A General Difinition of the PROPHET MOHAMED

[mawilson 2,133]

PBUH???

That's how Muslims talk.

Pee-BUH! Pee-BUH! Mohammed Jihad! Mohammed Jihad!

We see how you talk... Being ignorant is comes easy for you.. in your little redneck part of the woods.

i didn't know nyc was a redneck part of the woods

sure rednecks are everywhere...its a mentality

Yeehaw!

Translation: Pee-BUH!

[luckytxn 2,264]

Ok. He married Aisha when she was 6 years old. he consummated the marriage when she was 9. maybe they did marry younger back then. Here is a link to the passage. Also if you read more on the site and other passages and one can see how he commited incest, loved little boys too and many other of the Mohammed morals.

Guess he was moral somewhat as he did wait a few years before he had sex with the child.

http://prophetofdoom.net/Islamic_Quotes_Lust.Islam

Edited January 15, 2009 by luckytxn

[merijan 0]

Ok. He married Aisha when she was 6 years old. he consummated the marriage when she was 9. maybe they did marry younger back then. Here is a link to the passage. Also if you read more on the site and other passages and one can see how he commited incest, loved little boys too and many other of the Mohammed morals.

Guess he was moral somewhat as he did wait a few years before he had sex with the child.

http://prophetofdoom.net/Islamic_Quotes_Lust.Islam

go to authentic resources and get ur fax straight before you talk.

PBUH???

That's how Muslims talk.

Pee-BUH! Pee-BUH! Mohammed Jihad! Mohammed Jihad!

We see how you talk... Being ignorant is comes easy for you.. in your little redneck part of the woods.

i didn't know nyc was a redneck part of the woods

sure rednecks are everywhere...its a mentality

Yeehaw!

Translation: Pee-BUH!

YUUUUP just like I said..... good old redneck no real vocabulary just blblalbbbla babble.

[mawilson 2,133]

YUUUUP just like I said..... good old redneck no real vocabulary just blblalbbbla babble.

[Sofiyya 1,687]

Ok. He married Aisha when she was 6 years old. he consummated the marriage when she was 9. maybe they did marry younger back then. Here is a link to the passage. Also if you read more on the site and other passages and one can see how he commited incest, loved little boys too and many other of the Mohammed morals.

Guess he was moral somewhat as he did wait a few years before he had sex with the child.

http://prophetofdoom.net/Islamic_Quotes_Lust.Islam

That's your source? You've got to be kidding.

[Holliday 4]

Is there a purpose to arguing with each other about the validity and interpretation of religious texts on an immigration forum? I'm honestly curious.

VJ is truly fascinating...

[luckytxn 2,264]

Actually these are true facts. Go google and see where many sources say this of course the ultra Islam sites that try to ignore and whitewash this winner. I especially love how after this so called great man died that scholars started to get rid of about 100,000 passages that was even deemed too insane to get out and deleted them. Like the food that would talk to Mohammed to let him know if it was safe to eat and the talking trees, etc. Yeah this insane pedophile lover of both little boys and girls is a real treat to get to know.

[merijan 0]

Actually these are true facts. Go google and see where many sources say this of course the ultra Islam sites that try to ignore and whitewash this winner. I especially love how after this so called great man died that scholars started to get rid of about 100,000 passages that was even deemed too insane to get out and deleted them. Like the food that would talk to Mohammed to let him know if it was safe to eat and the talking trees, etc. Yeah this insane pedophile lover of both little boys and girls is a real treat to get to know.

are u living in the world of make beleive???????????????????????????????

[Me4You 0]

When covering the life of the Prophet Muhammad, one of the most debatable topics is that of the age of his wife Aisha when the two married.

Her alleged young age has been used in smear campaigns against the Prophet. The latest publication dealing with the topic is "Jewel of Medina" by journalist Sherry Jones - a novel on the life of Aisha. This novel has stirred controversy over the topic, as US publisher Random House expressed its desire to postpone its publication out of fear that its content could spark violence.

Reports that Aisha bint Abi Bakr was 6 or 7 years old when she became engaged and 10 when she married [1] have been the most basic factor in the formation of the view regarding her age of marriage. Also, it should not be forgotten that factors such as similar practices being quite widespread at the time and the physical development of children becoming complete at an earlier age at that time also contributed to the dispersion of this view. For this reason, this subject was not made a current issue for discussion until very recently.

Orientalists who do not consider the conditions of the time period in which an action occurred and who examine Islam from "outside" have made this a current issue. The Muslim world's reaction to this different stance has been mixed. While some have insisted that Aisha's above-mentioned age at marriage is correct [2], others are of the opinion that Aisha was older [3]. In this situation, where it is not always possible to maintain a balanced view, various approaches have developed as an answer to Orientalists' claims, including those that choose to deny the reports or ignore the existence of other alternatives as a response to this view.

First of all, we should know that everyone is a child of the time they live in and therefore must be evaluated according to the cultural context of the relevant time. There are certain values that form a society's customs and when a society is evaluated, these values have to be taken into consideration. Otherwise, were we to attempt to evaluate historical events within today's conditions, we should remember that we are fated to make mistakes.

It is known that during the period when Prophet Muhammad, peace and blessings be upon him, existed, young girls were married at an early age [4] and that age difference was not important in marriage [5]. Especially in regards to young girls, it should not be forgotten that there was social pressure for this, that they matured earlier due to climatic and geographical conditions and that they were seen as goods that needed to grow in their husband's house. Moreover, this is not a matter just related to girls; boys were also married at ages 8, 9 and 10 and they became the head of a family at an age that is perceived as very young today [6]. Perhaps it is this culture that lies at the basis of this issue's not having been questioned until recent times. Otherwise, it was impossible for a mentality that wanted to brew a storm in regards to the Prophet's marriage with Zaynab bint Jahsh and that slandered Aisha after her return from the Muraysi expedition to not criticize such an issue at that time.

In the verses of the Quran that came at the same time, the age for marriage was mentioned and it was emphasized that children should be married when they come of age [7]. So, opposing a divine suggestion cannot be considered. Using the mentality of Umar, if intervention had been a matter of consideration here, the Prophet would surely have been warned in a coming revelation and a step would have been taken to resolve the issue. At any rate, the Prophet's wedding to Aisha took place in accordance with direction from divine will [8].

Now, if you like, putting the extremes behind us and using moderate criteria, let's examine sources related to Aisha's age at marriage once again.

1. While listing names of Muslims during the first days of Islam, Aisha's name, together with her older sister Asma, are listed immediately after the names of the Sabiqun al-Awwalun (the first ones) like Uthman ibn Affan, Zubayr ibn Awwam, Abdurrahman ibn Awf, Sa'd ibn Abi Waqqas, Talha ibn Ubaydullah, Abu Ubayda ibn Jarrah, Arqam ibn Abi al-Arqam and Uthman ibn Maz'un. Being the 18th person to accept Islam, Aisha's name precedes the names of Umayr ibn Abi Waqqas, Abdullah ibn Mas'ud, Salit ibn Amr, Ja'far ibn Abi Talib, Abdullah ibn Jahsh, Abu Hudayfa, Suhayb ibn Sinan, Ammar ibn Yasir, Umar ibn Khattab, Hamza ibn Abdilmuttalib, Habbab ibn Aratt, Said ibn Zayd and Fatima bint Khattab [9]. This means she was living then and was mature enough to make such a choice and exercise her will. In addition, the information in reports that "she was a small girl then" shows that her name was mentioned in a conscious way [10].

This date refers to the early days of Islam. For it is known that Aisha's sister Asma, who was born in 595, was 15 when she became a Muslim [11]. This indicates the year 610, when the Prophet started to receive the revelation and this then shows that Aisha was at least 5, 6 or 7 that day and that she was at least 17 or 18 when she married the Prophet in Medina.

2. In regard to days in Mecca, Aisha said, "I was a girl playing games when the verse, 'Indeed, the Last Hour is their appointed time [for their complete recompense], and the Last Hour will be more grievous and more bitter' [12] was revealed to God's Messenger [13]." This information opens other doors for us regarding her age.

The verse under consideration is the 46th verse of Surah Qamar, the 54th chapter of the Quran, which explains the miracle of the split moon [the splitting of the moon is one of the miracles performed by the Prophet Muhammad]. Revealed as a whole, this surah came while the Prophet was in Ibn Arqam's home in the fourth (614) [14] or eighth (618) or ninth (619) [15] year of his mission, according to differing reports. Looking especially at necessity, some scholars focused on the date being 614; when this date is taken, Aisha either had not been born or had just been born. While when this date is taken it appears that she must have been born at least eight or nine years earlier, the situation does not change much when 618 or 619 are taken. In that situation she would have only been 4 or 5 years old, neither an age at which she would be in a position to understand this event and relate it years later. According to the second possibility, she was probably born when Muhammad's prophethood had just begun [16].

Another matter worth mentioning here is that while describing that day, Aisha stated, "I was a girl playing games." The word she used to describe herself, jariya, is used to describe the passage into puberty. Ibn Yara, an Arab poet, describes this passage as follows: "When a girl becomes 8 years old, she is not a 'jariya.' She is a bridal candidate that I can marry to Utba or Muawiya.Ó" Some scholars say that it is used for girls who are older than 11.

If we look at the issue taking 614 as the year that Surah Qamar was revealed, Aisha would have been born at least eight years before the prophetic mission, or in 606. If we accept 618, then the year of birth would have been 610; this event alone makes it impossible for her to have been 9 when she married.

When this information is combined with her name being on the list off the first Muslims, we get the result that Aisha's date of birth was probably 606. Consequently, she would have been at least 17 when she married.

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3. Of course, Aisha's memories of Mecca are not limited to this. In addition to this, the following memories confirm this matter:

a) Her saying that she had seen two people begging who had remained from the Year of the Elephant (the year in which Yemeni King Abraha sent an army of elephants to Mecca in order to destroy the Kaaba; the elephants were pelted with pebbles dropped on them by birds), which occurred 40 years before the prophetic mission and is accepted as a milestone for determining history, and her handing down this information with her sister Asma only [17].

B) Her describing in detail that during difficult times in Mecca, God's Messenger had come to their house morning and evening and that her father, Abu Bakr, who could not endure this hardship, attempted to migrate to Abyssinia [18].

c) Her stating that first it was mandatory to offer two cycles of obligatory prayer and that later it was changed to four cycles for residents, but that during military campaigns two cycles were performed [19].

d) In reports about the early days, there being statements like, "We heard that Isaf and Naila had committed a crime at the Kaaba and for this reason God turned them into stone as a man and woman from the Jurhum tribe [20]."

4. Being betrothed before the engagement: Another factor that supports the above view is that at the time when the Prophet's marriage was a topic of discussion, Aisha was engaged to Mut'im ibn Adiyy's son Jubayr. The suggestion for the Prophet to marry Aisha came from Hawla bint Hakim, the wife of Uthman ibn Maz'un, someone not from the family. Both situations show that she had come to the age of marriage and was known as a young marriageable girl.

As is known, this betrothal was broken by the Ibn Adiyy family due to the possible religious conversion of their son to Islam, and it was only after this that Aisha's engagement to Muhammad, peace and blessings be upon him, took place [21]. Consequently, the marriage agreement was either made before the prophetic mission or when the call to Islam was being made openly (three years after the Prophet began receiving revelation). If it was made before the mission, together with the idea that Aisha was 9 years old when she married being shaken from its foundation, it implies that Aisha was born even earlier than has been thought. For this reason, some say that she was a 13- or 14-year-old girl then [22].

It should not be overlooked that this decision was made during the period when the call to Islam had begun to be made openly. In regard to time, this means 613-614. If it is assumed that Aisha was born four years after the mission, it has to be accepted that she had not yet been born, so it is not possible to talk about a marriage agreement under these circumstances. In this case, it has to be accepted that she was at least 7 or 8 when her engagement was broken, so the year was probably 605 [23].

Here, another possibility can be mentioned; namely, an agreement of arranged future marriage similar to "cradle tallying," an agreement between parents in the early years after the birth of a baby. However, there are no details in the texts under consideration to confirm this.

References

[Me4You 0]

MR TRUCK DRIVER READ THESE CAREFULLY AND THINK ABOUT UR OWN SELF.

Muhammad (peace be upon him) a last messenger of Allah Almighty. Who has brought mankind into light from darkness. He has passed on the Divine Message of Allah Almighty [Quran] to entire mankind. Muhammad peace be upon him has established the first ever Islamic State in Medina with a divine laws of Allah Almighty " The Quran" as its constitution. Here we have able to gather the compliments of re known western scholars which they have written or said in public. We are able to acquire the references of those books or events in which Islam & Muhammad peace be upon him has been discussed by these laurets.

J.H.Denison (Emotion as the Basis of Civilization, London, 1928, pp. 265, 269): In the fifth and sixth centuries the civilized world stood on the verge of a chaos. The old emotional cultures that had made civilization possible, since they had given to men a sense of unity and of reverence for their rulers, had broken down, and nothing had been found adequate to take their place… It seemed then the great civilization which it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next, and law and order was unknown… The old tribal sanctions had lost their power… The new sanctions created by Christianity were working division and destruction instead of unity and order. It was a time fraught with tragedy. Civilization, like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering… rotted to the core. Was there any emotional culture that could be brought in to gather mankind once more into unity and to save civilization- It was among these people that the man (Muhammad) was born who was to unite the whole known world of the east and south.

Sir William Muir (Life of Mohammad, London 1903): Our authorities, says Muir, all agree in ascribing to the youth of Mohammad a modesty of deportment and purity of manners rare among the People of Mecca… Endowed with a refined mind and delicate taste, reserved and meditative, he lived much within himself, and the ponderings of his heart no doubt supplied occupation for leisure hours spent by others of a lower stamp in rude sports and profligacy. The fair character and honorable bearing of the unobtrusive youth won the approbation of his fellow-citizens; and he received the title, by common consent, of Al-Ameen, the Trustworthy.

John William Draper: (A History of the Intellectual Development of Europe, London 1875, vol. 1, pp. 329-330) Four years after the death of Justinian, 569 C.E. was born at Mecca,in Arabia, the man who, of all men,has exercised the greatest influence upon the human race.

Arthur Gliman: (The Saracens, London 1887 pp. 184, 185) In comparison, for example, with the cruelty of the Crusaders, who, in 1099, put seventy thousand Muslims, men, women and helpless children to death when Jerusalem fell into their hands: or with that of the English army, also fighting under the Cross, which in the year of grace 1874 burned an African capital, in its war on the Gold Coast. Muhammad's victory was in very truth one of religion and not of politics; he rejected every token of personal homage, and declined all regal authority: and when the haughty chiefs of the Koreishites appeared before him he asked:

"What can you expect at my hands?

"Mercy O generous brother!

"Be it so; you are free! He exclaimed

Edward Gibbon: (The History of the Decline and Fall of the Roman Empire, London 1838, vol. 5, p. 335 -) His (i.e., Muhammad's) memory was capacious and retentive, his wit easy and social, his imagination sublime, his judgment clear, rapid and decisive. He possessed the courage of both thought and action; and… the first idea which he entertained of his divine mission bears the stamp of an original and superior genius.

Annie Besant: (The Life and Teachings of Muhammad. Madras 1932, p. 4 )

It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme.

G. Lindsay Johnson, F.R.C.S : (The Two Worlds, Manchester, 9th August 1940) The ignorance displayed by most Christians regarding the Muslim religion is appalling… Mohammad alone, among the nations at that time, believed in one God to the exclusion of all others. He insisted on righteousness as the source of conduct, of filial duty, and on frequent prayers to, the Ever-living God, and of respect to all other peoples, and of justice and mercy to and moderation in all things, and to hold in great respect learning of every kind… Most of the absurdities which Christians would have us believe to exist in the Quran were never uttered by Mohammad himself, nor are they to be found in a correct translation of the work.

HERE ARE SOME SUGGESTIONS TO IMPLY ON UR OWN SELF.

1. Try to find some time in ur life to study about religions, instead wasting ur time exploring woman's bodies and exploring vibrator capabilities to arouse u )

this was a lighter side of ur personality well here are real suggestions to build a character which is most essential thing a human life to widen the capability of understanding things.

Universal Definition of Character Morality is character. Character is that which is engraved. Character is really inwardness. Immorality as energy is also character, but to be neither moral nor immoral is merely ambiguous.(Soren Kierkegarard in The Present Age, page 15)

Character is the manifestation of Truth, and Truth is the conformation of Appearance to Reality. (Professor Whitehead in Adventures of Ideas, page 309)

Character is adopting ‘Good' and good is the movement in the direction of home, ‘evil' is the aimless whirl of human potentialities without which nothing can be achieved and by which, if they take no direction but remain trapped in themselves, everything goes away. (Martin Bubar in Between Man and Man, page 78)

Character is the possession of power over oneself; it is the victory over slavery to oneself”. (Berdyaev in Slavery and Freedom, page 47)

Character in the most general sense is a man's attitude towards his human surroundings which is expressed in his actions. (Kerschensteiner's essay on The Concept and Education of Characterquoted by (Martin Bubar in Between Man and Man, page 108).

Basic Traits of Character:

Character and human dignity are closely connected with a firm belief in the following;

(a) That man is not merely his body, but has also a Personality whose integration is life's real purpose;

(B) That as there is laws for the development of Body, so there are laws for the integration of Personality, called permanent values;

© That permanent values cannot be discovered by human intellect but have been revealed by God;

(d) That every action leaves an indelible impression on the doer's Personality. In regard to permanent values of life Hastings Rashdall, who has been quoted before, holds in his book “The Theory of Good and Evil”, pages 200-220, that for a belief in permanent values the following pre-requisites are essential;

(1) That the universe has been created with a purpose,the purpose being provision of means for helping human self achieve its destiny.

(2) That human self is a permanent reality; that the reality is spiritual in so far as it has a permanent life of its own not identical with the changes of the material organism with which it is (in whatever way) connected; and that the acts of the man really proceed from and express the nature or character of the self.

(3) That man's present actions affect his future, i.e.his tomorrow would be identical with what he does today or, in other words, there is continuity in life. One, who sees nothing beyond present life, will be after present gains and will attach no importance to permanent values, because their importance, as means for forming character, can be realized only when one believes life to be permanent and continuous. If he believes that character comes to an end with the last breath of life, why should he worry about formation of character.

(4) That there must be belief in God because an absolute Moral Law or moral ideal cannot exist in material things, it can exist only in a Mind from which all Reality is derived. According to the Holy Quran Faith (Eaman) and Character are inseparable; the Holy Book never misses to precede “amelu as salehat” (do good deeds) with “al lazeena amanu” (those who have faith).

[justashooter 430]

Shari’a (Islamic law), characterized by being the wisest and most graceful system, was the best present to mankind throughout history.

it all works for a guy who writes that the best pleasures come from raping young girls and boys, and killing all who will not swear allegiance to some invisible being and obedience to some guy with a sword. these are the literal and documented teaching s of the writings of muhamed.

the key to understanding islam is to accept the concept that all those "infidel" who do not adhere to the tennets are less than human, and can be killed or mistreated at will. this is the same kind of thinking that had secodn line german soldiers and subjugated ukranian troops murdering jews, czechs, poles, hungarians, albanians, and gypsies in the camps. if you create a group of untermenchen and make their abuse policy, people will do unbelievable things to them.

modern day wahibi islam is a religion suitable for uneducated and unaccomplished masses which desire to enact their rage at their own lack of accomplishment, but lack the ego strength to turn the rage inward and turn it into discipline, which would lead to accomplishment and correct the deficiency. the western psychologist would have to describe the wahibi mindset as borderline personality disorder (borderline psycopathy).

wahibi teaches self sacrifice in ritualistic and violence related ways designed to subjugate the individual to the will of the leadership. this makes an individual raised in wahibi into a dangerous and unreasonable walking weapon to be used at the will of it's master. other forms of islam teach self control in constructive ways that lead to responsible behaviour and harmony in society. we should realise that just a small percentage of islam is giving the rest of it a bad name. then we should wipe out the small percentage with a few hundred kilos of well placed high explosive.

[Welshcookie 17]

are u living in the world of make beleive???????????????????????????????

It's good to have a laugh first thing in the morning......

all religious people have tunnel vision and will believe only the good things they are fed, lovers of Mohamed are particularly good at it.

[Me4You 0]

We are living in a world where there could obviously be more peace. As Muslims, we realize this fact more than most people, as the peace of many of our brothers and sisters in various parts of the globe has been tragically disrupted: Palestine, Chechnya, Afghanistan, Kashmir, and other locales. Similarly, we are living in a world where there could be more justice. We read almost daily of assassinations in various parts of the world where terrorist groups, military forces, or intelligence services, oftentimes in summary fashion, declare victims guilty and then proceed to execute them. Unfortunately, such unprincipled political behavior has become increasingly common in both the foreign and domestic policies of this country, causing untold damage to her image and credibility abroad.

These two issues, peace and justice, are joined in the slogans we hear from many activists, especially here in the United States, "No Justice, No Peace!"1 This linkage is logical, as justice must be considered one of the indispensable prerequisites of any lasting peace. This article intends to briefly look at the ideas of peace and justice in Islam and explore their deeper significance in the life of a Muslim,

Peace

In the Arabic language, the word peace is derived from the radicals S-L-M. The scholars of language mention four closely related terms that can be derived from this origin: Salam, Salamah, Silm, and Salm. Raghib al-Isfahani says in his lexicon of Qur'anic terms, "As-Salm and as-Salamah mean freedom from any external or internal ruination."2 Based on that, he mentions that true peace will only exist in Paradise, for only there will there be perpetuity with no end, complete satisfaction with no need, perfect honor with no humiliation, and perfect health with no disease. In this regard, God is known as As-Salam, because He alone is described as being totally free from any defects or flaws.3 This understanding of true peace being a reality associated with a transformed world is also understood in both Jewish and Christian theology.4

At the level of interstate relations, if we ponder the above definition, we can consider peaceful relations between nations as a condition where violence, a state inevitably involving both internal and external ruination, is absent. In this sense, war can be viewed as an aberrational state. The aberrational nature of war is made clearer if we consider that murder, the ultimate consequence of war, is considered an innovation that destroyed the peace formerly existing among the human family. It is stated in a prophetic tradition, "No soul is killed unjustly, except that the elder son of Adam (Cain) shares in the stain of the crime. That is because he was the first to innovate murder [in the human family]."5

At the individual level, peace can be viewed as an absence of the ruinations of the heart. One free from such ruinations will succeed, God-willing, when he/she meets his/her Lord. Therefore, he/ she will enter safely into the Abode of Peace (Dar as-Salam). God says in that regard, [On] the day no amount of wealth or children will be of any benefit. [The only one benefited] will be one who comes before God with a sound (salim) heart. [Quran 26:89]

If one reflects on these meanings, it should be clear that the wars that Muslims have been involved in throughout our long history do not nullify the validity of the statement, "Islam is the religion of peace." what is meant by that expression, and God knows best, is that Islam provides a path for the human being to enter Paradise (Dar as-Salam), and there he/she will know true peace.

Peace has meanings wider than those mentioned above. One of the loftier objectives of our religion is to introduce into the world an ethos that facilitates the spreading of peace at every level. Our personal relations with our fellow Muslims should begin with the implementation of the Prophetic order "Spread peace between you all."6 This order is so pressing that the Beloved Prophet - advised its indiscriminate implementation. He said at the end of a tradition in which he described one of the best forms of Islam, "Extend the greeting of peace, to those you know and those you know not."7 This is a very weighty matter that calls for our deeper reflection. Its weightiness is illustrated by the fact that it is mentioned as being one of the things that completes our faith. The Prophet said in that regard, "You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I indicate to you something that will surely lead to your mutual love? Spread the greeting and spirit of peace between yourselves."8

Our relations with our spouses should also be characterized by peace. God admonishes us concerning those relations, And peace is best. [Quran 4:128] Similarly, in our relations with other nations, God commands us, If they (the enemy) incline towards peace, then you should similarly incline, and place your trust in God. [Quran 8:61] As mentioned above, peace is the original state that prevailed in relations between individuals and societies. This opinion is based, among other narrations, on the saying of the Prophet that Jesus "will return the world to a state of peace" (Yurji' as-Salim) after his appearance at the end of time.9

Justice

Our lexicographers define justice, variously, as "to rule based on that contained in the Book of God and the tradition (Sunna) of His Messenger and refraining from ruling based on empty opinion." It is also defined as "extending inherent rights [to their possessors] equitably."10 This latter definition emphasizes the importance of equity as an essential aspect of distributive justice.

The concept of justice is one of the essential pillars in the maintenance of both the natural and social orders. God, be He Exalted, has said, He has established the scale, therefore, do not transgress in the scale [of justice]. Undertake the measuring with justice and do not cheat concerning the scale. [55:7-8] Justice, as many of our scholars point out, is one of the underpinnings of the order that has been established by God. This reality is also a foundation of a healthy social order. God says in that regard, O, You who believe! Be upright for God, witnesses to justice; and do not let your hatred of a people move you to a position where you are unjust. Be just, that is closer to piety. Be mindful of God! Verily God is well informed concerning all that you do. [Quran 4:135]

This social aspect of justice has been beautifully summarized by Imam al-Qurtubi. He says, discussing the relationship between two words that are usually translated as jjustice (al-'Adl), and distributive justice (al-Qist), "Justice is the basis of all human relations and a foundation of Islamic rule."11 This saying is illustrative of the meaning conveyed by the saying of God, Verily, we have sent Our Messengers with clear proofs, and we have revealed unto them the Scripture and the Balance in order that they lead people with justice... [Quran 57:25]

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Imam al-Mawardi has summarized the social implications of distributive justice in the following way:

One of the things that reforms worldly affairs is the principle of distributive justice. It facilitates amicable relations between people, engenders obedience to the Divine Law, and brings about the prosperity of countries. It is the basis of a thriving economy, strong families, and stable government. Nothing devastates the land nor corrupts the mind as quickly as tyranny. That is because there are no acceptable limits [to regulate tyranny].12

For this reason, Ibn Taymiyya sees the responsibilities of Islamic government emanating from a single verse in the Qur'an, God enjoins that you deliver the Trusts to their rightful possessors. And when you rule over [or judge between] people, that you do so with justice... [Quran 4:58]13 The Noble Prophet has said in this context, "Surely the most beloved of people with God and the closest to Him on the Day of Resurrection will be a just leader. And the most hated of people and the furthest removed from Him will be a tyrannical leader."14

Clearing himself from even an inadvertent association with oppressive, unjust acts, our beloved Prophet is reported to have said:

You bring your disputes to me for adjudication; perhaps one of you is less eloquent than another, and I rule against the wronged party on the basis of what I have heard. Therefore, if I inadvertently grant one of you something owed to his brother do not take it, for I am granting him something that constitutes a piece of Hellfire.15

Our impeccably just Khalifa 'Umar b. al-Khattab uttered the following penetrating words:

Verily, God sets forth parables for you, and He directs admonition towards you in order that hearts will be quickened. Surely, the hearts are dead until God quickens them. Justice has signs and portents. As for its signs, they are shyness, generosity, humility, and gentleness. As for its portents, they are embodied in mercy. He has [likewise] made for every affair a gate, and He has made that gate accessible by providing a key. The gate of justice is a deep consideration of consequences, and its key is otherworldliness. Consideration of consequences ultimately involves remembering death and preparing for it by freely parting from one's wealth. Otherworldliness involves dealing justly with everyone and being satisfied with what suffices. If one is not satisfied with what suffices him, no abundance will every enrich him.16

Much of this discussion has focused on distributive justice. However, the Qur'an also places great emphasis on commutative justice. God commands us, Do not be moved by partiality to discriminate in meting out divinely legislated punishments. [Quran 24:2] The Prophet Muhammad mentioned that one of the reasons behind the ruination of a nation is a lack of commutative justice.17 In this context, he mentioned that if his very daughter were to steal, he would not hesitate to punish her to the full extent of the law.18

In summary, this brief discussion should make it clear to any Muslim that peace and justice are comprehensive concepts with deep implications and we have to be people committed to peace and justice. We must clearly illustrate to the world that our religion is indeed the religion of peace. However, our striving for peace must never allow us to be unjust, nor should it allow us to passively accept injustices. We must take a stand for justice, as we are ordered in the Qur'an, Be you upright supporters of justice... [4:135] However, that stand must go far beyond slogans, such as the one mentioned at the beginning of this article, and move into the realm of positive action; action inspired by the Qur'an and the words and deeds of our illustrious Prophet.

Notes

1. This slogan has been particularly popularized by the New York-based activist Rev. Al Sharpton and his followers.

2. Raghib al-Isfahani, al-Mufradat fi Gharib al-Qur'an (Beirut: Dar al Ma'rifa, no date), 239.

3. Al-Isfahani, 239.

4. See The Holy Bible, Isaiah, 9:6-7; and John 14:27.

5. Ibn Hajar al-'Asgalani, Fath al-Bari, 13:369, no. 7321.

6. This Hadith is related by Muslim, Abu Dawud, and at-Tirmidhi in their collections. Quoted in an-Nawawi, Riyaz as-Salihin, 289-290. Ibn Hajar al-'Asgalani, Fath al-Bari, 11: 26-27. The full text of the Prophetic Tradition follows: A man asked the Prophet "Which Islam is best?" He replied, "That you provide food, and extend the greeting of peace, to those you know and those you know not:"

8. This is the full narration of the Prophetic tradition mentioned in note no.4 above.

9. This meaning is narrated in prophetic traditions that are related by al-Bukhari, Muslim, and Ibn Majah. See for example, Fath al-Bari, 6:599-600. The above quote is the version of Ibn Majah. Al-Bukhari's version mentions that Jesus will "put an end to war."

10. These and other definitions of justice are mentioned in Salih b. 'Abdullah b. Humayd, Nadra an-Na'im fi Makarim Akhlaq ar-Rasul al-Karim (Jeddah: Dar al-Wasila, 2000), 7: 2792.

11. Quoted in Ibn Humayd, Nadr al-Na'im, 8:3153.

12. Quoted in Ibn Humayd, Nadr al-Na'im, 7:2793.

13. See Ahmad b. Taymiyya, As-Siyasa Ash-Shar'iyya (Beirut: Dar al-Afaq alJadida, 1983), 4-5.

14. At-Tirmidhi, no. 1329.

15. Ibn Hajar al-'Asgalani, Fath al-Bari, 5:354.

16. Quoted in ibn Humayd, Nadra an-Na'im, 7:2811.

17. This concept is mentioned at the beginning of the tradition where a lady from Bani Makhzum, one of the most aristocratic Arab tribes, stole something and the companions were moved to intervene for a lessening of her punishment. The Noble Prophet responded, "O people! Those before you were ruined in that if a noble person among them stole something, they left him alone. On the other hand, if a lower class person stole something, they punished him!" See this narration in its entirety in Abi Zakariyya Yahya b. Sharaf an-Nawawi, al-minhaj: Sharh Sahih Muslim (Beirut: Dar at-Ma'rifa, 1419 AH/1998 CE), 11;186-187, no. 4386.

18. An-Nawawi, Al-Minhaj, 11:186-187, no. 4386.

[desert_fox 32]

are u living in the world of make beleive???????????????????????????????

It's good to have a laugh first thing in the morning......

all religious people have tunnel vision and will believe only the good things they are fed, lovers of Mohamed are particularly good at it.

One thing about living in the US of A is that we could care less what religion our next door neighbor practices. I could care less if he is Catholic, Mormon, Jewish, Muslim, or even goes to church. I just dont want to hear about it. I only car that he is a good, decent, honest human being.

They should open a forum for all the religious nut-cases who want to post about how wonderful their religion is....muslims, mormons, scientologists, oral roberts, jimmy swaggart, Jim Jones, shitesn sunnis, hindus, etc.

[brnidokiegurl 0]

we are all different, be and believe in what is good for you and dont worry about anyone else especially on a internet site, no 2 people will ever agree on all details