Palestine Bleeds: Should Obama Enter?

Explaining Barack Obama's circumspect reaction to the bombing of Gaza, his chief political advisor, David Axelrod, correctly noted that "we can only have one President at a time." But in three weeks that temporary pass for Obama will expire.
Hearing, like the rest of us, the great sucking sounds American jobs make as they disappear into the swamp that until recently was the American economy, President Obama will no doubt desire to concentrate his formidable intellect on the details of a rescue operation, particularly since its required character and dimensions remain disturbingly opaque even to our economic Laureates. But in this as in so many other instances of human desire, its fulfillment is doubtful.
The US has been embroiled in the Middle East for the better part of a century precisely because of the American elite's conviction, still sound, that political convulsions anywhere in that region threaten the health of the American economy when it is good and promise to aggravate its condition when it is bad. What follows is that even if his sole concern were the Great Recession already upon us, Obama could not ignore the conflict between Israel and the Palestinians that has for decades oozed poison into the bloodstream of America's relations with the peoples of the Middle East and beyond.
Since September 11th, 2001, the economy, however ill it may be, cannot be any President's sole preoccupation. So for reason of our physical as well as our economic security, as President, Barack Obama cannot await a more auspicious time to attempt to cauterize this chronic infection on the Middle East's Mediterranean flank.
The region is filled with burning fuses of varying length. Last Saturday the short one in Gaza detonated its explosive charge. How could it be otherwise? After all, Gaza and the so-called "West Bank" territories occupied by Israel during its 1967 war with Edypt, Syria and Jordan, are in effect open-air prisons filled with entire families to the gross number of roughly a million and one-half who are presumed guilty, whatever their other acts or omissions, of the crime of not being Israelis. Like the inhabitants of closed prisons around the world, they have no rights, whether among other things to leave or to enjoy due process in the event they are accused of plotting against the prison administration. And since their term is of indeterminate length, they have no future.
In the case of the prison of Gaza, for reasons of political and economic efficiency the heavily armed guards have been withdrawn to the periphery but with a license to re-enter whether by land or air and kill prisoners deemed to be planning or actually executing attacks (whether for revenge or in the forlorn hope of achieving liberation) on the prison guards or the society that employs them. As long as incarceration continues, fuses will remain short.
The unknown confronting Barack Obama is whether the detonation in Gaza, with its scenes of death, grief and mutilation broadcast to the entire Moslem world and with more of such scenes promised, will accelerate slower burning fuses in other parts of the region or will in the wider reaches of the Islamic world (including Europe) provide what one leading counter-terrorism expert calls the "biographical triggers" that launch young people already persuaded by the narrative of victimization woven into the fabric of contemporary Islam, to opt for jihad. A prudent man plans in this instance for worst case scenarios. And prudence in the pursuit of his ends is a hallmark of the President Elect. But what do the objective conditions of the conflict, as well as the prevailing American understanding of those conditions, allow him to do once he has resettled in the White House? To that question I will turn in my next blogs.


From : http://www.islamicity.com/m/news_frame.asp?Frame=1&referenceID=41706

Islamic New Year

Muslims do not traditionally "celebrate" the beginning of a new year, but we do acknowledge the passing of time, and take time to reflect on our own mortality.

Muslims measure the passage of time using the Islamic (Hijrah) calendar. This calendar has twelve lunar months, the beginnings and endings of which are determined by the sighting of the crescent moon. Years are counted since the Hijrah, which is when the Prophet Muhammad migrated from Mecca to Madinah (approximately July 622 A.D.).

The Islamic calendar was first introduced by the close companion of the Prophet, 'Umar ibn Al-Khattab. During his leadership of the Muslim community, in approximately 638 A.D., he consulted with his advisors in order to come to a decision regarding the various dating systems used at that time. It was agreed that the most appropriate reference point for the Islamic calendar was the Hijrah, since it was an important turning point for the Muslim community. After the emigration to Madinah (formerly known as Yathrib), the Muslims were able to organize and establish the first real Muslim "community," with social, political, and economic independence. Life in Madinah allowed the Muslim community to mature and strengthen, and the people developed an entire society based on Islamic principles.

The Islamic calendar is the official calendar in many Muslim countries, especially Saudi Arabia. Other Muslim countries use the Gregorian calendar for civil purposes and only turn to the Islamic calendar for religious purposes.

From : http://islam.about.com/cs/calendar/a/hijrah_calendar.htm

Islamic Sources : Quran And Sunnah

Qur'an

”The ultimate manifestation of God's grace for man, the ultimate wisdom, and the ultimate beauty of expression: in short, the word of God.”

This is how the German scholar, Muhammad Asad, once described the Qur'an, and if one were to ask any Muslim to describe it, they would most likely offer similar words. The Qur'an, to the Muslim, is the irrefutable, inimitable Word of God.

The Qur'an was revealed by God Almighty to the Prophet Muhammad (pbuh) over a period of twenty-three years. The Prophet (pbuh) himself had no role in authoring the Qur'an, and was simply inspired to speak what he heard from the Divine Creator :«"He (Muhammad) does not speak of his own desire. It is no less than an Inspiration sent down to him."» [53:3-4]

The Qur'an was revealed in Arabic. It is composed in a style so unique, that it cannot be deemed either poetry or prose, but somehow a mixture of both. The Qur'an is inimitable; it cannot be simulated or copied, and God Almighty challenges mankind to pursue such an endeavor if he thinks he can: «"Or do they say he forged it? Say: Bring then a chapter like unto it, and call (to your aid) anyone you can, beside God, if it be you speak the truth." »[10:38].

The Qur'an's language is indeed sublime, its recitation moving, as one non-Muslim scholar noted, it was like “the cadence of my heartbeat”. Due to its unique style of language, the Qur'an is not only highly readable, but also relatively easy to remember. This latter aspect has played an important role not only in the Qur'an's preservation, but in the spiritual life of Muslims as well. God Himself declares, «"And We have indeed made the Qur'an easy to understand and remember; then is there anyone that will receive admonition?" »[54:17]

One of the most important characteristics of the Qur'an is that it remains today, the only holy book which has never changed; it has remained free from any and all adulterations. Sir William Muir noted, "There is probably in the world no other book which has remained (fourteen) centuries with so pure a text."
The Qur'an was written down during the lifetime and under the supervision of the Prophet, who himself was illiterate, and it was compiled together shortly after his death by a rigorous method which scrutinized both written and oral traditions. Thus its authenticity is unblemished, and is its preservation is seen as the fulfillment of God's promise: "We have, without doubt, sent down the Message, and We will assuredly guard it from corruption." [15:9]

The Qur'an is a book which provides the human being the spiritual and intellectual nourishment he/she craves. Its major themes include:

• the oneness of God,
• the purpose of human existence,
• faith and God-consciousness,
• the Hereafter and its significance.

The Qur'an also lays a heavy emphasis upon reason and understanding. In these spheres of human understanding, the Qur'an goes beyond just satisfying the human intellect; it causes one to reflect on implications. There are Qur'anic challenges and prophecies. One of the most exciting fields in recent years has been the discovery that, of the significant amount of scientific information in the Qur'an, including:

• the event of the Big Bang,
• embryological data,
• and other information concerning astronomy biology, etc.,

There is not a single statement that has not been borne out by modern discoveries. In short, the Qur'an fulfills the heart, the soul, and the mind.

Perhaps the best description of the Qur'an was given by Ali, the cousin of Prophet Muhammad (pbuh) when he expounded upon it as,
“"The Book of God. In it is the record of what was before you, the judgment of what is among you, and the prophecies of what will come after you. It is decisive, not a case for levity. Whoever is a tyrant and ignores the Qur'an will be destroyed by God. Whoever seeks guidance from other than it will be misguided. The Qur'an is the unbreakable bond of connection with God; it is the remembrance full of wisdom and the straight path. The Qur'an does not become distorted by tongues, nor can it be deviated by caprices; it never dulls from repeated study; scholars will always want more of it. The wonders of the Qur'an are never ending. Whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path."” [Al-Tirmidhi]


Sunnah

The term Sunnah comes from the root word sanna, which means to pave the way or make a path easily passable, such that it becomes a commonly followed way by everyone afterwards.

Thus sunnah can be used to describe a street or road or path on which people, animals, and cars travel. Additionally, it can apply to a prophetic way, i.e. the law that they brought and taught as an explanation or further clarification of a divinely revealed book. Normally, the prophetic way includes references to his sayings, actions, physical features and character traits.

From the Islamic standpoint, Sunnah refers to anything narrated or related about the Prophet Muhammad (pbuh), authentically traced to him regarding his speech, actions, traits, and silent approvals, before and after the revelation.

Each narration is composed of two parts: the isnad (the chain of people who narrated a particular narration) and the matn (the actual text of the narration). The isnad must comprise upright and sincere individuals whose integrity is unquestionable.


The Speech of Prophet Muhammad (pbuh)

The speech of Prophet Muhammad (pbuh) refers to his sayings. For example, he said: “"Actions are judged by their intentions; everyone will be rewarded according to his/her intention. So whoever migrates for the sake of Allah and His Prophet then his migration will be noted as a migration for the sake of Allah and His Prophet. Conversely, one who migrates only to obtain something worldly or to marry a woman, then his migration will be worth what he had intended." ”[Bukhari].

The Prophet (pbuh) also said: “"Whoever believes in Allah and the Last Day, should say something good or keep quiet. " ”

The above two accounts clearly show that the Prophet (pbuh) spoke these words. Consequently, these are known as his speech.

The Actions of Prophet Muhammad (pbuh)

His actions pertain to anything he did, as authentically reported by the Sahabah (Companions).
For instance, a companion of the Prophet, Hudhayfah reported that whenever the Prophet (pbuh) got up at night, he would clean his teeth with a tooth-stick.
Also his wife, A'ishah reported that the Prophet (pbuh) loved to do everything starting with the right side - putting on shoes, walking, cleaning himself, and in all his affairs generally.

The Silent Approvals of Prophet Muhammad (pbuh)

His silent approvals on different issues meant his not opposing or minding what he saw, heard or knew of the actions or sayings of his Companions.
On one occasion, for example, the Prophet (pbuh) learned of actions of some of his Companions from other Companions. Soon after the battle of Khandaq, Prophet Muhammad (pbuh) gave the order to the Companions to move quickly to surround the tribe of Banu Quraydah, encouraging them to hurry so that perhaps they would pray 'Asr (the late afternoon prayer) there. Some of the Companions of the Prophet (pbuh) responded immediately and left without praying 'Asr. They arrived after sunset, pitched camp and prayed 'Asr- after sunset. At the same time another group of Companions formulated their judgment differently. They thought that the Prophet (pbuh) was merely encouraging them to hasten to their destination, rather than to delay 'Asr until after sunset. Consequently, they decided to stay in Madinah until they had prayed 'Asr. Immediately thereafter, they hastened towards the tribe of Banu Quraydhah. When the Prophet (pbuh) was told of how each group responded differently to his announcement, he (pbuh) affirmed both judgments.

Everything authentically narrated concerning the Prophet's complexion and the rest of his physical features are also included in the definition of sunnah.

Umm Ma'bad described what she saw of the great Prophet (pbuh). She said: “"I saw a man, his face radiant with a bright glow, not too thin or too fat, elegant and handsome. His eyes had a deep black hue with long eyelashes. His voice was pleasant and his neck long. He had a thick beard. His long black eyebrows were beautifully arched and connected to each other. In silence, he remained dignified, commanding utmost awe and respect. When he spoke, his speech was brilliant. Of all people he was the most handsome and the most pleasant, even when approaching from a distance. In person, he was unique and most admirable. Graced with eloquent logic, his speech was moderate. His logical arguments were well organized as though they were a string of gems. He was not too tall or too short, but exactly in between. Among three, he appeared the most radiant and most vibrant. He had companions who affectionately honored him. When he spoke, they listened to him attentively. When he gave orders, they were quick to execute them. They rallied around him guarding him. He never frowned or spoke frivolously."” [Hakim]

Along with his physical features, his Companions also described his habits and behavior with people. Once Anas reported: “"I served the Prophet of Allah (pbuh) for ten years. Never once did he so much as express any bit of displeasure nor did he ever ask 'Why did you do it?' for something I did or 'Why didn't you do it?' for something I didn't do." ”

From the above we can clearly see that when the term sunnah appears in a general context referring to Prophet Muhammad (pbuh) it comprises anything narrated about the Prophet (pbuh) and authentically traced to him. Once a Muslim learns of the authenticity of any narration, he/she is obliged to follow and obey it accordingly. Such obedience is mandated by Allah as He declares «"...and obey Allah and His Prophet and do not turn away when you hear (him speak)."» [8:20]

At times, some Muslims are perplexed when people say that sunnah is something only recommended and is not mandatory. Thus they conclude that we are only required to follow the Qur'an and not the Sunnah. Such an argument results from a gross misunderstanding. Scholars of Islamic jurisprudence use the term sunnah to denote what is authentically established of Prophet Muhammad (pbuh) in deeds which were not subsequently made mandatory by Allah.

They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah denotes what is authentically established of Prophet Muhammad (pbuh) in deeds which he did voluntarily and which were not subsequently made mandatory by Allah. They further hold that this includes any saying of Prophet Muhammad (pbuh) where he encourages Muslims to do a particular task and compliments those who imbibe such attributes. Thus to them, the term sunnah refers to what is "recommended" and is not mandatory (in Arabic - "fard" or "wajib").

From the above, we can clearly see that the term sunnah takes on different meanings when used by different Islamic disciplines.


From : http://www.beconvinced.com/archive/en/article.php?

Allah (God)

Islam is the complete submission and obedience to Allah (God). The name Allah (God) in Islam never refers to Muhammad (peace be upon him), as many Christians may think; Allah is the personal name of God.

What do Muslims believe about Allah?

1. He is the one God, Who has no partner.

2. Nothing is like Him. He is the Creator, not created, nor a part of His creation.

3. He is All-Powerful, absolutely Just.

4. There is no other entity in the entire universe worthy of worship besides Him.

5. He is First, Last, and Everlasting; He was when nothing was, and will be when nothing else remains.

6. He is the All-Knowing, and All-Merciful,the Supreme, the Sovereign.

7. It is only He Who is capable of granting life to anything.

8. He sent His Messengers (peace be upon them) to guide all of mankind.

9. He sent Muhammad (peace be upon him) as the last Prophet and Messenger for all mankind.

10. His book is the Holy Qur'an, the only authentic revealed book in the world that has been kept without change.

11. Allah knows what is in our hearts.

These are some of the basic guidelines Muslims follow in their knowledge of God:

1. Eliminate any anthropomorphism (human qualities) from their conception of Allah. His attributes are not like human attributes, despite similar labels or appellations.

2. Have unwavering faith in exactly what Allah and Prophet Muhammad (peace be upon him) described Allah to be, no more, no less.

3. Eradicate any hope or desire of learning or knowing the modality of His names and attributes.

4. Believe totally in all the names and attributes of Allah; one cannot believe in some and disbelieve the others.

5. One cannot accept the names of Allah without their associated attributes, i.e. one cannot say He is Al-Hayy - 'The Living' and then say that He is without life.

6. Similarity in names (or meanings) does not imply similarity in what is being described (referents). As a robotics arm differs from a human arm, so the "hand" of Allah is nothing like a human hand, His speech is nothing like human speech, etc.

7. Certain words are ambiguous or vague in their meanings, and thus may be susceptible to misinterpretation. Only those meanings that are in accordance with what is specified by Allah and His Prophet (peace be upon him) are acceptable.

from : http://www.beconvinced.com/archive/en/article.php?articleid=0002&subcatname=Selected%20Articles