Islam People

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In the name of Allah, Most Merciful, Most Compassionate
All praise is to Allah, Whom we thank and seek for His help and forgiveness.
We seek refuge in Allah from the evils of ourselves and the burden of our evil deeds.
Whomsoever He guides, will never be misled, and whomsoever He misguides, will never find enlightenment.
I testify that there is none worthy of worship except Allah, and that Mohammad is His slave and Messenger.

Allah said, what translated means, “O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam” [3:102],

also, “Mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Eve), and from them both He created many men and women and fear Allah through whom you demand your mutual (rights), and (do not cut the relations) of the wombs (kinship)! Surely, Allah is Ever an All- Watcher over you.” [4:1]
and, “O you who believe! Keep your duty to Allah and fear Him, and speak (always) the Truth.” [33:70].

The best of speech is the Book of Allah, and the best of guidance is the guidance sent with Muhammad – peace be upon him. The worst of matters are Bid’ahs (innovations in the religion), every Bid’ah is a Dhalalah [misguidance], and every Dhalalah is in the Hellfire.

***Contents****

* A. The Magnificent Month
* B. Blessings of Ramadan
* C. Virtues of Fasting in Quran and Sunnah
* D. Ramadan and the Quran
* E. Virtues of the Quran
* F. Essential Elements of Fasting
* G. Acts Which Nullify the Fast (intentionally/involuntarily)
* H. Other Rulings

A. The Magnificent Month

Salman Al-Farisi (may Allah be pleased with him) narrated: “The Messenger of Allah (pbuh) addressed us on the last day of Sha’ban and said: “People, a great blessed month has come upon you, a month containing Laylat al-Qadr which is better than a thousand months. Allah has made fasting during it an obligation, and steadfastly observing its nights in worship a voluntary act. Whoever undertakes an act of obedience to Allah during this month with a righteous deed, it is as if he has performed an obligatory act at other times; and whoever performs an obligatory act during it is as one who performed seventy obligations at other times. It is the month of patience, and the reward for patience is Paradise. It is the month of goodwill, during which provisions are multiplied. Whoever feeds a fasting person will be compensated with forgiveness of sins and salvation of his soul from Hell. He will also receive a reward equal to that of the person he feeds, without causing him any reduction (in his good deeds).” (The Companions) said: “Not all of us can find something to feed a fasting person.”

The Prophet (pbuh) said: “Allah gives this reward to whoever feeds a fasting person even with just a taste of milk or dates, or a drink of water. Whoever quenches the thirst of a fasting person, Allah the Almighty makes him drink from my pond such that he will never feel thirsty again until he enters Paradise. It is a month whose beginning is mercy, whose middle is forgiveness and whose end is emancipation from Hell.

Therefore display four characteristics to a greater extent; with two of which you will please your Lord, and two you can not dispense with. The two with which you will please your Lord are to testify that there is no one deserving of worship except Allah, and to seek His forgiveness; whereas the two which you cannot dispense with are that you beseech Allah to place you in Paradise and that you seek refuge with Him from Hell.” [related by Ibn Khuzaymah and AlBayhaqi].

B. Blessings of Ramadan

Dear Muslim Brothers and Sisters! We are hosting soon inshaa’a Allah a unique, a generous and an honorable guest; a guest that visits us once a year and brings with it all sorts of goodness and happiness; a guest that brings with it the wide Mercy and Forgiveness of Allah; a guest that brings with it a smell of Paradise; a guest that makes the believer closer to Allah and His Paradise and away from Shaytan and Hell Fire. It is Ramadhan, the month of the Qur’an, the month of Mercy, the month of Forgiveness, the month of prayer at night and Suhoor, the month of solidarity and mutual help, the month of all blessings.

We are advised in our merciful religion of Islam to be kind and generous towards the guest, so what if the guest is the best of guests over the year? We should exert ourselves in generosity which is in this case good behavior and intense worship. It is from the immense mercy of Allah upon us that He made us Muslims and that He extended our lives till we reached this Ramadan. It is reported from some of the Salaf (Muslims of the first three centuries of Islam that the Messenger of Allah, salla Allahu alaihi wa sallam, praised in the well known famous hadith) that they used to pray to Allah during the six months before Ramadan to extend their lives so that they can fast Ramadan, and in the 6 months after Ramadan they would ask Allah to accept their fasting of Ramadan. Therefore, we have to be thankful to Allah that He allowed us to witness this Ramadan, so let us please Him during this month.

Why do we fast? It is from the nature of humans to ask and to wonder why they do things. Muslims do things to please Allah, and they can please Allah only by obeying Him and practicing His religion. Thus, in answer to this question “Why do we fast?” we respond that it is a commandment and a clear order from Allah upon us and we have no other choice but to obey Allah and please Him out of Love and Fear at the same time.

Allah says what means : “O you who believe, fasting has been prescribed for you as it has been prescribed for people before you so that you will (learn how to) attain Taqwa” (Qur’an, al-Baqarah, 2:183)

Ibn ‘Umar reports that Allah’s Messenger said: Islam is based on (the following) five (principles):

* 1. To testify that none has the right to be worshiped but Allah and Muhammad is Allah’s Messenger.
* 2. To offer the (compulsory congregational) prayers dutifully and perfectly.
* 3. To pay Zakat (i.e. obligatory charity)
* 4. To perform Hajj. (i.e. Pilgrimage to Mecca)
* 5. To observe fast during the month of Ramadan. [Bukhari]

Abu Hurairah narrates that one day while Allah’s Messenger was sitting with the people, a man came to him walking and said, “O Allah’s Messenger. What is Belief?” The Prophet said, “Belief is to believe in Allah, His Angels, His Books, His Apostles, and the meeting with Him, and to believe in the Resurrection.” The man asked, “O Allah’s Apostle, What is Islam?” The Prophet replied, “Islam is to worship Allah and not worship anything besides Him, to offer prayers perfectly, to pay the (compulsory) charity (i.e. Zakat) and to fast the month of Ramadan.” [The narration of Muslim has Hajj as well]. The man again asked, “O Allah’s Apostle What is Ihsan (i.e. perfection or benevolence)? The Prophet said, “Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.” Then the man left. The Prophet said, “Call him back to me.” They went to call him back but could not see him. The Prophet said, “That was Jibreel (Gabriel) who came to teach the people their religion.” [Bukhari].

Since Islam means submission to Allah, we have no other choice but to submit ourselves to Allah and obey His commandments. It is from the mercy of Allah towards us that while He prescribed on us fasting, He also showed us the greatness of fasting in this world and in the hereafter to make it beloved to us.

Abu Umaamah (r.a.a.) said: I said: O Messenger of Allah, tell me of an action by which I may enter Paradise. He said: Take to Fasting, there is nothing like it. [An-Nasaa’ee, Ibn Hibbaan, Al-Haakim, Saheeh]

In this hadeeth, the Prophet (s.a.w.) singled out fasting when asked about a deed that leads its doer to the best of rewards, Paradise. This fact alone is sufficient for us to understand the greatness of fasting. Mere knowledge of the importance and superiority of fasting, however, is not enough for a Muslim to attain Allah’s pleasure and then, in shaa’ Allah, His great reward.

Indeed, the Prophet (s.a.w.) has said: “Perhaps a person fasting will receive nothing from his fasting except hunger and thirst.” [Ibn Maajah, Ad-Daarimee, Ahmad, al-Baihaqee, Saheeh]

This hadeeth should raise our concern about fasting and increase our desire to perform this act of worship with the best intention and in accordance with the Sunnah of the Prophet (s.a.w.). The first step is for a Muslim to realize that Allah has prescribed fasting as a means of gaining Taqwa. Allah (swt) has also informed us that it is taqwa that distinguishes people in the His sight.

Allah says: “The most honoured by Allah amongst you are those best in taqwaa.” [49:13]

Ali ibn Abi Taalib was asked about the definition of taqwa, to which he answered: “[It is] Fear of the All-Mighty, acting upon the revelation, preparation for the day of travel [when we meet Allah], and contentment with a small amount.”

C. Virtues of Fasting as mentioned in the Quran and Sunnah

* The reward for fasting is immense, as mentioned in the following Hadeeth: “Every action of the son of Adam is given manifold reward, each good deed receiving ten times its like, up to seven hundred times. Allah the Most High said, ‘Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.’ for the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk.” [al-Bukhaaree]
* Also, Sahl ibn Sa’ said that the Prophet (s.a.w.) said: “Indeed there is a gate of Paradise called ar-Rayyaan. On the day of Resurrection those who fast will enter through it; no one enters it except for them, and when they have entered, it is closed so that no one enters it, so when the last of them enters it, it is closed, and whoever enters it drinks, and whoever drinks never becomes thirsty.” [Ibn Khuzaimah, Saheeh].
* Fasting is a shield against the Fire: “Fasting is a shield with which a servant protects himself from the Fire.” [Ahmad, Saheeh] and his saying (saws) “No servant fasts on a day in the path of Allah except that Allah removes the hellfire seventy years further from his face.” [related by the group except for Abu Dawood]
* On the Day of Judgement, “Fasting will say: O My Lord I prevented him from food and desires so accept my intercession for him.” [Ahmad, al-Haakim and Abu Nu’aim, Hasan]
* Fasting is a means for one’s sins to be forgiven. The Prophet (s.a.w.) said: “He who fasts Ramadhan, due to Iman and hoping for reward (from Allah) then his past sins are forgiven.” [al-Bukhaaree, Muslim]
* Fasting is an expiation for various sins, as mentioned in the Qur’aan, in verses: 2:196, 4:92, 5:89, 5:95 and 58:3-4.
* The supplication of the fasting person is answered: “There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim a supplication which he can make and will be granted.” [al-Bazzaar, Ahmad, Saheeh]
* The fasting person will be among the true followers of the prophets and the martyrs: ‘Amr ibn Murrah al-Juhaanee r.a.a. said: A man came to the Prophet (s.a.w.) and said: O Messenger of Allah, what if I testify that none has the right to be worshipped but Allah and that you are the Messenger of Allah, and I observe the five daily prayers, and I pay the zakaah, and I fast and stand in prayer in Ramadhan, then amongst whom shall I be? He said: Amongst the true followers of the prophets and the martyrs. [Ibn Hibbaan, Saheeh]
* Fasting is a shield against one’s base desires, as the Prophet (s.a.w.) told the youth: “O youths, whoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him.” [al-Bukhaaree, Muslim]

Once we realize the greatness of fasting and what achievement it leads to, we must put all our efforts in performing the fast in the best manner possible. And since fasting is worship, it must be done solely for Allah’s sake, and no intention is accepted, other than pleasing Allah and seeking His Face with all one’s sincerity. Without a correct intention, no deed is of any value in the Hereafter.

We Muslims must constantly verify our intentions and consider why we perform fasting. Do we do so merely because it is the practice of our parents and friends, or do we do so because it is part of our tradition, or perhaps because we simply want to conform to our environment in order to avoid any problems? A Muslim who realizes that only that which is with Allah remains, and that He (swt) is the only One who grants and withholds, would not be of those to which the Prophet (s.a.w.) alluded in the Hadeeth: “On the Day of Judgement, a caller will cry out, ‘Whoever performed a deed for someone other than Allah may seek his reward from that for which he performed the deed’” [Saheeh al-Jami].

D. Ramadan and the Quran

This is based on an extract from Ibn Rajab al-Hanbali’s “Lataif al-Ma’arif” (pp. 179-182), quoted by Fahd bin Sulaiman in “Kay nastafeed min Ramadan” (pp. 48-50)

————–begin quoting—————————

Ramadan has a special relationship with the Quran, of course, surah al-Baqarah:

“The month of Ramadan is the one in which the Quran was sent down … so whoever amongst you witnesses this month, let him fast it…” [Note: in the tafsir of this verse, it is mentioned that the word ‘so’ (fa) in this verse gives the following paraphrase of one aspect of the meaning of the ayah: “Fast this month BECAUSE it is the one in which the Quran was sent down” -- see Sifah Sawm an-Nabee (saws) [eng. version] by Ali al-Halabi & Saleem al-Hilali for elaboration of this

In the Two Sahihs, from Ibn Abbas: “that the Messenger of Allah SAS was the most generous person, and he would be at his most generous in Ramadan, when Jibril would meet him and make him rehearse the Quran, Jibril would meet him every night in Ramadan to do this …”

This hadith contains recommendation of the following:

* studying the Quran in Ramadan
* coming together for this purpose
* checking (one’s memory/knowledge of) the Quran with someone who has preserved it better
* increasing recitation of Quran in Ramadan
* The night time is the best time to recite, when other preoccupations are less & it is easier to concentrate, as in Surah Muzzammil.

Also, the hadith of Fatima (ra) from her father (saws), who told her that Jibril would rehearse the Quran with him (in Ramadan) once every year, and he did so twice in the year of his death (saws).

Then, Ibn Rajab talks about the situation of the Salaf during Ramadan:

“Some of the Salaf would finish (reciting the whole Quran) during the night prayer of Ramadan every 3 days, others every 7 days (e.g. Qataadah), others in 10 days (e.g. Abu Rajaa’ al-Atardi). The Salaf would recite Quran in Ramadan in Prayer as well as outside it.

Al-Aswad would finish the Quran every 2 nights in Ramadan; Ibrahim an-Nakh’i would do that in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Quran in 7 days, but in 3 days during Ramadan, and every night during the last 10. Ash-Shafi’i would finish the Quran 60 times in Ramadan, outside of Prayer, and similar is reported about Abu Hanifah. Az-Zuhri would say when Ramadan began: It is recitation of Quran & feeding people. Ibn Abdul Hakam said: when Ramadan began, Malik would leave reciting Hadith and sitting with the people of knowledge, and stick to reciting the Quran from the Mushaf. Abdur Razzaaq said: When Ramadan began, Sufyan Thawri would leave other acts of worship and stick to reciting Quran.

Aishah (ra) would recite from the Mushaf at the beginning of the day in Ramadan (i.e. after Dawn), until when the sun had risen, she would sleep. Sufyan said: Zayd alYaami would bring copies of Quran when Ramadan began and gather his companions around him…”

Ibn Rajab later continues: “the forbiddance of finishing reciting the Quran in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Quran to avail the time and place. This is the view of Ahmad, Ishaq & other imams, and the practice of others indicates this too, as has been mentioned.”

—————————————end of quote from book——————————

E. Virtues of the Quran

Shaykh `Abdul Qadir al-Arna’oot

(c) IIPH 1999

* “The best of you is he who learns the Qur’an and teaches it.” [al-Bukhari]
* “Will not any of you go to the masjid and learn or read two verses from the Book of Allah `azza wa jall? (For) that is better for him than two she-camels, and three (verses) are better for him than three (she-camels), and four (verses) are better for him than four (she-camels). And the number (of verses read in total) are better than the same number of camels.” [Muslim]
* “There is no envy (acceptable) except in two (cases): a person whom Allah has given the Qur’an and recites it throughout the night and throughout the day. And a person whom Allah has given wealth, that he gives out throughout the night and throghout the day.” [Al-Bukhari and Muslim]
* “Whoever reads a letter from the Book of Allah will receive a hasanah (good deed) from it (i.e. his recitation), and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is (considered as) a letter, rather Alif is a letter, Laam is a letter, and Meem is a letter.” [At-Tirmidhi, Ad-Darimi]
* “He who is skillful in reciting the Qur’an is with the unveiled, honorable, and pious (i.e. Hur al `Ain). And he who stutters when reading the Qur’an, (and its recitation) is difficult upon him, will receive two rewards.” [Al-Bukhari]
* “Verily he who has nothing of the Qur’an in his heart, is like a house (which has been) destroyed.” [At-Tirmidhi]
* “Read the Qur’an. For verily it will come forth on the Day of Resurrection as an intercessor for its readers.” [Muslim]
* “The Qur’an is an intercessor (which by Allah’s permission) intercedes, and an opponent (which is) truthful. He who appoints it as his leader, (then it) will lead him to Paradise. And he who puts it behind him, (then it) will lead him to the Fire.” [Ibn Hibban, Al-Bayhaqi, At-Tabarani, Sahih]
* “Fasting and the Qur’an will intercede for the slave on the Day of Resurrection. Fasting will say: ‘O My Rabb! I prevented him from food and desires, so accept my intercession for him.’ And the Qur’an will say: ‘I prevented him from sleep during the night, so accept my intercession for him.’ He (sallallahu `alayhi wa sallam) said: ‘And they will (be allowed to) intercede.’” [Ahmad, at-Tabarani, Al-Hakim, Sahih]
* “Maintain learning the Qur’an, by heart for verily it is greater in escaping from the chests of men than camels from their reins.” [Al-Bukhari and Muslim]
* “Verily Allah raises nations by this book (the Qur’an) and puts down (i.e. destroys) others by it.” [Muslim]
* “The likeness of the believer who reads the Qur’an is like that of citron; its taste is delicious and its scent is pleasant. And the likeness of the believer who does not read the Qur’an is like that of a date; its taste is delicious, yet it has no scent. And the likeness of a hypocrite who reads the Qur’an is like that of a basil; its scent is pleasant, yet its taste is bitter. And the likeness of a hypocrite that does not read the Qur’an is like that of a colocynth; its taste is bitter and it has no scent.” [Al-Bukhari and Muslim]
* “It will be said to the beholder of the Qur’an: ‘Recite, ascent and rattil (recite slowly and distinctly) as you used to rattil in the life of this world, for verily your level (in Paradise) is at the last verse you read.” [Abu Dawud, at-Tirmidhi, Sahih]
* “Read the Qur’an, put it into practice, do not abandon it, do not put grudges (upon others) through it, and do not eat and gain wealth through it.” [Ahmad, At-Tabarani, Sahih]
* “Read the Qur’an and through it seek the Face of Allah, Exalted be He, before there comes a nation that implements it like an arrow. They read it fast and they do not recite it slowly (to implement).” [Ahmad, Abu Dawud, Hasan]
* “Verily, the best of people with regards to voices, is he whom you feel fears Allah when he recites.” [Ad-Darimi, Sahih]
* From Anas ibn Malik, radhiallahu `anhu, (who said) that the Messenger of Allah, sallallahu `alaihi wa sallam, said to Ubay ibn Ka`b (radiallahu `anhu):
‘Verily Allah has ordered me to read upon you.’
He [Ubay] said: ‘Has Allah named me for you?!’
He [sallallahu `alaihi wa sallam] said: ‘Allah has named you for me.’
He [Anas] said: ‘So Ubay began to weep.’
[Muslim]
* “There is not a group which has gathered in a house from the houses of Allah, reciting the Book of Allah, and studying it between them, except that tranquility will descend upon them, mercy will befall them, the Angels will encircle them, and Allah will mention them to those who are with Him (i.e. the Angels). And he who falls short (in gaining knowledge and memorizing the Qur’an) should (be prompt in) action, (in) that which lineage (*) will not hasten him (to do).” [Muslim]
(*) For example, if someone is the son of a scholar and falls short in gaining knowledge and memorizing the Qur’an, then it is upon him to hasten in redeeming himself through studying and hard work, not by relying upon his lineage, i.e. him being the son of a scholar, king, or even being from the descendants of the family of the Messenger, sallallahu `alaihi wa sallam, etc. This meaning is taken from An-Nawawi’s explanation of Sahih Muslim. [Transl.]

F. The Essentials Elements of Fasting

Definition of Siyam (Fasting): Siyam in Arabic means “to abstain from something”.

For example, Allah says about Mariam (Mary) in the Qur’an that she said [meaning]: “Verily!, I have vowed a fast to the Most Beneficent (Allah) so I shall not speak to any human this day “[Maryam 19:26]. In religion (Islam) Siyam means “abstaining from food, drink, and sexual intercourse from dawn until sunset with the sincere intention of doing so (for the sake of Allah). Therefore the pillars of fasting are:

* 1-The intention: To sincerely fast for the sake of Allah. The intension need not be uttered. It is in reality an act of the heart which does not involve the tongue. It is a bid‘ah [innovation] to do so. The fact that one knows he is fasting the next day is “intention”. The fact of taking Suhoor is “intention. About sincerity in acts of worship Allah said in the Qur’an [in the meaning of]: “And they were ordained nothing else than to worship Allah, keeping religion pure for Him” [al-Bayyinah, Also the Messenger of Allah (S) said : Actions are judged according to the intention behind them, and for everyone is what he intended” [Bukhari and Muslim] The intention must be made before fajr and during every night of Ramadan and is valid if made in any part of the night. Hafsah reported that the Prophet (S) said: “Whoever does not determine to fast before fajr will have no fast” (that is it won’t be accepted) [an-Nasa’i, atTirmidhi, Abu Dawud, and others, Sahih].
* 2-Abstaining from the acts that break the fast: Allah says in the Qur’an [in the meaning of]: “Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall.” [al-Baqara, 2:187] ‘Adiyy Ibn Hatim said “When the Ayah “Eat and drink until the white thread becomes distinct to you …” was revealed, I took a black thread and a white thread and placed them underneath my pillow. During the night I looked at them to if I could distinguish between them. In the morning I went the Messenger of Allah and mentioned that to him and he said: ‘It is the black of the night and the white of the day.’” [Bukhari and Muslim] Therefore, the believer must fast from Fajr [dawn] to Maghrib [sunset].

G. Actions Which Nullify the Fast

The following acts, when done knowingly and deliberately in the days of Ramadhan, will invalidate the fast. In addition to being considered great sins, a person committing one of these acts will have to continue fasting the rest of the day that he/she committed it, and he/she is also required to take certain measures of reconciliation as indicated below.

* 1- Intentional eating, drinking – Allah says [in the meaning of]: “Eat and drink until the white thread becomes distinct to you from the black thread of the dawn. Then strictly observe the fast until nightfall.” [al-Baqara, 2:187]. This applies to the one who does so consciously. However, if a person eats or drinks forgetfully or accidently or is forced to do it, the fasting is intact, the day is not to be made up and the person should continue fasting. Abu Hurairah reported that the Prophet (S) said:”Whoever forgets he is fasting, and eats or drinks is to complete his fast, as it is Allah who fed him and gave him something to drink.” [Bukhari, Muslim and others] Ibn Abbas reported that the Prophet (S) said:” Allah has excused for my Ummah mistakes, forgetfulness and what they are forced to do”. [Tahawee, al-Hakim and Daraqutni; Sahih]. Similar to eating and drinking is smoking [besides being prohibited in itself] and letting any substance into the stomach. However, if a person eats or drink out of forgetfulness, then he/she should continue fasting and the day fasted is valid and counted and does not need to make up the day. This is based on the hadith of Abu Huraira in Sahih al-Bukhari: The Prophet said, “If somebody eats or drinks forgetfully then he should complete his fast, for what he has eaten or drunk, has been given to him by Allah.”. Similarly if a person breaks the fast before the actual maghrib (sunset) or after fajr because of a mistake in time recognition, he is not to make up the day.
* 2-Sexual intercourse – Just like eating and drinking Allah has forbidden sexual intercourse during the days of Ramadan; “Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knows what you used to do secretly among yourselves; but He turned to you and forgave you; so now associate (i.e. have sexual intercourse) with them, and seek what Allah Hath ordained for you (i.e. offspring), and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast till the night appears; but do not associate with your wives while you are in seclusion (I‘tikaf) in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint. [al-Baqara; 2:187] The ‘ulama’ [Scholars] differ about stimulating oneself [whether alone or with his wife or vise versa], without intercourse, to the point of ejaculation. Some of them treat it as complete intercourse, while others say that it does not invalidate the fast even though it causes a loss of its rewards.
* 3-Intentional vomiting – Abu Hurairah reported that the Prophet (S) said :”Whoever is overcome and vomits is not to make up the day. Whoever vomits intentionally must make up the day.” [Ahmad, Abu Dawud, at-Tirmithi and Ibn Majah; Sahih]
* 4- Failing to intend (i.e. with the heart) to fast from before the dawn of the day of fast.- (Note: voluntary or nafl fasting is excepted from this requirement) Intending to stop fasting at any moment during the day of fast. These last two actions are actions of the heart and are related to the intention which has been shown as being an essential element [or pillar] of fasting. These actions void the fast even if the person does not actually eat anything. This is because the intention is one of the pillars of the fast and, if one changes his/her intention, he/she has nullified his/her fast. Except intercourse, a day invalidated by such an action cannot be atoned by even fasting the whole life. Thus, in addition to the qadha’ [making up the day], the only way to atone such an act is by true and sincere repentance and strong determination never to do it. The only action, according to most scholars, which requires that both the day be made up and the act of expiation be performed is having sexual intercourse during a day of Ramadan. Abu Hurairah reported that a man came to the Messenger of Allah and said: “I am destroyed, 0 Messenger of Allah!” The Prophet asked: “What has destroyed you?” He said, “I had intercourse with my wife during a day of Ramadan.” The Prophet asked: “Are you able to free a slave?” He said, “No”. The Prophet asked: “Is it possible for you to fast for two consecutive months?” He said, “No.” The Prophet asked: “Is it possible for you to feed sixty poor people?” He said, “No.” The Prophet said: “Then sit.” A basket of dates was brought to the Prophet and he said to the man: Give this in charity. The man said: “To someone poorer than us? There is no one in this city who is poorer than us!” The Prophet laughed until his molar teeth could be seen and said: “Go and feed your family with it.” [Bukhari, Muslim and others] Most scholars say that both men and women have to perform the acts of expiation (Kaffarah) if they intentionally have intercourse during a day of Ramadan on which they had intended to fast.
* 5- Injections containing nourishment – Though this type of action is committed intentionally and thus falls under intentional eating and drinking, it is not considered as a sin if given to a sick person in need of it. All what is needed is to make up the day later. These injections are meant to give nourishment intravenously so that it reaches the intestines, with the intention of nourishing the sick person. Also if the injection reaches the blood-stream then it likewise breaks the fast since it is being used in place of food and drink. Similar is the use of drips containing glucose and saline solutions, and inhalers used by people sick of asthma. May Allah relieve all sick believers.

Involuntarily events that break the fast The fast is disrupted (and there is no point or reward then in continuing to fast) when a woman sees the blood caused by either of:

* 1-Menstruation
* 2-Post-childbirth bleeding, even if such bleeding begins just before the sunset, the fast of that day is rendered invalid. A woman in this case will have to fast a day later (qadha’) for every day (or part of day) that she missed. If a menstruating woman ceases bleeding before dawn, then she performs Ghusl (purifying shower) and intends to fast the next day. However, if blood flow ceases after Fajr then she performs ghusl, and starts praying as usual and the day has to made up after Ramadan. She may eat and drink during that day as it is an invalid day as Shaikh Ibn Othaymin observed. The Prophet (S) said: “Is it not that when she [the woman] menstruates, she does not pray nor fast?” We said: Yes indeed. He said: “That is the deficiency in her Deen [religion]. In another narration: “She remains not praying at night and refraining from fasting in Ramadan, that is the deficiency in her Deen”.[Muslim] The order to make up for the days of menstruation is reported in the lesson ‘Aishah gave to Mu‘aathah who came and asked her “Why is it that the menstruating woman has to make up her fasts but not the prayers?” ‘Aisha said: “Are you a Harooree(*) woman?” I (Mu‘aathah) said: “I am not a Harooree woman, but I wish to ask”. ‘Aisha said: “That used to come upon us and so we were ordered to make up the fasts and were never ordered to make up the prayers” [Bukhari and Muslim]

(*)Haroorees are the people of Haroora near Koofa [Iraq]. They had the belief of Khawarij who fought Ali radhiya Allahu ‘anh. They make it obligatory on the woman to make up her prayers if she menstruates. ‘Aisha feared that Mu‘aathah was among them.

H. Other Rulings Pertaining to Fasting

* The interval between the end of suhoor (the pre-dawn meal) and the start of the obligatory prayer is the interval sufficient to recite fifty Aayaat, as indicated by the Prophet (s.a.w.) and related by al-Bukhaaree and Muslim.
* Eating the pre-dawn meal (suhoor) contains many blessings and the Prophet (s.a.w.) ordered us to do take it, forbade us from leaving it and told us to take suhoor to make a distinction between our fast and the fast of the People of the Book. In spite of this, Ibn Hajar reports in Fathul-Baaree that there is Ijmaa that it is mustahabb (recommendation). Allah knows best.
* Falsehood, ignorant and indecent speech are to be avoided as they may render one’s fasting futile.
* A fasting person can begin fasting while in the state of Janaabah (major state of impurity that requires bath due to a sexual intercourse), as explained in Saheeh al-Bukhaaree and Muslim.
* Use of Siwaak (tooth-stick) is permitted. Likewise, washing the mouth and nose is permitted, but it should not be done strongly.
* The Prophet discouraged a youth from kissing while fasting, while he allowed an old man since he is able to control himself.
* Pouring cold water over one’s head and taking a bath contain no harm to a fasting person.
* It is the Sunnah of the Prophet and the practice of his companions to break the fast as soon as the Sun sets even if some bright redness remains upon the horizon. Muslims are strongly encouraged to hasten breaking the fast. The Prophet (s.a.w.) said: “The Deen will not cease to be uppermost as long as the people hasten to break the fast, since the Jews and the Christians delay it.” [Abu Daawood, Ibn Hibbaan, Hasan]
* The Prophet (s.a.w.) used to break his fast before praying and he used to break it with fresh dates, if not then with older dates. And if not with dates, than with some mouthfuls of water.
* The supplication of the fasting person when he breaks his fast is not rejected. The best du’aa’ (supplication) is that reported from Allah’s Messenger (pbuh). He used to say when breaking the fast: “Dhahaba-DH-DHama’u wabtallatil-’urooqu, wa thabatal ajru inshaa Allah.” (The thirst has gone, the veins are moistened and the reward is certain, if Allah wills.) [Abu Daawood, al-Baihaqee, al-Haakim and others, Hasan]
* The Prophet said: “He who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward.” [Ahmad, at-Tirmidhee, Ibn Maajah, Ibn Hibbaan, Saheeh]. Also, a fasting Muslim should not reject invitation of another Muslim to break fast.
* As for Lailatul-Qadr, the Night of Decree, that is better than a thousand months (see Soorah Qadr (97)), the Prophet (s.a.w.) told us: “Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven.” [al-Bukhaaree, Muslim]. That which is the most specific states, “seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth.” [al-Bukhaaree]
* The Prophet (s.a.w.) used to exert himself greatly during Lailatul-Qadr. He would spend the nights in worship, detaching himself from women and ordering his family with this. So every Muslim should be eager to stand in prayer during Lailatul Qadr out of Iman and hoping for the great reward. The Prophet (s.a.w.) said: “Whoever stands (in prayer) in Lailatul Qadr out of Iman and seeking reward then his previous sins are forgiven.” [al-Bukhaaree, Muslim]
* The supplication that the Messenger of Allah (s.a.w.) taught ‘Aa’isha, radiyallaahu ‘anhaa, to say when seeking the Night of Decree is: O Allah you are the one who pardons greatly, and loves to pardon, so pardon me.[at-Tirmidhee, Ibn Maajah,, Saheeh]
* It is Sunnah to pray Taraweeh in congregation and the one who knew best the practice of the Prophet (s.a.w.) at night, ‘Aa’isha, radiyallaahu ‘anhaa, said: “Allah’s Messenger did not increase upon eleven rak’ahs in Ramadhan, or outside it.” [al-Bukhaaree, Muslim]
* All who are capable should take advantage of the month of Ramadhan and perform I’ikaaf, i.e. fully attach oneself to worshipping in the mosque. One should inquire how the Prophet (s.a.w.) performed I’ikaaf.
* Zakaatul Fitr is prescribed by Allah as a purification for those who fasted from loose and indecent talk, and to feed the poor Muslims as a provision for eidul Fitr. One should inquire further about rulings related to it, especially upon whom it is obligatory and what is its quantity.
* The last but not the least, we should strive to constantly improve our worship and obedience of Allah the Most High, including once the month of Ramadhan is over, inshaa’ Allah

The oldest university in the world which is still functioning is the eleven hundred-year-old Islamic university of Fez, Morocco, known as the Qarawiyyin. This old tradition of Islamic learning influenced the West greatly through Spain. In this land where Muslims, Christians and Jews lived for the most part peacefully for many centuries, translations began to be made in the 11Ith century mostly in Toledo of Islamic works into Latin often through the intermediary of Jewish scholars most of whom knew Arabic and often wrote in Arabic. As a result of these translations, Islamic thought and through it much of Greek thought became known to the West and Western schools of learning began to flourish. Even the Islamic educational system was emulated in Europe and to this day the term chair in a university reflects the Arabic kursi (literally seat) upon which a teacher would sit to teach his students in the madrasah (school of higher learning). As European civilization grew and reached the high Middle Ages, there was hardly a field of learning or form of art, whether it was literature or architecture, where there was not some influence of Islam present. Islamic learning became in this way part and parcel of Western civilization even if with the advent of the Renaissance, the West not only turned against its own medieval past but also sought to forget the long relation it had had with the Islamic world, one which was based on intellectual respect despite religious opposition.

One of the major achievements of Islamic civilization is architecture which combines technology and art. The great masterpieces of Islamic architecture from the Cordoba Mosque and the Dome of the Rock in Jerusalem to the Taj Mahal in India display this perfect wedding between the artistic principles of Islam and remarkable technological know-how. Much of the outstanding medieval architecture of the West is in fact indebted to the techniques of Islamic architecture. When one views the Notre Dame in Paris or some other Gothic cathedral, one is reminded of the building techniques which traveled from Muslim Cordoba northward. Gothic arches as well as interior courtyards’ of so many medieval and Renaissance European structures remind the viewer of the Islamic architectural examples from which they originally drew. In fact the great medieval European architectural tradition is one of the elements of Western civilization most directly linked with the Islamic world, while the presence of Islamic architecture can also be directly experienced in the Moorish style found not only in Spain and Latin America, but in the southwestern United States as well.

One of the most important scientific instruments developed by Muslims was the astrolab which was also used widely in the west until modern time.

This Turkish miniature depicts a group of Muslim astronomers, who were the first astronomers in history to work in group

Islam inherited the millennial experience in various forms of technology from the peoples who entered the fold of Islam and the nations which became part of Dar al-islam. A wide range of technological knowledge, from the building of water wheels by the Romans to the underground water system by the Persians, became part and parcel of the technology of the newly founded order. Muslims also imported

China and whose technology they later transmitted to the West. They also developed many forms of technology on the basis of earlier existing knowledge such as the certain kinds of technology from the Far East such as paper which they brought from metallurgical art of making the famous Damascene swords, an art which goes back to the making of steel several thousand years before on the Iranian Plateau. Likewise Muslims developed new architectural techniques of vaulting, methods of ventilation, preparations of dyes, techniques of weaving, technologies related to irrigation and numerous other forms of technology, some of which survive to this day.

In general Islamic civilization emphasized the harmony between man and nature as seen in the traditional design of Islamic cities. Maximum use was made of natural elements and forces, and men built in harmony with, not in opposition to nature. Some of the Muslim technological feats such as dams which have survived for over a millenium, domes which can withstand earthquakes, and steel which reveals incredible metallurgical know-how, attest to the exceptional attainment of Muslims in many fields of technology. In fact it was a vastly superior technology that first impressed the Crusaders in their unsuccessful attempt to capture the Holy Land and much of this technology was brought back by the Crusaders to the rest of Europe.

The very name alchemy as well as its derivative chemistry comes from the Arabic al-kimiya’. ‘The Muslims mastered Alexandrian and even certain elements of Chinese alchemy and very early in their history, produced their greatest alchemist, Jabir ibn Hayyan (the Latin Geber) who lived in the 8th century. Putting the cosmological and symbolic aspects of alchemy aside, one can assert that this art led to much experimentation with various materials and in the hands of Muhammad ibn Zakariyya’ al-Razi was converted into the science of chemistry. To this day certain chemical instruments such as the alembic (al-’anbiq) still bear the original Arabic names and the mercury-sulphur theory of Islamic alchemy remains as the foundation of the acid-base theory of chemistry. A1-Razi division of materials into animal, vegetable and mineral is still prevalent and a vast body of knowledge of materials accumulated by Islamic alch- mists and chemists has survived over the century’ in both East and West. For example the use of dyes in objects of Islamic art ranging from carpets to miniatures or the making of glass have much to do with this branch of learning which the West learn completely from Islamic sources since alchem was not studied and practiced in the West before the translation of Arabic texts into Latin in the 11th century.

The vast expanse of the Islamic world enabled the Muslims to develop natural history based not only on the Mediterranean world, as was the case of the Greek natural historians, but also on most of the Eurasian and even African land masses. Knowledge of minerals, plants and animals was assembled from areas as far away as the Malay world and synthesized for the first time by Ibn Sina in his Kitab al-Shifa’(The Book of Healing). Such major natural historians as al-Mas’udi inter twined natural and human history. Al-Biruni likewise in his study of India turned to the natural history and even geology of the region, describing correctly the sedimentary nature of the Ganges basin. He also wrote the most outstanding Muslim work on mineralogy.

As for botany, the most important treatises were composed in the 12th century in Spain with the appearance of the work of al-Ghafiqi. This is also the period when the best known Arabic work on agriculture, the Kitab al-falahah, was written. The Muslims also showed much interest in zoology especially in horses as witnessed by the classical text of al-Jawaliqi, and in falcons and other hunting birds. The works of al-Jahiz and al Damiri are especially famous in the field of zoology and deal with the literary, moral and even theological dimensions of the study of animals as well as the purely zoological aspects of the subject. This is also true of a whole class of writings on the “wonders of creation” of which the book of Abu Yabya al-Qazwini, the ‘Aja’ib al-makhluqat (The Wonders of Creation) is perhaps the most famous.

Likewise in geography, Muslims were able to extend their horizons far beyond the world of Ptolemy. As a result of travel over land and by sea and the facile exchange of ideas made possible by the unified structure of the Islamic world and the hajj which enables pilgrims from all over the Islamic world to gather and exchange ideas in addition to visiting the House of God, a vast amount of knowledge of areas from the Pacific to the Atlantic was assembled. The Muslim geographers starting with al-Khwarazmi, who laid the foundation of this science among Muslims in the 9th century, began to study the geography of practically the whole globe minus the Americas, dividing the earth into the traditional seven climes each of which they studied carefully from both a geographical and climactic point of view. They also began to draw maps some of which reveal with remarkable accuracy many features such as the origin of the Nile, not discovered in the West until much later. The foremost among Muslim geographers was Abu ‘Abdallah al-Idrisi, who worked at the court of Roger II in Sicily and who dedicated his famous book, Kitab al-rujari (The Book of Roger) to him. His maps are among the great achievements of Islamic science. It was in fact with the help of Muslim geographers and navigators that Magellan crossed the Cape of Good Hope into the Indian Ocean. Even Columnbus made use of their knowledge in his discovery of America.

The hadiths of the Prophet contain many instructions concerning health including dietary habits; these sayings became the foundation of what came to be known later as “Prophetic medicine” (al-tibb al-nabawi ). Because of the great attention paid in Islam to the need to take care of the body and to hygiene, early in Islamic history Muslims began to cultivate the field of medicine turning once again to all the knowledge that was available to them from Greek, Persian and Indian sources. At first I the great physicians among Muslims were mostly | Christian but by the 9th century Islamic medicine, I properly speaking, was born with the appearance of the major compendium, The Paradise of Wisdom (Firdaws al-hilmah ) by ‘All ibn Rabban al Tabari, who synthesized the Hippocratic and Galenic traditions of medicine with those of India and Persia. His student, Muhammad ibn Zakariyya’ al-Razi (the Latin Rhazes), was one of the greatest of physicians who emphasized clinical medicine and observation. He was a master of prognosis and psychosomatic medicine and also of anatomy. He was the first to identify and treat smallpox, to use alcohol as an antiseptic and make medical use of mercury as a purgative. His Kitab al-hawi (Continens) is the longest work ever written in Islamic medicine and he was recognized as a medical authority in the West up to the 18th century.

The greatest of all Muslim physicians, how ever, was Ibn Sina who was called “the prince of physicians” in the West. He synthesized Islamic medicine in his major masterpiece, al-Qanun fi’l tibb (The Canon of Medicine), which is the most famous of all medical books in history. It was the final authority in medical matters in Europe for nearly six centuries and is still taught wherever Islamic medicine has survived to this day in such lands as Pakistan and India. Ibn Sina discovered many drugs and identified and treated several ailments such as meningitis but his greatest contribution was in the philosophy of medicine. He created a system of medicine within which medical practice could be carried out and in which physical and psychological factors; drugs and diet are combined.

After Ibn Sina, Islamic medicine divided into several branches. In the Arab world Egypt remained a major center for the study of medicine, especially ophthalmology which reached its peak at the court of al-Hakim. Cairo possessed excellent hospitals which also drew physicians from other lands including Ibn Butlan, author of the famous Calendar of Health, and Ibn Nafis who discovered the lesser or pulmonary circulation of the blood long before Michael Servetus, who is usually credited with the discovery.

As for the western lands of Islam including Spain, this area was likewise witness to the appearance of outstanding physicians such as Sa’d al Katib of Cordoba who composed a treatise on gynecology, and the greatest Muslim figure in surgery, the 12th century Abu’l-Qasim al-Zahrawi (the Latin Albucasis) whose medical masterpiece Kitab al-tasrif was well known in the West as Concessio. One must also mention the Ibn Zuhr family which produced several outstanding physicians and Abu Marwan ‘Abd al-Malik who was the Maghrib’s most outstanding clinical physician. The well known Spanish philosophers, Ibn Tufayl and Ibn Rushd, were also outstanding physicians.

Islamic medicine continued in Persia and the other eastern lands of the Islamic world under the influence of Ibn Sina with the appearance of major Persian medical compendia such as the Treasury of Sharaf al-Din al-Jurjani and the commentaries upon the Canon by Fakhr al-Din al-Razi and Qutb al-Din al-Shirazi. Even after the Mongol invasion, medical studies continued as can be seen in the work of Rashid al-Din Fadlallah, and for the first time there appeared translations of Chinese medicine and interest in acupuncture among Muslims. The Islamic medical tradition was revived in the Safavid period when several diseases such as whooping cough were diagnosed and treated for the first time and much attention was paid to pharmacology. Many Persian doctors such as ‘Ayn al-Murk of Shiraz also traveled to India at this time to usher in the golden age of Islamic medicine in the subcontinent and to plant the seed of the Islamic medical tradition which continues to flourish to this day in the soil of that land.

The Ottoman world was also an arena of great medical activity derived from the heritage of Ibn Sina. The Ottoman Turks were especially known for the creation of major hospitals and medical centers. These included not only units for the care of the physically ill, but also wards for patients with psychological ailments. The Ottomans were also the first to receive the influence of modern European medicine in both medicine and pharmacology.

In mentioning Islamic hospitals it is necessary to mention that all major Islamic cities had hospitals; some like those of Baghdad were teaching hospitals while some like the Nasiri hospital of Cairo had thousands of beds for patients with almost any type of illness. Hygiene in these hospitals was greatly emphasized and al-Razi had even written a treatise on hygiene in hospitals. Some hospitals also specialized in particular diseases including psychological ones. Cairo even had a hospital which specialized in patients having insomnia.

Islamic medical authorities were also always concerned with the significance of pharmacology and many important works such as the Canon have whole books devoted to the subject. The Muslims became heir not only to the pharmacological knowledge of the Greeks as contained in the works of Dioscorides, but also the vast herbal pharmacopias of the Persians and Indians. They also studied the

Medical effects of many drug, especially herbs, themselves. The greatest contributions in this field came from Maghribi scientists such as Ibn Juljul, Ibn al-Salt and the most original of Muslim pharmacologists, the 12th century scientist, al Ghafiqi, whose Book of Simple Drugs provides the best descriptions of the medical properties of plants known to Muslims. Islamic medicine combined the use of drugs for medical purposes with dietary considerations and a whole lifestyle derived from the teachings of Islam to create a synthesis which has not died out to this day despite the introduction of modern medicine into most of the Islamic world.

The Muslim apperception has consistently been admiring to the mathematical sciences in accordance with the “abstract” appearance of the article of Oneness which lies at the affection of Islam. The algebraic sciences accept commonly included astronomy, mathematics itself and abundant of what is alleged physics today. In astrochemistry the Muslims chip the ample traditions of the Indians, Persians, the age-old Near East and abnormally the Greeks into a amalgam which began to blueprint a new affiliate in the history of astrochemistry from the 8th aeon onward. The Almagest of Ptolemy, whose actual name in English reveals the Arabic agent of its Latin translation, was thoroughly advised and its all-embracing approach criticized by several astronomers of both the eastern and western acreage of Islam arch to the above appraisal of the approach by Nasir al-Din al-Tusi and his students, abnormally Qutb al Din al-Shirazi, in the 13th century.

The Muslims aswell empiric the blast anxiously and apparent abounding new stars. The book on stars of ‘Abdal-Rahman al-Sufi was in actuality translated into Spanish by Alfonso X el Sabio and had a abysmal access aloft arch toponymy in European languages. Abounding brilliant names in English such as Aldabaran still anamnesis their Arabic origin. The Muslims agitated out abounding beginning observations which were independent in ample tables alleged zij. One of the acutest of these assemblage was al-Battani whose plan was followed by abundant others. The zij of al-Ma’mun empiric in Baghdad, the Hakimite zij of Cairo, the Toledan Tables of al Zarqali and his associates, the Il-Khanid zij of Nasir al-Din al-Tusi empiric in Maraghah, and the zij of Ulugh-Beg from Samarqand are a allotment of the a lot of acclaimed Islamic ample tables. They wielded a abundant accord of access aloft Western astrochemistry up to the time of Tycho Brahe. The Muslims were in actuality the aboriginal to actualize an ample anchor as a accurate institution, this getting the anchor of Maraghah in Persia accustomed by al-Tusi. This was alongside the archetypal for the afterwards European observatories. Abounding ample instruments were developed by Muslims to backpack out observation, the a lot of acclaimed getting the astrolabe. There existed even automated astrolabes able by Ibn Samh which have to be advised as the antecedent of the automated clock.

Astronomical observations aswell had activated applications including not alone award the administration of Makkah for prayers, but aswell devising almanacs (the chat itself getting of Arabic origin). The Muslims aswell activated their ample ability to questions of time befitting and the calendar. The a lot of exact solar agenda absolute to this day is the Jalali agenda devised beneath the administration of ‘Umar Khayyam in the 12th aeon and still in use in Persia and Afghanistan.

As for mathematics proper, like astronomy, it accustomed its absolute catalyst from the Quran not alone because of the algebraic anatomy accompanying to the argument of the Sacred Book, but aswell because the laws of bequest delineated in the Quran crave rather complicated algebraic solutions. Here afresh Muslims began by amalgam Greek and Indian mathematics. The aboriginal abundant Muslim mathematician, al-Khwarazmi, who lived in the 9th century, wrote a argument on addition whose Latin adaptation brought what is accepted as Arabic numerals to the West. To this day guarismo, acquired from his name, agency amount or chiffre in Spanish while algorithm is still acclimated in English. Al-Khwarazmi is aswell the columnist of the aboriginal book on algebra. This science was developed by Muslims on the base of beforehand Greek and Indian works of a abecedarian nature. The actual name algebra comes from the aboriginal allotment of the name of the book of al-Khwarazmi, advantaged Kitab al-jabr wa’l-muqabalah. Abu Kamil al-Shuja’ discussed algebraic equations with 5 unknowns. The science was added developed by such abstracts as al-Karaji until it accomplished its aiguille with Khayyam who classified by affectionate and chic algebraic equations up to the third degree.

The Muslims aswell excelled in geometry as reflected in their art. The brothers Banu Musa who lived in the 9th aeon may be said to be the aboriginal outstanding Muslim geometers while their abreast Thabit ibn Qurrah acclimated the adjustment of exhaustion, giving a glimpse of what was to become basic calculus. Abounding Muslim mathematicians such as Khayyam and al-Tusi aswell dealt with the fifth advance of Euclid and the problems which chase if one tries to prove this advance aural the borders of Eucledian geometry.

Another annex of mathematics developed by Muslims is trigonometry which was accustomed as a audible annex of mathematics by al-Biruni. The Muslim mathematicians, abnormally al-Battani, Abu’l-Wafa’, Ibn Yunus and Ibn al-Haytham, aswell developed all-around astrochemistry and activated it to the band-aid of ample problems.

The adulation for the abstraction of abracadabra squares and accordant numbers led Muslims to advance the approach of numbers. Al-Khujandi apparent a accurate case of Fermat’s assumption that “the sum of two cubes cannot be addition cube”, while al Karaji analyzed addition and geometric progressions such as:

1**3+2**3+3**3+…+n**3=(1+2+3+…+n)** 2

Al-Biruni aswell dealt with progressions while Ghiyath al-Din Jamshid al-Kashani brought the abstraction of amount approach a allotment of Muslims to its peak.

In the acreage of physics the Muslims fabricated contributions in abnormally three domains. The aboriginal was the altitude of specific weights of altar and the abstraction of the antithesis afterward aloft the plan of Archimedes. In this area the writings of al-Biruni and al-Khazini angle out. Secondly they criticized the Aristotelian approach of projectile motion and approved to quantify this blazon of motion. The appraisal of Ibn Sina, Abu’l-Barakat al-Baghdad), Ibn Bajjah and others led to the development of the abstraction of catalyst and drive and played an important role in the criticism of Aristotelian physics in the West up to the aboriginal writings of Galileo. Thirdly there is the acreage of eyes in which the Islamic sciences produced in Ibn al-Haytham (the Latin Alhazen) who lived in the 11th century, the greatest apprentice of eyes amid Ptolemy and Witelo. Ibn al-Haytham’s capital plan on optics, the Kitab al-manazir, was aswell able-bodied accepted in the West as Thesaurus opticus. Ibn al-Haytham apparent abounding optical problems, one of which is called afterwards him, advised the acreage of lenses, apparent the camera obscura, explained accurately the action of vision, advised the anatomy of the eye, and explained for the aboriginal time why the sun and the moon arise beyond on the horizon. His absorption in eyes was agitated out two centuries afterwards by Qutb al-Din al Shirazi and Kamal al-Din al-Farisi. It was Qutb al Din who gave the aboriginal actual account of the accumulation of the rainbow.

It is important to anamnesis that in physics as in abounding added fields of science the Muslims observed, abstinent and agitated out experiments. They have to be accustomed with accepting developed what came to be accepted afterwards as the beginning method.

As Islam advance arctic into Syria, Egypt, and the Persian empire, it came face to face with the sciences of antique whose ancestry had been preserved in centers which now became a allotment of the Islamic world. Alexandria had been a above centermost of sciences and acquirements for centuries. The Greek acquirements able in Alexandria was against by the Byzantine who had austere its library continued afore the appearance of Islam. The attitude of Alexandrian acquirements did not die, however. It was transferred to Antioch and from there further east to such cities as Edessa by eastern Christians who stood in aciculate action to Byzantine and admired to accept their own absolute centers of learning. Moreover, the Persian king, Shapur I had accustomed Jundishapur in Persia as a additional abundant centermost of acquirements analogous Antioch. He even arrive Indian physicians and mathematicians to advise in this above bench of learning, in accession to the Christian advisers who able in Syriac as able-bodied as the Persians whose average of apprenticeship was Pahlavi.

Once Muslims accustomed the new Islamic adjustment during the Umayyad period, they angry their absorption to these centers of acquirements which had been preserved and approved to accustom themselves with the ability able and able in them. They accordingly set about with a concerted accomplishment to construe the abstract and accurate works which were accessible to them from not alone Greek and Syriac (which was the accent of eastern Christian scholars) but aswell from Pahlavi, the bookish accent of pre-Islamic Persia, and even from Sanskrit. Abounding of the able translators were Christian Arabs such as Hunayn ibn Ishaq’ who was aswell an outstanding physician, and others Persians such as Ibn Muqaffa’, who played a above role in the conception of the new Arabic book appearance accessory to the announcement of abstract and accurate writings. The abundant movement of adaptation lasted from the alpha of the 8th to the end of the 9th century, all-encompassing its aiguille with the enactment of the House of Acumen (Bayt al hiLmah) by the absolutist al-Matmun at the alpha of the 9th century.

The aftereffect of this all-encompassing accomplishment of the Islamic association to accost the claiming of the attendance of the assorted philosophies and sciences of antique and to accept and abstract them in its own agreement and according to its own apple appearance was the adaptation of a all-inclusive bulk of writings into Arabic. A lot of of the important abstract and accurate works of Aristotle and his school, abundant of Plato and the Pythagorean school, and the above works of Greek astronomy, mathematics and anesthetic such as the Almagest of Ptolemy, the Elements of Euclid, and the works of Hippocrates and Galen, were all rendered into Arabic. Further more, important works of astronomy, mathematics and anesthetic were translated from Pahlavi and Sanskrit. As a result, Arabic became the a lot of important accurate accent of the apple for abounding centuries and the archive of abundant of the acumen and the sciences of antiquity

The Muslims did not construe the accurate and abstract works of added civilizations out of abhorrence of political or bread-and-butter ascendancy but because the anatomy of Islam itself is based aloft the ability of knowledge. Nor did they accede these forms of alive as “un-Islamic” as continued as they accepted the article of God’s Oneness which Islam considers to accept been at the affection of every accurate adumbration from God. Once these sciences and philosophies accepted the assumption of Oneness, the Muslims advised them as their own. They fabricated them allotment of their apple appearance and began to breed the Islamic sciences based on what they had translated, analyzed, criticized, and assimilated, abnegation what was not in acquiescence with the Islamic perspective.

Islam is a adoration based aloft ability for it is ultimately ability of the Oneness of God accumulated with acceptance and absolute charge to Him that saves man. The argument of the Quran is abounding with verses agreeable man to use his intellect, to ponder, to anticipate and to know, for the ambition of animal activity is to ascertain the Truth which is none added than admiration God in His Oneness. The Hadith abstract is aswell abounding of references to the accent of knowledge. Such sayings of the Prophet as “Seek ability even in China”, “Seek ability from the cradle to the grave”, and “Verily the men of ability are the inheritors of the prophets”, accept echoed throughout the history of Islam and incited Muslims to seek ability wherever it ability be found. During a lot of of its history, Islamic acculturation has been attestant to a actual anniversary of knowledge. That is why every acceptable Islamic city-limits bedevilled accessible and clandestine libraries and some cities like Cordoba and Baghdad boasted of libraries with over 400,000 books. Such cities aswell had bookstores, some of which awash a ample amount of titles. That is aswell why the academic has consistently been captivated in the accomplished admire in Islamic society.

Quran guides to the best…

Selected quotes from the Quran – (chapter:verse.)

1. 2:89. When this scripture came to them from GOD, and even though it agrees with, and confirms what they have, and even though they used to prophesy its advent when they talked with the disbelievers, when their own prophecy came to pass, they disbelieved therein. GOD’s condemnation thus afflicts the disbelievers.

2:90. Miserable indeed is what they sold their souls for- rejecting these revelations of GOD out of sheer resentment that GOD should bestow His grace upon whomever He chooses from among His servants. Consequently, they incurred wrath upon wrath. The disbelievers have incurred a humiliating retribution.

2:91. When they are told, “You shall believe in these revelations of GOD,” they say, “We believe only in what was sent down to us.” Thus, they disbelieve in subsequent revelations, even if it is the truth from their Lord, and even though it confirms what they have! Say, “Why then did you kill GOD’s prophets, if you were believers?”

2. 3:82. Those who reject this (Quranic prophecy) are the evil ones.

3:83. Are they seeking other than GOD’s religion, when everything in the heavens and the earth has submitted to Him, willingly and unwillingly, and to Him they will be returned?

3. 4:82. Why do they not study the Quran carefully? If it were from other than GOD, they would have found in it numerous contradictions.

4. 4:174. O people, a proof has come to you from your Lord; we have sent down to you a profound beacon.

4:175. Those who believe in GOD, and hold fast to Him, He will admit them into mercy from Him, and grace, and will guide them to Him in a straight path.

5. 5:15. O people of the scripture, our messenger has come to you to proclaim for you many things you have concealed in the scripture, and to pardon many other transgressions you have committed. A beacon has come to you from GOD, and a profound scripture.

5:16. With it, GOD guides those who seek His approval. He guides them to the paths of peace, leads them out of darkness into the light by His leave, and guides them in a straight path.

5:17. Pagans indeed are those who say that GOD is the Messiah, the son of Mary. Say, “Who could oppose GOD if He willed to annihilate the Messiah, son of Mary, and his mother, and everyone on earth?” To GOD belongs the sovereignty of the heavens and the earth, and everything between them. He creates whatever He wills. GOD is Omnipotent.

5:18. The Jews and the Christians said, “We are GOD’s children and His beloved.” Say, “Why then does He punish you for your sins? You are just humans like the other humans He created. ” He forgives whomever He wills and punishes whomever He wills. To GOD belongs the sovereignty of the heavens and the earth, and everything between them, and to Him is the final destiny.

5:19. O people of the scripture, our messenger has come to you, to explain things to you, after a period of time without messengers, lest you say, “We did not receive any preacher or warner.” A preacher and warner has now come to you. GOD is Omnipotent.

6. 6:19. Say, “Whose testimony is the greatest?” Say, “GOD’s. He is the witness between me and you that this Quran has been inspired to me, to preach it to you and whomever it reaches. Indeed, you bear witness that there are other gods beside GOD.” Say, “I do not testify as you do; there is only one god, and I disown your idolatry.”

6:20. Those to whom we have given the scripture recognize this as they recognize their own children. The ones who lose their souls are those who do not believe.

6:21. Who is more evil than one who lies about GOD, or rejects His revelations? The transgressors never succeed.

7. 6:48. We do not send the messengers except as deliverers of good news, as well as warners. Those who believe and reform have nothing to fear, nor will they grieve.

6:49. As for those who reject our revelations, they incur the retribution for their wickedness.

6:50. Say, “I do not say to you that I possess the treasures of GOD. Nor do I know the future. Nor do I say to you that I am an angel. I simply follow what is revealed to me.” Say, “Is the blind the same as the seer? Do you not reflect?”

6:51. And preach with this (Quran) to those who reverence the summoning before their Lord- they have none beside Him as a Lord and Master, nor an intercessor- that they may attain salvation.

6:52. And do not dismiss those who implore their Lord day and night, devoting themselves to Him alone. You are not responsible for their reckoning, nor are they responsible for your reckoning. If you dismiss them, you will be a transgressor.

6:53. We thus test the people by each other, to let them say (mockingly), “Are these the people among us who are blessed by GOD?” Is GOD not aware of the appreciative ones?

6:54. When those who believe in our revelations come to you, you shall say, “Salamun `Alaykum (Peace be upon you). Your Lord has decreed that mercy is His attribute. Thus, anyone among you who commits a transgression out of ignorance, and repents thereafter and reforms, then He is Forgiving, Most Merciful.”

6:55. We thus explain the revelations, and point out the ways of the wicked.

6:56. Say, “I am forbidden from worshiping what you worship besides GOD.” Say, “I will not follow your opinions. Otherwise, I will go astray, and not be guided.”

6:57. Say, “I have solid proof from my Lord, and you have rejected it. I do not control the retribution you challenge me to bring. Judgment belongs with GOD alone. He narrates the truth, and He is the best judge.”

6:58. Say, “If I controlled the retribution you challenge me to bring, the whole matter would have been terminated long ago. GOD knows best who the wicked are.”

8. 6:68. If you see those who mock our revelations, you shall avoid them until they delve into another subject. If the devil causes you to forget, then, as soon as you remember, do not sit with such evil people.

6:69. The righteous are not responsible for the utterances of those people, but it may help to remind them; perhaps they may be saved.

6:70. You shall disregard those who take their religion in vain, as if it is a social function, and are totally absorbed in this worldly life. Remind with this (Quran), lest a soul may suffer the consequences of its evil earnings. It has none beside GOD as a Lord and Master, nor an intercessor. If it could offer any kind of ransom, it would not be accepted. They suffer the consequences of the evil works they earn; they have incurred hellish drinks, and a painful retribution because of their disbelief.

6:71. Say, “Shall we implore, beside GOD, what possesses no power to benefit us or hurt us, and turn back on our heels after GOD has guided us? In that case, we would join those possessed by the devils, and rendered utterly confused, while their friends try to save them: `Stay with us on the right path.’ ” Say, “GOD’s guidance is the right guidance. We are commanded to submit to the Lord of the universe.

6:72. “And to observe the Contact Prayers (Salat), and to reverence Him-He is the One before whom ou will be summoned (for the reckoning).”

6:73. He is the One who created the heavens and the earth, truthfully. Whenever He says, “Be,” it is. His word is the absolute truth. All sovereignty belongs to Him the day the horn is blown. Knower of all secrets and declarations, He is the Most Wise, the Cognizant.

9. 6:125. Whomever GOD wills to guide, He renders his chest wide open to Submission. And whomever He wills to send astray, He renders his chest intolerant and straitened, like one who climbs towards the sky. GOD thus places a curse upon those who refuse to believe.

6:126. This is the straight path to your Lord. We have explained the revelations for people who take heed.

6:127. They have deserved the abode of peace at their Lord; He is their Lord and Master, as a reward for their works.

6:128. The day will come when He summons all of them (and says): “O you jinns, you have claimed multitudes of humans.” Their human companions will say, “Our Lord, we enjoyed each others’ company until we wasted the life span You had set for us.” He will say, “Hell is your destiny.” They abide therein forever, in accordance with GOD’s will. Your Lord is Wise, Omniscient.

6:129. We thus match the wicked to be companions of each other, as a punishment for their transgressions.

6:130. O you jinns and humans, did you not receive messengers from among you, who narrated to you My revelations, and warned you about the meeting of this day? They will say, “We bear witness against ourselves.” They were totally preoccupied with the worldly life, and they will bear witness against themselves that they were disbelievers.

6:131. This is to show that your Lord never annihilates any community unjustly, while its people are unaware.

6:132. Everyone will attain a rank commensurate with their deeds. Your Lord is never unaware of anything they do.

6:133. Your Lord is the Rich One; possessor of all mercy. If He wills, He can remove you, and substitute whomever He wills in your place, just as He produced you from the progeny of other people.

6:134. What is promised to you will come to pass, and you can never evade it.

6:135. Say, “O my people, do your best, and so will I. You will surely find out who the ultimate victors are.” Certainly, the wicked will never succeed.

10. 7:52. We have given them a scripture that is fully detailed, with knowledge, guidance, and mercy for the people who believe.

7:53. Are they waiting until all (prophecies) are fulfilled? The day such fulfillment comes to pass, those who disregarded it in the past will say, “The messengers of our Lord have brought the truth. Are there any intercessors to intercede on our behalf? Would you send us back, so that we change our behavior, and do better works than what we did?” They have lost their souls, and their own innovations have caused their doom.

7:54. Your Lord is the one GOD, who created the heavens and the earth in six days, then assumed all authority. The night overtakes the day, as it pursues it persistently, and the sun, the moon, and the stars are committed to serve by His command. Absolutely, He controls all creation and all commands. Most Exalted is GOD, Lord of the universe.

7:55. You shall worship your Lord publicly and privately; He does not love the transgressors.

7:56. Do not corrupt the earth after it has been set straight, and worship Him out of reverence, and out of hope. Surely, GOD’s mercy is attainable by the righteous.

7:57. He is the One who sends the wind with good omen, as a mercy from His hands. Once they gather heavy clouds, we drive them to dead lands, and send down water therefrom, to produce with it all kinds of fruits. We thus resurrect the dead, that you may take heed.

7:58. The good land readily produces its plants by the leave of its Lord, while the bad land barely produces anything useful. We thus explain the revelations for people who are appreciative.

11. 10:15. When our revelations are recited to them, those who do not expect to meet us say, “Bring a Quran other than this, or change it!” Say, “I cannot possibly change it on my own. I simply follow what is revealed to me. I fear, if I disobey my Lord, the retribution of an awesome day.”

10:16. Say, “Had GOD willed, I would not have recited it to you, nor would you have known anything about it. I have lived among you a whole life before this (and you have known me as a sane, truthful person). Do you not understand?”

10:17. Who is more evil than one who fabricates lies about GOD, or rejects His revelations. Certainly, the transgressors never succeed.

10:18. They worship beside GOD idols that possess no power to harm them or benefit them, and they say, “These are our intercessors at GOD!” Say, “Are you informing GOD of something He does not know in the heavens or the earth?” Be He glorified. He is the Most High; far above needing partners.

10:19. The people used to be one congregation, then they disputed. If it were not for a predetermined word from your Lord, they would have been judged immediately regarding their disputes.

12. 10:61. You do not get into any situation, nor do you recite any Quran, nor do you do anything, without us being witnesses thereof as you do it. Not even an atom’s weight is out of your Lord’s control, be it in the heavens or the earth. Nor is there anything smaller than an atom, or larger, that is not recorded in a profound record.

13. 12:111. In their history, there is a lesson for those who possess intelligence. This is not fabricated Hadith; this (Quran) confirms all previous scriptures, provides the details of everything, and is a beacon and mercy for those who believe.

14. 15:1. A.L.R. These (letters) are proofs of this scripture; a profound Quran.

15:2. Certainly, those who disbelieved will wish they were submitters.

15:3. Let them eat, enjoy, and remain blinded by wishful thinking; they will find out.

15:4. We never annihilated any community, except in accordance with a specific, predetermined time.

15:5. The end of any community can never be advanced, nor delayed.

15:6. They said, “O you who received this reminder, you are crazy.

15:7. “Why do you not bring down the angels, if you are truthful?”

15:8. We do not send down the angels except for specific functions. Otherwise, no one will be respited.

15. 15:85. We did not create the heavens and the earth, and everything between them, except for a specific purpose. The end of the world will come, so treat them with benign neglect.

15:86. Your Lord is the Creator, the Omniscient.

15:87. We have given you the seven pairs, and the great Quran.

15:88. Do not be jealous of what we bestowed upon the other (messengers), and do not be saddened (by the disbelievers), and lower your wing for the believers.

15:89. And proclaim: “I am the manifest warner.”

15:90. We will deal with the dividers.

15:91. They accept the Quran only partially.

15:92. By your Lord, we will question them all,

15:93. about everything they have done.

15:94. Therefore, carry out the orders given to you, and disregard the idol worshipers.

15:95. We will spare you the mockers,

15:96. who set up another god beside GOD. They will surely find out.

15:97. We know full well that you may be annoyed by their utterances.

15:98. You shall sing the praises of your Lord, and be with the prostrators.

15:99. And worship your Lord, in order to attain certainty.

16. 16:98. When you read the Quran, you shall seek refuge in GOD from Satan the rejected.

16:99. He has no power over those who believe and trust in their Lord.

16:100. His power is limited to those who choose him as their master, those who choose him as their god.

16:101. When we substitute one revelation in place of another, and GOD is fully aware of what He reveals, they say, “You made this up!” Indeed, most of them do not know.

16:102. Say, “The Holy Spirit has brought it down from your Lord, truthfully, to assure those who believe, and to provide a beacon and good news for the submitters.”

16:103. We are fully aware that they say, “A human being is teaching him!” The tongue of the source they hint at is non-Arabic, and this is a perfect Arabic tongue.

16:104. Surely, those who do not believe in GOD’s revelations, GOD does not guide them. They have incurred a painful retribution.

16:105. The only ones who fabricate false doctrines are those who do not believe in GOD’s revelations; they are the real liars.

17. 18:57. Who are more evil than those who are reminded of their Lord’s proofs, then disregard them, without realizing what they are doing. Consequently, we place shields on their hearts to prevent them from understanding it (the Quran), and deafness in their ears. Thus, no matter what you do to guide them, they can never ever be guided.

18:58. Yet, your Lord is the Forgiver, full of mercy. If He called them to account for their deeds, He would annihilate them right there and then. Instead, He gives them a respite until a specific, predetermined time; then they can never escape.

18:59. Many a community we annihilated because of their transgressions; we designated a specific time for their annihilation.

18. 25:27. The day will come when the transgressor will bite his hands (in anguish) and say, “Alas, I wish I had followed the path with the messenger.

25:28. “Alas, woe to me, I wish I did not take that person as a friend.

25:29. “He has led me away from the message after it came to me. Indeed, the devil lets down his human victims.”

25:30. The messenger said, “My Lord, my people have deserted this Quran.”

25:31. We also set up against every prophet enemies from among the guilty. Your Lord suffices as a guide, a master.

25:32. Those who disbelieved said, “Why did not the Quran come through him all at once?” We have released it to you gradually, in order to fix it in your memory. We have recited it in a specific sequence.

19. 85:19. Those who disbelieve are plagued with denial.

85:20. GOD is fully aware of them.

85:21. Indeed, it is a glorious Quran.

85:22. In a preserved master tablet.

All the quotes (above) are courtesy of Dr Rashad Khalifa’s english translation of the Quran.

PLEASE read the Quran in its entirety, in context of its chapters and verses regularly, and pray to God alone for guidance and understanding, my clarity came from just this (all praises to Allah).

He is the One GOD; the Creator, the Initiator, the Designer. To Him belong the most beautiful names. Glorifying Him is everything in the heavens and the earth. He is the Almighty, Most Wise. [59:24]

Those who believed and led a righteous life are the best creatures. [98:7]

Their reward at their Lord is the gardens of Eden with flowing streams, wherein they abide forever. GOD is pleased with them, and they are pleased with Him. Such is the reward for those who reverence their Lord. [98:8]

O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of GOD’s signs, that they may take heed. [7:26]

Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not rebuke them, but speak to them in terms of honor and kindness. Treat them with humility, and say, ‘My Lord! Have mercy on them, for they did care for me when I was little’. [17:23-4].

Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors. [2:190].

If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. [8:61]

O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in Gods sight is the greatest of you in piety. God is All-Knowing, All-Aware. [49:13]

“There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient.”. [2:256]

Hold to forgiveness, command what is right; but turn away from the ignorant.” [7:199]

“Have patience with what they say, and leaves them with noble (dignity).” [73:10]

“And the servants of Allah . . . are those who walked on the earth in humility, and when the ignorant address them, they say ‘Peace’” [25:63]

“Allah is with those who restrain themselves.” [16: 128]

“And if you punished, let your punishment be proportionate to the wrong that has been done to you; but if you show patience, that is indeed the best course. [16:126]

“The recompense for an injury is an injury equal thereto: but if a person forgets and makes reconciliation, his reward is due from Allah.” [62:40]

Whoever kills another one without justifiable cause, surely he is killing all of humanity. And whoever saves the life of another one, surely he saves the lives of all of humanity. [Sura Al Ma'aidah: Ayah 32]

“The true religion with Allah is Islam. (Qur’an, 3:19).

And whoever desires another religion than Islam, it shall not be accepted of him.” (Qur’an, 3:85)

Islam is a true religion. It is the religion of Allah the Almighty and his beloved Messenger, Prophet Muhammad Sallallahu Alaihi Wasallam. Islam is one of the major religions of the world, with Muslims making 20% of the total population of the world. It is also one of the fastest growing religions in the world. These are some of the several reasons for which I am proud to be a Muslim.

Islam is a complete way of life. The Holy Qur’an and the Hadith teach us how to live a civilized life. Islam teaches us purity and encourages cleanliness. It teaches us respect towards our parents and elders. It teaches us to help the less fortunate, by giving alms and charity to them. There is equality in Islam. All Muslims are equal in the eyes of Allah, whether they are Arabs, African or Indian. There is unity among Muslims. Each Muslim helps his fellow Muslim brother. These beautiful attributes of Islam make me proud to be a Muslim.

The most important reason for which I am proud of Islam is the Holy Prophet, Muhammad Sallallahu Alaihi Wasallam. Prophet Muhammad Sallallahu Alaihi Wasallam is the greatest prophet of Allah. There is not a single prophet or a man that can match the qualities of our beloved Prophet Sallallahu Alaihi Wasallam. He was a preacher, a statesman and a ruler. His sunnah is the best example a Muslim can follow. He is still considered the greatest leader by many non-Muslims in the West.

Islam has also had a huge influence on the entire world. This is another important reason that makes me proud of Islam. Muslim scientists and scholars formed the basis of the European Renaissance. Muslim mathematicians and scientists were important contributors to medicine, technology and philosophy. Islamic medicine and science influenced Europe greatly during the fifteenth century.

Muslims should be proud of their religion. They should not be embarrassed to be Muslims. Allah the Almighty says in the Holy Qur’an, “You are the best of the nations raised up for (the benefit of) mankind; you enjoin what is right and forbid the wrong and believe in Allah.” (3:110)

Muslims are the best nation created by Allah. We were created in the best stature and will remain so, as long as we obey Allah. He says in the Qur’an, “Surely, we created man of the best stature; Then we reduced him to the lowest of low; Except such as believe and do righteous deeds. For they shall have a reward unfailing.” (95:4-6)

The companions of Rasulullah Sallallahu Alaihi Wasallam were proud of being Muslims. For this reason, they were able to defeat the non-believers and were able to conquer so many parts of the world. They did not hide themselves in a corner, afraid to declare their faith. They were proud of their religion. An excellent example of this display of Muslim pride was Abu Dharr Ghifari. He accepted Islam at a time when Muslims were being tortured and persecuted. After accepting Islam, the Holy Prophet Sallallahu Alaihi Wasallam told him not to tell anyone in Makkah about his acceptance of Islam because the non-believers might kill him. But Abu Dharr vowed to proclaim his faith. He told the Prophet Sallallahu Alaihi Wasallam that he would go to the Sacred Mosque and proclaim his faith. The Prophet Sallallahu Alaihi Wasallam remained silent. Later, he went to the Holy Ka’ba, where the Quraish were sitting and talking. He called out in a loud voice, “O people of Quraish, I testify that there is no god but Allah and that Muhammad is the Messenger of Allah.” Immediately, they jumped on him and began to beat him cruelly. But Hadrat Abbas, the Prophet’s uncle saw him and told the Quraish to stop beating him up, since he belonged to the Ghifar tribe of Syria and his death could end the trade between Syria and Makkah.

This sahabi had so much pride in his religion that he announced it in front of his enemies, even at the risk of his life. We should be proud of our religion. We are not supposed to hide our faith unless our lives are in danger like the time when Muslims were being persecuted in Makkah. But once they had the strength to defend themselves, they spread their religion. They took the message of Prophet Muhammad Sallallahu Alaihi Wasallam to different people and different kings. They were proud of their religion because they knew that Islam was and is the truth. They knew that their duty was to spread Islam.

I am proud to be a Muslim and I feel that Muslims should be proud of their religion. They should display their faith and should be proud to be a part of this beautiful religion called Islam.
References:
The Holy Qur’an