Tuesday, November 12, 2013

Prophets' Names Appear in the Ebla Tablets

In the Name of Allâh, the Most Beneficent, the Most Merciful 


Prophets' Names Appear in the Ebla Tablets,
1500 Years Older Than the Torah

Dating back to around 2500 BC, the Ebla tablets provide very important information regarding the history of religions. The most important feature of the Ebla tablets, discovered by archaeologists in 1975 and which have been the subject of much research and debate ever since, is that they contain the names of three prophets referred to in holy scriptures.

The discovery after thousands of years of the Ebla tablets and the information they contain is extremely important from the point of view of clarifying the geographical location of societies revealed in the Qur'an.

Around 2500 BC, Ebla was a kingdom covering an area that included the Syrian capital Damascus and south-east Turkey. This kingdom reached a cultural and economic peak but later, as happened to a great many civilizations, it disappeared from the stage of history. It was apparent from the records that were kept that the Kingdom of Ebla was a major cultural and commercial center of the time. (1) The people of Ebla possessed a civilization that established state archives, built libraries and recorded commercial contracts in written form. They even had their own language, known as Eblaite.

The History of Buried Religions

The true importance of the Kingdom of Ebla, regarded as a great success for classical archaeology when first discovered in 1975, came to light with the finding of some 20,000 cuneiform tablets and fragments. This archive was four times greater than all the cuneiform texts known to archaeologists over the last 3,000 years.

When the language used in the tablets was deciphered by the Italian Giovanni Pettinato, an epigrapher from the University of Rome, the scale of their importance was better understood. As a result of this, the finding of the Kingdom of Ebla and this magnificent state archive became a matter not just of archaeological interest, but one of interest to religious circles, too. That was because as well as the names Michael (Mi-ka-il) and Talut (Sa-u-lum), who struggled alongside the Prophet David, they also contained the names of prophets mentioned in the three holy books: The Prophet Abraham (Ab-ra-mu), the Prophet David (Da-u-dum) and the Prophet Ishamel (Ish-ma-il). (2)

The Importance of the Names on the Ebla Tablets

The names of the prophets identified in the Ebla tablets are of the greatest importance as this was the first time that they had been encountered in historical documents of such age. This information, dating back to 1500 years before the Torah, was most striking. The appearance in the tablets of the name of the Prophet Abraham recorded that the Prophet Abraham and the religion brought by him had existed before the Torah.

Historians analyzed the Ebla tablets from this perspective, and this major discovery regarding the Prophet Abraham and his mission became the subject of research with regard to the history of religions. David Noel Freedman, an American archaeologist and researcher into the history of religions, reported, based on his studies, the names of such prophets as Abraham and Ishmael in the tablets. (3)

Other Names in the Tablets

As stated above the names in the tablets were those of prophets referred to in the three holy books, and the tablets were far older than the Torah. In addition to these names there were also other subjects and place names in the tablets, from which it can be seen that the Eblaites were very successful traders. The names Sinai, Gaza and Jerusalem, not too distant from Ebla, also appeared in the texts, showing that the Eblaites enjoyed commercial and cultural links with these places. (4)

One important detail seen in the tablets was the names of the areas of Sodom and Gomorrah, where the people of Lot lived. It is known that Sodom and Gomorrah was a region on the shore of the Dead Sea where the people of Lot lived and where the Prophet Lot communicated his message and called people to live by religious moral values. In addition to these two names, that of the city of Iram, which appears in the verses of the Qur'an, is also among those in the Ebla tablets.

The most noteworthy aspect of these names is that apart from in the texts communicated by the prophets, they had never before appeared in any other text. This is important documentary evidence showing that reports of the prophets who communicated the message of the one true religion at that time had reached those areas. In an article in Reader's Digest magazine it was recorded that that there had been a change in the Eblaites' religion during the reign of King Ebrum and that people had begun to add prefixes to their names in order to exalt the name of Almighty God.

God's Promise Is True…

The history of Ebla and the Ebla tablets which came to light after some 4,500 years actually point to one major truth: God sent messengers to Ebla, as He did to every community, and these called their peoples to the true religion.

Some people adhered to the religion that came to them and thus attained the true path, while others opposed the message of the prophets and preferred a wicked life. God, Lord of the heavens, the earth, and all that lies between, reveals this fact in the Qur'an:

We sent a Messenger among every people saying: "Worship God and keep clear of all false deities." Among them were some whom God guided but others received the misguidance they deserved. Travel about the earth and see the final fate of the deniers. (Qur'an, 16: 36)



1) "Ebla", Funk & Wagnalls New Encyclopaedia, © 1995 Funk & Wagnalls Corporation, Infopedia 2.0, SoftKey Multimedia Inc.

2) Howard La Fay, "Ebla: Splendour of an Unknown Empire," National Geographic Magazine, December 1978, p. 736; C. Bermant and M. Weitzman, Ebla: A Revelation in Archaeology, Times Books, 1979, Wiedenfeld and Nicolson, Great Britain, pp. 184.

3) Bilim ve Teknik magazine (Science and Technology), No. 118, September 1977 and No. 131 October 1978

4) For detailed information, please see Harun Yahya's Miracles of the Qur'an.

Wednesday, November 6, 2013

Muslim Scientists and Thinkers



Muslim Scientists and Thinkers (700 - 1400 C.E.)

When Qur’an speaks so much about Science - how come the Muslims are backward?. I would mainly blame the media. The media today is in the hands of the Westerners, the Europeans - It is in their hand, They have the Satellite, they have the Television, they have the CNN, they have the BBC- It is in their hand. The media is in their hands - and whatever you read in your school books, and books which we read in college - you will read there that ‘from 8th to the 12th century it was the Dark Ages’. Dark for whom? It was dark for the Europeans - not for the world. The Arabs and the Muslims were very much advanced from 8th to the 12th century -they were very much advanced. The Europeans were backward because… they said ‘dark for the world.’ It was not dark for the world. It was dark for the Europeans. With the limited instruments and technology what we had from 8th to 12th century what discoveries the Muslim Scientists made it is unbelievable. Today, because Science is Advanced we are making so many discoveries. There with the amount of limited facilities we had, the amount of discoveries Muslim Scientists made - it’s unbelievable.

Muslim Scientists and Thinkers (700 - 1400 C.E.)

1) Name Years (C.E.)Jabir Ibn Haiyan (Geber)
Died 803 Chemistry (Father of Chemistry)

2) Musa al-Khawarizmi (Algorizm)
770 - 840 Mathematics, Astronomy, Geography (Algorithm, Algebra, Calculus)

3) Yaqub Ibn Ishaq al-Kindi (Alkindus)
800 - 873 Philosophy, Physics, Optics, Medicine, Mathematics, Metallurgy

4) Thabit Ibn Qurra (Thebit)
836 -901 Astronomy, Mechanics, Geometry, Anatomy

5) Ali Ibn Rabban al-Tabari
838 - 870 Medicine, Mathematics, Calligraphy, Literature

6) Al-Farghani (Al-Fraganus)
860-Astronomy, Civil Engineering

7) Zakariya al-Razi (Rhazes)
864 - 930 Medicine, Ophthalmology, Smallpox, Chemistry, Astronomy

 Abu Abdullah al-Battani (Albategnius)
868 - 929 Astronomy, Mathematics, Trigonometry

9) Abu al-Nasr al-Farabi (Al-Pharabius)
870 - 950 Sociology, Logic, Philosophy, Political Science, Music

10) Abul Hasan Ali al-Masu'di
Died 957 Geography, History

11) Abu al-Qasim al-Zahrawi (Albucasis)
936 - 1013 Surgery, Medicine (Father of Modern Surgery)

12) Muhammad al-Buzjani
940 - 997 Mathematics, Astronomy, Geometry, Trigonometry

13) Hasan Ibn al-Haitham (Alhazen)
965 - 1040 Physics, Optics, Mathematics

14) Abu al-Hasan al-Mawardi (Alboacen)
972 - 1058 Political Science, Sociology, Jurisprudence, Ethics

Now we Muslims are backwards in every field , we are at the receiving end . Why ? Because we gone away from the Qur’an and Sunnah . We were on top because we were close to the Qur’an and hadith . We will be top again if we go back to the Qur’an and Hadith and follow the Islam strictly . We will be top of the world InshAllah .

Tuesday, November 5, 2013

Is Jesus God ?


Jesus Christ - Son of God?

The Meaning of “Son of God”


An examination of the concept that Jesus is the son of God from Christian sources. The meaning of the term “Son of God” in the Old and New Testament.

“One of the most striking differences between a cat and a lie is
that a cat has only nine lives.”
—Mark Twain, Pudd’nhead Wilson’s Calendar

Son of God, son of David, or son of Man? Jesus is identified as “son of David” fourteen times in the New Testament, starting with the very first verse (Matthew 1:1). The Gospel of Luke documents forty-one generations between Jesus and David, while Matthew lists twenty-six. Jesus, a distant descendant, can only wear the “son of David” title metaphorically. But how then should we understand the title, “son of God?”

The “Trilemma,” a common proposal of Christian missionaries, states that “Jesus was either a lunatic, a liar, or the Son of God, as he claimed to be.” For the sake of argument, let’s agree that Jesus was neither a lunatic nor a liar. Let’s also agree he was precisely what he claimed to be. But what, exactly, was that? Jesus called himself “Son of Man” frequently, consistently, perhaps even emphatically, but where did he call himself “Son of God?”

Let’s back up. What does “Son of God” mean in the first place? No legitimate Christian sect suggests that God took a wife and had a child, and most certainly none conceive that God fathered a child through a human mother outside of marriage. Furthermore, to suggest that God physically mated with an element of His creation is so far beyond the limits of religious tolerance as to plummet down the sheer cliff of blasphemy, chasing the mythology of the Greeks.

With no rational explanation available within the tenets of Christian doctrine, the only avenue for closure is to claim yet one more doctrinal mystery. Here is where the Muslim recalls the question posed in the Quran:

“…How can He have a son when He has no consort?...” (Quran 6:101)

…while others shout, “But God can do anything!” The Islamic position, however, is that God doesn’t do inappropriate things, only Godly things. In the Islamic viewpoint, God’s character is integral with His being and consistent with His majesty.

So again, what does “Son of God” mean? And if Jesus Christ has exclusive rights to the term, why does the Bible record, “...for I (God) am a father to Israel, and Ephraim (i.e. Israel) is my firstborn” (Jeremiah 31:9) and, “...Israel is My son, even my firstborn” (Exodus 4:22)? Taken in the context of Romans 8:14, which reads, “For as many as are led by the Spirit of God, they are the sons of God,” many scholars conclude that “Son of God” is metaphorical and, as with christos, doesn’t imply exclusivity. After all, The Oxford Dictionary of the Jewish Religion confirms that in Jewish idiom “Son of God” is clearly metaphorical. To quote, “Son of God, term occasionally found in Jewish literature, biblical and post-biblical, but nowhere implying physical descent from the Godhead.”[1] Hasting’s Bible Dictionary comments:

In Semitic usage “sonship” is a conception somewhat loosely employed to denote moral rather than physical or metaphysical relationship. Thus “sons of Belial” (Jg 19:22 etc.) are wicked men, not descendants of Belial; and in the NT the “children of the bridechamber” are wedding guests. So a “son of God” is a man, or even a people, who reflect the character of God. There is little evidence that the title was used in Jewish circles of the Messiah, and a sonship which implied more than a moral relationship would be contrary to Jewish monotheism.[2]

And in any case, the list of candidates for “son of God” begins with Adam, as per Luke 3:38: “...Adam, which was the son of God.”

Those who rebut by quoting Matthew 3:17 (“And suddenly a voice came from heaven, saying, ‘This is My beloved son, in whom I am well pleased’”) have overlooked the point that the Bible describes many people, Israel and Adam included, as “sons of God.” Both II Samuel 7:13-14 and I Chronicles 22:10 read, “He (Solomon) shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son.”

Entire nations are referred to as sons, or children of God. Examples include:

Genesis 6:2, “That the sons of God saw the daughters of men…”

Genesis 6:4, “There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men…”

Deuteronomy 14:1, “Ye are the children of the Lord your God.”

Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD…”

Job 2:1, “Again there was a day when the sons of God came to present themselves before the LORD…”

Job 38:7, “When the morning stars sang together, and all the sons of God shouted for joy?”

Philippians 2:15, “that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation…”

1 John 3:1-2, “Behold what manner of love the Father has bestowed on us, that we should be called children of God! … Beloved, now we are children of God…”

In Matthew 5:9 Jesus says, “Blessed are the peacemakers, for they shall be called sons of God.” Later in Matthew 5:45, Jesus prescribed to his followers the attainment of noble attributes, “that you may be sons of your Father in heaven.” Not exclusively his Father, but their Father …

Tuesday, October 8, 2013

Why are So Many Modern British Career Women Converting to Islam?

Why are So Many Modern British Career Women Converting to Islam?
Tony Blair’s sister-in-law announced her conversion to Islam last weekend. Journalist Lauren Booth embraced the faith after what she describes as a ‘holy experience’ in Iran. 
She is just one of a growing number of modern British career women to do so. Here, writer EVE AHMED, who was raised as a Muslim before rejecting the faith, explores the reasons why.

Rejecting her faith: Writer Eve Ahmed was raised a Muslim
Much of my childhood was spent trying to escape ­Islam. 
Born in London to an English mother and a ­Pakistani Muslim father, I was brought up to follow my father’s faith without question. 
But, privately, I hated it. The minute I left home for university at the age of 18, I abandoned it altogether. 
As far as I was concerned, being a Muslim meant hearing the word ‘No’ over and over again. 
Girls from my background were barred from so many of the things my English friends took for granted. Indeed, it seemed to me that almost anything fun was haram, or forbidden, to girls like me. 
There were so many random, petty rules. No whistling. No chewing of gum. No riding bikes. No watching Top Of The Pops. No wearing make-up or clothes which revealed the shape of the body. 
No eating in the street or putting my hands in my pockets. No cutting my hair or painting my nails. No asking questions or answering back. No keeping dogs as pets, (they were unclean). 
And, of course, no sitting next to men, shaking their hands or even making eye contact with them.
These ground rules were imposed by my father and I, therefore, assumed they must be an integral part of being a good Muslim. 
Small wonder, then, that as soon as I was old enough to exert my independence, I rejected the whole package and turned my back on Islam. After all, what modern, liberated British woman would choose to live such a life? 
Well, quite a lot, it turns out, including Islam’s latest surprise convert, Tony Blair’s sister-in-law Lauren Booth. And after my own break with my past, I’ve followed with fascination the growing trend of Western women choosing to convert to Islam. 
Broadcaster and journalist Booth, 43, says she now wears a hijab head covering whenever she leaves home, prays five times a day and visits her local mosque ‘when I can’.

She decided to become a Muslim six weeks ago after visiting the shrine of Fatima al-Masumeh in the city of Qom, and says: ‘It was a Tuesday evening, and I sat down and felt this shot of spiritual morphine, just absolute bliss and joy.’ 
Before her awakening in Iran, she had been ‘sympathetic’ to Islam and has spent considerable time working in Palestine. ‘I was always impressed with the strength and comfort it gave,’ she says. 
How, I wondered, could women be drawn to a religion which I felt had kept me in such a lowly, submissive place? How could their experiences of Islam be so very different to mine? 

Convert: Lauren Booth, who is Cherie Blair's half sister, decided to convert to Islam after what she described as a holy experience in Iran

According to Kevin Brice from ­Swansea University, who has specialised in studying white conversion to Islam, these women are part of an intriguing trend. 
He explains: ‘They seek spirituality, a higher meaning, and tend to be deep thinkers. The other type of women who turn to Islam are what I call “converts of convenience”. They’ll assume the trappings of the religion to please their Muslim husband and his family, but won’t necessarily attend mosque, pray or fast.’
I spoke to a diverse selection of white Western converts in a bid to re-examine the faith I had rejected.
Women like Kristiane Backer, 43, a London-based former MTV presenter who had led the kind of liberal Western-style life that I yearned for as a teenager, yet who turned her back on it and embraced Islam instead. Her reason? The ‘anything goes’ permissive society that I coveted had proved to be a superficial void.
Changing values: Camilla Leyland, 32, pictured in Western and Muslim dress, converted to Islam in her mid-20s for 'intellectual and feminist reasons'
The turning point for Kristiane came when she met and briefly dated the former Pakistani cricketer and Muslim Imran Khan in 1992 during the height of her career. He took her to Pakistan where she says she was immediately touched by spirituality and the warmth of the people.
Kristiane says: ‘Though our relationship didn’t last, I began to study the Muslim faith and eventually converted. Because of the nature of my job, I’d been out interviewing rock stars, travelling all over the world and following every trend, yet I’d felt empty inside. Now, at last, I had contentment because Islam had given me a purpose in life.’
‘In the West, we are stressed for super­ficial reasons, like what clothes to wear. In Islam, everyone looks to a higher goal. Everything is done to please God. It was a completely different value system. 
'In the West, we are stressed for super­ficial reasons, like what clothes to wear. In Islam, everyone looks to a higher goal. Everything is done to please God'
'Despite my lifestyle, I felt empty inside and realised how liberating it was to be a Muslim. To follow only one god makes life purer. You are not chasing every fad.
‘I grew up in Germany in a not very religious Protestant family. I drank and I partied, but I realised that we need to behave well now so we have a good after-life. We are responsible for our own actions.’ 
For a significant amount of women, their first contact with Islam comes from ­dating a Muslim boyfriend. Lynne Ali, 31, from Dagenham in Essex, freely admits to having been ‘a typical white hard-partying teenager’. 
She says: ‘I would go out and get drunk with friends, wear tight and revealing clothing and date boys.
‘I also worked part-time as a DJ, so I was really into the club scene. I used to pray a bit as a Christian, but I used God as a sort of doctor, to fix things in my life. If anyone asked, I would’ve said that, generally, I was happy living life in the fast lane.’ 
But when she met her boyfriend, Zahid, at university, something dramatic happened. 
She says: ‘His sister started talking to me about Islam, and it was as if ­everything in my life fitted into place. I think, underneath it all, I must have been searching for something, and I wasn’t feeling fulfilled by my hard-drinking party lifestyle.’

Liberating: Kristiane Backer says being a Muslim makes her life purer
Lynne converted aged 19. ‘From that day, I started wearing the hijab,’ she explains, ‘and I now never show my hair in public. At home, I’ll dress in normal Western clothes in front of my husband, but never out of the house.’
With a recent YouGov survey ­concluding that more than half the ­British public believe Islam to be a negative influence that encourages extremism, the repression of women and inequality, one might ask why any of them would choose such a direction for themselves. 
Yet statistics suggest Islamic conversion is not a mere flash in the pan but a significant development. Islam is, after all, the world’s fastest growing religion, and white adopters are an important part of that story. 
‘Evidence suggests that the ratio of Western women converts to male could be as high as 2:1,’ says Kevin Brice. 
Moreover, he says, often these female ­converts are eager to display the ­visible signs of their faith — in particular the hijab — whereas many Muslim girls brought up in the faith choose not to. 
‘Perhaps as a result of these actions, which tend to draw attention, white Muslims often report greater amounts of discrimination against them than do born Muslims,’ adds Brice, which is what happened to Kristiane Backer.
She says: ‘In Germany, there is Islamophobia. I lost my job when I converted. There was a Press campaign against me with insinuations about all Muslims supporting ­terrorists — I was vilified. Now, I am a ­presenter on NBC Europe. 
‘I call myself a European Muslim, which is different to the ‘born’ Muslim. I was ­married to one, a Moroccan, but it didn’t work because he placed restrictions on me because of how he’d been brought up. As a European Muslim, I question ­everything — I don’t accept blindly.
‘But what I love is the hospitality and the warmth of the Muslim community. London is the best place in Europe for Muslims, there is wonderful Islamic ­culture here and I am very happy.’ 
For some converts, Islam represents a celebration of old-fashioned family values.


Ex-MTV Presenter Kristiane Backer with Mick Jagger in the late Eighties
‘Some are drawn to the sense of belonging and of community — values which have eroded in the West,’ says Haifaa Jawad, a senior lecturer at the University of Birmingham, who has studied the white conversion phenomenon.
‘Many people, from all walks of life, mourn the loss in today’s society of traditional respect for the elderly and for women, for example. These are values which are enshrined in the Koran, which Muslims have to live by,’ adds Brice.
It is values like these which drew Camilla Leyland, 32, a yoga teacher who lives in Cornwall, to Islam. A single mother to daughter, Inaya, two, she converted in her mid-20s for ‘intellectual and feminist reasons’.
She explains: ‘I know people will be surprised to hear the words ­“feminism” and “Islam” in the same breath, but in fact, the teachings of the Koran give equality to women, and at the time the religion was born, the teachings went against the grain of a misogynistic society.

Escape route: Former DJ Lynne Ali is happy to pray five times a day
‘The big mistake people make is by confusing culture with religion. Yes, there are Muslim cultures which do not allow women individual freedom, yet when I was growing up, I felt more oppressed by Western society.’
She talks of the pressure on women to act like men by drinking and ­having casual sex. ‘There was no real meaning to it all. In Islam, if you begin a relationship, that is a ­commitment of intent.’
Growing up in Southampton — her father was the director of Southampton Institute of Education and her mother a home economics teacher — Camilla’s interest in Islam began at school.
She went to university and later took a Masters degree in Middle East Studies. But it was while living and working in Syria that she had a spiritual epiphany. Reflecting on what she’d read in the Koran, she realised she wanted to convert.
Her decision was met with bemusement by friends and family. 
‘People found it so hard to believe that an educated, middle-class white woman would choose to become Muslim,’ she says. 
While Camilla’s faith remains strong, she no longer wears the hijab in public. But several of the women I spoke to said strict Islamic dress was something they found empowering and liberating.  
Lynne Ali remembers the night this hit home for her. ‘I went to an old friend’s 21st birthday party in a bar,’ she reveals. ‘I walked in, wearing my hijab and modest clothing, and saw how ­everyone else had so much flesh on display. They were drunk, slurring their words and dancing provocatively.
‘For the first time, I could see my former life with an outsider’s eyes, and I knew I could never go back to that.

‘I am so grateful I found my escape route. This is the real me — I am happy to pray five times a day and take classes at the mosque. I am no longer a slave to a broken society and its expectations.’ 
Kristiane Backer, who has written a book on her own spiritual journey, called From MTV To Mecca, believes the new breed of modern, independent Muslims can band together to show the world that Islam is not the faith I grew up in — one that stamps on the rights of women. 
She says: ‘I know women born Muslims who became disillusioned an d rebelled against it. When you dig deeper, it’s not the faith they turned against, but the culture. 
'Rules like marrying within the same sect or caste and education being less important for girls, as they should get married anyway —– where does it say that in the Koran? It doesn’t. 
‘Many young Muslims have abandoned the “fire and brimstone” version they were born into have re-discovered a more spiritual and intellectual approach, that’s free from the cultural dogmas of the older generation. That’s how I intend to spend my life, showing the world the beauty of the true Islam.’ 
While I don’t agree with their sentiments, I admire and respect the women I interviewed for this piece. 
They were all bright and educated, and have thought long and hard before choosing to convert to Islam — and now feel passionately about their adopted religion. Good luck to them. And good luck to Lauren Booth. But it’s that word that sums up the difference between their experience and mine — choice.
Perhaps if I’d felt in control rather than controlled, if I’d felt empowered rather than stifled, I would still be practising the religion I was born into, and would not carry the burden of guilt that I do about rejecting my father’s faith.

Sunday, October 6, 2013

Can men and women shake hands together?

Shake Hands With Women?
What's the Problem?
Praise be to Allaah.  
Question: Can men and women shake hands together?
NOTE : Respect of women and their rights to their own body and whether or not they allow men to touch them is at the very core of this answer. Keep in mind, Allah is the one who knows best what he has created and what the needs and limits are for each of us.
Shaking hands (and touching) members of the opposite sex when closely related, is not permissable for Muslims according to the teachings of Islam.
Why?
This is to discourage physical contact which could lead to familiarity that is unwarranted or undesired by the lady. It could also be the initial cause for desire within the man.
Is it only Islam that has a problem?
Actually, men shaking hands with women was not totally accepted by society even in the United States less than one hundred years ago.
Unless it was through proper introduction and the woman had first extended her hand toward the gentleman it was considered improper for a man to extend his hand if the lady had not offered hers.
Additionally, it was only expected the man would hold only the tips of her fingers, while lowering his gaze.
Check it out for yourself and see how much society has deviated away from some of the very basic principles in social interaction between males and females.
Answer - First: It is not allowed for a believing man to put his hand in the hand of a woman who is not allowed for him (mother, wife, sister, daughter, etc.). Whoever does this has wronged himself (sinned).
There is a hadeeth (narration of an event) from Ma'qil ibn Yassar, saying; The prophet, peace be upon him said, "It is better for you to be stabbed in the head with an iron needle than to touch the hand of a woman who is not permissible to you."[At-Tabarani in "Al Kabir, #486. Shaikh Albani said in Sahih al-Jaami' it is sahih #5045]
This alone should be enough to keep away from this action and to instill obedience to Allah, as it implies touching women may lead to temptation and immorality.
Ayesha, the wife of the prophet, peace be upon him, said: 'When the believing women migrated (to Medina) and came to the prophet, peace be upon him, they would be examined in accordance with the words of Allah (in Quran):
"O Prophet! When believing women come to you to give you the bai'a (pledge of allegience), that they will not associate anything in worship with Allah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e. by making illegal children belonging to their husbands), and that they will not disobey you in any Ma'ruf (Islamic Monotheism and all that which Islam ordains) then accept their bai'a (pledge of allegience), and ask Allah to forgive them, Verily, Allah is Oft-Forgiving, Most Merciful".
[Al Mumtahinah 60:12]
Any of the believing women who accepted the conditions of the verse and agreed to live by them were considered to have offered themselves for giving their oaths of allegiance. When they declared their committment to do so, the prophet, peace be upon him, would say to them, "You may go. I have confirmed your allegiance."I swear by Allah, the prophet's hand never touched the hand of a woman. He would receive their oath of allegiance by spoken declaration. I swear by Allah, the prophet, peace be upon him, never took any vow from women except what Allah had ordered him to take and his palm never touched the palm of a woman. When he had taken their pledge, he would tell them he had taken their oath from them orally.
(Sahih Al Muslim Book on Government, Hadtih #4602)

Ayesha said: 'Any of the believing women who agreed to that had passed the test, and when the women agreed, the prophet, peace be upon him, said to them: 'Go, for you have given your oath of allegiance.' "No. (I swear) by Allah, the hand of the prophet, peace be upon him, never touched the hand of any woman; instead they would give their oath of allegiance with words only."
And Ayesha said: 'By Allah, the prophet, peace be upon him, only took the oath of allegiance from the women in the manner prescribed by Allah, and the hand of the prophet, peace be upon him, never touched the hand of any woman. When he had received their oath of loyalty and allegiance he would say, 'I have accepted your oath of allegiance verbally."[Sahih Muslim, #1866]
(The prophet of Allah, peace be upon him) did not touch women who were not permissible (shaking hands, etc.). This despite the fact the oath of allegiance was orginally given by hand. So what about these other men (going around shaking hands)?
Umaymah bint Raqeeqah said: 'The prophet, peace be upon him, said, "I do not shake hands with women (not permissible to touch)."
[An-Nasaai, #4181 and Ibn Majah, #2874; Albani declared it sahih; Al Jami, #2513]
Second:
It's not permissable to shake hands even with a barrier (such as a garment) in between. There is an unacceptable narration (da'eef; not authentic) saying the prophet, peace be upon him, used to shake hands with women from beneath a garment.
(see: At-Tabarani in Al-Awsat, #2855). Al Haythami said: 'This was narrated by At-Tabarani in Al Kabir and Al Awsat. The chain of narrators includes 'Atab ibn Harb, who is da'eef (weak in narrations).
[Majam' al-Zawad'id, 6/39]
Wali Ad-Din Al Iraqi said: 'The words of Ayesha, "He used to accept the women's oath by words only" means he did so without taking their hands or shaking hands with them. This indicates the bay'ah (oath) of men was accepted by shaking hands, as well as words, and this is how it was. What Ayesha mentioned was the custom.'
Some mufassireen (type of scholar) mentioned the prophet, peace be upon him, asked for a vessel of water and dipped his hand in it, then the women dipped their hands in it. And some of them said he did not shake hands with them from behind a barrier and had a cloak from Qatar over his hand. And it was said 'Umar, may Allah accept from him, shook hands with them on his behalf.
None of these reports are true, especially the last one. How could 'Umar, may Allah accept from him, have done something the prophet, peace be upon him, would not do?
[Tarh Al-Tathreeb, 7/45]
Sheikh Abdulaziz ibn Baz (Grand Mufti of Saudi Arabi, d. May, 1999), Allah's Mercy on him), said:
'The most correct view is this (shaking women's hands with something in between) is not allowed at all, because of the general meaning of the hadith, wherein the prohet, peace be upon him, said, "I do not shake hands with women (who are not related)" in order to avoid the way leading to evil.
[Adapted from Hashiyat Majmoo'at Rasal'il fil Hijab wa Sufor, p. 69]
Third:
The same rule applies to shaking hands with older women; it is also forbidden due to the general meaning of the texts on the issue. The reports saying it is permissible are weak (da'eef).
Al-Zayla'i said:
'As for the report saying Abu Bakr used to shake hands with old women, it is ghareeb (strange in its chain of narrators, not acceptable in this case).
[Nasab Al-Rayah, 4/240]
Ibn Hajar said: 'I cannot find this hadeeth."
[Al-Dirayah fil Takhreej Al Hadith al-Hidayah, 2/225]
Fourth:
[We now list the opinions of the four schools of jurisprudence (mathabs)]:
With regard to the views of the four imams, they are as follows:
1 - Hanafiya (Abu Hanifa) The Hanafi madhhab:
Ibn Nujaym said: 'It is not permissible for a man to touch a woman's face or hands even when there's no risk of desire because it is haraam in principle and there is no necessity to allow it.'
[Al-Bahr al-Raa'iq, 8/219]
2 - Maliki (Imam Malik) The Maaliki madhhab:
Muhammad ibn Ahmad ('Ulaysh) said: 'It's not permissible for a man to touch the face or hand of a non-mahram woman (not related), and it is not permissilbe for him to his hand on hers without a barrier. Ayesha, may Allah be pleased with her, said: 'The prophet, peace be upon him, never accepted a woman's oath of allegiance by shaking hands with her; instead he would accept their oath of alleginace in words alone.'
According to another report: 'His hand never touched the hand of a woman, instead he would accept their oath of allegiance with words alone.'
[Manh Al-Jaleel Sharh Mukhtasar Khaleel, 1/223]
3 - Shafiy (Imam Muhammad ibn Idris Ash-Shafi) Shafi Mathab:
Imam Al-Nawawi (author of Al-Arba'een and Riyadus Salahin) said, "It is not permitted to touch a woman (not properly related) in any way.
[Al Majmoo' 4/515]
Wali A-Din Al-Iraqi said, 'This indicates the hand of the prophet, peace be upon him, did not touch the hand of any woman except for those permissible to him, whether in the case of accepting their oath of allegiance or in other cases. If he didn't do it in spite of the fact he was far above suspicion, then it is even more essential for others to heed this prohibition. It appears from the texts he didn't do it because it was forbidden for him to do so.
The fuqaha (scholars of jurisprudence) among our companions and others say it is forbidden to touch a non-mahram (not properly related) woman even if it is touching any part of her body that is not a part of her 'awrah (private area between the navel and the knees), such as her face.
But their differences of opinon occured regarding looking (at them) when there is no desire and no fear of fitnah (serious calamity). The prohibition of touching is stronger even than the prohibition of looking, and it is forbidden when there is no necessity to allow it. In the case of necessity, such as medical treatment, removing a tooth or treating the eyes, if there is no woman available to do provide the treatment, then it is allowed for a man to do it because of the necessity.
[Tarh At-Tathreeb 7/45 #46]
4 - Hanbali (Imam Ahmad ibn Hanbal) Hanbali Mathab
Ibn Muflih said about Imam Ahmad ibn Hanbal, that he was asked about a man who shakes hands with a woman. His answer was, 'No' and it was emphatically forbidden. When he was asked about shaking hands having some cloth in between he said, 'No'.
Shaikh Taqiy ul-Din also held the view it was prohibited and gave the reason, touching is more serious than looking.Al-Adaab al-Shari'ah, 2/257
And Allahu 'Alim (Allah is the All-Knower)

Sunday, September 29, 2013

From the Bible why Jesus is not God

from the bible why jesus is not god.
More from the bible why jesus is not god.
IF U DOUBT IT, GIVE CLEAR PROOF.

1. Matthew 24:36
No one knowsabout that day or hour, not even the Son, but theFather only.
Here Jesus makes a distinction between what he knows and what the Father knows.

2. Matthew 26:39
My Father, if it is possible, may this cup be taken from me, yet not as I will, but as Thou will.
Jesus’ will is likewise autonomous from God’s Will. Jesus is seeking acquiescence to God’s will.

3. John 5:26
For as the Father has life in Himself, sohe has grantedthe Son to have life in himself.
Jesus received his life from God. God received his life from no one. He is eternally self-existent.

4. John 5:30
By myself, I can do nothing: I judge only as I hear, and my judgment is just, for I seek not to please myself but him who has sent me.
Jesus says, “by myself, I can do nothing.” This indicates that Jesus is relying upon his own relationship with God. He is not trying to “please myself” but rather is seeking to “please the one who sent me.”

5. John 5:19
TheSon can do nothing by himself; he can do only what he sees the Father doing, because whatever the Father does, the Son does also.
Jesus declares that he is following a pattern laid down by God. He is expressing obedience to God.

6. Mark 10:18
Why do you call me good?No oneis good, exceptGod alone.
Here Jesus emphatically makes a distinction between himself and God.

7. John 14:28
The Father is greater than I.
This is another strong statement that makes a distinction between Jesus and God.

8. Matthew 6:9
Our Father, which art in Heaven.
He didn’t pray, Our Father, which art standing right here!”

9. Matthew 27:46
My God, My God, why hast thou forsaken me?
Inconceivable if he is God the Creator.

10. John 17:21-23
. . .that all of them may be one, Father, just asyou are in meandI am in you. May they also be in us so that the world may believe that you have sent me. . ..thatthey may be one as we are one: I in them and you in me.
In this prayer Jesus defines the term “to be one.” It is clearly accomplished through the relationship of two autonomous beings. Christian believers are to model their relationship (to become one) after the relationship of God and Christ (as God and Christ are one). Notice that “to be one” does not mean to be “one and the same.”

11. 1 Corinthians 15:27-28
For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear thatthis does not include God himself, who put everything under Christ. When he has done this, thenthe Son himself will be made subject to him who put everything under him, so that God may be all in all.
Paul declares that God put everything under Christ, except God himself. Instead God rules all things through Christ. (remember: “through him all things were made.”)

12. Hebrews 1:3
The Son is the radiance of God’s glory and theexact representationof his being.
Jesus is theexact representationof his being. I send my representative to Congress. He is not me, myself. He is my representative.

13. Hebrews 4:15 (compared with James 1:13)
For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has beentempted in every way, just as we are—yet without sin.
Jesus has been tempted in every way, just as we are, yet he never sinned. See
James 1:13:When tempted, no one should say, God is tempting me. ForGod cannot be temptedby evil, nor does he tempt.
Jesus was tempted in every way, but God cannot be tempted. This is why Jesus said, “don’t call me good, none are good, only God.”

14. Hebrews 5:7-9
During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tearsto the one who could save him from death, and he was heard because of his reverent submission. Although he was a son,he learned obediencefrom what he suffered and,once made perfect, hebecame the source of eternal salvationfor all who obey him
Jesus had to walk a course of faith and obedience in order to achieve perfection. By achieving perfection, Jesus “became” the source of eternal salvation

Saturday, September 28, 2013

jesus (pbuh)warned those ''christians'"who do not follow him


jesus (pbuh)warned those ''christians'"who do not follow him .please listen to his warnning carefully;

Matthew 7:21-23

New International Version (NIV)
True and False Disciples

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. 22 Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ 23 Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’



21 "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' 23 Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!


He also warned the people against any careless attitude towards such important matters;

Matthew 12:36-37

New International Version (NIV)

36 But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. 37 For by your words you will be acquitted, and by your words you will be condemned.”

Matthew 12:36-37

New International Version (NIV)

36 But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. 37 For by your words you will be acquitted, and by your words you will be condemned.”


{keep TAG sharing copy paste } }

Allah’s Messenger (pbuh) said: He who guides towards something good will have Reward equal to one who does it
Sahih Muslim Vol.3, Hadith No. 466
JazakAllah Khairan Fid Dunya Wal Aakhira

Wednesday, September 25, 2013

Why Should I Believe in Allah?

Why Should I Believe in Allah?

Asssalamulaikaum warahmatullahi wabarakatuh

Usually I have a very good attention span that I can talk over voices given that I have a lot of children and a lot of students so I am used to that but this subject matter requires an extra deal of concentration and organization of thought so I am requesting that you people pay more attention.

Basically I was asked to talk a little about Atheism, theism and the proof of God’s existence, why should I believe in god anyway. All of which are very legitimate questions and very deep questions. None of these questions can be addressed in a one liner. My wife has a very one liner of it. I will share it with you first. She says "God exist whether you like it or not and if you do not believe it well fine He will get you anyway"

So, that could have been my talk and I will start after my wife I will start with something that the ancient Bedouin Arab used to say, like sometimes there would be people from other civilizations like the Persians or Romans they would do trade before Islam. They would do trades sometimes or pass through Arabia and they would see these Arabs and even though they had shifted, they still believe in God, they still believe in one Supreme Being. So somebody asked the Bedouin Arab,

 "How do you know that God exists?”

 “How do you come to faith?”

“How did faith come to you?"

And you know these Arabs they spend most of their time in the dessert. So he says something really interesting. He pointed at his camel's "Droppings" you know “Doody”. He pointed and he goes,

"You know because of that I know that my camel exists".

 That's all he said. And what did he mean by that? He meant that, you know when I see that in the dessert, when you see something, it is a sign of something else. When you see like you know, a path or footprint you know somebody walked by here. When you see a fire that has been put out but there are still ashes there, you know that some people were camping and they left.  There are trace of you. He looks at all the creations as traces of God. Just like that small feces just in front of him are a trace of his camel that his camel is there. So in his mind there is no doubt. That is as straight forward as linear the thinking is. That is not even a question.

Now I want to come actually to  the Quran’s reasoning.  Well this is a simple way of looking at things. But I want to see if the Quran deals with this subject. And you should know that it explicitly the Quran does not ask the question or answer the question “Does God exists”. That is not the question in the Quran. That question doesn’t exist. The Quran is Allah speaking himself. And He is in conversation with his creatures, with you and me. He is in direct conversation with us. The only question He asks is

“Do you really believe it is Me talking? Do you really believe that these words are my own?”

You are not hearing Allah’s words; you are hearing the voice of Muhammad (peace is upon him). And these words are being given to him so that’s the question the Quran asks “Is this God’s words or not?” He asked other questions related to God

“Are there other God that you should be worshipping besides Myself?”

“Do you think that you are going to worship yourselves and not Me?”

“Do you think that you are going to thank others other that Myself?”

 These are the kinds of questions that the Quran asks. It never asked the question “Does God exist or not?” But then another question rises out of all questions this question is more important “How come Quran never asks that question? How come the Quran never deals with the question that God ever exist or not? Why not? Why not deal with this question head on?” This is one of the most fundamental problems of philosophy in human history across civilizations. So why not if this book is for guidance for all of humanity, why not deal with this problem head on? And we find the answer to that question in the Quran also. Why is it that that is not even a question? Why is it that that is not even a discussion as far as the Quran is concerned? And in order to understand that we have to understand something about ourselves.

 First I will tell u a Hadith of the Prophet (Peace be upon him). He said

“Whoever knew himself, really knew himself or herself they truly know their master”

If u really know who you are, then you know who your master is. Now, that seems a little ambiguous at first. We have to explore that statement through the Quran so we understand what is that the Prophet (peace is upon him) is telling us. How do you get to know Allah? The clue that he gave us, you have to get to know who first? Who do you have to get to know before you get to know Allah? You have to get to know yourselves. If you truly know who you are, yourselves, then you get to know who Allah is. That is a very strange thing because all of you would probably answer

 “I already know myself”

“My name is so and so, I have a weight problem, I have weak eyesight, I have this you know this err, I flocked out of these many classes, I know a lot about myself”

 “What do u mean I don’t know myself?”

Well actually there is a part of yourselves that you know. But there is another part of yourselves that you might not really know that well. This is a part of you that Allah created before you came on this earth. There is a part of you that Allah created before you came out of your mother. It was already in existence and this part of you the Quran calls it the “Rooh”. I’m not going to translate it as your spirit or your soul or anything else or your personality. I won’t give any of these modern terms well just call it what again? “Rooh” And the reason you don’t know a lot about it is because this Rooh itself most of what it is, is a mystery to us. This is something Allah Himself tells us. He says “They ask you about the Rooh” Every one of us has a Rooh inside us. And Allah says

 “They ask you about the Rooh they have inside of them, tell them that this Rooh is from the special command of my master and you haven’t been given knowledge except very very little of what this Rooh actually is, what its functions is and what its manifests are”

                Allah has told us a few things, and I want to bring your attention to those few things. The purpose of, me bringing attention to those things is that you and I get to know who He is. First of all, who we ourselves are and once we got to know who we are my means is that we got to know who Allah is. So the Quran’s argument begins with this, if you want to talk about the theistic argument or the argument of other belief in God. It begins from this point. Now the thing about this Rooh that we learnt in the Quran is that it was in Allah’s company. That it got to meet Allah.  It had a conversation with Allah and in this conversation it spoke and Allah spoke and both sides have been recorded in the Quran. Allah says to all the Rooh, they were a huge gathering of all the Rooh altogether. And Allah asked them a simple question. Now at this point the Rooh doesn’t have a question “Do You exist or not?” They don’t have the question for God whether He existed or not.  They don’t have that question.  It’s talking here to God. How do you talk to somebody and says “Are you really here?”  “Do you exist?” “I’m not sure whether you’re there or not” That would be insanity. That would be a kind of insanity that you’re talking with someone and you don’t believe that they’re there, right? So now it’s a conversation with Allah and Allah asked the question. Allah didn’t ask the question “Do I exist?”  He didn’t ask that question because that is irrelevant question. He said

“Am I your master or not?”

“Am I not your Master?”

“Do I not own you?”

 “Are you not my property?”

 He asked that question and all of the Rooh, the Rooh of the believer the Rooh of the disbeliever, the Rooh of the Christian the Rooh of the Jews or the Rooh of the Kafir, the Rooh of the Hindu, the atheists, the agnostics the pantheists. All of them together had one answer and the answer was “Of course, we bear witness, we testify” Now we didn’t just testify that He exists because that was not what He was asking for us to testify to. He asked us to testify to something else and what is that something else? What was the question? Call it out  “Am I your master or not?” In other words, it is not just when an atheist talks about God, they talk about some entity that exists and has no relationship with you but someone who owns you, has a direct relationship with you. So you talked about a relationship. Do you and I not have a relationship? And what is that relationship is that I am your Master and you are the slave. That is the question He asked us. And we all gave that answer.

So now we know that he is Master and we are slaves. This Rooh was inside of our bodies even when we are inside the body of our mother. We were inside our mother that Islam teaches us the prophet teaches us that the angel casts a Rooh, he takes a Rooh and he delivers it inside the belly of your mother while we are still inside the fetus and he blows it into you. 120 days after your mothers’ pregnancy with you. And so now even before you were born, you believe that you are slave of Allah. Your Rooh does, your mind, your brain hasn’t developed yet. When a child is born, their vision is blurry. You know they don’t have muscular motion control, they don’t know what their eyes and hands are doing. Sometimes you have to put something on them so that they don’t claw their faces. They don’t have control of most things. This part of their intellect is developing, it develops over time eventually they will have enough control of their limbs and enough balance that they can walk, they can start making words and slowly they will start using the diaper right? They will develop and eventually the will evolve but this Rooh it is always there. And you will have to approach to a certain level before you can understand that there is this other thing inside you called the Rooh.

Let me throw this, it’s going to sound a little philosophical but let me throw this at you another way. If I ask you and I tried this experiment on school kids, I don’t know how well this goes with you guys but let’s try. If I ask you “where are you?” It seems like a silly question. I say “where are you?” You point at yourself and say “Here I Am, I am right here” and I say “No you’re pointing at your chest” I say “Where are you?” and then you say “me, right here” I’ll reply “no that’s your body, where are you?” This physical being of yours is going to get old and its going to die but ‘You’ will still live. This physical body will rot but this ‘You’ is something else. Where is that ‘You’? That is your Rooh.  That is the actual You which Allah put inside you. And that part of ‘You’ knows Allah already.

Now, what did we say is the relationship between us and the master? Master and what? Master and slaves. And in that relationship whose  got the authority? The master does. Now, I think many of you have employers, you have bosses, many of you have teachers that have authority over you. You parents have authority over you in some respect. But none of them are masters. But if we talk about the a Parent having a control over A child or employer over an employee or a teacher over a student, you can’t compare that control with a control of a master over a slave. A master has absolute control over the slaves. The master can say anything he wants and the slave has to do it. Like a boss can’t tell you anything he want, he can’t. You know, he can’t. And if your job ends at 5 o’clock and it ends, your boss can’t tell you that you have to stay until midnight. You’ll say “No I don’t, I am from the union. Talk to the local chapter.” You don’t have to listen to them after a certain point. But a master when do have to listen to them? all the time. Now, When we understand that we have a master from the very beginning and we’ve been disobeying that master since the very beginning.  He has absolute authority over us and we spent the bulk of our lives disregarding his authority, disregarding completely his authority. And at the end of all that disregard, He said

“Listen, all you need to do is be grateful to me, and ask me to forgive you for all this  disregard. I’ll let it all go”

                The Quran begins, Fatihah begins with what phrase after Bismillahirrahmanirrahim? What does it begin with? “Alhamdulillah” Now you tell me, when we think of Alhamdulillah we think of the things that Allah has given us, right? Allah has given us many things and we thank Him for it.  But from the point of view of our Rooh, the first and foremost things were thanking Allah for is that Allah is our master which  He tells us in Fatihah, “Alhamdulillah hi rabb”. Rabb, master. He is our master we are his slave, we’ve been disobeying him.  But he didn’t annihilate us. A farmer owns a cow and he milks the cow and it stops milking and he says “this cow is not good for me. I’m going to slaughter and get rid of him”. You do worse with your phone, when it stops working. You do worse things to your laptop out of anger. When it crashes it gives you the BSOD right? So, when you have things that you own, don’t do what you want them to do. You have your way with them. But Allah has not done His way with you. He lets you eat, he let you sleep, he gives you more, and he keeps letting you go. And for that reason we say “Alhamdulillah”. And so Allah asks a question

“You are going to thank someone else?”

 “After everything I’ve given you?”

“And I keep giving you and you going to thank someone else?”

Should it even be a question whether I exist or not. That’s not even a question in the Quran. Do you understand why? Because that part of us exists in ourselves. Now the philosophical argument comes from the atheists or the agnostics, the argument that comes

“Well how do you prove that the soul exists? We tried to do radioactive scanners on the sci-fi channel when a person is about to die to see if there would be any seismic activity”.

Have u seen that sci-fi channels? They tried to see if the soul is leaving the body. The thing was like (sound effect), the ghost is leaving or it’s back again or whatever right? That is just the microwave on but that is the soul to them. So you know they are trying to find some empirical proof of the existence of God. Also, the most common form of atheism, though it has kinds of different forms. The most common form that you probably come across or you heard about from your friends and peers, is the atheism that basically says modern science has reached a point of maturity in knowledge and we have explored the universe far and wide, there is no God, it’s all science. It’s all scientifically provable, plausible. You don’t need God to show the existence of the universe. We can all go through laws and principle of science. There is only one fundamental problem with that argument. Science does not explain ‘why’. It only explains ‘what’. It doesn’t explain ‘why’, it only explains ‘what’. It’s the study if what happens when I let this bottle go. It’s a study of ‘what’ happens. It’s a study of phenomena that already exists. It’s the study of the seen world. So it’s the study of the droppings, it’s the study of the remains on the campfire. And it cannot go and it cannot find the camp that already left.

This creation of Allah, it is the seen world. You can study but if you lost your sense of gratitude that was inside you “Alhamdulillah” where the Quran began. If you’ve lost that inside you, you can study science until your death and you will not find God. Interestingly enough, people who keep their Rooh alive, people who keep their decency alive even though among non-Muslims, you might be surprised to find this out and I’m hoping to convince the friend of mine who is in North Carolina, Sulaiman sheikh, to come over here.

 This is the last thing that I will share with you. He’s got a couple of Master’s degree, one in the philosophy of science; he did a thesis on Newton from duke (university). And the question was whether he believes in God or not, whether he believes in Tawhid or not. Do you know that Newton, the father of modern physics right, he wrote a paper about the existence of God. And he wrote paper against the Trinity. He wrote a paper of why it doesn’t make any sense for a God to have a son. He wrote a paper like literally, it’s like he wrote a Tafseer on Surah Al-Ikhlas. That’s what it feels like when you’re reading. And these are like the pioneers of modern science, and they is not like one or two but there are multiples of them that actually saw science as means of confirming God’s existence not denying Him.  And these are the pioneers of modern science from the western world and I’m not talking about Muslim scientists. But somehow there is this delusion, there is this gap being made as though when you’re studying more science you’re supposed to believe in science instead of believing in God. It’s like its one or the other.

 The Quran challenges us to study science. It wants us to study science because the more we study science, the more we appreciate creation. And the more you appreciate creations, if there is any good left inside you, you will be grateful. To whom you will be grateful to? Not the creation but its Creator. You know, the physician will be much more grateful because he sees the heart beating in the surgery and he has seen this design. This incredible machine, he has seen how that worked. Up close and personal. He said “mine is still beating inside mine, Alhamdulillah” He has seen those things, he has seen up close and personal. 

I know that I’m way beyond my time but I will make one quick reference before close my talk. A lot of young people are here, so I’ll make reference to the show. Probably some of you may have seen it. I have seen one or two episodes of the show because I’m curious somebody told me about it. The TV show “House”. You can raise your hands, it’s okay I will accept your istisghfar; I’ll make dua for you. (Joke) Basically the idea of the show is that we have this super intelligent physician to whom crazy cases come and nobody can figure out what is wrong with the patient and he is this supper crazy genius doctor who solved this case by the end of the episode. That is usually how these episodes were right? But at the same time this genius doctor happens to be what? If anybody knows about the show. As far as his believes are concerned what is he happened to be? He happens to be an atheist.  So the idea is, he is so intelligent and if believing in God was an intelligent idea, the first kind of person who would have believed is the person like him.

 Though this is not a philosophy class but I want you to walk away with 2 terms, deductive reasoning and abductive reasoning. You know when a patient comes to him; he throws a bunch of diseases on the board. “This could be wrong, this could be wrong” And he just keep making guesses at this point. And as soon as he throws all the possibility on the board, he gives each one of them a shot as though it’s the truth. He gives it a try. And then the patient gets worse and he goes “Okay, clearly it’s not the first one, we got to move to the second one” Then they try the second one, thats not working, they cross it out and they move to the third one. Have you seen this process?

 They look at a possibility, they test that possibility, they experience that possibility and at the end when it doesn’t work they move on. But they try it first. He never does that with believing in God. That works for him when he is dealing with patients. He doesn’t use that process when it comes to faith. He doesn’t say “okay, let me throw out the possibility that there is a God, that there is a revelation. Let me exhaust my research into this revelation, into this God. So let’s see if I can actually clearly come towards proof that he doesn’t exist. And by the way, another interesting about his philosophy is that he will not move on to another disease until he is absolutely clear that that’s not the problem. Nobody believes that is the disease, he is the only one with blind faith that “I know that this is the disease that he’s got” He has blind faith in the disease that he can’t prove. He has got a gut feeling. His Rooh is telling him that that is the disease. But he doesn’t do that, so that is abductive reasoning.

You know when you explore a possibility you give it a chance and you really exhaust your energy into exploring it. That’s abductive reasoning. But when he says, “No, logically speaking how can there be a God? If God existed, that would have happened” And you would remain in the world of ‘if and then’. You will remain in the world of hypothesis and you’ve never physically experience anything or try anything. That is deductive reasoning. The Quran is entirely abductive reasoning. Our experience in the world, how it leads to success.  We don’t speak the hypothesis alone.

Anybody that wants to be successful, uses abductive reasoning. They follow something, they try they fail they try something else. They keep moving. This is the journey of Ibrahim (as) that he was trying to teach his followers. The sun, it doesn’t work out. The moon no, not that it keeps changing faces. You know what, it is a journey that was taking place. The bottom line, the reason I was mentioning all these things to you while I have a lot of other things to talk about when it comes to this discussion, “Do not think just because people such as the atheists or the agnostics or whatever are presenting to you certain philosophical argument that you don’t have the counter argument” (oooh that’s it, they have got this mystery solved) And these billions upon billions of people that have believed in Allah  and have naturally believed in Allah, societies all over the world, all over the world Mushriks, Muslims, doesn’t matter. Some concepts of God have always been there and atheism is not the beginning, it’s not the beginning state of society. Some people pulled out of theism into atheism and usually it’s because of some personal reasons. Barakallahu fi Walakum, Wasalamualaikum Warahmatullah Wabarakatuh.
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