Podcasts about islamic community

In this episode, we're joined by Christoph Koster, CEO of Ruya Bank, a digital-first Islamic community bank in the UAE. Ruya Bank is dedicated to bringing ethical Islamic banking practices to all communities in the UAE, supporting SMEs, startups, and low-income groups. Christoph and Arjun explore Islamic finance and banking, the potential for growth and collaboration in Islamic fintech, Ruya's adoption of new technologies, and more.Tune in to gain a deeper understanding of community banks, Islamic banking, and Ruya's efforts to reshape banking in the UAE with its ethical approach.#DigitalBanking #IslamicBanking #Sustainability #CommunityBanking #couchonomics #islamicFinance #OpenBanking #Innovation #Banking #digitalbanksOur website

See omnystudio.com/listener for privacy information.

See omnystudio.com/listener for privacy information.

Since the war between Hamas and Israel began over two weeks ago, members of Kansas City's Islamic and Palestinian communities say they have experienced hate at an increased rate. Many say that they are concerned for their safety.

Welcome to this enlightening Friday sermon titled "Bridges of Compassion: Connecting Generations," delivered by Sheikh Muiz Bukhary. As an esteemed Islamic scholar, educator, and community leader, Sheikh Muiz delves into the profound topic of building bridges of compassion between generations. Through a deep understanding of Islamic teachings, he emphasises the essential rights of parents and the significance of nurturing strong and compassionate communication within families. Join us in exploring valuable insights to foster an environment of understanding, respect, and unity.

https://www.khutbah.info/be-conscious-of-allah-wherever-you-are/ Allāh favored the Islamic Community by sending his honorable Prophet ﷺ. For he was sincere, genuine, trustworthy and conveyed the message and fulfilled the trust…

A blood donation is needed every 18 seconds in Australia and one group is helping to encourage people to roll up their sleeves. Australia's Islamic community has launched a nationwide blood drive registering hundreds at mosques around the country. - Во Австралија е потребно да се дарува крв на секои 18 секунди, а една група помага да се охрабрат луѓето да ги засукаат ракавите. Австралиската исламска заедница покрена крводарителска акција ширум земјата, регистрирајќи стотици луѓе во џамиите ширум земјава.

A blood donation is needed every 18 seconds in Australia and one group is helping to encourage people to roll up their sleeves. Australia's Islamic community has launched a nationwide blood drive registering hundreds at mosques around the country. - آسٹریلیا میں ہر 18 سیکنڈ میں خون کے عطیہ کی ضرورت ہوتی ہے اور ایک گروپ لوگوں کو خون کا عطیہ دینے کی ترغیب دینے میں مدد کر رہا ہے۔ آسٹریلیا کی اسلامی کمیونٹی نے ملک گیر خون کی عطیاتی مہم کا آغاز کیا ہے جس کےدوران آسٹریلیا کی مساجد میں سینکڑوں افراد نے خون کے عطیے کے لئے اندراج کروایا ہے۔

A blood donation is needed every 18 seconds in Australia and one group is helping to encourage people to roll up their sleeves. Australia's Islamic community has launched a nationwide blood drive registering hundreds at mosques around the country.

The Kearney Lake Masjid hosted a community conversation in October to help build safe spaces for Muslim women and Girls. The conversation was the first in a series planned in collaboration with the Halifax Regional Municipality to help address Islamophobia. Muna Saadi, a volunteer with the Nova Scotia Islamic Community Centre spoke to Jeff about the initiative.

From AllCreation's Spring 2022 edition, "Dominionism: Exploring religious relationships with other life," guest edited by Rev. Dr. Dan De Leon. Dan speaks here with Imam Islam Mossaad about Dominionism from an Islamic scriptural perspective. About Imam MossaadImam Islam Mossaad has served as imam for the North Austin Muslim Community Center (NAMCC) from May 2008 – January 2015 and returned to NAMCC January 2018 to the present time. He has also served as Imam for the Islamic Center of Little Rock from September 2003 until May 2006 and Imam for the Islamic Community of Bryan-College Station January 2017 – January 2018.  Imam Islam is a Hafidh of Quran (he has committed the entire Quran to memory) and has received life-long Islamic education from scholars of Islam here in the United States and through his formal studies with Mishkhâh University.  He has a B.S. in Chemical Engineering from the University of Texas at Austin. Imam Mossaad has diverse professional experience.  He has worked as an engineer, engineering consultant, Islamic school principal, teacher, and Imam.  He strives to unite Muslims along the Quran and Sunnah of the Prophet Mohammed (Peace be upon him).  He also seeks to educate people on the beauty of Islam while promoting tolerance and mutual understanding. Imam Islam Mossaad is a long-time Austinite, is American born and raised with Egyptian parentage.  He is married and has two children. This interview is one of the features from our Spring 2022 collection, Dominionism. Thank you, Imam Mossaad!References Names of God:  Ar-Rahman, The Most Merciful Ar-Rahman / Ar-Rahmeen, "entirely merciful, most kind" Al-Jabbar, The Compeller Arabic Words Al-Aalameen, encompassing everything except Allah Amana, trust, honesty, faithfulness  Rabb, God (Allah) Jinn, spirit creatures preceding humans  Dr. Sayyed Hossein Nasr 2009 lecture discussed here Bible verses Genesis 1:26 Leviticus 18:22 Program 00:01 Welcome & intro 00:30 Self introduction  03:55 Cultural Ambassador. How much of your time is spent introducing Islam to people in the West?  05:20 Islam & the Environment. What is a traditionally Islamic view of the environment, and how do Muslims understand their relationship with the environment in terms of having "dominion" over the Earth? 10:30 Accountability & Relationship. For Muslims, “dominion” cannot be separated from accountability? 13:30 Disconnect. In 1956, Dr. Sayyed Nasr predicted the environmental crisis (paraphrased), “There's nothing as important in the world. Most Muslims do not realize there's a disconnect, the environmental crisis is driven by a blindness to [our sacred] teachings about Nature." 21:55 "The All Encompassing." On Nasr's statement, “God is the environment into which we are born, in which we live, in which function, and in which we die.”  26:10 Names of God. Christians see Christ himself, “as surely as you do it to what you see you do it to me." I hear similar themes.  32:40 Self-love. "Love one another as we love ourselves." 37:15 Anthropocentrism. What is the Islamic view on Anthropcentrism, the idea that humans are the most important creatues in the world. 42:00 Sharia Law. Do Muslims actually abide by the environmental commandments of Islamic holy law?  49:20 Right relationship. What will happen to the tree if I don't do right by it? How can I live in right relationship with the whole of creation?  53:30 Metanoia. How do we need to change how we see? What is the Islamic view of "dominionism" and does that view need to change?  56:25 Spiritual Growth. Has the way you see the environment changed over time for you or your family? Quotes“Allah” is the name in Arabic for “the one God.”Islam means submission and peace through submission. So we submit along with the trees, the birds, the animals, the galaxy, they are Muslim, meaning they are in submission to God.“The Prophet Muhammad's divine inspiration came through being in Nature… We see nature as a sacred sign from God.”This idea of having dominion, or “to subdue, and to dominate,” those are anathema actually in the Islamic context, but there is definitely an idea of what some modern day authors are [calling] stewardship; so, “halifa.”You are answerable to God for what you do with the animals and the plants and the streams, and so there's a lot of this feeling of accountability before God for the Nature that we are entrusted with.One of the names of God is The Most Beautiful, and so when we see beauty it should draw us closer to the wonder for the beauty of God himself, the beauty in Nature and the patterns and the colors, and as you mentioned, just the wind blowing thru the leaves, and so on. It can take a person to another mystical plain.How we treat animals really says a lot about our inner spirituality or our inner world and our inner self.A very powerful feeling to have, is to feel communion not just with your fellow human being but even with the blades of grass, with the molecules in the air, and this oneness with everything. Go out into Nature -- into a stream, into a lake -- and just watch the ripples, and just enjoy that whole feeling that you're getting of closeness to God. Nature connects us to God and we don't want to lose that.###############Thanks for listening. This podcast is part of our Spring 2022 series, Dominionism.Visit the AllCreation podcast site or AllCreation.org for more. Produced and edited by Chris Searles.See the whole "Dominionism" collection here.

Australia's Islamic Community has launched a nationwide blood drive to help tackle the sharp decline in blood donations which was caused by the spread of the Omicron variant. - Komunitas Islam Australia telah meluncurkan donor darah nasional untuk membantu mengatasi penurunan tajam dalam donor darah yang disebabkan oleh penyebaran varian Omicron.

Australia's Islamic Community has launched a nationwide blood drive to help tackle the sharp decline in blood donations as a result of the spread of the Omicron variant. (Click on the speaker icon on top to listen to Urdu podcast). - اومی کرون ویرئینٹ کے  پھیلاؤ کے نتیجے میں آسٹریلیا میں خون کے عطیات میں تیزی سے کمی  ہوئی ہے مگر اس سے نمٹنے کے لیے اسلامی کمیونٹی نےملک گیر خون کے عطیات جمع کرنے کی مہم کا آغاز کیا ہے۔ ملک بھر میں جمعہ کی نماز میں شرکت کرنے والوں سے اس مہم میں حصہ لینے کی اپیل کے جواب میں نمازیوں نے  اس مہم میں بھرپور حصہ لیا ہے۔

Australia's Islamic Community has launched a nationwide blood drive to help tackle the sharp decline in blood donations as a result of the spread of the Omicron variant.

சிறைவாசிகளின் விடுதலையும் இஸ்லாமிய சமூகம் எடுக்க வேண்டிய நடவடிக்கைகளும் மவ்லவி ரஹ்மத்துல்லாஹ் ஃபிர்தவ்ஸி | Rahmatullah Firdousi 26-11-2021 The post Rahmatullah Firdousi – The release of prisoners and the steps to be taken by the Islamic community appeared first on Tamil Dawah.

சிறைவாசிகளின் விடுதலையும் இஸ்லாமிய சமூகம் எடுக்க வேண்டிய நடவடிக்கைகளும் மவ்லவி ரஹ்மத்துல்லாஹ் ஃபிர்தவ்ஸி | Rahmatullah Firdousi 26-11-2021 The post Rahmatullah Firdousi – The release of prisoners and the steps to be taken by the Islamic community appeared first on Tamil Dawah.

After 9/11, the country unified to heal from the tragedy, but some were not included in that unity. Some Muslim and Middle-Eastern people living in the U.S. experienced an increased amount of hate crimes and violence against them after 9/11.  Educators are doing what they can to teach their students why such prejudices are wrong, but it's a challenge when those students weren't even born when 9/11 happened. In the third episode of KSHB 41 News' five-part podcast mini-series about the 20th anniversary of 9/11, digital producers Casey Murray and Katharine Finnerty will hear from Dr. Laeeq Azmat, Platte County High School teacher Zach Keith and more about 9/11's impact on the Islamic community, as well as how educators are teaching 9/11 to students who didn't experience the life-changing event firsthand. See omnystudio.com/listener for privacy information.

The treaty of Hudaybiya brought much needed peace to the nascent Islamic Community, and enabled the Prophet Muhammad (PBUH) to pursue what he's most interested in:" to spread the Deen of Allah (SWT) and inspire hearts and minds. In the month of Muharram, the Messenger sent 8 letters to 8 heads of state inviting them to consider Islam. One particular letter, that he sent to the Roman king Heraclius, and the subsequent exchange, really stood out. What do we learn from the prophetic correspondence with the Byzantine Emperor that can inspire our Dawaa efforts today? Join us today at Jumaa to learn more and get inspired.

“Sultan, Caliph, and the Renewer of the Faith explores the intertwined histories of a West African Arabic chronicle, the Tārīkh al-fattāsh and its role in advancing a political project, the legitimation of the nineteenth-century Caliphate of Ḥamdallāhi, located in what is now the Republic of Mali…”So begins today’s story from Dr. Mauro Nobili.For further reading:Sultan, Caliph, and the Renewer of the Faith: Aḥmad Lobbo, the Tārīkh al-fattāsh and the Making of an Islamic State in West Africa by Mauro Nobili (Cambridge University Press, 2020). Episode transcript:https://skymichaeljohnston.com/90secnarratives/

The NSW premier , Gladys Berejicklian has kindly offered her Ramadan message to the Islamic Community of NSW . The message was interpreted into Arabic by Mrs Faten El Dana OAM. هذه رسالة التهنئة التي وجهتها رئيسة حكومة ولاية نيو ساوث ويلز ’ غلاديس بريجكليان الى الجالية الإسلامية بمناسبة حلول شهر رمضان المبارك وترجمتها الى اللغة العربية الحاجة فاتن الدنا.

Period of Revelation This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them. A few instances are given below by way of illustration: We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhd in which 70 Muslims were killed. Then naturally the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this we conclude that vv. 1 -28 were revealed on that occasion. We learn from the Traditions that the Commandment about salat during war time was given on the occasion of Zat-ur-Riqa'a, an expedition which took place in A. H. 4. From this we conclude that the discourse containing v. 102 was revealed on that occasion. The last warning (v. 47) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal, A. H. 4. From this it may safely be concluded that the discourse containing v. 47 must have been revealed some time before that date. The permission about tayammum (the performance of ablutions with pure dust, in case no water be available) was given during the Bani-al-Mustaliq expedition, which took place in A. H. 5.. Therefore the probable period of the revelation of the discourse containing v. 43 was A. H. 5. Topics and Their Background Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Holy Prophet at the time. First of all, he was engaged in bringing about an all round development of the Islamic Community that had been formed at the time of his migration to Al-Madinah. For this purpose he was introducing new moral, cultural, social, economic and political ways in place of the old ones of the pre-Islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the mushrik Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts. Accordingly, detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah. Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made laws and regulations have been laid down for the division of inheritance, and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down drinking has been prohibited, and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their Allah and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community. The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Mus...

This is a discussion I had with the Muslim community in Bermuda. During this discussion we talked about connecting with our youth after the wrongs that have been done to them in the Islamic Community. --- Support this podcast: https://anchor.fm/shadeed-muhammad/support

The guests in our program included the delegates of reisu-l-ulema, Mensur ef Karadža - director of the legal department of Riyadh and Mensur ef Pašalić - head of the Office for Diaspora of Riyadh.They spoke to us in more detail about the reasons for their visit to Australia and the concept of a significant reorganisation of the Bosniak Islamic community in the diaspora. - Izaslanici reisu-l-uleme, Mensur ef. Karadža - direktor pravne službe Rijaseta i Mensur ef. Pašalić- šef Ureda za dijasporu Rijaseta detaljnije govore o razlozima njihove posjete Australiji i konceptu značajne reorganizacije bošnjačke Islamske zajednice u dijaspori.

Time moves everything including ourselves, whether we like it or not. But change brings us hope, new energy, and opens new doors in our lives. Our spiritual journeys fly above our lives like birds. Some birds fly high, and some fly low. My spiritual journey is similar to that of a Falcon because he insists on fly high in the sky above many other varieties of birds; he enjoys freedom instead of being enslaved; he knows where to go and finds food without anybody’s help. Speaker Bio Imam Abdulah Polovina was born in Sarajevo, the capital of Bosnia and Herzegovina. Before the war In Bosnia and Herzegovina he attended the Gazi Husrevbegova madrasa to be Imam, Khatib and Muallim. He completed and graduated the madrasa in 1992. After the war he was appointed by the Islamic Community to work as an Imam in one mosque in Sarajevo. Here he stayed for the next five years, when he moved to the United States, to the City of Seattle, the State of Washington, where he worked as an Imam for 12 years at the local Islamic Community and the congregation of Bosniaks. Imam Abdulah got a BA in Islamic Studies at the Cloverdale College in Indiana, and BA in Comparative Religions at the University George Washington in Seattle, WA. He earned a masters degree at Seattle University’s School of Theology and Ministry in transformational leadership. Imam Abdulah got a BA in Islamic Studies at the Cloverdale College in Indiana, and BA in Comparative Religions at the University George Washington in Seattle, WA. He earned a masters degree at Seattle University’s School of Theology and Ministry in transformational leadership. Currently, Abdulah is the Imam of the Bosniak congregation and organization in Portland, Oregon.

Al-Ghazali was one of the most prominent and influential philosophers, theologians, jurists, and mystics of Sunni Islam. He was of Persian origin. Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community").His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam). Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten. That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences").Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.

Al-Ghazali was one of the most prominent and influential philosophers, theologians, jurists, and mystics of Sunni Islam. He was of Persian origin. Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community").His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam). Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten. That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences").Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book's major themes including the meaning and significance of the category of Shira', Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry. SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available at https://fandm.academia.edu/SheraliTareen/. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.   Learn more about your ad choices. Visit megaphone.fm/adchoices

ஈதுல்-ஃபித்ர் பெருநாளும் இன்றைய இஸ்லாமிய சமூகமும் மவ்லவி யாஸிர் பிர்தொஸி | Yaser Firdousi 25-06-2017 Port Camp, Jubail 1438 ஈதுல் பித்ர் குத்பா பேருரை | 1438 (2017) Jubail Eid-ul-Fitr Prayer Khutbah The post Yaser Firdousi – Eid-ul-Fitr and the Islamic Community appeared first on Tamil Dawah.

It says 'terrorise your own country' .. Read more >> http://bit.ly/2sEuavD

Shindig Finale Tonight, and we talk about the weekends rallies to support our brothers and sisters in the Islamic Community following the attack in Quebec City.

Name This Surah takes its' name from verse 112 in which the word mai'dah occurs. Like the names of many other surahs, this name has no special relation to the subject of the Surah but has been used merely as a symbol to distinguish it from other surahs. Period of Revelation The theme of this Surah indicates, and traditions support it, that it was revealed after the treaty of Hudaibiyah at the end of 6 A. H. or in the beginning of 7 A. H. That is why it deals with those problems that arose from this treaty. The Holy Prophet with 1400 Muslims went to Makkah in Zil-Qaadah 6 A.H. to perform `Umrah, but the Quraish spurred by their enmity, prevented him from its performance, though it was utterly against all the ancient religious traditions of Arabia. After a good deal of hard and harsh negotiations, a treaty was concluded at Hudaibiyah according to which it was agreed that he could perform `Umrah the following year. That was a very appropriate occasion for teaching the Muslims the right way of performing a pilgrimage to Makkah with the true Islamic dignity, and enjoining that they should not prevent the disbelievers from performing pilgrimage to Makkah as a retaliation for their misbehavior. This was not difficult at all as many disbelievers had to pass through Muslim territory on their way to Makkah. This is why the introductory verses deal with the things connected with pilgrimage to Makkah and the same theme has been resumed in vv. 101-104. The other topics of this Surah also appear to belong to the same period. The continuity of the subject shows that most probably the whole of the Surah was revealed as a single discourse at one and the same time. It is also possible that some of its verses were revealed at a later period and inserted in this Surah at different places where they fitted in. But there appears to be not the least gap anywhere in the Surah to show that it might have comprised two or more discourses. Occasion of Revelation This Surah was revealed to suit the requirements of the changed conditions which were now different from those prevailing at the time of the revelation of Al-i-'Imran and An- Nisa. Then the shock of the set-back at Uhd had made the very surroundings of Al-Madinah dangerous for the Muslims, but now Islam had become an invulnerable power and the Islamic State had extended to Najd on the east, to the Red Sea on the west, to Syria on the north and to Makkah on the south. This set-back which the Muslims had suffered at Uhd had not broken their determination. It had rather spurred them to action. As a result of their continuous struggle and unparalleled sacrifices, the power of. the surrounding clans, within a radius of 200 miles or so, had been broken. The Jewish menace which was always threatening Al-Madinah had been totally removed and the Jews in the other parts of Hijaz had-become tributaries of the State of Al-Madinah. The last effort of the Quraish to suppress Islam had been thwarted in the Battle of the Ditch. After this, it had become quite obvious to the Arabs that no power could suppress the Islamic movement. Now Islam was not merely a creed which ruled over the minds and hearts of the people but had also become a State which dominated over every aspect of the life of the people who lived within its boundaries. This had enabled the Muslims to live their lives without let or hindrance, in accordance with their beliefs. Another development had also taken place during this period. The Muslim civilization had developed in accordance with the principles of Islam and the Islamic viewpoint. This civilization was quite distinct from all other civilizations in all its' details, and distinguished the Muslims clearly from the non Muslims in their moral, social and cultural behavior. Mosques had been built in all territories, prayer had been established and' Imam (leader) for every habitation and clan had been appointed. The Islamic civil and criminal laws had been formulated in detail and were being enforced through the Islamic courts. New and reformed ways of trade and commerce had taken the place of the old ones. The Islamic laws of marriage and divorce, of the segregation of the sexes, of the punishment for adultery and calumny and the like had cast the social life of the Muslims in a special mold. Their social behavior, their conversation, their dress, their very mode of living, their culture etc., had taken a definite shape of its own. As a result of all these changes, the non-Muslims could not expect that the Muslims would ever return to their former fold. Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslim Quraish that they got no time to propagate their message. This hindrance was removed by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their message in the surrounding territories. Accordingly the Holy Prophet addressed letters to the rulers of Iran, Egypt and the Roman Empire and the chiefs of Arabia, inviting them to Islam. At the same time the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Way of Allah. These were the circumstances at the time when Al-Ma'idah was revealed. Topics It deals with the following three main topics: Commandments and instructions about the religious, cultural and political life of the Muslims. In this connection, a code of ceremonial rules concerning the journey for Haj has been prescribed; the observance of strict respect for the emblems of Allah has been enjoined; and any kind of obstruction or interference with the pilgrims to the Kaabah has been prohibited. Definite rules and regulations have been laid down for what is lawful and unlawful in the matter of food, and self-imposed foolish restrictions of the pre-Islamic age have been abolished. Permission has been given to. take food with the people of the Book and to marry their women. Rules and regulations for the performance of Wudu (ablutions) and bath and purification and tayammum (ablutions with dust) have been prescribed. Punishment for rebellion, disturbance of peace and theft have been specified. Drinking and gambling have absolutely been made unlawful. Expiation for the breaking of oath has been laid down and a few more things have been added to the law of evidence. Admonition to the Muslims. Now that the Muslims had become a ruling body, it was feared that power might corrupt them. At this period of great trial, Allah had admonished them over and over again to stick to justice and to guard against the wrong behavior of their predecessors, the people of the Book. They have been enjoined to remain steadfast to the Covenant of obedience to Allah and His Messenger, and to observe strictly their commands and prohibitions in order to save them- selves from the evil consequences which. befell the Jews and the Christians who had violated them. They have been instructed to observe the dictates of the Holy Quran in the conduct of all their affairs and warned against the attitude of hypocrisy. Admonition to the Jews and the Christians. As the power of the Jews had been totally weakened and almost all their habitations in north Arabia had come under the rule of the Muslims, they have been warned again about their wrong attitude and invited to follow the Right Way. At the same time a detailed invitation has also been extended to the Christians. The errors of their creeds have been clearly pointed out and they have been admonished to accept the guidance of the Holy Prophet. . Incidentally, it may be noted that no direct invitation has been made to the Majusis and idolaters living in the adjoining countries, because there was no need for a separate address for them as their condition. had already been covered by the addresses to the mushrik Arabs. Subject: Consolidation of the Islamic Community In continuation of the instructions about the consolidation of the Islamic Community given in Surah An-Nisa, the Muslims have been directed to observe and fulfill all their obligations: further regulations have been prescribed to train the Muslims for that purpose. They have also been particularly warned as rulers to guard against the corruption, of power and directed to observe the Covenant of the Quran. They have also been exhorted to learn lessons from the failings of their predecessors, the Jews and the Christians, who in their turn have been admonished to give up their wrong attitudes towards the Right Way and accept the guidance taught by Prophet Muhammad (God's peace be upon him). Topics and their Interconnection The Believers have been exhorted to fulfill scrupulously all of their obligations and follow the regulations prescribed by the Divine Law about food, sex, Salat, justice, etc. 1 - 10 The Muslims have been warned to guard against the errors of their predecessors; they should follow the Right Path and avoid the bad example of the Jews and the Christians, who broke their Covenants and went astray into evil ways. They, in their turn, have been admonished to give up their wrong ways and accept Islam. 11 - 26 The story of the two sons of Adam has been related to reproach the Jews for their plot to kill the Holy Prophet and his Companions. (v. 11 & E.N. 30). The story has also been used to emphasize the sanctity of human life. 27 - 32 To achieve this object, punishments have been prescribed for those who create chaos in the Islamic State, and the Believers have been urged to exert their utmost to establish the Right Way; the sanctity of property has also been emphasized. 33 - 40 The Holy Prophet (and through him the Muslims) has been reassured that he should not mind the enmity, the evil designs and the machinations of the Jews, but continue exerting his utmost to establish the Right Way in accordance with the Guidance of the Quran; for nothing better could be expected from those who had forsaken their own Torah. He should deal with the Christians likewise, for they, too, had forsaken their Gospel. 41 - 50 In view of the degenerate moral condition of the Jews and the Christians, the Believers have been warned not to make them their friends and confidants. Likewise they should be on their guard against the evil designs of the hypocrites, the disbelievers and the like and should rely on the true Believers alone. The people of the Book have, in their turn been exhorted to give up their enmity and adopt the right attitude, for they cannot get salvation without this. 51 - 69 The theme of the corruptions of the Jews and Christians has been resumed. The Christians especially have been reproved for their errors in regard to the doctrine of Tauhid. At the same time they have been preferred to the hard hearted Jews, for there are among them some who are more inclined towards the Truth. 70 - 86 In this portion of the Surah, further regulations about the lawful and the un-lawful, in addition to those contained in vv. 1 - 10, have been given. 87 - 108 At the end of the Surah, the mention of the conversation that will take place between Allah and His Prophets on the Day of Judgment, has been made for the benefit of the erring people to serve as a corrective to their creeds. The conversation with Prophet Christ has been cited as a specimen to warn particularly the Christians, who profess to believe in him, and generally all those people who put false hopes in their Prophets, etc. 109 - 119 Conclusion: "O man-kind! The Sovereignty of the heavens and the earth belongs to Allah: therefore you should become His true servants and fear Him, for He has full powers over everything." 120 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Period of Revelation This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them. A few instances are given below by way of illustration: We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhd in which 70 Muslims were killed. Then naturally the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this we conclude that vv. 1 -28 were revealed on that occasion. We learn from the Traditions that the Commandment about salat during war time was given on the occasion of Zat-ur-Riqa'a, an expedition which took place in A. H. 4. From this we conclude that the discourse containing v. 102 was revealed on that occasion. The last warning (v. 47) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal, A. H. 4. From this it may safely be concluded that the discourse containing v. 47 must have been revealed some time before that date. The permission about tayammum (the performance of ablutions with pure dust, in case no water be available) was given during the Bani-al-Mustaliq expedition, which took place in A. H. 5.. Therefore the probable period of the revelation of the discourse containing v. 43 was A. H. 5. Topics and Their Background Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Holy Prophet at the time. First of all, he was engaged in bringing about an all round development of the Islamic Community that had been formed at the time of his migration to Al-Madinah. For this purpose he was introducing new moral, cultural, social, economic and political ways in place of the old ones of the pre-Islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the mushrik Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts. Accordingly, detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah. Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made laws and regulations have been laid down for the division of inheritance, and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down drinking has been prohibited, and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their Allah and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community. The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhd, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for the defeat in the Battle had so emboldened the mushrik Arab clans and the neighboring Jews and the hypocrites at home that they were threatening the Muslims on all sides. At this critical juncture, Allah filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumors that were being spread by the hypocrites and the Muslims of weak faith, they were asked to make a thorough inquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their salat during the expeditions to some places where no water was available for performing their ablutions, etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the salat or to offer the "Salat of Fear", when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Al-Madinah, the abode of Islam. This Surah also deals with the case of Bani Nadir who were showing a hostile and menacing attitude, in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Holy Prophet and the Muslim Community even at Al-Madinah itself. They were taken to task for their inimical behavior and given a final warning to change their attitude, and were at last exiled from Al-Madinah on account of their misconduct. The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties-- Therefore they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them. Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the Islamic morality and culture has been established over that of the Jews, Christians and mushriks; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth. Subject: Consolidation of the Islamic Community The main object of this Surah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community have been given. Then they have been urged to prepare themselves for defense. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed. Topics and their Interconnection Just, fair and equitable laws and regulations for the smooth running of family life have been laid down for the husband and wife. Detailed instructions have been given for the division of inheritance and due regard has been paid to the rights of orphans. 1 - 35 In order to inculcate the right spirit for the observance of rules and regulations, the Muslims have been enjoined to show generosity to all around them and to be free from meanness, selfishness, stinginess of mind, because this is essential for the consolidation of the Communities and helpful for the propagation of Islam. 36 - 42 The ways of the purification of mind and body for the offering of Salat have been taught because it plays the most important part in every scheme of moral and social reform. 43 After moral preparation, instructions for defense have been given. First of all, the Muslims have been warned to be on their guard against the cunning machinations and vile practices of the local Jews who were hostile to the New Movement. This caution was necessary for removing some possible misunderstanding that might have arisen on account of the pre-Islamic alliance between the people of Al-Madinah and the Jews. 44 - 57 Then they have been enjoined to place their trusts and offices of trust in the custody of honest and qualified persons, and to do what is just and right, and to obey Allah and His Messenger and those among themselves entrusted with the conduct of their affairs and to turn to Allah and His Messenger for the settlement of their disputes. As such an attitude and behavior alone can ensure consolidation, they have been strongly warned that any deviation from this path will lead to their disintegration. 58 - 72 After this pre-requisite, they have been exhorted to make preparation for defense and to fight bravely for the cause of Islam, without showing any kind of cowardice or weakness. They have also been warned to be on their guard against hypocrites. A line of demarcation has been drawn to distinguish the intentional shirkers from the helpless devotees. 73 - 100 Here again instructions have been given for the offering of Salat during military campaigns and actual fighting. This is to impress the importance of Salat even at the time of fear and danger. 101 - 103 Before proceeding on to the next topic, the Muslims have been exhorted to persevere in their fight without showing any kind of weakness. 104 In order to make the Islamic Community firm and strong for defense, the Muslims have been enjoined to observe the highest standard of justice. The Muslims are required to deal out strict justice even in case of the enemy, with whom they might be involved in war. They should also settle disputes between husband and wife with justice. In order to ensure this, they should keep their beliefs and deeds absolutely free from every kind of impurity and should become the standard bearers of justice. 105 - 135 Resuming the theme of defense, the Muslims have been warned to be on their guard against their enemies. They have been admonished to take necessary precautions against the machinations of the hypocrites and the unbelievers and the people of the Book. As belief in Allah, and Revelation and Life-after-death is the only safeguard against every kind of enemy, they should sincerely believe in and follow His Messenger, Muhammad (Allah's peace be upon him). 136 - 175 Though this verse also deals with the family laws contained in verses 1 - 35, it has been added as a supplement at the end of this Surah because it was revealed long after An-Nisa was being recited as a complete Surah. 176 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

Name This Surah is known by two names -- At-Taubah and Al-Bara'at. It is called At-Taubah because it enunciates the nature of taubah (repentance) and mentions the conditions of its acceptance.(vv. 102. 118). The second name Bara'at (Release) is taken from the first word of the Surah. Omission of Bismillah This is the only Surah of the Quran to which Bismillah is not prefixed. Though the commentators have given different reasons for this, the correct one that which has been given by Imam Razi: namely,this is because the Holy Prophet himself did not dictate it at the beginning of the Surah. Therefore the Companions did not prefix it and their successors followed them., This is a further proof of the fact that utmost care has been taken to keep the Quran intact so that it should remain in its complete and original form. Discourses and Periods of Revelation This Surah comprises three discourses:- The first discourse (vv. 1-37), was revealed in Zil-Qa'adah A.H. 9 or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Haj the Holy Prophet dispatched Hadrat Ali to follow Hadrat Abu Bakr, who had already left for Makkah as leader of the Pilgrims to the Ka'abah. He instructed Hadrat Ali to deliver the discourse before the representatives of the different clans of Arabia so as to inform them of the new policy towards the mushriks. The second discourse (vv., 38-72) was sent down in Rajab A.H. 9 or a little before this, when the Holy Prophet was engaged in making preparations for the Campaign, of Tabuk. In this discourse, the Believers were urged to take active part in Jihad, and the shirkers were severely rebuked for holding back their wealth and for hesitation to sacrifice their lives in the way of Allah because of their hypocrisy, weak faith or negligence. The third discourse (vv. 73-129) was revealed on his return from the Campaign of Tabuk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Holy Prophet into the Surah in accordance with inspiration from Allah. But this caused no interruption in its continuity because they dealt with the same subject and formed part of the same series of events. This discourse warns the hypocrites of their evil deeds and rebukes those Believers who had stayed behind in the Campaign of Tabuk. Then after taking them to task, Allah pardons those true Believers who had not taken part in the Jihad in the Way of Allah for one reason or the other. Chronologically, the first discourse should have come last; but being the most important of the three in regard to its subject matter, it was placed first in the order of compilation. Historical Background Now let us consider the historical background of the Surah. The series of events that have been discussed in this Surah took place after the Peace Treaty of Hudaibiyah. By that time, one-third of Arabia had come under the sway of Islam which had established itself as a powerful, well organized and civilized Islamic State. This Treaty afforded further opportunities to Islam to spread its influence in the comparatively peaceful atmosphere created by it. After this Treaty, two events took place, which led to very important results: Conquest of Arabia The first was the Conquest of Arabia. The Holy Prophet was able to send missions among different clans for the propagation of Islam. The result was that during the short period of two years, it became such a great power that it made the old order of ignorance' feel helpless before it. So much so that the zealous elements from among the Quraish were so exasperated that they broke the Treaty in order to encounter Islam in a decisive combat. But the Holy Prophet took prompt action after the breach so as not to allow them any opportunity to gather enough force for this. He made a sudden invasion on Makkah in the month of Ramadan in A. H. 8 and conquered it. Though this conquest broke the backbone of the order of ignorance, it made still another attack on Islam in the battle-field of Hunain, which proved to be its death-knell. The clans of Hawazin Thaqif, Naur, Jushm and others gathered their entire forces in the battle field in order to crush the reformative Revolution, but they utterly failed in their evil designs. The defeat of 'ignorance' at Hunain paved the way for making the whole of Arabia the 'Abode of Islam' (Dar-ul-Islam). The result was that hardly a year had Passed after the Battle of Hunain, when the major portion of Arabia came within the fold of Islam and only a few upholders of the old order remained scattered over some corners of the country. The second event that contributed towards making Islam a formidable power was the Campaign of Tabuk, which was necessitated by the provocative activities of the Christians living within or near the boundaries of the Roman Empire to the north of Arabia. Accordingly, the Holy Prophet, with an army of thirty thousand marched boldly towards the Roman Empire but the Romans evaded the encounter. The result was that the power of the Holy Prophet and Islam increased manifold and deputations from all corners of Arabia began to wait upon him on his return from Tabuk in order to offer their allegiance to Islam and obedience to him. The Holy Quran has described this triumph in Surah An-Nasr: "When the succor of Allah came and victory was attained and you saw people entering the fold of Islam in large numbers... Campaign to Tabuk The Campaign to Tabuk was the result of conflict with the Roman Empire, that had started even before the conquest of Makkah. One of the missions sent after the Treaty of Hudaibiyah to different parts of Arabia visited the clans which lived in the northern areas adjacent to Syria. The majority of these people were Christians, who were under the influence of the Roman Empire. Contrary to all the principles of the commonly accepted international law, they killed fifteen members of the delegation near a place known as Zat-u-Talah (or Zat-i-Itlah). Only Ka'ab bin Umair Ghifari, the head of the delegation, succeeded in escaping and reporting the sad incident. Besides this, Shurahbll bin Amr, the Christian governor of Busra, who was directly under the Roman Caesar, had also put to death Haritli bin Umair, the ambassador of the Holy Prophet, who had been sent to him on a similar minion. These events convinced the Holy Prophet that a strong action should be taken in order to make the territory adjacent to the Roman Empire safe and secure for the Muslims. Accordingly, in the month of Jamadi-ul-Ula A. H. 8, he sent an army of three thousand towards the Syrian border. When this army reached near Ma'an, the Muslims learned that Shurahbil was marching with an army of one hundred thousand to fight-with them and that the Caesar, who himself was at Hims, had sent another army consisting of one hundred thousand soldiers under his brother Theodore. But in spite of such fearful news, the brave small band of the Muslims marched on fearlessly and encountered the big army of Shurahbil at M'utah. And the result of the encounter in which the Muslims were fighting against fearful odds (the ratio of the two armies was 1:33), as very favorable, for the enemy utterly failed to defeat them. This proved very helpful for the propagation of Islam. As a result, those Arabs who were living in a state of semi independence in Syria and near Syria and the clans of Najd near Iraq, who were under the influence of the Iranian Empire, turned towards Islam and embraced it in thousands. For example, the people of Bani Sulaim (whose chief was Abbas bin Mirdas Sulaimi), Ashja'a, Ghatafan, Zubyan, Fazarah, etc., came into the fold of Islam at the same time. Above all, Farvah bin 'Amral Juzami, who was the commander of the Arab armies of the Roman Empire, embraced Islam during that time, and underwent the trial of his Faith in a way that filled the whole territory with wonder. When the Caesar came to know that Farvah had embraced Islam, he ordered that he should be arrested and brought to his court. Then the Caesar said to him, "You will have to choose one of the two things. Either give up your Islam and win your liberty and your former rank, or remain a Muslim and face death." He calmly chose Islam and sacrificed his life in the way of the Truth. No wonder that such events as these made the Caesar realize the nature of the danger that was threatening his Empire from Arabia. Accordingly, in 9 A.H. he began to make military preparations to avenge the insult he had suffered at M'utah. The Ghassanid and other Arab chiefs also began to muster armies under him. When the Holy Prophet, who always kept himself well-informed even of the minutest things that could affect the Islamic Movement favorably or adversely, came to know of these preparations, he at once under- stood their meaning. Therefore, without the least hesitation he decided to fight against the great power of the Caesar. He knew that the show of the slightest weakness would result in the utter failure of the Movement which was facing three great dangers at that time. First the dying power of 'ignorance' that had almost been crushed in the battle-field of Hunain might revive again. Secondly, the Hypocrites of Al: Madinah, who were always on the look-out for such an opportunity, might make full use of this to do the greatest possible harm to it. For they had already made preparations for this and had, through a monk called Abu Amir, sent secret messages of their evil designs to the Christian king of Ghassan and the Caesar himself. Besides this, they had also built a mosque near Al-Madinah for holding secret meetings for this purpose. The third danger was of an attack by the Caesar himself, who had already defeated Iran, the other great power of that period, and filled with awe the adjacent territories. It is obvious that if all these three elements had been given an opportunity of taking a concerted action against the Muslims, Islam would have lost the fight it had almost won. That is why in this case the Holy Prophet made an open declaration for making preparations for the Campaign against the Roman Empire, which was one of the two greatest empires of the world of that period. The declaration was made though all the apparent circumstances were against such a decision: for there was famine in the country and the long awaited crops were about to ripen: the burning heat of the scorching summer season of Arabia was at, its height and there was not enough money for preparations in general, and for equipment and conveyance in particular. But in spite of these handicaps, when the Messenger of Allah realized the urgency of the occasion, he took this step which was to decide whether the Mission of the Truth was going to survive or perish. The very fact that he made an open declaration for making preparations for such a campaign to Syria against the Roman Empire showed how important it was, for this was contrary to his previous practice. Usually he took every precaution not to reveal beforehand the direction to which he was going nor the name of the enemy whom he was going to attack; nay, he did not move out of Al-Madinah even in the direction of the campaign. All the parties in Arabia fully realized the grave consequences of this critical decision. The remnants of the lovers of the old order of 'ignorance' were anxiously waiting for the result of the Campaign, for they had pinned all their hopes on the defeat of Islam by the Romans. The 'hypocrites' also considered it to be their last chance of crushing the power of Islam by internal rebellion, if the Muslims suffered a defeat in Syria. They had, therefore, made full use of the Mosque built by them for hatching plots and had employed all their devices to render the Campaign a failure. On the other side, the true Believers also realized fully that the fate of the Movement for which they had been exerting their utmost for the last 22 years was now hanging in the balance. If they showed courage on that critical occasion, the doors of the whole outer world would be thrown open for the Movement to spread. But if they showed weakness or cowardice, then all the work they had done in Arabia would -end in smoke. That is why these lovers of Islam began to make enthusiastic preparations for the Campaign. Everyone of them tried to surpass the other in making contributions for the provision of equipment for it. Hadrat Uthman and Hadrat Abdur Rehman bin Auf presented large sums of money for this purpose. Hadrat Umar contributed half of the earnings of his life and Hadrat Abu Bakr the entire earnings of his life. The indigent Companions did not lag behind and presented whatever they could earn by the sweat of their labor and the women parted with their ornaments. Thousands of volunteers, who were filled with the desire of sacrificing their lives for Islam, came to the Holy Prophet and requested that arrangements for weapons and conveyance be made for them so that they should join the expedition. Those who could not be provided with these shed tears of sorrow; the scene was so pathetic that it made the Holy Prophet sad because of his inability to arm them. In short, the occasion became the touchstone for discriminating a true believer from a hypocrite. For, to lag behind in the Campaign meant that the very relationship of a person to Islam was doubtful. Accordingly, whenever a person lagged behind during the journey to Tabuk, the Holy Prophet, on being informed, would spontaneously say, "Leave him alone. If there be any good in him, Allah will again join him with you, and if there be no good in him, then thank Allah that He relieved you of his evil company". In short, the Holy Prophet marched out towards Syria in Rajab A. H. 9, with thirty thousand fighters for the cause of Islam. The conditions in which the expedition was undertaken may be judged from the fact that the number of camels with them was so small that many of them were obliged to walk on foot and to wait for their turns for several had to ride at a time on each camel. To add to this, there was the burning heat of the desert and the acute shortage of water. But they were richly rewarded for their firm resolve and sincere adherence to the cause and for their perseverance in the face of those great difficulties and obstacles. When they arrived at Tabuk, they learned that the Caesar and his allies had withdrawn their troops from the frontier and there was no enemy to fight with. Thus they won a moral victory that increased their prestige manifold and, that too, without shedding a drop of blood. In this connection, it is pertinent to point out that the general impression given by the historians of the campaigns of the Holy Prophet about the Campaign of Tabuk is not correct. They relate the event in a way as if the news of the mustering of the Roman armies near the Arabian frontier was itself false. The fact is that the Caesar had begun to muster his armies, but the Holy Prophet forestalled him and arrived on the scene before he could make full preparations for the invasion. Therefore, believing that "discretion is the better part of valor," he withdrew his armies from the frontier. For he had not forgotten that the three thousand fighters for the cause of Islam had rendered helpless his army one hundred thousand strong at M'utah. He could not, therefore, even with an army of two hundred thousand, dare to fight against an army of thirty thousand, and that, too, under the leadership of the Holy Prophet himself. When the Holy Prophet found that the Caesar had withdrawn his forces from the frontier, he considered thee question whether it would be worthwhile to march into the Syrian territory or to halt at Tabuk and turn his moral victory to political and strategical advantage. He decided on the latter course and made a halt for twenty days at Tabuk. During this time, he brought pressure on the small states that lay between the Roman Empire and the Islamic State and were at that time under the influence of the Romans, and subdued and made them the tributaries of the Islamic State. For instance, some Christian chiefs Ukaidir bin Abdul Malik Kindi of Dumatul Jaiidal, Yuhanna bin D'obah of Allah, and the chiefs of Maqna, Jarba' and Azruh also submitted and agreed to pay Jizyah to the Islamic State of Al- Madinah. As a result of this, the boundaries of the Islamic State were extended right up to the Roman Empire, and the majority of the Arab clans, who were being used by the Caesar against Arabia, became the allies of the Muslims against the Romans. Above all, this moral victory of Tabuk afforded a golden opportunity to the Muslims to strengthen their hold on Arabia before entering into a long conflict with the Romans. For it broke the back of those who had still been expecting that the old order of 'ignorance' might revive in the near future, whether they were the open upholders of shirk or the hypocrites who were hiding their shirk under the garb of Islam. The majority of such people were compelled by the force of circumstances to enter into the fold of Islam and, at least, make it possible for their descendants to become true Muslims. After this a mere impotent minority of the upholders of the old order was left in the field, but it could not stand in the way of the Islamic Revolution for the perfection of which Allah had sent His Messenger. Problems of the Period If we keep in view the preceding background, we can easily find out the problems that were confronting the Community at that time. They were: to make the whole of Arabia a perfect Dar-ul-Islam, to extend the influence of Islam to the adjoining countries, to crush the mischiefs of the hypocrites, and to prepare the Muslims for Jihad against the non- Muslim world. Now that the administration of the whole of Arabia had come in the hands of the Believers, and all the opposing powers had become helpless, it was necessary to make a clear declaration of that policy which was to be adopted to make her a perfect Dar-ul-Islam. Therefore the following measures were adopted: A clear declaration was made that all the treaties with the mushriks were abolished and the Muslims would be released from the treaty obligations with them after a respite of four months.(vv. 1-3). This declaration was necessary for uprooting completely the system of life based on shirk and to make Arabia exclusively the center of Islam so that it should not in any way interfere with the spirit of Islam nor become an internal danger for it. A decree was issued that the guardianship of the Ka`abah, which held central position in all the affairs of Arabia, should be wrested from the mushriks and placed permanently in the hands of the Believers, (vv. 12-18) that all the customs and practices of the shirk of the era of 'ignorance' should be forcibly abolished: that the mushriks should not be allowed even to come near the "House" (v. 28). This was to eradicate every trace of shirk from the "House" that was dedicated exclusively to the worship of Allah. The evil practice of Nasi, by which they used to tamper with the sacred months in the days of 'ignorance', was forbidden as an act of kufr (v. 37). This was also to serve as an example to the Muslims for eradicating every vestige of the customs of ignorance from the life of Arabia (and afterwards from the lives of the Muslims everywhere). In order to enable the Muslims to extend the influence of Islam outside Arabia, they were enjoined to crush with sword the non- Muslim powers and to force them to accept the sovereignty of the Islamic State. As the great Roman and Iranian Empires were the biggest hindrances in the way, a conflict with them was inevitable. The object of Jihad was not to coerce them to accept Islam they were free to accept or not to accept it-but to prevent them from thrusting forcibly their deviations upon others and the coming generations. The Muslims were enjoined to tolerate their misguidance only to the extent that they might have the freedom to remain misguided, if they chose to be so, provided that they paid Jizyah (v. 29) as a sign of their subjugation to the Islamic State. The third important problem was to crush the mischiefs of the hypocrites, who had hitherto been tolerated in spite of their flagrant crimes. Now that there was practically no pressure upon them from outside, the Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly, the Holy Prophet set on fire the house of Swailim, where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition to Tabuk. Likewise on his return from Tabuk, he ordered to pull down and burn the 'Mosque' that had been built to serve as a cover for the hypocrites for hatching plots against the true Believers. In order to prepare the Muslims for Jihad against the whole non-Muslim world, it was necessary to cure them even of that slight weakness of faith from which they were still suffering. For there could be no greater internal danger to the Islamic Community than the weakness of faith, especially where it was going to engage itself single-handed in a' conflict with the whole non-Muslim world. That is why those people who had lagged behind in the Campaign to Tabuk or had shown the least negligence were severely taken to task, and were considered as hypocrites if they had no plausible excuse for not fulfilling that obligation. Moreover, a clear declaration was made that in future the sole criterion of a Muslim's faith shall be the exertions he makes for the uplift of the Word of Allah and the role he plays in the conflict between Islam and kufr. Therefore, if anyone will show any hesitation in sacrificing his life, money, time and energies, his faith shall not be regarded as genuine. (vv. 81-96). If the above-mentioned important points are kept in view during the study of this Surah, it will facilitate the understanding of its contents. Subject: Problems of Peace and War In continuation of Surah Al-Anfal, this Surah also deals with the problems of peace and war and bases the theme on the Tabuk Expedition. Topics and their Interconnection This portion deals with the sanctity of treaties and lays down principles, rules and regulations which must be kept in view before breaking them, in case the other party does not observe them sincerely. 1 - 12 In this portion the Muslims have been urged to fight in the Way of Allah with the mushrik Arabs, the Jews and the Christians, who were duly warned of the consequences of their mischievous and inimical behavior. 13 - 37 In this discourse, the Muslims have been told clearly and explicitly that they will inherit the rewards promised by Allah only if they take active part in the conflict with kufr, for that is the criterion which distinguishes true Muslims from hypocrites. Therefore true Muslims should take active part in Jihad, without minding dangers, obstacles, difficulties, temptations and the like. 38 - 72 This portion deals with the problems of hypocrites and lays down rules and regulations governing the treatment that should be meted out to them and points out their distinctive marks from true Muslims. 73 - 90 This portion deals with the case of those who remained behind and did not accompany the Holy Prophet for Jihad to Tabuk. For this purpose they have been separated in different categories, that is, the disabled, the sick, the indigent, the hypocrites, the believers who realized their guilt and punished themselves before the return of the Holy Prophet from Tabuk and those who confessed their error. Their cases have been dealt with in accordance with the nature and extent of their offense. 91 - 110 In order to make their noble qualities look all the more conspicuous and dignified by contrast, the characteristics of the Believers have been mentioned, and they have been reassured that Allah, the Sovereign of the Universe, is their helper and guardian. Accordingly, because of their sincerity, He has forgiven the Three Believers who did not take part in the expedition. 111 - 118 In the concluding portion, general instructions have been given to the Believers for their guidance. 119 - 127 This is the conclusion: "Follow the Messenger who is gentle and compassionate and your greatest well-wisher, and trust in Allah, the Lord of the Universe". 128 - 129 Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

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