(ISLAM) Those who remember Allâh standing, sitting, and lying down

(ISLAM) Those who remember Allâh standing, sitting, and lying down

بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم
الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
٣:١٩١


In the Name of Allah, the Most Beneficent, the Most Merciful.

Those who remember Allâh (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth,(saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire.
-Surah Al-Imran:191

(Sura 12: verse 99 - 101) - The Fulfillment of Yusuf's dream - the sun, the ...

 

 

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(Sura 12: verse 99 - 101) - The Fulfillment of Yusuf's dream - the sun, the moon, and eleven stars

via Islam from inside by Irshaad on 7/21/09

Although in a narrative sense the sura of Joseph (Yusuf) is one of the most accessible and straightforward chapters of the Qur'an, describing in chronological order the story of Joseph's betrayal by his brothers, his rise to prominence in Egypt, and his reunion with his family, it is simultaneously a narrative whose surface conceals immense depths of meaning....

 

 

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Italy: Tunisians come to Europe looking for family, challenges

 

 

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Italy: Tunisians come to Europe looking for family, challenges

via Islam in Europe by Esther on 3/2/11

Italy: Tunisians come to Europe looking for family, challenges


Via SwissInfo:

But when Jalel Matri of the Association of Tunisians in Switzerland paid a four day visit to Lampedusa recently, he was amazed at what he saw and heard. And he came back convinced that practically no-one wanted to come to Switzerland.

(...)

"When 5,200 Tunisians are walking around in a village with a population of 6,000, they are visible!" he said.

"I was able to talk to them at length and they all told me the same story: most of them are between 18 and 26 years old, and between 60 and 70 per cent of them had jobs, mainly in tourism. But because of the drop in the number of tourists following the revolution, they have temporarily been laid off. Others are bus drivers, mechanics or carpenters."

"Most of them have never left Tunisia before, because they couldn't get a visa. But now they can go to Europe without worrying about being arrested by the Tunisian police. They get together the 2,000 dinars (about SFr1,500) they need for the trip, form themselves into a group, buy a boat and go."

Matri said almost all come from the tourist regions of southern Tunisia. He had not met a single person from one of the poorer regions where the revolution started.

The first arrivals also included escaped prisoners and members of the police force of the old regime.

Their dream is to join family members in France. None but a very few have any wish to remain in Italy - and even fewer want to come to Switzerland, Matri discovered.

"A lot of men from southern Tunisia emigrated to France decades ago, leaving their children behind. Now these children have grown up, and want to rejoin their relatives," he explained.

Some have come because they were persuaded by other young men from the same neighbourhood, others because they wanted to meet the challenge of going to Europe.

(source)

 

 

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Are Islam and Democracy Compatible?

 

 

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Are Islam and Democracy Compatible?

via Inside Islam by Reem on 2/21/11

Egyptian Protests

The protests in Tunisia and Egypt that led to the removal of the leaders of both countries have now spread to Yemen, Bahrain, Libya, and Iran. According to some commentators,  these protests reflect a relatively new push for democracy by the Arab peoples. In other words, the democracy that Western nations have enjoyed is now appearing in the Middle East. The implicit explanation for this "delay," for some, is that most Arabs are Muslim and Islam is not compatible with democracy.

I would argue, however, that no religion is inherently incompatible with democracy and that there are historical markers that indicate that democractic principles (not always in their Western formulation that is so often taken as the only paradigm) existed early in Islamic history.

One example that is cited is the Islamic state that emerged in Medina during the lifetime of the Prophet Muhammad. What is referred to as the Constitution of Medina established a society in which different communities (Muslims and non-Muslims) all consented  to live by a social contract that reflected their various interests.

A second example is the caliph, the political and social sucessor the Prophet Muhammad, who ideally was suppose to be elected by the people  and to hold public consultations. If the caliph did not adhere to the laws, he could be removed.

In the book Progressive Muslims, Ahmad Mousalli, a professor of Political Science at the American University of Beirut, highlights that concepts like shura (consultation), ijma (consensus), hurriya (freedom), and al-huquuq al-shar`iyya (legitimate rights) are central in Islam and lead more towards democracy than authoritarianism. Moreover, justice and rejection of oppression are two themes that occupy an important role in Islamic thought, so authoritarian rule has no place.

The authoritarian regimes that have emerged in the Middle East are not a result of Islam's incompatibility with democracy. Rather, they are the consequence of historical events and relationships that have shaped the reality of Middle Eastern countries over the last two centuries at least. In Islam, there is a call to reject oppression and to make sure that leaders are just and accountable–that is democracy.

What are your reactions to the protests? Do you think Islam and democracy are incompatible? Do you think an Islamic democracy is an oxymoron? What is the role of religion in a democractic society? Please share your thoughts below.

 

 

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Soundtrack of the Revolution

 

 

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Soundtrack of the Revolution

via Inside Islam by Colin on 2/23/11

The forces behind the Tunisian and Egyptian revolts were widespread, coming from the religious and secular spheres, the intellectuals, and the working, middle, and upper classes. Millions called for justice and regime change and were victorious in achieving significant steps toward more democratic societies.

Most protesters were under the age of 25 and lived their lives very differently from the military-dominated dictators that they helped overthrow through non-violent means. Twitter, Facebook, and other social media have been cited as foundational to the protest efforts (and certainly at times overstated), but there's one form of media that has received far less attention: revolutionary Arab hip-hop.

Enter El General (Hamada Ben Amor). The 21-year-old Tunisian rapper was at the center of the Tunisian revolution. He released Head of State in late December 2010 following the self-mutilation of Tunisian fruit vendor Muhamed Bouazizi that sparked protests around Tunisia. In Head of State, El General talks of a President (former Tunisian President Ben Ali) who pillages his own people and watches them starve on the streets (lyrics and video). While El General references common Muslim proverbs and sayings in his music, his sound cuts across all categories, and reaches out to a broad audience, both religious and secular.

El General was taken into custody by state authorities days after the release of Head of State, which resonated widely with Tunisian and Arab youth around the North African region. His family and fans were convinced that he would be tortured and killed, as many before him had been. To the surprise of all, El General was released weeks later and rapped in front of thousands in an emotional performance in Tunis. The mother of  Muhamed Bouazizi, teary-eyed and inspired, cheered among the largely young audience.

But let's not forget that others have been a part of this North African revolutionary hip-hop movement before El General came into the limelight. Almost two years ago, Abdulla Darrat, a Libyan exile, and a few other rappers created the website Khalas, or "enough" in English, to speak out against the injustices of the dictators in the region. A common, and multipurpose word in Arabic, Durrat says that, "The word khalas has a sense of fed up, but also a sense of loyalty to that cause as well." Darrat and other rappers from Tunisia, Algeria, Egypt, and Libya recently released a mix tape called Khalas Mixtape: Vol. 1Mish B3eed. The faces of Ben Ali, Mubarak, and Qaddafi are all on the CD cover. If history continues to follow the calls of justice from El General, Darrat, and others, they'll have to find other Arab dictators to rap about, as they're falling fast these days.

What do you think of El General, Abdulla Durrat, and other Arab rappers calling for justice in the Middle East? Does Arab hip-hop really have an influence on the revolutions sweeping across the Middle East? Please share your thoughts.

 

 

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Inside Islam Radio Show: The Qur’an

 

 

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Inside Islam Radio Show: The Qur’an

via Inside Islam by Reem on 2/24/11

Yesterday, on the most recent Inside Islam radio program, Professor Anna M. Gade spoke with Jean about the Qur'an. Professor Gade shed light on the Qur'an and its complexity. She also emphasized the important role that the Qur'an plays in Muslim life.

The show was divided into roughly three sections. In the first part of the show, Professor Gade discussed the structure of the Qur'an, which for the unfamiliar can seem confusing. The Qur'an's non-linear structure, Professor Gade maintained, reflects the multifaceted nature of the text that requires that the believer reflect, think, and ponder on the nature of the world and the meaning of life. The structure forces the believer to constantly return to the text and engage it.

In the second part of the show, Professor Gade addressed the so-called controversial verses. Specifically, she discussed the following verses:

O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people. (Qur'an 5:51)

But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practice regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. If one amongst the pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge. (Qur'an 9:5-6)

In relation to the first, Professor Gade highlighted that the issue surrounding this verse is semantic. That is, the key word is the Arabic awliyaa' which is translated here as "friends." According to Gade, in the Sufi context this term has been taken to mean friend in the sense of  "friend of God"; however, in relation to this verse, it should be translated as "guardian" or "protector" reflecting the historical context. At that time, the small Muslim community was challenged from multiple directions, and thus the verse was essentially saying have your own people as protection.

In relation to the second citation, Gade argued that it is similarly important to recognize the historical context of the Qur'an and the challenges that the growing Muslim community faced. Often verse 5 is taken out of context and thus an important aspect of the message is lost: if those who fight you cease, you must cease. Basically, this verse, and others like it, set limits to warfare.

Finally, Professor Gade ended with a discussion of God's nature in the Qur'an. She underlined that the central message of the Qur'an is monotheism. Thus, in the Qur'an, God has no partners and is beyond anything we can imagine. Gade's explanation of the Qur'an demonstrated the complexity of the text and to approach it one must ponder and truly reflect.

What did you think of the show? Have you read the Qur'an? What do you think the message of the Qur'an is? Please share your thoughts below.

 

 

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tips on Improve the Recitation of Quran

Improve Your Quran Recitation

(In the Name of Allah (SWT), Most Gracious, Most Merciful, all praise and thanks are due to Allah, Lord of the Realms and peace and blessings be upon His Messenger (SAWS) and upon all his family and companions).

Online Quran Tutor is the one who comes into mind when someone says to learn Holy Quran online or learning the Quran with the right pronunciation. The Holy Quran is the word of Allah Ta’ala and recitation of the Quran is a sensitive matter. we have to listen quran with full attention and read quran online with the prefection and it is suppose to be read, There are many places in the Quran which have to be recited with care and attention because if someone recites them with the wrong pronunciation, the whole context and meaning of the verse get changed. its the deauty of every muslim parent to carry on with the teaching of islam and letting there kids to learn quran 

There are many ways to improve the Quran recitation, here are some of them:

Quran Tutor

Make sure the Quran Tutor who teaches you the Quran is experiences and he himself pronounces the Quran rightly.

Shape your tongue according to the pronunciation of Arabic Alphabets

The “tongue” plays a key role in learning the Quran recitation and Tajweed. One must practice hard to shape the tongue according to the Quranic Alphabets.

Practice makes a man perfect

There are many alphabets which have to be pronounced by the throat, they can’t be pronounced well without practice.

Learn Quran vocabulary

It is always important to learn Quranic vocabulary, when someone knows the meaning of the Quran; it’s easy for him to know how to pronounce it so it’s better to improve the vocabulary.