tauba, 9:71]

Yet we see a growing attitude in the Muslims in the West under the influence of this slogan of freedom. It effectively says: “This is my life, leave me alone.” But we must remember that the Islamic society is the only society with a declared mission of promoting good and forbidding evil.
But we must remember after death we all are answerable to allah subhan o Tala for our neglegance and hypocricy.
“The hypocrites, both men and women, proceed one from another. They enjoin the wrong and forbid the right…”[Tauba, 9:67]
Ways of doing amr-bil-ma’roof and nahya ‘anil munkir:

(a) By tongue. By talking to the person and persuading him, using the
politest posible language to start off with.

(b) By conduct. If talking produces no result, a gradual withdrawal of
friendship and companionship should be resorted to.

(c) The next stage should be to report the matter to ‘alam-e-shar’a (the
mujtahid whose muqallid you are or his duly appointed “wakil” authorised
to decide jurisprudential matters).

I trust the above is helpful. If you need any further information or
clarification, I shall be happy to assist.

May Allah in His infinite mercy forgive us our sins.
Difference in backbiting,Finfing the faults of Others and Amr bil maroof

Who are Terriorists in the eyes of Islam?

Who are Terriorist in the eyes of Islam?

Since long i am reading here and there that muslims are related to terriorism. First Question comes in our mind who are muslims and what is terriorism?

Muslims are those who follow Holy Quran and Teachings of Holy Prophet Mohammad (s.a.w) who (s.a.w.) was mercy for the entire universe. majority of muslims like shia, sunni, sufi falls more or less  in this category.

Some so called extreamist muslims have political agendas and want to impose their version of Islam not only in Muslim states, but also throughout the world; take support of terriorism.

Sufism,shism on the other hand, stresses self-purification and has little or no political dimension. So, it is a moderate movement and cannot pose any serious security or political threat to the world.

Holy Quran said very clearly: there is no compulsion is islam and those who do not follow this rules called terriorist in the eyes of Islam.

This story of terriorism in islam in not new… 

Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi was a king, His reign began with the killing of the martyr al-Husayn (Son in law of muslims Holy Prophet (s.a.w) and it ended with the battle of al-Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after al-Husayn (Son in law of muslims Holy Prophet (s.a.w) , such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr. (Siyar A’laam al-Nubalaa’, part 4, p. 38)

yazeed was an example of terrirism and extreamist and in the eyes of majorty of muslims was near to kufer. on the other hand Imam Husain (a.s) was the son in law of Holy prophet(s.a.w) and was on right path as per complete muslim umma..

All the religion in this world are against terriorism. I would urge the media and all thinking segments of our population not to link terror with any one particular religion. Terrorists have no religion, regardless of their religion we have to deal wholly and effectively with terrorism.

Terriorism is a political movement and need to be condemned in the strongest possible terms. when someone slaughter innocent people for a political cause , the political cause becomes immoral and injust and all the religion in this world condemn this immoral and injust act.

Every Religion in this world teach us Peace , honesty and brotherhood…..This is the only truth…….