Page 1 The Islamic Bulletin Issue 13 Issue 13 Vol. XXII, No. 27 in this issue Letters to the Editor.......................... 2 Islamic World News.......................... 3 Do You Knock on Wood?................. 6 Islamic Dietary Laws........................... 8 Women in Islam................................. 9 Why I Embraced Islam........................ 10 Kid’s Corner. .................................... 12 The Miracles of the Qur’an. .............. 12 Stories of the Sahabas........................ 15 Qur’an and Science. .......................... 16 Technology Review............................ 19 The Islamic Bulletin Published by the Islamic Community of Northern California A Non-Profit Corporation P.O. Box 410186 San Francisco, CA 94141-0186 E-Mail: info@islamicbulletin.org Website: http://www.islamicbulletin.org The Wisdom in Islam Khalid ibn El Waleed narrated the following hadith: A Bedouin came one day to the Prophet (Peace Be Upon Him) and said to him, “O, Messenger of Allah! I’ve come to ask you a few questions about the affairs of this life and the Hereafter. “ - Ask what you wish. - I’d like to be the most learned of men. - Fear Allah, and you will be the most learned of men. - I wish to be the richest man in the world. - Be contented, and you will be the richest man in the world. - I’d like to be the most just man. - Desire for others what you desire for yourself, and you will be the most just of men. - I want to be the best of men. - Do good to others and you will be the best of men. - I wish to be the most favored by Allah. - Engage much in Allah’s praise, and you will be most favored by Him. - I’d like to complete my faith. - If you have good manners you will complete your faith. - I wish to be among those who do good. - Adore Allah as if you see Him. If you don’t see Him, He seeth you. In this way you will be among those who do good. - I wish to be obedient to Allah. - If you observe Allah’s commands you will be obedient. - I’d like to be free from all sins. - Bathe yourself from impurity and you will be free from all sins. - I’d like to be raised on the Day of Judgment in the light. -Don’t wrong yourself or any other creature, and youwill be raisedon theDay of Judgment in the light. - I’d like Allah to bestow His mercy on me. - If you have mercy on yourself and on others, Allah will grant you mercy on the Day of Judgment. - I’d like my sins to be very few. - If you seek the forgiveness of Allah as much as you can, your sins will be very few. - I’d like to be the most honorable man. - If you do not complain to any fellow creature, you will be the most honorable of men. - I’d like to be the strongest of men. - If you put your trust in Allah, you be the strongest of men. - I’d like to enlarge my provision. - If you keep yourself pure, Allah will enlarge your provision. - I’d like to be loved by Allah and His messenger. - If you love what Allah and His messenger love you will be among their beloved ones. - I wish to be safe from Allah’s wrath on the Day of Judgment. - If you do not lose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgment. - I’d like my prayers to be responded. - If you avoid forbidden actions your prayers will be responded. - I’d like Allah not to disgrace me on the Day of Judgment. - If you guard your chastity, Allah will not disgrace you on the Day of Judgment. - I’d like Allah to provide me with a protective covering on the Day of Judgment. - Do not uncover your fellow creatures’ faults, and Allah will provide you with a covering protection on the Day of Judgment. - What will save me from sins? - Tears, humility and illness. - What are the beet deeds in the eyes of Allah? - Gentle manners, modesty and patience. - What are the worst evils in the eyes of Allah? - Hot temper and miserliness. - What assuages the wrath of Allah in this life and in the Hereafter? - Concealed charity and kindness to relatives. - What extinguishes hell’s fires on the Day of Judgment? - Patience in adversity and misfortunes. Imam El Mustaghfiri said: “I have never heard a tradition more comprehensive of the beauties of religion, and more beneficial than this hadith. It collects all the good things of Islam but not put to use.” (Related by Imam Ibn Hambal)
Page 2 Page 3 The Islamic Bulletin Issue 13 Dear Editor, I am writing this letter to let you know that The Islamic Bulletin. Is the best newsletter I have ever read. I thank Allah for giving the writers such knowledge and understanding. Many of the articles are extremely touching that they make me cry. It is such a joy for me to find your bulletin available for English-Speaking people. Being a single woman it is difficult to incorporate all the principles in my daily life, but I do my best and hope Allah is pleased with my sincerity and efforts. Your articles give me the feeling that I am not alone. I anxiously wait for them every month. I thank you again on such fine work and hope that with Allah’s help you may continue your great work. May Allah bless you. Sister Elizabeth Los Angeles, California Dear Editor, Yesterday I was given 2 copies of “The Islamic Bulletin” from a Saudi woman. I found it to be very interesting. Even though I live in a Muslim country, where Islam is all around me, it is hard to find good articles in English. Most everything here is in Arabic. There are great books of course, but not enough. I would like to receive a copy (subscription) to your bulletin. Can you please let me know the cost? What I find here are many Islamic articles in the newspapers, magazines, etc. I put together a newsletter from this. I now have a list of 67 people from all over the U.S. What I would like to do is copy the back of one of your bulletin’s and send it to all those on my list. Insha Allah many of them will subscribe. Sister Mashal Jeddah, Saudi Arabia Dear Editor, Assalamu Aleikum! I am currently incarcerated at Folsom State Prison and have accepted Islam about a year and a half ago. I have repented to Allah, a sincere repentance Inshallah. Your newsletter has completely guided me and changed my life. After reading each article I have tried to adapt it in my life, as they say ‘Islam is a Way of Life’. As there are no scholars here in prisons I would like you to answer me the following question if you can. Letters To The Editor Exactly how much are you allowed to talk about a person without ‘back-biting’? Can you please give some examples of ‘back-biting’? Brother A. Rasheed Folsom, California Response: Dear Brother, Wa Aleika Alsalam I hope the following answer will be of help to you. The Arabic word for back-biting is ghibah. When the Prophet - peace be upon him - was asked, “What is ghibah? He said, ‘It is to talk about someone (in his absence) what he should have disliked’. The man further asked the Prophet, ‘But if what I say is the truth, would it still be counted as ghibah? The Prophet - peace be upon him - said, “If what you say is true, then it is ghibah, but if what you say is not true then it is accusation (buhtan)”. The Hadith makes it very clear that if we have to talk about the mistakes of someone then we would do that in his presence and not at his back. Because when you talk about the mistakes of a person in his presence, he or she will be able to clarify his position or will be able to correct himself/herself. Also when you talk about someone in his/ her presence you will be careful and will not exaggerate or say wrong things, but when the person is not present, then you are at liberty to say whatever you want and the poor fellow has no way to speak on his/her behalf. Also, sooner or later the report of your conversation will reach to that person and that will grieve him or make him angry. These things slowly ruin the group harmony and good relations. You askedme to give you a few examples of back-biting. We’ll take this one. A goes to B and starts talking about C. A he says to B, ‘You know, C is a very cruel person. He beats his wife. He is very harsh to his children. He was fired several times from his job because of this bad behavior. And, moreover, do you knowB, I have seen himonce going into a video shop, probably, he was going to rent some X-rated movies.’ Now, poor C is not present and all this conversation about him is occupying A and B’s time. Do you think A would dare say these things in the presence of C? What will be the opinion of C about A and B when he finds out about this conversation? This is back-biting and it is forbidden in Islam. But sometimes one cannot handle the problem oneself and one has to talk to someone else. Imam Nawawi in his Riyad al Salihin, has mentioned six situations where ghibah is allowed. 1. A person to whom injustice is done and she/he complains to the authorities in order to seek justice. 2. A person who seeks the help of someone to correct a wrong action or to stop a wrong doer. Ghibah is allowed if the intention of the person is sincerely to stop the wrong, otherwise it is haram unlawful). 3. A person who seeks the fatwa (religious decision) and goes to aMufti (jurist) and says, “So and so is doing wrong to me or has deprived me of my right, what should I do? What am I allowed to do according to Shariah (Islamic Law), to address this wrong?” It is better to ask this question without giving the name of the person. But if it is necessary to mention the name then you are also allowed to mention the name and more details about the person. 4. In order to warn Muslims about someone who might harm them in their religion or their worldly matters, it is allowed to expose these wrong doers. It is for this reason the muhaddithin used to do critically examine people’s record and give their opinions about the reporters of the hadith of the Prophet (PBUH). 5. If a person openly flouts the rules of Islam, such as drinking alcohol openly, there is no sin in telling people about those things that he does openly, but one should not speak about his other private wrongs unless there is a need that makes it necessary to do. 6. If a person is generally known among people by some nickname or title it is not ghibah to repeat that as long as the intention is not to defame the person. As the hadith of Prophet (PBUH) says that every action will be judged according to the intention, it is very important that one should check one’s intention before talking about another person’s faults or mistakes. Need to contact us? Web Address: www.islamicbulletin.org E-Mail: info@islamicbulletin.org Editor, Islamic Bulletin P.O. Box 410186 San Francisco, CA 94141-0186, USA Islam in Europe is on the Rise Islam is the second largest religion in Europe today. In spite of periodic persecution and discrimination, Islam seems to be not only surviving but steadily growing in numbers of converts and influence. With the Serbian aggression against Bosnia-Herzegovina, a Muslim country, interest by people is growing in learning about Islam and Muslims. This article is a review and history of the general situation of the Muslims of Europe today. Western Europe The Muslims in Western Europe are those who emigrated from Africa, the Middle East and the Indo-Pakistan subcontinent after the Second World War. Due to manpower shortages and industrial growth in Western Europe after the Second World War, substantial numbers of Muslims migrated to Western Europe. These Muslims kept their cultural, religious and ethnic links with their mother countries. Today these Muslims and their descendants, along with a growing number of native people who are accepting Islam have made the Muslim population the second largest in many parts of Europe. Austria, Belgium, Britain, Denmark, France, Italy, Holland, Sweden, Spain, Switzerland, and Germany have large Muslim populations which are growing everyday. The Muslim community of these coun-tries need separate articles to cover their growing social, cultural, and economic role in Western Europe. popuLation Reliable figures on the Muslim population in Western Europe are not available. However, it is believed that an estimated 10 million Muslims live in Western Europe today. France, Germany, and Britain have the largest Muslim populations. Muslim sources estimate that both France and Germany have about three million Muslims each, while Britain is said to have about two million. As in Britain, Islam has been the second largest religion in France since the 1970’s. By the year 2,000, Muslims are expected to make up more than 10 percent of the French population. By the mid 1980’s, there was noWestern European government that had not instituted some legal measures to stop further immigration of Muslim people from Asia, Africa and other parts of the world. Large numbers of Europeans have converted to Islam in the last two decades. Their actual number remains unknown. The majority of these conversions have been made through the efforts of different ways or Islamic Sufi brotherhood and the Darqawiyahs which claim a link with the Arab-Moroccan city of Fez. Most of the Darqawi converts are drawn from the solid professional middle class and seek a return to the early traditions of Islam. European converts to Islam have included a number of prominent figures, especially in the academic life. This group includes Baron Omar Ehrenfels, the Austrian anthropologist (d. 1930); Vincent Morteil, the specialist on African and Islamic affairs, Michel Chodkiewicz, director of the French publishing house Editions du Seuil; and Roger Garudy, the French philosopher and former communist party member. Several countries in Western Europe have recognized the Muslim feasts and holidays. Broadcast time has also been allowed to Muslims in France and some other countries. But problems remain. Muslims and Islam are still treated unfairly in the media. Any attempt by a Muslim society to make Islam as its foundation of life is seen as a challenge to western civilization and is immediately labeled as fundamentalist or terrorist. Today, from Greece to Spain a new awakening is taking shape in forms of new institutions and projects. The establishment of the Muslim parliament of Britain is an indication of a new generation of Muslims confident and mature, resolute and strong. Italy Let us look at the history of the Muslims in Sicily. The Muslims arrived in the early 9th century - the Muslims left their imprint in the 250 year rule of the Island of Sicily, the largest island in the Mediterranean. By the 10th Century they had made Sicily the ‘Bride of the Mediterranean’. All around the land was dotted with place names of Arab origin. Several hundred hamlets and towns have names derived from Arabic. For example, Baida is the Arabic bayda (white); Alcamo, al-Kamuk (a fort named after an Arab leader); Bagheria, babariya (place by the sea); and Marsala, marsa Allah (the harbor of God). The Gateway to Palace of the Normans in Palermo, was first built by the Muslims in the 9th Century. Besides place names, a good number of Sicilian words have Arabic origins as bbazzariari (to sell cheaply) from the Arabic bazar, giubba (jacket) from the Arabic jubba and zecca, sikka (mint). In the Muslim era, agriculture flourished as it never had before. Countless new plants were introduced and less than a century after the conquest of Sicily became known as ‘The Garden Island of Southern Europe’. The Arabs introduced citrus fruits and cultivated them on a large scale. Lemon (Italian limuni from the Arabic limun) and orange (aranciu from naranja) orchards were to be found in all parts of the Island. Today they are still widespread, their flowers carrying an Arabic name, zagara, originally zahr, their aromas hovering over every path and road. From the repertoire of plants found in their homelands, the Muslims also brought with them buckwheat, brush palm, carob, cotton, gutun, jasmine, spinach, sugar, saffron, sumac, tarragon and raisins. The manufacture of silk and the refining of sugar became thriving industries and these later spread to the remainder of Italy and beyond.
Page 4 Page 5 The Islamic Bulletin Issue 13 To increase the yields of their fields and gardens, the Muslims extended the ancient irrigation works they had found on the island and built a vast number of reservoirs and water towers, many of which survive to this day. In the field of Sicilian culinary art the Muslims had a profound effect. They influenced the island’s cuisine with an unmistakable Arab touch. Although Sicilian dishes, beginning from about 1000 BC, borrowed much from the conquering Greeks, Phoenicians and Romans, it was only in the 9th century AD that they took on today’s character. The rich foods of the Middle East, candied fruits and stuffed vegetables, new methods of preserving food, the drying of fruits and vegetables and the art of distillation, were some of the contributions made by the Arabs to the Sicilian kitchen. Today the island’s dishes are more adventurous than those found in the remainder of Italy. They are more spicy and sweeter than those of mainland - even pasta is made piquant. A number of writers who have studied the island’s culinary art have concluded that almost everything in Sicilian cooking which differs from the mainland is inherited from the Muslims. Dessert-making is, perhaps, the most important contribution made to the Sicilian cuisine by the Arabs. When the Muslims introduced sugar to the island they made possible a whole series of desserts. Sweets made from almonds, and the making of ice cream and sherbet were introduced into Sicily and spread to the remainder of Italy and so on to the whole of Europe. Undeniably, Arabic sweets based on honey are found all over Sicily. Muslim population as a whole in Italy is nearly 30,000. For years Rome’s community has been forced to pray in an annex of the Islamic Center in the residential Parioli of the city. Now two decades after the idea was first proposed by the late King Faisal of Saudi Arabia, Rome’s Muslims have started praying in their own mosque - a magnificent, 17 domed structure, whose prayer hall alone will accommodate 2000 people at a time. Spain ‘History tells us little about Tarif ibn Malik, the Berber officer who landed in Spain in the early months of AD 710, heading a reconnaissance mission of 100 cavalry and 400 foot soldiers. But the place where he landed is named Tarifa in his honor, and Ibn Malik, as the first Muslim to enter Spain, takes pride of place in the long list of names - verbal historical markers - that testify to 800 years of Muslim civilization in al-Andalus. Hard on Tarif’s heels came that remarkable horseman Tariq ibn Ziyad, who stepped ashore in Algeciras Bay, a name derived from the Arabic al-Jazirah al-Khadra’ - Green Island - which is probably how those desert warriors viewed fertile Spain. Tariq, at the head of his light cavalry, swept right up through the Iberian Peninsula to the Bay of Biscay. His name is perpetuated where his campaign began, at Gibraltar, Jabal Tariq, or Tariq’s Mountain. The Muslims, left 6,500 words - during their domination and the spread of Arabic place names across the peninsula tells us a lot about the ebb and flow of Arab conquest and settlement in what is today Spain and Portugal, and provides a tantalizing insight into the minds of the soldiers, geographers, poets and simple folk who came, made Spain their home and - in creating a unique culture - gave the land so much in return. Like the blue ceramic disks that mark historic buildings in London, or the cast - aluminum plaques that identify battlefields in Texas, the names on the land in Spain remind us of those past events that made the present. Arabic place names are most common around Valencia (called Balansiyah in Arabic) and in the vicinity of Malaga (Malaqah), Granada (Gharnatah) and Seville (Ishbiliyah), despite the many changes imposed by Ferdinand and Isabella after the reconquista. There’s little trace of the Arab presence, however, in Galicia, Asturias and parts of Navarre, Aragon and Catalunya, which are mountainous, inhospitable and were more easily defended against invaders. Besides, we know historically how the Muslim advance was checked in Cantabria around 718 and in Aragon about the same time. This helps explain why only 30 percent of Spain’s Arabic place names are found north of the Tagus River, while over 65 percent occur south of that line. We can only guess at the identity of the geographers, chieftains, soldiers or settlers who named the various places and natural features they discovered as they moved across the land. But they faithfully recorded the imagery that their minds conjured up, and it’s clear that the incidence of streams, rivers and high land struck them most. The syllable guad-, from wadi, meaning river or valley, is found frequently: Consider Guadalquivir (al-Wadi al-Kabir, great river), Guadalcazar (Wadi al-Qasr, river of the palace), Guadalhorra (Wadi al-Ghar, cave river), Guadarranque (Wadi al-Ramakah, mare river), Guadalquitton (Wadi al-Qitt, cat river), Guadalajara (Wadi al-Hijarah, stony river), Guadalbacar (Wadi al-Baqar, cattle river), Guarroman (Wadi al-Rumman, pomegranate river), Guadalaviar (al-Wadi al-Abyad, white river) and Guadalimar (al-Wadi al-Ahmar, red river). Some rivers have Arabic- sounding names whose derivations are nonetheless uncertain - for example, Guadalertin, believed by some scholars to derive from Wadi al-Tin, meaning mud or fig river, or Guadalbanar, which comes, just perhaps, from Wadi al Harb, river of war, or from Wadi al-Fanar, river of the lighthouse. Other place names give us visual images as well: Alhambra (al-Hamra’, the red [fortress]), Arrecife (al-Rasif, the paved road), Almazara (al-Ma’sarah, the oil press), Aldea (al-Dai’ah, the small village), Alqueria (al-Qariyah, the village), Alcantara (al-Qantarah, the bridge) and Trafalgar, derived from the name of the cape, Taraf al-Ghar, meaning Cave Point. The Arabic word madinah, or city, is found occasionally in Spanish place names - for example, Medinaceli (Madinat Salim, the city of Salim), Medina-Sidonia and Medina del Campo - while the descriptive qal’ah, meaning fortress or castle, is found in Aragon at Calatayud, or Ayyub’s Castle, referring to one of the key leaders during the early years of al-Andalus, as well as in old Castile at Calahorra (from Qal’at al-Hajar, stone castle, or perhaps al-Qal’ah al-Hurrah, free castle) and in new Castile at Calatrava (Qal’at al-Rabah’s castle). All in all, the word qal’ah is found imbedded in at least another half-dozen place names. We get a glimpse, too, of some of the first Muslim families settling in Spain from use of the prefix ben- or beni-, from the Arabic ibn, son of, or bani, sons of, in the names of towns and other settlements. Witness such localities as Benevites, Beniajar, Benanata, Benicalaf, Bentarique and Benadid. Natural features and manmade structures also figure prominently among place names with Arabic origins: Alborg (al-Burj, the tower), Albufera (al-Buhayrah, the lake), Almeida (al-Ma’idah, the dining table), Alpujarras (probably from al-Bajra, the highland), Almeria (al-Mirayah, the mirror), Alqezar (al-Qasr, the palace), Almansil (al-Manzil, the stopping place or house), Almenara (al-Manarah, the lighthouse or mosque tower, whence, via Turkish, comes our English word minaret) and Almaden (al-Maydan, the field). Although various 19th- and early 20th- century writers among them Gayangos, Weston, Taylor, Pihan, Perceval and de Sousa - have recorded these derivations, an exhaustive study of Arabic-origin names in Spain has yet to be done. The same is true of lands beyond Spain’s borders: In France, not far from Pau- on what must have been an important route across the Pyrenees - there is a fountain still called La Houn, from Arabic al-’Ain, the well or spring. And it may be worthwhile searching for Arabic names in mainland Italy, where Arab columns probed during the eighth, ninth and 10th centuries, in Sicily, and even in Switzerland, where legends of lost Arab warriors settling in remote valleys persist to this day. There, as well as across southern Spain, the names on the land record history. Eastern Europe The majority of the Muslims of Europe today live in the eastern part of Europe. The area, which has a substantial Muslim population, is known as the Balkans. It is situated in southeastern Europe, consisting of present day Greece, Albania, former Yugoslavia, Romania, Bulgaria and the European part of Turkey. This area was once part of the Roman Empire (B.C.), and then came under the Byzantine Empire (5 A.D.) and finally under the Muslim Ottoman Empire during 15th to 20th centuries. All Balkan states except Greece and Turkey became communist after the Second World War. East European Muslims are predominantly indigenous people of their countries. They became Muslims centuries ago and have practiced Islam enthusiastically until coming under communist domination and oppression. They became part of the cultural fabric of their native European societies over a long period of time. There are two countries at present which qualify to be called Muslim countries. Albania The Muslims of Albania are just now enjoying religious freedom after 45 years of communist oppression. The communists have done everything in their power to eliminate Islam from the society. Albania was the only communist state which banned religion. Today Albania is facing severe economic problems in the wake of the failure and collapse of communism. Albania is now slowly asserting its Islamic identity. It has made powerful friends in both Washington and in the Muslim world. It has helped transformed itself from Europe’s poorest country to one with fastest growing economy in Europe. Albania has joined the Organization of Islamic Development Bank (IDB). IDB has set up a $100 million holding company for development protects in Albania. Islam came to Albania at the end of the 15th century. Albanians have always been staunch followers of Islam. With the collapse of communism, which banned religion, Albanians are coming out of isolation and the practice of Islam is on the rise. In the last festival of Eid-al-Fitr more than 10,000 Muslims gathered in a public park in Tirana to hear Mufti Sabri Koci, who delivered the khutba. The feverish expression of Islamwas out of the question during the communist era. Bosnia Herzegovina The former Yugoslav republic of Bosnia Herzegovina became independent on April 6, 1992. According to Muslim sources, Muslims form at least 50 percent of the population. The Serbian population of Bosnia, estimated to be about 30 percent of the total population, supported a union with neighboring Serbia. Soon after the referendum in which the overwhelming majority of Bosnian, bothMuslims and Croats, who formabout 18 percent of the population, voted for independence, the Serbians revealed their designs and plans for creating a greater Serbia. Today even after the destruction of over 1,000 mosques the killing of 300,000 people the rape of 55,000 sisters, Islam is rising out of the ashes of war, strong and confident. Macedonia The former Yugoslav province of Macedonia declared its independence after the collapse of communist rule in Eastern Europe. Muslims, who form about 45 percent of the population, suffered cruel repression during the Balkan wars of 1912-13 and also during World War I and II. The new nation has a far greater problem than a squabble with Greece over a name: that is its growing and restive Muslim population. Macedonian Muslims, who are of Albanian descent, are said to be growingmore conscious of their Islamic identity. In thewestern parts of Macedonia, they are believed to be 70 percent of the population. Muslims believe that the Macedonian elections had not always been fair to time. As a result, out of a 120-member parliament, Muslims number only 23. But this might change with fair elections. Sandzak Sandzak is a province of Serbia which lies between Kosovo and Bosnia. Serbian leaders have put the area under military control. They have threatened to wipe out the Muslims in Sandzak. Muslims form about 60 percent of the population. Due to military rule, hardly any news is filtered out of the province, but stones of repression, torture and killings are reported by human rights organizations andMuslim sources. Kosovo Kosovo requires a separate article, due to its importance and the gravity of the situation there. However, we will briefly touch upon its ordeal here. Kosovo is an autonomous region of former Yugoslavia. It borders Albania. About 95 percent of the Kosovans are Muslims of Albanian descent. In 1988 extreme nationalism and fascism raised their head in Yugoslavia and Kosovo came under constant pressure to end its autonomous status. The Yugoslav army was sent to the region and Muslims were removed from all positions of authority. Thousands were dismissed from their jobs. The idea was to force them out of the area and to carry out ethnic cleansing. Numerous cases of atrocities are reported by human rights organizations. The entire region of Kosovo is under martial law. The situation is very explosive. It is widely believed that Kosovo will be the second target of the Serbs in their drive to create a greater Serbia. Bulgaria In the late nineteenth century, Muslims made up 57 percent of the population of what is now the territory called Bulgaria. After the invasion of 1877-78, a widespread massacre of Muslims was carried out. An estimated 350,000 Muslims were killed and 750,000 were driven out of their homes. In 1878 Bulgaria was detached from the Ottoman Empire. Ever since the establishment of the Bulgarian state, Muslims have suffered a planned and organized persecution. Despite this, today Muslims form 19 percent of the population. Albania, with aMuslimpopulation of 2.5million and BosniaHerzegovina with a population of 2.1 million Muslims; the other large Muslim concentration is in the autonomous region of Kosovo, where theMuslim population is estimated to be 1.2million. Macedonia, a former republic of Yugoslavia, now an independent country, has 850,000 Muslims. Bulgaria has a large Muslim population, which is estimated to be 1,007,237. Muslims sources believe that the actual Muslim population of Eastern Europe is higher than recorded in the official statistics of those countries. Current population figures of Muslims in Croatia are not available. However, substantial numbers of Muslims live in larger cities like Zaghreb in Croatia. A small Muslim community of about 155,000 in Greece face persecution and adversity. Over all about 7.8 million Muslims live in Eastern Europe (excluding Turkey) forming about 25 percent of the total population of the Balkan states, according to conservative Muslim estimates.
Page 6 Page 7 The Islamic Bulletin Issue 13 THE ISLAMIC RULING ON OMENS AND CHARMS The creation, maintenance and eventual destruction of the universe and its contents are by Allah’s command and both good luck and bad occur according to Allah’s will. From the most ancient of times some individuals have falsely claimed access to this hidden knowledge and the ignorant masses of mankind have revolved around them, paying huge sums to gain pieces of this vital information. Some of the contrived methods for averting misfortune became common knowledge; and thus, a profusion of good luck charms like those mentioned in this article can be found in most societies. Some of the imagined secret ways of knowing one’s fortune also became common knowledge, and thus various types of omens and their interpretation can be found in all civilizations. There is however, a body of this knowledge which has remained a secret, handed down from generation to generation; in the various forms of the occult arts of fortune-telling and magic. It is very important that a clear Islamic concept of these practices be developed because of their widespread occurrence in human societies. Perhaps even more important is the fact that if they are not clearly understood a Muslim could easily fall into the major sin of “Shirk” (lit. sharing; the association of partners with Allah), which, in Islamic terms, is in fact idolatry, which is at the root of these practices. Omens Pre-Islamic Arabs used to consider the direction in which birds and animals moved to be a sign of impeding good or bad fortune and would plan their lives around such signs. The practice of reading good and omens in bird and animal movements was referred to as Tiyarah from the verb Taara which means ‘to take flight’. For example, if an individual set out on a journey and a bird flew over him and turned to the left, he would see in it a sign of impeding bad fortune, turn around and return home. The principle of deriving fortune forecasts from bird movements has been rejected in its totality by the Sunnah (pattern of life set by the Prophet, PBUH). The ancient Arabs took their omens from birds and other nations take theirs from elsewhere, but, the principle involved is the same. Often when the origins of these omens are identified, the Shirk in them becomes most obvious. The following are only a few of the countless omens presently observed in Western society: Knock on Wood When someone is thankful for something and hopes that his luck will not change he says, “Knock on wood” and looks around for some wood to knock. The origin of this belief goes back to the time when people in Europe thought that gods lived inside trees. If the wish were granted they would touch the tree again to thank the god. Spilling Salt If salt is spilled, many believe that misfortune will shortly follow, so the spilled salt is thrown over the left shoulder to counter it. The origin of omen lies in the ability of salt to keep things fresh. This was believed by the ancients to be due to its magical powers. Thus, spilling salt became a warning of evil. Since evil spirits were thought to live on one’s left side, throwing the spilled salt over the left shoulder was supposed to satisfy the evil spirits. Breaking a Mirror Many people believe that breaking a mirror accidentally is a sign of seven years of bad luck. Ancient people thought that their reflections in water were their souls. So if their reflections were shattered (e.g.; if someone throw a pebble in the water), then their souls were also shattered. When mirrors were made this belief was shifted to them also. Black Cats The crossing of a black cat in front of one’s path signals the com-ing of bad luck to many. This belief originated in the Middle Ages when people believed that black cats were witches pets. Witches were supposed to make magic brews by the brains of black cats with parts of toads, snakes and insects. If a witch’s black cat lived for seven years, without ending up in a brew, the cat was supposed to change into a witch. Number 13 In America the number 13 is considered unlucky and thus, in many of the buildings the 13th floor is called the 14th. Friday the 13th is considered particularly unlucky and many people avoid travel or special engagements on this day. And if anything bad befalls them on that day, they immediately attribute it to the day itself. This phenomena is not restricted to the common people as some might mistakenly imagine. For example, the flight commander of the Apollo moonshot of 1970, which came near disaster, explained on his return that he should have known that something was going to happen. When asked why he replied that the flight took place on Friday the 13th, blast off was at 1300 hours (i.e., one o’clock), and that the flight number was Apollo 13. The origin of this belief goes back to the evening of Jesus’s last supper as told in the Bible that there were 13 people. One of the 13 was Judas, the man who supposedly betrayed Jesus. Friday the 13th is supposed to be particularly unlucky for at least two reasons. First, Friday is the day Jesus was supposed to be crucified. And, according to medial belief, Friday is the day when witches held their meetings. Allah’s ability to cause good and bad fortune is being shared by His creations in these beliefs. Also fear of misfortune and hope for good fortune which should only be directed to Allah, is being directed to other than Allah. Knowledge of the future and the unseen is also being claimed, and this quality belongs only to Allah. Allah clearly pointed this out in His attribute ‘Aalim al Ghayb, Knower of the unseen. Allah even has the Prophet confess Quraan that had he known the unseen future, he would have avoided all misfortune. (Quran: Al-A’raaf 7:188) Therefore the belief in omens can clearly be classified as an act of Shirk in all of the major areas of Tawheed (Lit. ‘unification’ or ‘asserting oneness’). This ruling is further substantiated by the Hadeeth reported by Ibn Mas’oud in which Allah’s Messenger (PBUH) said, “Tiyarah is Shirk! Tiyarah is Shirk! Tiyarah is Shirk!” Abdullaah ibn ‘Amr ibn al ‘Aas also reported that the Prophet (PBUH) said, “Whoever is prevented from doing something by Tiyarah, has committed shirk.” The companions asked, “What is its atonement?” He replied, “Say: ‘Allaahumma laa khayra illaa khayruk wa laa Tayra illaa Tayruk wa laa elaaha ghayruk.’ (‘Oh Allah, there is no good except Your good, nor birds except Yours, and there is no god beside You’).” (Collected by Ahmed and at-Tabaraanee.) From the preceding Hadeeths, it can clearly be seen that the Tiyarah was not in any way limited to birds. It includes all forms of beliefs in omens. These beliefs vary in form from place to place and from time to time but they all have the same common denominator of Shirk. Therefore, Muslims are obliged to carefully avoid all feelings which stem from these beliefs. If they find themselves unconsciously acting on the basis of these beliefs, they should seek refuge in Allah and say the previously mentioned Du’aa (prayer). Charms It was the practice among the Arabs in the time of Prophet Muhammad (PBUH) to wear arm bracelets, bangles, beaded necklaces, shells, etc., as charms to avert evil and bring good fortune. Talismans and amulets can also be found in all regions of the earth in a variety of forms. Faith in charms, amulets and talismans contradict true belief in Allah’s Ruboobeeyyah (Lordship) by attributing to created objects the power to avert evil and bring good fortune. Islam opposed all manifestations of such beliefs which appeared in Arabia during the time of the last Prophet (PBUH) in order to establish a foundation on the basis of which similar beliefs and practices would also be condemned and prohibited, whenever and wherever they later appeared. Such beliefs, in fact, provide the ideological basis for idol worship in most pagan societies and the charms themselves represent a branch of idolatry. This relationship can be easily seen in the Catholic branch of Christianity, wherein, Prophet Jesus is deified, his mother Mary and Saints are worshipped; and pictures, statues and medallions with their imagined likenesses are kept and worn for good fortune. When people accepted Islam during the Prophet’s (PBUH) time, they often carried with them faith in charms collectively known in Arabic as Tamaa’im (sing Tameemah). Consequently, there are many recorded statements of the Prophet (PBUH) in which he strictly forbade such practices. The following are only a few examples: ‘Emrann ibn Husayn reported that when the Prophet (PBUH) saw a brass bangle on a man’s upper arm, he said to him, “Woe be on you! What is this?” The man replied that it was to protect him from a sickness called al-Waahinah (Lit. weakness - possibly referring to Arthritis). The Prophet then said, “Cast it off, for verily it would only increase your weakness. And, if you died with it on, you would never succeed.” (Collected by Ahmed, Ibn Maajah and Ibn Hibbaan.) Thus, the wearing of copper, brass or iron bracelets, bangles, and rings by the sick or the healthy in the belief that they will avert or cure sicknesses is strictly forbidden. Such practices with Haraam (forbidden) cures about which the Prophet (PBUH) had said, “Treat each other’s sicknesses, but do not treat sicknesses with forbidden things.” (Collected by Abu Daawood) Abu Waaqid al-Laythee also reported that when Allah’s messenger (PBUH) set out for Hunayn (the last major battle between the Prophet (PBUH) and Arabian pagan tribes), they passed by a tree called Dhaatu Anwaar (Lit. ‘That which has things hanging on it’). The idolaters used to hang their weapons on its branches for good fortune. Some of the Sahaabah who were new in Islam asked the Prophet (PBUH) to designate a similar tree for them. The Prophet (PBUH) replied, “Subhaanallah! (May Allah be glorified!) This is just like what Moses’ people said to him; ‘Make a god for us just like their gods!’ (Quran: Al-Araaf 7:138). By the One in whose hand rests my soul, all of you will follow the path of those before you.” (Collected by at-Tirmidhee, an Nasaa’ee and Ahmad) Ruling on Charms As was previously mentioned, the prohibition on amulets, talismans and charms is not limited to the Arabian forms opposed by the Prophet (PBUH). Wherever objects are used for the same purpose, this prohibition also applies. The use of a variety of charms is widespread in Western society today, in spite of its technological advancements and its scientific achievements. Many talismans have become so interwoven in everyday life that few people stop to think about them, yet, when their origins are exposed, the Shirk, which lies at their base, becomes quite obvious. The following are only two examples of popular talismans in Western Society: The Rabbit’s Foot The hind paws of rabbits or gold and silver replicas of the hind paws are worn on chains and bracelets as good luck charms by millions in the West. The origin of this belief is based on the rabbit’s habit of thumping their hind legs on the ground. According to the ancients, they talked with the underground spirits when they thumped the ground. Hence, the paws were saved as means of conveying one’s wishes to the spirits as well as instruments for bringing good luck in general. Horseshoes Many houses in America have horseshoes nailed over their doors, miniature versions are also worn on charm bracelets, key chains or necklaces, in the belief that they will bring good luck. The origin of this belief can be found in ancient Greek mythology. In ancient Greece, horses were considered sacred animals. If a horseshoe was hung over the door of a house, it was thought to bring good fortune. The open end of the horseshoe had to point upward, though, so it would hold the good luck. If it pointed downward, they believed that the good luck would spill out. The belief in charms gives created things the divine power to avert misfortune and thus, those who subscribe to such beliefs contend that Allah’s Ruboobeeyah (Lordship) is limited by His creation. In fact, they consider the charms to be more powerful than Allah, because the charms are thought to be able to prevent misfortune which Allaah has destined. Therefore, the belief in charms is an obvious form of Shirk, as ibn Mas’oud had said in the previously mentioned Hadeeth. This ruling is further strengthened by the following Hadeeth. ‘Uqbah ibn Aamir reported that when a group of ten men came to the Prophet (PBUH) he only accepted the oath of allegiance from nine. They asked, “OMessenger of Allah, why did you take the covenant from nine of us and refuse this man?” The Prophet (PBUH) answered, “Verily he has a talisman on him.” The man then put his hand in his clock, pulled out the talisman and broke it. When the Prophet (PBUH) finished taking the oath from him he turned and said; “Whoever wears a talisman has committed Shirk!”’ (Collected by at-Tirmidhee and Ahmad) This area may seem quite insignificant for so much fuss to be made about it. Islam, however, puts stress on this area because it represents the seed from which Major Shirk may grow. The worship of idols, men, stars, etc, did not come about at one instant in time. Man’s belief in Allah’s unity, was gradually eroded as the seed of Major shirk took root and grew. Thus, Islam, by providing guidance in all aspects of human life, tries to root out the evils seeds before they can take root and destroy the very foundation of a Muslim’s belief. Do You Knock on Wood? However, man, during all ages, has asked the question, “Is there any way of knowing before hand whether good times or bad times are coming?” For, if there is a way of knowing ahead of time, misfortune could then be avoided and success could be ensured.
Surely God is the guardian of success, and He is the All-Knowing Lord. Issue 13 Page 8 Page 9 The Islamic Bulletin Issue 13 Benefits of Honey Honey is abluent and an aperient. It contains detergent and tonic properties that cleanse the arteries and bowels of impurities. It opens obstructions of the liver, kidney and bladder. It is also a general preserva-tive, and it helps to preserve the potency of salves among other natural medicinal remedies. Honey also helps to break up excess moisture in the bowels, such as in diarrhea. Honey is superior to sugar in many respects, and it is less sweet but stronger, and if taken excessively, it can be harmful to the bile, unless it is mixed with vinegar. Honey is good for the aged; it is a cough suppressant and is used in medicine to treat corrupted phlegm in the stomach and to soften the general constitution of the body. Honey is also a curative for a depraved appetite, and when taken as a drink mixed with hot water and a pomace made from sweet roses, it helps the treatment of rabies, and is considered a safeguard from further infections. Honey is also used as detoxicant for drug users, and as an antitoxin to treat accidental eating of poisonous plants of the nightshade family (Hyoscymus niger), or wild fungus, among others. When taken as a drink mixed with hot water only, it helps as a remedy for dog bites. As a preservative, honey can be used to preserve meat for up to three months, and is used in pickling cucumbers, squash, eggplant, and various kinds of fruits for up to six months. Known as “the trustworthy preservative”, honey was also used as a principle ingredient in embalming the dead. Spreading natural raw honey over one’s hair as ointment will cure head lice and other parasites. It also can be used as hair softener, conditioner, and it promotes hair growth. Using it as an eye salve, honey brightens one’s vision, while brushing one’s teeth with honey whiten’s them. And when used as mouthwash, it strengthens the gums and eliminates gum diseases. Honey’s natural properties alsomake it an excellent replenisher and a solvent; it opens the pores of blood vessels and eases menstrual discharge, forces out phlegm, and opens obstruction of the liver, kidney and bladder. Honey indeed has great nutritional value and is the drink of drinks, a sweetener of sweeteners, an ointment of ointments, and there is no other food among what God Almighty has created for us that equals honey value, and nothing is close to its constitution. People knew honey from ancient times and long before they began to process refined sugar. In fact, ancient physicians spoke extensively of honey, and sugar was never mentioned in their writings. As a high-metabolic food, potent and a stimulant, sugar is not fully soluble, and it produces an attenuated healing energy in the body that also subsides rapidly. Such rapidly mounting energy leaves the body with the hard work of eliminating the balance of insolublemolecules, andof rebuilding the interior walls of the arteries affected by the abrasion caused by the passage of such molecules in the blood stream. However, sugar is more relaxing for the stomach, and is less sweet thanhoney and less vehement. Regulating Bowl Movement It is narrated by Abi Sai’d AI-Khidri in the traditions that a man came to the Prophet (pbuh) and reported that his brother was complaining of irregular bowel movement. The Prophet (pbuh) advised: “Make him drink honey.” The man came back the next day and said: “I made him drink honey and it did not help! The Prophet (pbuh) gave the same advice for two or three times, and the man kept coming back with the same answer. After the third or fourth time, The Prophet (pbuh) then said: “God spoke the truth, and your brother’s belly lies.” The same tradition was reported in Sahih Muslim wherein the man said: “My brother’s belly is squeamish.” - Meaning that he is nauseous, feels queasy, and that his digestive system is upset. (Reported in Sahih Bukhari) The Prophet (pbuh) used to sometimes drink an infusion of water sweetened with honey on an empty stomach, and such a custom holds ample benefits and subtle secrets. Ibn Maja noted a prophetic saying narrated by Abu Huraira (R.A.), that the Prophet (pbuh) said:”Who-soever eats honey (at least) three times per month will meet with no great affliction.” In another tradition, the Prophet (pbuh) said: “Make use of the two remedies: Honey and the Qur’an.” In this saying, he (pbuh) linked humanmedicine and divinemedicine; remedies for the body and those of the soul; the natural factor and the spiritual one; and, the earthly medicine and the heavenly one. Once this is understood, we go back to the case history wementioned earlier, of the man who inquired about a cure for his brother’s bowel problems, and the remedy prescribed by The Prophet (pbuh). In this particular case, the cause of the brother’s constipation and sufferingwas due to excess food consumption and excess appetite that produced a dyspeptic condition or acute indigestion. The Prophet (pbuh) asked him to give his brother a drink of honey to loosen and aid the excretion of waste. As this constipation was caused by overeating for an extended period of time, his stomach lining was coated with a mucus or asebiferous substance that caused slackness of the stomach tissues and obstructed the secretion of nutrients, for the stomach has a velvet lining, with short dense, and upright hair, just like those of a towel. When such viscous substance clings to the lining, it obstructs the normal cycle of digestion and spoils the food. Thus, taking in a natural abulent and an aperient, such as honey, is the best of remedies, and particularly when mixed with warm water. The medicinal purpose behind repeating the treatment has an important therapeutic value, whereby the ‘right medicine’ must have the correct quantity and concentration to be effective.When themedicine falls short of satisfying such conditions, it will fail, and when it exceeds the required potency, it will weaken the coyd and cause the other harm. Hence, when the Prophet (PBUH) prescribed a second and then a third application of the treatment, he implies that the condition was acute and needed further treatment, and eventually the condition passed. When the Prophet (PBUH) said to the man: “God Spoke the truth, and your brother’s belly lies”, he reiterated his position that honey was the right medicine for his brother’s condition, and that his ‘stomach mind’ kept on denying it until the medicine eventually took effect. In fact, the medicine of the Prophet (PBUH) is most credible and candid, and it is based on the divine inspiration (wahi), the prophetic focus (Mishkatu - Nubuwwa), and a brilliant reasoning (‘aql), whilemost doctors’ diagnoses are based on intuition, conjecture, and experiment, and they cannot refute the proven effectiveness of the prophetic medicine. However, in general, one who accepts it, believes in its healing nature adheres to it with faith, and voluntarily and happily submits to its curing effects, will recover from his illness by God’s leave. The same principle guides the believers when God Almighty says of the holy Qur’an: “A cure for the diseases of the hearts.” (Qur’an 10:57) Thus, when its admonition is not received with that kind of faith, it will not cure such diseases. Rather, it will increase the profanity of the impious ones, broaden the hypocrisy of the ostentatious ones and compound their illnesses - even if they make use of the prescribed prophetic medicine, for unfailingly, the prophetic medicine will agree most with the obedient body of a true worshiper who is blessed with faith; and similarly, themedicine of theHolyQur’anwill cure the illness of blessed souls and living hearts. Hence, those who take exception to the prophetic medicine will not benefit from it, just as those who argue against the remedies of the holy Qur’an cannot benefit from them. This is no fault of the medicine, but rather their spiritless character, their defilement of the sacred abode of the heart, and contempt against God’s Message. God Almighty says in the Holy Qur’an: “From its belly comes forth a drink of varying colors, wherein is a cure for people. Surely there is a sign for those who would give thought.” (Qur’an 16:69) Ramlah Bint Abu Sufyan Abu Sufyan ibn Harb could not conceive of anyone among the Quraysh who would dare challenge his authority or go against his orders. He was after all, the sayyid or chieftain of Makkah who had to be obeyed and followed. His daughter, Ramlah, known as Umm Habibah, however dared to challenge his authority when she reflected the deities of the Quraysh and their idolatrous ways. Together with her husband, Ubaydullah ibn Jahsh, she put her faith in Allah alone and accepted the message of His prophet, Muhammad ibn Abdullah. Abu Sufyan tried with all the power and force at his disposal to bring back his daughter and her husband to his religion and the religion of their forefathers. But he did not succeed. The faith which was embedded in the heart of Ramlah was to strong to be uprooted by the hurricanes of Abu Sufyan’s fury. Abu Sufyan remained deeply worried and concerned by his daughter’s acceptance of Islam. He did not know how to face the Quraysh after she had gone against his will and he was clearly powerless to prevent her from following Muhammad (PBUH). When the Quraysh realized though that Abu Sufyan himself was enraged by Ramlah and her husband, they were emboldened to treat them harshly. They unleashed the full fury of their persecution against them to such a degree that life in Makkah became unbearable. In the 5th year of his mission, the Prophet (SAW) gave permission to the Muslims to migrate to Abyssinia. Ramlah, her little daughter Habibah, and her husband were among those who left. Abu Sufyan and the Quraysh leaders found it difficult to accept that a group of Muslims had slipped out of their net of persecution and was enjoying the freedom to hold their beliefs and practice their religion in the land of the Negus. They therefore send messengers to the Negus to seek their extradition. The messengers tried to poison the mind of the Negus against the Muslims but after examining the Muslims’ beliefs and listening to the Qur’an being recited, the Negus concluded. “What has been revealed to your Prophet Muhammad, and what Jesus the son of Mary preached came from the same source.” The Negus himself announced his faith in the one true God and his acceptance of the Prophethood of Muhammad (PBUH). He also announced his determination to protect the Muslim muhajjrin. The long journey on the road of hardship and tribulation had finally led to the oasis of serenity. So Umm Habibah felt, but she did not know that the newfound freedom and sense of peace were later to be shattered. She was to be put through a test of the most severe and harrowing kind. One night, it is related, as Umm Habibah was asleep she had a vision in which she saw her husband in the midst of a fathomless ocean covered by wave upon wave of darkness. He was in a most perilous situation. She woke up, frightened, but she did not wish to tell her husband or anyone else what she had seen. The day after that ominous night was not yet through when Ubaydallah ibn Jahsh announced his rejection of Islam and his acceptance of Christianity. What a terrible blow! Ramlah’s sense of peace was shattered. She did not expect this of her husband who presented forthwith with the choice of a divorce or of accepting Christianity. Umm Habibah had three options before her. She could either remain with her husband and accept his call to become a Christian in which case she also would commit apostasy and -God forbid- deserve ignominy in this world and punishment in the hereafter. This was something she resolved she would never do even if she were subjected to the most horrible torture. Or, she could return to her father’s house in Makkah - but she knew he remained a citadel of shirk and she would be forced to live under him subdued and suppressing her faith. Or, she could stay alone in the land of the Negus as a displaced fugitive without country, without family and without a supporter. She made the choice that she considered was the most pleasing to God. She made up her mind to stay in Abyssinia until such time as God granted her relief. She divorced her husband who lived only shortly after becoming a Christian. He had given himself over to frequenting wine merchants and consuming alcohol, the ‘mother of evils’. This undoubtedly helped to destroy him. Umm Habibah stayed in Abyssinia for about ten years. Towards the end of this time, relief and happiness came. It came from an unexpected quarter. One morning bright and early, there was a loud knocking on her door. It was Abrahah, the special maid servant of the Negus. Abrahah was beaming with joy as she greeted Umm Habibah and said: “The Negus sends his greetings and says to you that Muhammad, the Messenger of God (PBUH), wants you to marry him and that he has sent a letter in which he has appointed him as his wakil to contract the marriage between you and him. If you agree you are to appoint a wakil to act on your behalf.” Umm Habibah was in the clouds with happiness. She shouted to herself: “God had given you glad tidings.” She took off her jewelry - her necklace and bracelets - and gave them to Abrahah. She took off her rings too and gave them to her. And indeed if she had possessed all the treasures of the world she would have given them to Abrahah at that moment of sheer joy. Finally she said to Abrahah: “I appoint Khalid ibn al-Aas to act as wakil on my behalf for his is the closest person to me.” In the palace of the Negus, set in the midst of beautiful gardens and luxuriant vegetation and in one of the lavishly decorated, sumptuously furnished and brightly lit halls, the group of Muslims living in Abyssinia gathered. They included Ja’far ibn Abi Talib, Khalid ibn Sa’id, Abdullah ibn Hudhafah as Sahmi and others. Islamic Dietary Laws
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