Marriage in Islam

"And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your hearts. Verily in that are signs for those who reflect." (Qur'an 30:21)

In the Qur'an, the marriage relationship is described as one with "tranquility," "love" and "mercy." Elsewhere in the Qur'an, husband and wife are described as "garments" for each other (2:187). Garments offer protection, comfort, modesty, and warmth. Above all, the Qur'an describes that the best garment is the "garment of God-consciousness" (7:26).

Muslims view marriage as the foundation of society and family life. In a practical aspect, Islamic marriage is thus structured through legally-enforceable rights and duties of both parties. In an atmosphere of love and respect, these rights and duties provide a framework for the balance of family life and the fulfillment of both partners.

While these are the Islamic ideals, we all need help achieving them sometimes. See these online articles for further ideas and support for your marriage.
source : http://islam.about.com/blmarriedlife.htm

Greatness of God

Many people are terribly confused on many words of the holy Quran. For example, they are very unhappy for not being able to see God almighty directly or even can not see seven universes yet. But one should understand that the holy Quran is super-science(absolute truth) but we, human beings, are dealing with science so it is natural that we can not comprehend all the super-science, the Holy Koran. God says about the super-scientific nature of the Holy Koran very clearly,

"[The Noble Quran 3:7] He sent down to you this scripture, containing straightforward verses - which constitute the essence of the scripture - as well as multiple-meaning or allegorical verses. Those who harbor doubts in their hearts will pursue the multiple-meaning verses to create confusion, and to extricate a certain meaning. None knows the true meaning thereof except GOD and those well founded in knowledge. They say, "We believe in this - all of it comes from our Lord." Only those who possess intelligence will take heed."

Therefore, first we should try to understand the greatness of God(Allah in Arabic) almighty. How great the almighty God is! If we look and ponder some samples of His creations we could at least reach toward a rough conclusion.

"[23:17] We created above you seven universes in layers, and we are never unaware of a single creature in them."

"[71:15] Do you not realize that GOD created seven universes in layers?"

In which galaxy we are residing, the Milky Way, consists of about 200 billion stars, with our own Sun being a fairly medium-sized but very special one. Milky Way is a fairly spiral galaxy. When we leave the planet Earth toward the sun, at the speed of light in vacuum, we could reach the sun after 93,000,000 miles traveling and it takes 8 minutes. It will take us more than 50,000 years at the speed of light to exit our galaxy.

From the outer limit of the Milky Way, our planet Earth is invisible. Not even the current most powerful telescope can detect our tiny "Earth." We have to spend more than 2,000,000 years at the speed of light(300000000 meter/sec) to reach our next-door galaxy. At least 10,000,000,000 years, at the speed of light, must be spent to reach the outer limit of our observable universe. From the outer limit of our universe, even the Milky Way is like a spot of dust in a large room.

The second universe surrounds our innermost and smallest observable universe. The third universe is larger than the second, and so on. Can you imagine the vastness of the first, outermost universe? This incomprehensible vastness is "within the fist of God's hand."

[39:67] They can never fathom the greatness of GOD. The whole earth is within His fist on the Day of Resurrection. In fact, the universes are folded within His right hand. Be He glorified; He is much too high above needing any partners. God's greatness is represented not only by the fact that He holds the seven universes in His hand, but also by the fact that He fully controls every atom, even subatomic components, everywhere in the great universe.

Like a great intellect Luqman advised to his son,

"[31:16] "O my son, know that even something as tiny as a mustard seed, deep inside a rock, be it in the heavens or the earth, GOD will bring it. GOD is Sublime, Cognizant."

God's recording system is so complicated, precise and sophisticated!

"[99:6-8] On the resurrection day, the people will issue from every direction, to be shown their works. Whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it." Finally we must remember once again how great God is! Let us ponder the following Noble verse.

[18:109] Say, "If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out, even if we double the ink supply."

Visit one of the best Islamic resources site www.progressive-muslim.org for learning the real Islam, free from all superstitions, hype and peaceful, real progressive which is absolutely essential for humanity.

Muhammad Al-Ghazali - II

A consistent line in Sheikh Muhammad Al-Ghazali's career was his unwavering stand in support of what he believed to be right. He considered social justice one of the principal aims of Islam. He, therefore, wrote extensively about every aspect of social injustice, advocating a return to Islamic values which were certain to ensure justice for all.

Early in his career, when Egypt was under the monarchy, Al-Ghazali felt that the capitalist system imported by the British colonialists and managed by foreign businessmen left the masses in dire poverty. He also felt that the concentration of large agricultural areas in the hands of the few meant that the majority of rural people in Egypt were enduring clear injustice. He wrote his first book Al-Islam wal-Awdaa' al-Iqtisadiyah, or Islam and Economic Conditions. This is not a book to evaluate different economic theories or systems, but a study of general Islamic principles outlined by Islam, and how they relate to the modern world, ensuring social justice for all. At the time of its publication, it attracted much interest, because it showed the Islamic approach to economic realities and how they affect people's lives.

His second book followed in the same line, but this time he discussed socialist systems as viewed by Islam. His third book sought to establish Islam as clearly distinct from all economic philosophies, particularly communism and capitalism. Sheikh Al-Ghazali was a prolific writer. In this period, he wrote several books, prominent among which was one devoted to explain the Islamic attitude to political dictatorship. He also wrote Ta'mmulat fil-Deen wal-Hayat, or Thoughts on Religion and Life. This was followed by Aqeedat Al-Muslim, or a Muslim's ideological beliefs, and Khuluq Al-Muslim, or a Muslim's moral values.

At one stage, Al-Ghazali found himself taking a very tough attitude against one of his friends, Khalid Muhammad Khalid, who was also a graduate of Al-Azhar, a great speaker and a writer of very powerful style. Khalid went through a period of doubt which culminated in his writing of a book, Min Huna Nabda', or Our Starting Point, in which he advocated a highly secularist line.

He went against many central Islamic values. Sheikh Al-Ghazali felt he had to reply to his old friend, publishing several articles showing Khalid's deviation and erroneous understanding of Islam. What is important to realize here is that this was a duel between two refined writers with highly powerful styles, who greatly valued their independence and freedom of thought. Sheikh Al-Ghazali's articles were subsequently published in a book under the title Min Huna Na'lam, or Where to Acquire Knowledge. The distinctive characteristic of Al-Ghazali's reply to Khalid was that it steered away from personal abuse and ridicule, to which he himself was subjected at various times in his career. He wrote about the subject in contention, but never against the man himself. In fact, when some people advocated that Khalid should be deprived of his Al-Azhar degree, Al-Ghazali wrote objecting to that.

It took Khalid several years to realize his mistake but, with God's grace, he was able to revise his standpoint and abandon all ideas that were incompatible with Islam.

Sheikh Al-Ghazali was a passionate man who was constantly preoccupied with the concerns of the Muslim community. He keenly felt that the Muslims have the right medicine that was certain to cure all the social ills of humanity and was aware that their backwardness meant that they were unable to help themselves, let alone provide solutions for others. But he also realized that different quarters wanted the Muslims to remain isolated from their faith and the Islamic way of life. Therefore, he devoted all his efforts to promote Islamic revival in every way he could. He felt that the most important element in such revival was a better understanding of Islam, and a correct understanding of the realities of our present world and the forces that influence world events. He was very happy whenever he heard of anything that improved the situation of any Muslim community or individual, and shared in the sorrow of any Muslim who met with misfortune or hardship. This is best reflected in his attitude toward the military government in Egypt.

When the monarchy was overthrown, Al-Ghazali felt that the officers who staged the revolution intended to bring real reforms.

He trusted Nasser and felt that he was a good man who wanted to serve his people. Nasser was keen at the time to give an impression that he truly wanted Islam to shape the life of the Egyptian people. But what he really wanted was to draw some religious elements to his side while he leveled a sever blow to the Muslim Brotherhood. There were many who trusted Nasser, and one of these was Sheikh Al-Ghazali, forming his views on the basis of certain indications he might have personally seen or heard, or were reliably confirmed to him. But this was most probably what Nasser himself wanted Al-Ghazali to understand as part of his attempts to divide the Muslim Brotherhood.

But Al-Ghazali was soon to realize that Nasser was no friend of Islam or Islamic revival. Indeed, he felt that Nasser was only trying to exploit Islam and turn it to his own advantage whenever he felt that this served his goals. Hence, true to form, Al-Ghazali felt that his own stand was in opposition to the military dictatorship. He heartily grieved to hear of the torture and killings of Muslim Brotherhood detainees in Egyptian prisons. He did not hesitate to make his stand clear in several of his books, including the one which he called Haqiqat Al-Qawmiyah Al-Arabiyah, or the True Nature of Arab Nationalism. He also expressed his opposition when Nasser utilized Al-Azhar to award an honorary degree to Sukarno, the Indonesian President. He then pointed out that Nasser consistently stood against Islamic interests in every conflict involving Muslims against non-Muslims, although Al-Ghazali himself was present when Nasser and his colleague, Kamal Al-Deen Hussain, gave their solemn pledges to make their revolution a tool to serve Islam and Muslims.

In 1962, Sheikh Al-Ghazali and Khalid Muhammad Khalid were among 250 Egyptian personalities appointed by Nasser to discuss the future orientation of Egyptian government and society. The two old friends were still taking opposite lines, but both spoke out in clear opposition to Nasser's dictatorship. While Khalid spoke out in defense of freedom, Al-Ghazali emphasized the need for Egypt to show its clear and true independence, which could only be demonstrated through legislative independence. It must also have its own distinctive traditions, to be reflected even in its fashion and clothes of both men and women.

It could not be truly independent if it continued to be merely a distorted version of Western society. This led to a direct confrontation between him and Nasser, who at the time wanted to appear to listen to all sections of society. However, government supporters and Communists launched a sustained attack against Al-Ghazali. A Communist cartoonist, Salah Gahin, continued to publish in the leading newspaper Al-Ahram a cartoon ridiculing Al-Ghazali every day over two weeks. This caused a great deal of anger among many Egyptians. On 1 June 1962, a huge demonstration moved out of Al-Azhar after Friday prayer and marched to Al-Ahram. They tried to carry Sheikh Al-Ghazali over their shoulders but he refused. The publishers felt that their position was precarious and they ended this ludicrous attack.

source : http://www.islamicity.com

Studying Islam

To challenge the simplistic notion that Islam is still in its medieval period, we must engage it academically for its own sake - not simply out of self-interest

Interest in Islamic studies has expanded in recent years, but not always for the best of reasons. In the late 19th and early 20th centuries, the powers of the day needed to understand the religious motivations of their colonized subjects. The rule, for decades, was the self-interested study of Islam; objective academic discipline was the exception.

How much further have we come today?

"Islamic studies" now seem equally driven by non-academic motives.

Western societies are grappling with three distinct Islam-related factors: a new, visible generation of Western Muslims, accelerating migratory flows and terrorism, seen as a threat to both the West and the Islamic world.

International politics- the Israeli-Palestinian conflict, war in Afghanistan and Iraq, threats against Iran, eventual Turkish membership in the European Union - also impinge on the field, as scholars attempt to understand, to prevent and even to mobilize against the perceived danger of violent Islamism. Key questions are often framed in binary terms, as a clash of civilizations. In each of these instances, Islamic studies are directly or indirectly involved in the attempt to understand and to prevent, to protect, to dominate or even to fight the adversary of violent Islamism.

It comes as no surprise that sociologists, political scientists and terrorism experts produce reams of research on Islam, Muslims, identity, immigration, Islamism, radicalization, violence and terrorism. Much of their work is funded or commissioned by government agencies or major corporations. Today, like yesterday, non-academic criteria propel and justify research.

But this carefully orchestrated infatuation with Islamic studies reduces several centuries of Islam's legal heritage, philosophy, mystical thought, and social and political vitality to a subsidiary position. Beyond the concern generated by the conflict in Iraq, the richness of the Sunni and Shia traditions and their millennia-long relationship earns only lip service. Rationalist philosophers such as Averroes are cited as examples of "reasonableness," while the thought of Islam's many eminent theologians and thinkers is ignored.

The time has come for universities in the West to reconcile themselves with an approach to other civilizations and cultures - particularly that of Islam - driven neither by ideological agendas nor collective fears.

The "global war" against "radicalization and terrorism," that would make contemporary Islamic studies a discipline besieged by dangerously utilitarian political considerations must give way to a holistic vision.

If we are serious about respecting the diversity of civilizations, about the need for dialogue, about promoting common values, we must urgently rethink the content of our curricula. The courses of study offered in our universities must embrace the study of religion, of theology and theological scholarship, of the teaching of Islamic law and jurisprudence.

It is generally accepted that practicing Jews, Christians, Hindus or Buddhists can perform their academic duties objectively. Muslim faculty members, however, face serious obstacles. Practicing Muslims may see their objectivity questioned and be expected to espouse "pro-Western" views.

The commonplaces of violence and terrorism and the insistence that "Islamic authorities" denounce these abuses conceal from us a world caught up in intellectual ferment. From Morocco to Indonesia, from the United States to Australia by way of Europe and Turkey, a body of fresh and audacious Islamic thought is emerging. It is not only the work of thinkers known to and recognized by the West.

Today, an evolutionary process is sweeping through every Islamic society. Any Islamic studies curriculum must turn serious attention to this intellectual effervescence, which in turn implies mastery of Arabic, Farsi, Urdu and other languages.

Only then can Islamic studies challenge the simplistic notion that Islam is still in its medieval period, that it must evolve and experience its own renaissance before it can catch up with the West and modernity. For when such academic preconditions become a prerequisite, the study of a religion or civilization ceases to be academic or objective. It feeds into ideology and justifies domination.

If contemporary Islamic studies are to evolve in a meaningful way, we must distinguish between Islam and Muslims on the one hand, and political Islam, Islamism and Islamists on the other. Even if this has been done, there remains room for serious critical reappraisal of the instruction on offer in many of our universities.

How else to explain why certain violent groups are lent an interpretative authority based on little more than either willful negligence ... or ignorance? Perhaps the outstanding example of this treatment is Ibn Taymiyya, the 13th-century scholar who some consider the quintessential extremist thinker. The speech and actions of today's violent Islamists become windows through which the Islamic heritage, and Islamic scholars themselves, are interpreted and judged.

Contemporary Islamic studies face another major challenge: that of reconciling students drawn to the field with this complex, multilayered and multidimensional world. Knowledge of languages, cultures, memories and histories, of social dynamics and evolution are the essential parameters if we are to study the other as he actually is, and not as a demographic, cultural or political threat.

As more and more Western Muslims enroll in Islamic studies programs, they bring with them their "insider's" knowledge and sensibilities.

Meanwhile, professors and instructors have begun to question the old paradigms more insistently, to objectify "Islam," to transform it into a more coherent, more complete and ultimately more academic discipline.

Islamic studies must be taken seriously. Politicians, university administrators, faculty and students must say so; they must make a firm commitment to re-evaluate critically and constructively what our academic institutions offer today.

source : http://www.islamicity.com