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Friday, 28 June 2019

Islam and Life of Muslims in Non Muslim Countries: Sri Lanka


The Democratic Socialist Republic of Sri Lanka is actually a Buddhist dominated country with Hinduism, Islam and Christianity as its three minority religions. After Hinduism, which is about 12.6% of its populations, Muslims constitute about 10% of its population or some 2.1 million Muslims living on the Island.

Muslims arrived the island in the 7th century when Arab traders were trying to find new trade routes. By the 8th century A.D., Arab traders had taken control of much of the trade on the Indian Ocean, including that of Sri Lanka. Many of them settled down on the island in large numbers, ushering in the era of Islam. From 16th to `9th century, Arab Moors, Javanese (Muslims from the central and eastern parts of the island of Java, in Indonesia) and Malaysian Muslims added to the growing Muslim population on the island. Their descendants, now the Sri Lankan Malays, adopted several Sri Lankan Moor Islamic traditions while also contributing their unique cultural Islamic practices to other Muslim groups on the Island.

The arrival of Muslims from India during the 19th and 20th centuries has also contributed to the growth of Islam in Sri Lanka. Most notably, Pakistani and South Indian Muslims have introduced Shafi'i and the Hanafi school of thought into Sri Lanka. Despite this, most Muslims on the island still adhere to the traditional practices of Sunni Islam.
Jami-Ul-Alfar Mosque, mosque in Pettah area is one of the oldest mosques in Colombo [Photo: Wikipedia]

Presently, Muslims in Sri Lanka are handled by the Muslim Religious and Cultural Affairs Department, which was established in the 1980s to prevent the continual isolation of the Muslim community from the rest of Sri Lanka. Muslims of Sri Lanka, mostly continue to derive from the Moor and Malay ethnic communities on the island with smaller numbers of converts from other ethnicities, such as the Tamils.

In Sri Lanka as a whole, Muslims suffer from low literacy rates and systematic discrimination. As a result, only few Muslim politicians have managed to secure ministerial jobs or diplomatic positions. During the 26-year Sri Lankan Civil War, the Muslim community was “the target of discrimination, political violence, massacres and ethnic cleansing” by the rebel Tamil Tigers and the government-backed Sinhalese nationalists. On August 3, 1990, LTTE gunmen entered the Meera Jumma mosque of the Muslim-majority town of Kattankudy, “locked the doors to prevent escape and began firing into the crowd” of 300 worshipers. Using automatic weapons, they killed more than 100 people.  During the 1990s and 2000s, the LTTE killed 1,050 Muslims and forced 120,000 of them to leave their homes, lands, businesses and possessions behind in the north. The government has largely ignored the internally displaced Muslims, and there “has been no government inquiry into the LTTE’s massacres and expulsions of Muslims or meaningful apology.”






There are 749 Muslim schools in Sri Lanka, 205 madrasas which teach Islamic education, and an Islamic university in Beruwala (Jamiya Naleemiya). Al Iman Schools in Colombo was the first organization of Islamic schools of its kind, teaching an integrated Islamic curriculum since 2008. In the early 20th century there were few Muslim professionals in accounting, medicine, engineering, etc., but at present they are exceeding the national average. Due to the lack of opportunity in Sri Lanka, many Muslim professionals are emigrating to get jobs abroad, such as to the Middle East, United States, Canada, Australia, and Europe. The Moors have had better social and economic mobility, mainly due to the historic head start they had in getting education and government jobs under the British colonial rule.

The life of Muslims have recently gone under a major change since the 2019 Sri Lanka Easter bombings. No one is really sure in the government or even among Muslims as to why the bombing did take place in the first palace. Whatever the reason and agenda, this brought to fore the presence of radical National Thowheeth Jama'ath, a Salafi influenced organization, was behind the bombings, leading to increasing censorship of Salafi movement in Sri Lanka.

And since early this year, the life of Muslims has undergone a major change. Most of the Muslims denounced the tragic incident and in fact are in forefronts demanding that the perpetrators to be caught and held accountable for the harm they have inflicted on people of many diverse communities and the fact that the actions of these extremists are antithesis of the teachings of Islam – a religion which promotes peace and unity.
Anti Muslim sentiments [Photo: AFP/BBC]

Despite the Muslim stance and stand against the terrorism, the backlash has been brutal as Mosques and Muslim-owned shops have been vandalized or set on fire. In the north-western town of Kiniyama, hundreds of people stormed a mosque, destroying windows and doors and burning Korans, according to witnesses. The attack was triggered by a group of people demanding a search of the building after soldiers inspected a lake nearby looking for weapons, as reported by the Reuters news agency. A large pasta factory was burned near Minuwangoda, with the owners accusing police of standing by while employees were trapped inside. 

Although, the government says that security forces have restored calm to streets in the areas affected by violence and insist officers are preventing revenge attacks on Muslims, the unrest prevails in Muslim dominated communities. There is concern among Muslims that their fears about retaliatory violence were not acted on soon enough.

The daily anti Muslim charges rather look silly but enough to harass them. One Muslim woman’s crime was to wear a shirt printed with a ship’s helm. Her accusers said it looked like the wheel of dharma, so she must be mocking Buddhism, the religion of the majority. A young Muslim man was nabbed for having three sim cards in his pocket, and a broken memory card. True, he worked in a phone shop, but police insisted he must have snapped the memory card to hide nefarious contents. A rich Muslim doctor was accused of having secretly sterilized 4,000 women by pinching their Fallopian tubes. More than 700 of the supposed victims have complained, enraged by rumours of a fertility “jihad” against non-Muslims. 

A top Buddhist monk,Warakagoda Sri Gnanarathana Thero, called for violence against members of the religious minority, and stoning the Muslims. The monk, who heads the Asgiriya Chapter, one the largest and oldest Buddhist chapters in Sri Lanka, went on to call for a boycott of Muslim-owned restaurants, reinforcing a long-standing and unsubstantiated rumour that Muslim restaurants served their Buddhist customers food spiked with sterilization medication. "Don't eat from those [Muslim] shops. Those who ate from these shops will not have children in future," he told worshipers at a temple in the central district of Kandy, where that same rumour had unleashed days of anti-Muslim riots last year.

After the Easter bombing in Sri Lanka, the Buddhist nationalists are exploiting anti-Muslim sentiment and Muslims are living a life on a razor's edge:
Unfortunately, I could not find anything positive about the life of Muslims in Sri Lanka. Perhaps the Easter attacks have marred everything, even the good image of Muslims and their contribution to the country. Perhaps there would be better days some day!!

Author's Note: The data above has been collected from the references as given below. If any one differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

Photo | References: | Main Source:  Wikipedia | Other Sources : | 1 | 2 | 3 | 4 | 5 | 6 |
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Thursday, 27 June 2019

99 Attributes of Allah:Al-'Afuw - The Pardoner


Al-'Afūw "العفو" is one of the 99 attributes of Allah. It describes the forgiving qualities of Allah for He is The Pardoner,  The Most Forgiving,  The Effacing, and of course, The Eliminator of Sins. 

No matter how faithful a believer may be, or no matter how much care does he take not to sin or hurt anyone, one is liable to sin. Even if one escapes physical form of sins, one may hurt someone with his loose tongue or may hurt him unknowingly. It is only afterwards one realizes what has he done and what harm has he committed not to himself but to the person who may not have deserved such and act from him.

It is then a true believer turns to Allah, the Master of the Universe, repenting and asking forgiveness. And Allah, the Al-'Afūw, the ultimate Pardoner, the Most forgiving and the Effacing, who forgives and pardons his subject, provided the repentance is sought with utmost sincerity with the promise not to repeat. 

But so much pardoner is Allah, the Al-'Afūw, who would still listen to His slave and pardon him yet again if he commits a sin again and seeks repentance. Allah in all His Might, may continue to forgive till the angel of death finally approaches the sinner, for then the time has really run out.

Al-'Afūw comes from the root ‘afw, which means to hide, obliterate, or remove something to forgive, pardon, to pass over, forgo, to obliterate all traces, efface, or to remove. This meaning connotes ‘pardoning’, which is when one looks over a another’s error and does not take them to account for it. Technically, it means Allah’s protection from trials and  sicknesses for the believers (i.e., aafiyah, safety, and well-being).

Al-'Afūw  (the Pardoner), appears five times in the Qur’an; four times with al-Ghafoor (the Most Forgiving) and once with al-Qadeer (the Creator). 
فَاُولٰٓـئِكَ عَسَى اللّٰهُ اَنۡ يَّعۡفُوَ عَنۡهُمۡ​ؕ وَكَانَ اللّٰهُ عَفُوًّا غَفُوۡرًا‏
For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving. [Al Qur'an Surah An Nisa 4:99]
Another way to better understand this Attribute is to consider the metaphor which the classical Arabic dictionary, Taj al-Arûs, offers wherein 'afûw is said to be like the desert wind completely obliterating footprints in the sand. The same type of metaphor is used in the book, "Physicians of the Heart: A Sufi View of the 99 Names of Allah". The author states:
"Let’s begin with a physical metaphor that is part of the word’s root meaning: Afu til …. This is an image of the wind blowing across the desert vastness and completely erasing all the tracks in the sand. It is as if no one had ever walked there. Such a fundamental image in the root of the word shows us that with al-‘Afuw, you do not even notice the fault."
Al-'Afūw is also the One Who erases sins and disregards acts of disobedience. This concept approximates the sense of Al-Ghafur, (the One Who forgives much), an attribute with which Al-'Afūw has come four times in the Holy Qur'an, though the former is more far-reaching than the latter. Al-Ghufran, yet another attribute of Allah, indicates a veiling (of the sin) whereas Al-'Afūw indicates an erasing, and the erasing (of sin) is more far-reaching (than the simple veiling of it).

 إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّـهَ كَانَ عَفُوًّا قَدِيرًا 
( 4: 149 )   If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent.

This verse embodies a moral directive of very high value to the Muslims. The hypocrites, the Jews and the polytheists were all bent on placing all kinds of obstacles in the way of the spread of Islam: They eagerly persecuted the Muslims and used all possible means, however malicious, against them. Such an attitude inevitably created anger and resentment. It was in the context of this storm of bitter feelings that God told the Muslims that He did not consider speaking ill of people as praiseworthy. No doubt the Muslims had been wronged, and if a wronged person speaks out against a wrong-doer, he is quite justified in doing so. Even though this is a person's right, it is more meritorious to continue to do good both in public and in private, and to ignore the misdeeds of others. For one's ideal should be to try to approximate to God's way as far as possible. God with whom one wants to be close is lenient and forbearing; He provides sustenance even to the worst criminals and seeks mitigating circumstances in even the most serious offences. In order to become close to God, one ought to be generous in spirit and full of tolerance.

Here it would be appropriate to differentiate between the two attributes: Al-'Afūw and Al-Ghafur:

On the Day of Judgment, we may find that many sins we committed are not in our record; this is ‘afw, which is when Allah completely removes your sins from your record as if you never committed them. When it comes to ‘afw, Allah (swt) says:
وَيَعْفُ عَن كَثِيرٍ
And He pardons much. (42:34)
Al-‘Afuww pardons His Servants by not calling them to account for their sins and erasing their sins from their records. Not only does Allah pardon and remove our sins, but He (swt) loves to Pardon, as is implied in the du`a’ above.

Al-Ghafoor comes from the root ghafar, which means to cover, conceal, and shield. When Allah (swt) forgives a sin, it means that He covers it and conceals it. Al-Ghafoor is the One who does not expose the sins of His Slaves. He shields and protects His Slaves from the consequences of their sins and still forgives even though He is All-Aware of the wrong they committed.

Al-Ghafoor is the One who forgives any sin regardless of the size as long as one seeks sincere repentance. Al-Ghafoor even forgives sins when we don’t seek repentance; it is out of His Mercy that when a Muslim does certain acts, these acts will automatically have some or all of their sins forgiven.

One of the oft quoted hadith attributed to the Prophet of Allah to explain the meaning of this very attribute of Allah is the one narrated by Hazrat Aisha (R.A) who once asked Prophet Muhammad (may peace be upon him): "O Messenger of Allah! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?" He (ﷺ) replied, "You should supplicate:


الْلَّهُمَّ اِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنَّي
'O Allah, You are The Forgiver, You Love Forgiveness, so Forgive me'.

Although Hazrat Aisha (R.A) asked the Prophet of Allah for a dua to be sought during the Lailat-ul-Qadr (Night of Decree) in the last ten days of the month of Ramadan, one must remember this small dua by heart and keep repeating it day and night for one does not know always whether he has hurt someone or committed a sin unknowingly. 

You may refer to our post "99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.

Photo | References: | 1 | 2 | 3 | Lailat-ul-Qadr (Night of Decree) |
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Tuesday, 25 June 2019

The Historical Background of Revelation of Surah Ar Rum - The Romans


Surah Ar-Rūm is the thirtieth surah with 60 ayahs with six rukus, part of the 21st Juzʼ  of the Holy Qur'an. The Surah takes its name Ar-Rum from the second verse in which the words ghulibat-ir-Rum have occurred. The term Rûm originated in the word "Romans" and in the time of Prophet Muhammad (peace be upon him) referred to the Byzantine Greeks (Eastern Roman Empire), hence the title is sometimes also translated as "The Greeks" or "The Byzantines".
The Romans have been defeated in the neighbouring land; but after their defeat they shall gain victory in a few years [Verses 2-3 Surah Ar Rūm]
The prediction made in the initial verses of this Surah is one of the most outstanding evidences of the Quran's being the word of Allah and the Holy Prophet Muhammad (peace be upon him) being a true Messenger of Allah. Otherwise how could have Prophet Muhammad (peace be upon him) predicted the victory for the Romans when they had been defeated overwhelmingly by the Persians and apparently there were no signs of the recovery from the defeat, what to talk of victory over the Zoroastrians

Before we present the translation / exegesis / Tafseer of Surah Ar Rūm, it would be appropriate to understand the historical background under which this surah was revealed. Let us have a look at the historical background relevant to the verses.

Eight years before the prophethood of Prophet Muhammad (peace be upon him), the Byzantine Emperor Maurice was overthrown by Phocus, who captured the throne and became king. Phocus first got the Emperor's five sons executed in front of him, and then got the Emperor also killed and hung their heads in a thoroughfare in Constantinople. A few days after this he had the empress and her three daughters also put to death. The event provided Khusrau Parvez, the Sassanid king of Iran; a good moral excuse to attack Byzantium, for Emperor Maurice had been his benefactor; with his help he had got the throne of Iran. Therefore, he declared that he would avenge his godfather's and his children's murder upon Phocus. He therefore waged a war against Byzantium in 603 A. D. and within a few years, he routed the Phocus' armies and reached Edessa (modern, Urfa) in Asia Minor and Aleppo and Antioch in Syria. When the Byzantine ministers saw that Phocus could not save the country, they sought the African governor's help, who sent his son, Heraclius, to Constantinople with a strong fleet. Phocus was immediately deposed and Heraclius made emperor. He treated Phocus as he had treated Maurice. This happened in 610 A. D., the year the Holy Prophet was appointed to Prophethood.

The moral excuse for which Khusrau Parvez had started the war was no more valid after the deposition and death of Phocus. Had the object of his war really been to avenge the murder of his ally on Phocus for his cruelty, he would have come to terms with the new Emperor after the death of Phocus. But he continued the war, and gave it the color of a crusade between Zoroastrianism and Christianity. The sympathies of the Christian sects (i. e. Nestorians and Jacobians, etc.) which had been excommunicated by the Roman ecclesiastical authority and tyrannized for years also went with the Magian (Zoroastrian) invaders, and the Jews also joined hands with them; so much so that the number of the Jews who enlisted in Khusrau's army rose up to 26,000.

Heraclius could not stop this storm. The very first news that he received from the East after ascending the throne was that of the Iranian occupation of Antioch. After this Damascus fell in 613 A. D. Then in 614 A.D. the Iranians occupying Jerusalem played havoc with the Christian world. Ninety thousand Christians were massacred and the Holy Sepulcher was desecrated. The Original Cross on which, according to the Christian belief, Jesus had died was seized and carried to Mada'in. The chief priest Zechariah was taken prisoner and all the important churches of the city were destroyed. How puffed up was Khusrau Parvez at this victory can be judged from the letter that he wrote to Heraclius from Jerusalem. He wrote:
"From Khusrau, the greatest of all gods, the master of the whole world: To Heraclius, his most wretched and most stupid servant: You say that you have trust in your Lord. why didn't then your Lord save Jerusalem from me?"
Within a year after this victory the Iranian armies overran Jordan, Palestine and the whole of the Sinai Peninsula, and reached the frontiers of Egypt. Concurrently in those days another conflict of a far greater historical consequence was going on in Makkah. The believers in One Allah, under the leadership of the Prophet Muhammad (may Allah's peace be upon him), were fighting for their existence against the followers of shirk under the command of the chiefs of the Quraish, and the conflict had reached such a stage that in 615 A. D., a substantial number of the Muslims had to leave their homes and take refuge with the Christian kingdom of Habash, which was an ally of the Byzantine Empire. In those days the Sassanid victories against Byzantium were the talk of the town, and the pagans of Makkah were delighted and were taunting the Muslims to the effect: 
"Look the fire worshipers of Iran are winning victories and the Christian believers in Revelation and Prophethood are being routed everywhere. Likewise, we, the idol worshipers of Arabia, will exterminate you and your religion."
These were the conditions when this Surah of the Quran was sent down, and in it a prediction was made, saying:
"The Romans have been vanquished in the neighboring land and within a few years after their defeat, they shall be victorious. And it will be the day when the believers will rejoice in the victory granted by Allah." 
It contained not one but two predictions: First, the Romans shall be victorious; and second, the Muslims also shall win a victory at the same time. Apparently, there was not a remote chance of the fulfillment of the either prediction in the next few years. On the one hand, there were a handful of the Muslims, who were being beaten and tortured in Makkah, and even till eight years after this prediction there appeared no chance of their victory and domination. On the other, the Romans were losing more and more ground every next day. By 619 A. D. the whole of Egypt had passed into Sassanid hands and the Magian armies (Magi denotes followers of Zoroastrianism or Zoroaster) had reached as far as Tripoli. In Asia Minor they had beaten and pushed back the Romans to Bosporus, and in 617 A. D. they captured Chalcedon (modern, Kadikoy) just opposite Constantinople. The Emperor sent an envoy to Khusrau, praying that he was ready to have peace on any terms, but he replied, "I shall not give protection to the emperor until he is brought in chains before me and gives up obedience to his crucified god and adopts submission to the fire god." At last, the Emperor became so depressed by defeat that he decided to leave Constantinople and shift to Carthage (modern, Tunis). In short, as the British historian Gibbon says, even seven to eight years after this prediction of the Quran, the conditions were such that no one could even imagine that the Byzantine Empire would ever gain an upper hand over Iran. Not to speak of gaining domination, no one could hope that the Empire, under the circumstances, would even survive.

The initial portion of verse 3 spells out the time period of the glad tidings:


فِىۡ بِضۡعِ سِنِيۡنَ

bid`i sinin, and the word bid` in Arabic applies to a number upto ten. Therefore, make the bet for ten years and increase the number of camels to a hundred." So, Hadrat Abu Bakr spoke to Ubayy again and bet a hundred camels for ten years.

In 622 A. D. as the Holy Prophet migrated to Madinah, the Emperor Heraclius set off quietly for Trabzon from Constantinople via the Black Sea and started preparations to attack Iran from rear. For this he asked the Church for money, and Pope Sergius lent him the Church collections on interest, in a bid to save Christianity from Zoroastrianism. Heraclius started his counter attack in 623 A. D. from Armenia. Next year, in 624 A. D., he entered Azerbaijan and destroyed Clorumia, the birthplace of Zoroaster, and ravaged the principal fire temple of Iran. Great are the powers of Allah, this was the very year when the Muslims achieved a decisive victory at Badr for the first time against the mushriks. Thus both the predictions made in Surah Rum were fulfilled simultaneously within the stipulated period of ten years.

The Byzantine forces continued to press the Iranians hard and in the decisive battle at Nineveh (627 A.D.) they dealt them the hardest blow. They captured the royal residence of Dastagerd, and then pressing forward reached right opposite to Ctesiphon, capital of Iran in those days. In 628 A. D. in an internal revolt, Khusrau Parvez was imprisoned and 18 of his sons were executed in front of him and a few days later he himself died in the prison. This was the year when the peace treaty of Hudaibiya was concluded, which the Quran has termed as "the supreme victory", and in this very year Khusrau's son, Qubad II, gave up all the occupied Roman territories, restored the True Cross and made peace with Byzantium. In 628 A. D., the Emperor himself went to Jerusalem to install the "Holy Cross" in its place, and in the same year the Holy Prophet entered Makkah for the first time after the Hijrah to perform the `Umra-tul-Qada'.

In some traditions Heraclius is seen as a just ruler of great piety, who had direct contact with the emerging Islamic forces. The 14th-century scholar Ibn Kathir (d. 1373) went even further, stating that "Heraclius was one of the wisest men and among the most resolute, shrewd, deep and opinionated of kings. He ruled the Romans with great leadership and splendor." Some historians often cite a letter that they claim Heraclius wrote to Muhammad: "I have received your letter with your ambassador and I testify that you are the messenger of God found in our New Testament. Jesus, son of Mary, announced you." According to the Muslim sources reported by El-Cheikh, he tried to convert the ruling class of the Empire, but they resisted so strongly that he reversed his course and claimed that he was just testing their faith in Christianity. El-Cheikh notes that these accounts of Heraclius add "little to our historical knowledge" of the emperor; rather, they are an important part of "Islamic kerygma," attempting to legitimize Muhammad's status as a prophet.

Scroll down for an informative video on this subject

After this no one could have any doubt about the truth of the prophecy of the Quran, with the result that most of the Arab polytheists accepted Islam. The heirs of Ubayy bin Khalaf lost their bet and had to give a hundred camels to Hadrat Abu Bakr Siddiq. He took them before the Holy Prophet, who ordered that they be given away in charity, because the bet had been made at a time when gambling had not yet been forbidden by the Shari`ah; now it was forbidden. Therefore, the bet was allowed to be accepted from the belligerent disbelievers, but instruction given that it should be given away in charity and should not be brought in personal use.

Theme of the Surah:
The discourse begins with the theme that the Romans have been overcome and the people the world over think that the empire is about to collapse, but the fact is that within a few years the tables will be turned and the vanquished will again become victorious.

This introductory theme contains the great truth that man is accustomed to seeing only what is apparent and superficial. That which is behind the apparent and superficial he does not know. When in the petty matters of life, this habit to see only the apparent and superficial can lead man to misunderstandings and miscalculations, and when he is liable to make wrong estimates only due to lack of knowledge about "what will happen tomorrow", how stupendous will be his error if he risks his whole life-activity by placing reliance only upon what is visible and apparent with respect to his worldly life as a whole.

In this connection, the Signs of the universe which have been presented as evidence to prove the doctrine of the Hereafter arc precisely the same which support the doctrine of Tauhid. Therefore from verse 28 onward, the discourse turns to the affirmation of Tauhid and the refutation of shirk, and it is stressed that the natural way of life for man is none else but to serve One God exclusively. Shirk is opposed to the nature of the universe as to the nature of man. Therefore, whenever man has adopted this deviation, chaos has resulted. Again here, an allusion has been made to the great chaos that had gripped the world on account of the war between the two major powers of the time, and it has been indicated that this chaos too, is the result of shirk, and all the nations who were ever involved in mischief and chaos in the history of mankind were also mushriks.

In conclusion, a parable has been presented to make the people understand that just as dead earth comes to life, all of a sudden, by a shower of rain sent by God and swells with vegetation and plant life, so is the case with the dead humanity. When God sends a shower of His mercy in the form of Revelation and Prophethood, it also gives a new life to mankind and causes it to grow and develop and flourish. Therefore: "If you take full advantage of this opportunity, the barren land of Arabia will bloom by Allah's mercy and the whole advantage will be your. But if you do not take advantage of it, you will harm only yourselves. Then no regret will avail and no opportunity will be provided to make amends."

This is the general historical perspective under which this important surah was revealed and the theme of the surah which sets forth the mindset for better understanding of the exegesis / tafseer of the surah which will be presented in our next post.

You may like to watch a video about the letter by the Prophet ﷺ to Heraclius, the Roman Emperor:
Photo | References: | 1 | 2 | 3 | 4 | 5 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
  • The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [3]
  • And the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [1]
  • In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 
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99 Attributes of Allah: Al Kareem (الكريم) - The Most Generous


Al-Karīm  الكريم  is one of the Divine 99 attributes of Allah that explains He is The Most Generous,  The Most Bountiful,  The Most Esteemed,  The Beneficent for if He was not so, we would have never been blessed with so much bounties and blessings we have had today despite the fact most of us do not deserve to have these owing to our sinful lives and thanklessness to Allah.

Let us see how this attribute has been mentioned in the Holy Qur'an with reference to the context:
يٰۤاَيُّهَا الۡاِنۡسَانُ مَا غَرَّكَ بِرَبِّكَ الۡكَرِيۡمِۙ‏ 
O man! What has deceived you about your generous Lord [Surah Al-Infitar 82:6]

In Surah Al Infitar Allah warns that the guardian angels are recording all actions of every human and on the Day of the Judgment these recordings will be presented to Him for Allah alone all by Himself will be the Judge. Allah remonstrates with humankind asking what it is that lures them away from Him.  Allah reminds them that it is He who created them, shaped them and proportioned them. What is it Allah is asking that prevents you from fulfilling your obligations to Him.  He has been gracious and generous towards you, raising you above all of creation.  Allah has assembled humankind and carefully balanced the physical, mental and spiritual aspects.  People should ponder their amazing bodies and minds and this alone should prompt them to show gratitude and respect to Allah.

Al Kareem is from the root k-r-m which has the following classical Arabic connotations:
  • to be generous, giving, beneficent
  • to be highly esteemed, honored, prized, valued
  • to be noble, grand, high minded
  • to be productive, fruitful, and
  • to be excellent, precious, valuable, rare
The Al Kareem attribute has also been used in verse 40 of Surah Al Naml:


قَالَ الَّذِىۡ عِنۡدَهٗ عِلۡمٌ مِّنَ الۡـكِتٰبِ اَنَا اٰتِيۡكَ بِهٖ قَبۡلَ اَنۡ يَّرۡتَدَّ اِلَيۡكَ طَرۡفُكَ​ؕ فَلَمَّا رَاٰهُ مُسۡتَقِرًّا عِنۡدَهٗ قَالَ هٰذَا مِنۡ فَضۡلِ رَبِّىۡ​ۖ لِيَبۡلُوَنِىۡٓ ءَاَشۡكُرُ اَمۡ اَكۡفُرُ​ؕ وَمَنۡ شَكَرَ فَاِنَّمَا يَشۡكُرُ لِنَفۡسِهٖ​ۚ وَمَنۡ كَفَرَ فَاِنَّ رَبِّىۡ غَنِىٌّ كَرِيۡمٌ‏  

The context in the above verse is when Prophet Solomon wanted throne of Queen Saba / Sheba to be brought to him before the Queen arrived to visit him and the throne was there in the blink of an eye. On this favour, the Prophet Solomon thanked Allah. The verse means:
Allah does not stand in need of somebody’s gratefulness. His Godhead is neither enhanced by an iota by somebody’s gratefulness, nor diminished by that amount by somebody’s ingratitude or thanklessness. He is Sovereign in His own right. His Sovereignty is not dependent on His creation’s acknowledgment or rejection. The same thing has been expressed in the Quran through the Prophet Moses (peace be upon him): “If you prove thankless, you and all the dwellers of the earth, (you should know that) Allah is All-Sufficient and worthy of all praise by Himself.” [Surah Ibrahim: Ayat 8]
The same theme is contained in a Hadith Qudsi related in Sahih-Muslim saying:
“Allah says: O My servants, if you all men and jinns, from the beginning to the end, together become like the heart of the most righteous person among you, it will not cause any increase in My Kingdom; and O My servants, if you all men and jinns, from the beginning to the end, together become like the heart of the most sinful person among you, it will not cause any decrease in My Kingdom. O My servants, it is your own deeds which I credit to your account, and then fully recompense you for them. So, whoever receives something good, let him be grateful to Allah, and whoever receives something else, let him curse his own self only”.
Linguistically, a person who is generous and always helping others by whatever he has is also called kareem. Anything held in its own category in high esteem is called kareem. Arabs are used to calling anything kareem if it has a commendable merit or quality. Muhammed, the Messenger of Allah, has said, "Prophet Yusuf is the most kareem of people," meaning in lineage and descent. They may describe something the presence of which can be identified by one of the physical senses as kareem.

So when it comes as an attribute of Allah, one cannot fathom the level of generosity for its is limitless and sees no bounds and is immeasurable. And when He is giving, He gives to all, even to those who do not deserve them. He doles out His benevolence even without being asked. If a suppliant prays Him for forgiveness, one of the signs of His greatness is that He will erase that suppliant's sin if he truly repents, and He records a good deed for him in its place. 

Allah says in verse 261 of Surah Al Baqarah:
"The parable of those who spend their wealth in the way of Allah is like the parable of a grain growing seven ears (with) a hundred grains in each, and Allah multiplies for whomsoever he pleases, and Allah is ample-Giving, Knowing" 
Al Kareem attribute is not only in giving things or wealth or blessings, Allah is generous in forging too. Allah is the One Who deliberately and quite often overlooks. One of the signs of His Greatness is that He forgives whenever He is prayed for forgiveness; Allah has said:
"Ask forgiveness of your Lord; surely He is the most Forgiving" (Quran, 71:10).
And among the signs of His Greatness is that He forgives without reminding those whom He forgives of the types of sins and ugly things they had committed.

The Qur’an is also described as Qur’an Kareem. This means that the Qur’an is full of benefit and virtues. And that it is full of benefits, facts, and guidance, it is full of good things and blessings, it is perfect in every sense of the word, and it is free from any defect or imperfection. It is “Kareem” perfect and free from any defect or imperfection.

When Queen Sheba received the letter from Prophet Solomon, she is said to have regarded the letter as Kareem:
قَالَتۡ يٰۤاَيُّهَا الۡمَلَؤُا اِنِّىۡۤ اُلۡقِىَ اِلَىَّ كِتٰبٌ كَرِيۡمٌ‏ 
The Queen said:" Know my nobles that a gracious letter has been delivered to me [Surah An Naml 27:29] 

Allah is also "Kareem" in His dealings with His creation. Allah always goes over and beyond what is needed, when He does not have to. He forgives, He follows through and He gives. Al-Kareem is the One Who covers people’s sins and hide their flaws, and this is a Divine Attribute of Allah (Glorified and Sublime be He). Al-Kareem makes man, who is wretched poor and needy, a well-known man. Allah will make this poor, weak, wretched and needy servant someone to be mentioned by concealing his flaws from people and showing them the goodness he has:
And fulfill (your obligations to) My Covenant (with you) so that I fulfill (My Obligations to) your covenant (with Me), and fear none but Me. (Al-Baqarah 2:40)
One could go on and on describing the endless meanings of Al-Kareem for Allah never abandons whoever seeks His shelter and takes refuge with Him: "And will never decrease the reward of your good deeds. (Surah Muhammad 47:35)

The Prophet of Allah has been reported as saying:
‘Allah (the Most High) says, ‘When engrossment with the Qur’an preoccupies a person from making dhikr and asking from me, I grant him better than what I grant to those who ask from Me.’ The Rank of the Word of Allah over other forms of speech is like the rank of Allah over all His creation.” (Abu Sa`eed - At-Tirmidhi)
Now watch and listen to explanation of attributes Al Kareem and Al Akram by Muhammad Tim Humble:
Having understood on the Al Kareem attribute of Allah, the question arises how should we inculcate the quality of being generous and exhibit it in our actions when it comes to dealing with other human beings and our brethren. We can do so by being generous to people, knowing that Allah compensates His servants because He is the ultimate in Generosity. Not simply in money, but in time and simple generosity in attitude. 

The Prophet ﷺ would never say “no” when he was asked for something. The Prophet ﷺ also said: “The generous one is close to Allah, close to people, far from the fire; a stingy person is far from Allah, far from people, far from Paradise; and the generous ignorant person is more beloved to Allah than a stingy worshipper.” (Tirmidhi)

May Allah help s to be generous, oft forgiving and helping to the best of our abilities. Aameen.

You may refer to our post "99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.

Photo | References: | 1 | 2 | 3 | 4 | 5 |
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Monday, 24 June 2019

Understanding Islam: Why Man is in Loss? Allah Cautions in Surah Al Asr [Chapter 103]


Sūrah Al-‘Aṣr, the 103rd chapter of the Holy Qur'an, has only three verses - but many of us just read it out as if it does not carry any significance to our lives. But those few who take a time out and ponder over the three verses of the surah come to know that Allah has summed up four attributes of a true believer in this surah which if really understood can change our lives, otherwise man is truly in loss, both in this world and the Hereafter. 


Let us now for once, read this surah giving due attention to each word of it, to start with:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

1.وَالْعَصْرِ‌

By Time.

2. إِنَّ الْإِنسَانَ لَفِي خُسْرٍ‌

Indeed man is in loss,

3. إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ‌‌

except those:
  • who have faith, 
  • and do righteous deeds, 
  • and enjoin one another to [follow] the truth, and 
  • enjoin one another to patience.
As is evident, here Allah, while taking a vow of the time, has cautioned that 'man' not men is in loss and surely we as individuals are at loss unless we fulfill four preconditions that have been spelt out in the verse 3.

For the most powerful message summed in the surah, this surah is considered the summary of whole Quran by almost all notable classical and modern Islamic scholars including Imam Shafi, Ibn Kathir, and even lately Dr. Israr Ahmed.

These four conditions or pre-requisites are so eloquently explained by Nouman Ali Khan, an emerging Muslim scholar, a Pakistani living in the USA, who has mastered the Arabic language and explained the Holy Qur'an in very easy to understand language, giving examples from our daily lives and stressing home the real message contained in the Holy Qur'an. He has been named one of the 500 most influential Muslims in the world by the Royal Islamic Strategic Studies Centre of Jordan.


Please listen to Nouman Ali Khan explaining the Surah Al Asr and the four preconditions that guarantee a man to not be in loss and be blessed:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

Photo | References: | 1 2 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

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Sunday, 23 June 2019

Islam and Life of Muslims in Non Muslim Countries: Kenya


Muslims in Kenya, though in minority but constitute about 9-11% percent of the total population of Kenya. Muslims mostly abound the Kenyan coast, while the capital Nairobi has a sizable Muslim population and have several mosques. The majority of Muslims follow the Sunni Islam of Shafi school of jurisprudence. There are also Shia Muslims of Ismailis and Dawoodi Bohra sects.

Muslim presence in lands which constitute present day Kenya date back to the 10th century as archaeological evidence attests to a thriving Muslim town on Manda Island. The Moroccan Muslim traveler, Ibn Battuta, visiting the Swahili Coast in 1331 AD, reported a strong Muslim presence. Ibn Battuta said: The inhabitants are pious, honourable, and upright, and they have well-built wooden mosques.
Ruins of the Great Mosque at Gedi, discovered in 1920s [Photo Wikipedia]

As Islam started to spread and made inroads into the interior lands, there was strong resistance toward Islam by the majority of communities. The resistance was because conversion was an individual act, leading to de-tribalization and integration into the Muslim community going against the socially acceptable communal life. specially resistance by fierce tribes like the Masai. However, embracing of Islam by large portions of coastal tribes in the Nineteenth Century aided in its spread. Although coastal rulers did not send missionaries to the interior, local Africans embraced Islam freely through attraction to the religious life of the Muslims.

Moreover, the ingress of Islam to the interior was aided by the posting of the Muslim agents by Europeans in the 19th century as subordinate labourers to assist in the establishment of Colonial administration centres. Since they were  advantageously placed throughout the country, it brought the Islamic influence to the interior.Each place where a European installed himself, military camp, government centre, or plantation, was a centre for Muslim influence.

The spread of Islam in Kenya came between 1880 and 1930 and Islam introduced new religious values. The ease, with which Islam could be adopted led to conversion. Although most of the conversions were of individuals, there were communities that embraced Islam en-masse. Some of these included the Digo and Pokomo of the Lower Tana region. From these communities Islam slowly penetrated inland.

Maalim Mtondo, a Tanganyikan is credited with being the first Muslim missionary to Nairobi. Reaching Nairobi at the close of the Nineteenth Century. Muslim traders introduced Islam to the western region between 1870 and 1885. The chief Mumia of Nabongo accorded the Swahili traders warm welcome. During an inter-ethnic war, the Muslims assisted Chief Mumia to overcome his enemies. In return, one Idd day, Chief Mumia, his family and officials of his court converted to Islam. Henceforth, Islam spread to the surrounding areas of Kakamega, Kisumu, Kisii and Bungoma.





Kadhi Courts are central to serving Muslim interests in Kenya. These courts existed in the East African coast before colonization. In Kenya, the coast was under the Sultan of Zanzibar. In 1895, he gave the British power to administer the 10-mile coastal strip if they respected the courts. But he retained sovereignty. During the independence talks, the courts were legislated. Kadhi’s Courts in Kenya deal with Islamic matters. The court is composed of a Chief Kadhi and at least three other Kadhis or as may be prescribed by Parliament. Each kadhi’s court is subordinate to the high Court. A Kadhi is proficient in Islamic law. The jurisdiction of these courts is however limited to personal matters such as marriage, divorce and inheritance. These do not have any criminal jurisdiction.

Prolonged Muslim awareness has led to attraction to Islam, giving the converted a sense of pride. There has been increased social action, building of schools, health facilities, and relief food distribution. Moreover, proselytization is carried out through print media, broadcasting, increased formation of Missionary organizations, and organization of public debates. 

Muslims and Christians have lived together peacefully as compared to other countries such as Nigeria and Central African Republic. Kenya is unique in the sense that despite terror attacks both on Muslim and Christian establishments, there have never been full-blown violence between the two communities. This is perhaps attributed to the national motto Harambee, meaning pulling together. The Harambee philosophy serves as precursors to attaching value to human life irrespective of diverse faith background.

However, recently there have been problems. The civil war in Somalia though has been contained, one of the militant faction Al Shabab has made inroads in Kenya and have been source of dissection in the otherwise peaceful Muslim community and has been responsible for many acts of terror in the country. The youth, who directly or indirectly support the Somali-based armed group Al-Shabab; while others actively work to eradicate extremism within their religious and social milieu. In the latter group there are individuals who oppose Al-Shabab and its ilk.

Majority of Muslims do not support acts of terror by Al Shabab activities. Recently thousands of Muslims took to the streets on Friday to show solidarity with the victims of a deadly terror attack on a Nairobi hotel compound Tuesday that killed at least 21 people. Locals closed their businesses in capital's Eastleigh suburb, dubbed Little Mogadishu, to join politicians and residents in a march to commemorate victims of the attack on a local hotel compound, claimed by al-Shabab militants, and to condemn terrorism and shun divisive ideology. Barkhado Amina, a shop owner in the heart of Eastleigh, said that Muslims in Eastleigh are always victimized and targeted by police whenever a terror attack occurred. "We are Kenyans, we are not terrorists, two Muslims were killed at Riverside terror attack, we are also crying, if they were fighting for Muslims, they would not kill us, al-Shabab does not have any religion, they are animals," she said.
Kenyan Muslim women offering prayers [Photo]

The crackdown on Muslims is nevertheless equally barbaric. In 2015 Kenyan security forces discovered at least a dozen graves on the outskirts of Mandera town in the province while they were searching for a missing mother of five.  A senior senator from the area and local residents alleged that the graves in fact belonged to Muslim victims killed by Kenyan security forces themselves. “We have been crying that we are being targeted, but report after report, no one comes to our aid; all the human rights groups have said that this is happening,” Fatah said, a resident of the area.

Despite all cases of killing from both sides and activities of Al Shabab, a group of Muslims recently shielded the Christians travelling in a bus when the militants asked Muslims to separate from the Christians. But the Muslims traveling in the bus refused and spared the killing of Christians.

However, all is all not that good when it comes development of areas where Muslims abound.  The Muslims are openly critical of the Kenyan government and what they view as its discrimination against Muslims. Muslim-dominated regions tend to be socially and economically underdeveloped relative to the rest of the country. Despite the inclusion of Muslims in most Kenyan governments, there is a perception that Muslim interests are under-represented politically. The heavy-handed police tactics such as mass-roundups of young men at mosques, have only served to reinforce perceptions of prejudice against Muslims by the anti-terrorism police. 

The curse of Kenyan Muslims today is the lack of leadership to unite some 300 Muslim organizations in the country, in the absence of which there is no central voice of the Muslims to be heard in the corridors of the government. Recently the Kenyan Supreme Court decision to overturn a 2016 High Court ruling allowing Muslim girls to wear the hijab in church-run schools has prompted a renewed round of debate on the role of religion and the place of religious pluralism in the country. This decision has also attracted a raft of criticism, most notably from Senior Counsel Ahmednasir Abdullahi, who said it was “inspired by a poisonous evangelical jurisprudence that repudiates the rights of Muslim pupils to wear a hijab”, and described it as an expression of Islamophobia.

Herein under watch a video about the Kenyan Muslims celebrating the Eid al Adha:
Despite all misgivings of Muslims, the government in place is always making endeavors to facilitate Muslims and put  greater emphasis on Muslim representation and empowerment than any other. A notable example of this is Director of Public Prosecutions Noordin Haji, the point man in the war on corruption, perhaps the most important task of the Uhuru presidency. Majority Leader Aden Duale noted that “there is no time Muslims have held so many senior positions in government”, the same as Tourism Cabinet Secretary Najib Balala. Similar praise has come from senior Muslim religious leaders and scholars, including for the major investment in infrastructure projects in northern Kenya and the coast.

Author's Note: The data above has been collected from the references as given below. If any one differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

Photo | References: | Main Source:  Wikipedia | Other Sources : | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 |
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