For thirteen centuries, the Muslim Ummah enjoyed unmatched prosperity in this life through the implementation of the rules of Islam. This prosperity was not limited to the advancement in science and medicine, as we often hear, but it spanned all aspects of life including social well being, healthcare and education. Even during the weaker periods of the Islamic State, the well being of its citizens, Muslims and non-Muslims alike, was always one of the primary functions of the State. This is not surprising since Allah (swt) said in Surat Al-Anbiya:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
“We sent thee not, but as a Mercy for all creatures”[TMQ 21:107]

And in Surat Taha:
فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى (123) وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى
“… whosoever follows My Guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment”[TMQ 20:123-124]

In this issue, we will provide some examples of how people lived under the rule of Islam throughout Islamic history. This will inshaAllah, help us appreciate and better understand the reality of life under the rule of Islam.

Healthcare
In Islam the health of an individual is highly valued, and is considered one of the basic needs of man, along with food and security. RasoulAllah (saw) said:
“Whoever becomes free of illness, secure and safe among his people, and has food for his day, then it is like if he owns the dunia”[Al-Tirmidhi and Ibn Majah]
Consequently, in Islam, providing free and competent healthcare has been made a responsibility on the Islamic State towards all its citizens – rich, poor, Muslims and non-Muslims alike. RasoulAllah (saw) said:
“The imam (khalifah) is the caregiver and he is responsible for his people”[Al-Bukhari]
Providing free healthcare to people was exemplified by RasoulAllah (saw) in Madina. Ibn Ishaaq reported in his sirah book that a tent was built in the masjid and a woman named Rofaydah from the tribe of Aslam used to provide diagnosis and medication to people free of charge for both the rich and poor. When Saad Ibn Muadh (ra) was hit by an arrow during the Battle of the Trench, RasouAllah (saw) told the companions to take him to the tent of Rofaydah. Rofaydah was paid by the State through shares from the booties of war as Alwaqidi mentions in his book Almaghazi.

Providing healthcare services to the citizens of the State continued throughout the Islamic history and the kuffar themselves bear witness to this. For example, Mr. Gomar, one of Napoleon’s leaders during France’s campaign (1798-1801) to occupy Egypt, described the healthcare services and 600 year-old health facilities that he saw, “all sick people used to go the Bimaristan (i.e. hospital) poor and rich, without distinction. Doctors were hired from everywhere in the east, and they were well paid. There was a pharmacy stocked with medicine and instrumentations. Two nursing personnel were serving every patient. Those with psychological disorders were isolated in a separate section and were taken care of. They were entertained by storytelling among other things. Those who recovered (from either physical or psychological illness) would spend some time in the rehabilitation section. When discharged, each patient would be given five pieces of gold so the patient would not need to work as soon as he/she left”. The French Orientalist, Prisse D’Avennes, describing the same hospital, said, “the patients’ halls where either cooled down by using huge fans spanning from one side of the hall to the opposite side, or warmed up by burning perfumes. The floors of these halls were covered by branches of the (Hinna) or pomegranate trees or other aromatic trees”.

Well Being.
The well being of citizens is exemplified by the hadeeth narrated by Abu Hurayra in Sahih Muslim stating that RasuolAllah (saw) said:
“whoever leaves money, then it is for the inheritors, and whoever leaves weak offspring then it is to us”[Muslim]
That is, the State is responsible for providing the basic necessities like food, shelter, and clothing to those who cannot afford it for any reason. The well being of the people under the rule of Islam is a result of implementing the ahkam of Allah (swt). The understanding of the responsibility that the khaleefah and State have towards people is what made Abu Bakr (ra), as the khaleefah, serve an old blind women living in the outskirts of Madina. Omar Ibn Alkhattab (ra) wanted to serve her too, but he found that Abu Bakr (ra) had already cooked food, cleaned the house and washed her clothes for her. It is the same understanding and feeling of responsibility that made Omar (ra), when he was the Khaleefah, go back to Bait-ul-Mal (treasury) and carry bags of wheat and food on his own back all the way to a woman and her kids living outside the Madina and cook food for them. He (ra) refused his servant’s offer to carry the bags for him by saying, “will you carry my sins and responsibilities for me on the day of judgment?”

The care for people extended to children too. During the Khilafah of Omar, there was a policy to pay a stipend whenever a child finished breastfeeding. However, one day Omar (ra) heard a baby crying so he asked the child’s mother to “Fear Allah (swt) in your baby and take care of him”. She explained that she stopped breastfeeding early in order to receive the stipend from the Islamic State. The very next day, after Fajr, Omar revised the policy to pay the stipend at birth. Omar (ra) feared Allah’s (swt) accounting and said while crying “even the babies O Omar!” – meaning he would be accounted for harming the children.
Animals are also safeguarded by the Khalifah. Ibn Rushd Alqurtobi reported on the authority of Malik that Omar (ra) passed by a donkey burdened by blocks of stones. Realizing the animal was in distress he removed two blocks from its back. The donkey’s owner, an old woman, came to Omar and said “O Omar, what do you have to do with my donkey? Do you have an authority to do what you did”. Omar said “what do you think makes me fill this post (khaleefah)?” Omar (ra) meant that by assuming the responsibility of Khaleefah Omar (ra) was responsible for all the ahkam of Islam, which includes acting on the hadeeth of RasoulAllah (saw) that was narrated by Abu Dawood, on the authority of Abu Hurayra (ra): “Beware not to take the backs of your animals as (minbars), for it that Allah (swt) has made them to carry you to a place that would be hard for you to reach, and made the earth so you fulfill your needs on its surface.” That is, we must be merciful to animals and not overburden them.

This pattern of providing for the people and caring for their well being continued throughout the khilafah until its destruction in 1924. Ibn Aljawzi reported in his book about the lifetime of Omar Ibn Abdulaziz that Omar asked his governors throughout the State for the counts of all blind people, those with chronic diseases, and the disabled. He then assigned a guide for every blind and two servants for every chronically ill or disabled person throughout the whole Islamic State that spanned from China in the east to Morocco in the west, and Russia in the north to the Indian ocean in the south. Ibn Aljawzi also reported that Omar asked his governors to bring any poor person in need. Once they did, he covered all their needs from Bait-ul-Mal. He then asked for those who had debt and could not pay back. He paid their debt, in full, from Bait-ul-Mal. Then he asked for those who wanted to marry but could not afford to, and he paid for their marriage. The well being and prosperity of the people under the Islamic rule was such that during the khilafah of Omar Ibn Abdulaziz, the State could not find poor people to pay the zakat money to.

Ibn Jarir reported during the time of khaleefah Alwaleed Ibn Abdulmalik that the State built and took care of the masjids, built roads, fulfilled the needs of people, paid the disabled and ill people, and ordered them not to beg people but rather ask the State if they did not have what sufficed them. He was the first khalifeeah to build and institutionalize Bimaristans (hospitals). He assigned a servant for every disabled person, a guide for every blind person, salary for the imams (of masjids), and built “guest houses” for strangers and travelers everywhere in the State.
During the Ummyads and Abbasid khilafah, the travelers’ routes from Iraq and bilad-uSham (today’s Syria, Jordan, Lebanon and Palestine) to Hijaz (region of Makkah) were setup with “guest houses” along the routes which were equipped with water, food and shelter supplies everyday to ease the travel for people. The remnants of these facilities can be seen today in bilad-uSham. The records of the charity trusts (Waqf) for some hospitals in bilad-uSham testify to this. For example, the records for the charity trusts of Alnnoori hospital in Allipo (Syria) mentions that each mentally-ill person was assigned two servants who are responsible, everyday, for giving him/her a shower, dressing in clean cloths, assisting in prayer (if he/she can) and listening to Quran, and walking him/her outside in the open air to relax.

The Uthmani Khilafah carried out this obligation too. This is evident in servicing the people by building the famous Istanbul-Madina “Hejaz” railway during the time of Sultan Abdulhameed II to facilitate travel for the pilgrims to Makkah as well as to improve the economic and political integration of the distant Arabian regions. While the Muslims rushed to donate and volunteer to building the railway, the Uthmani khilafah offered the transportation service to people free of charge.

This is only a snapshot of how the life of people under the rule of Islam used to be in the days of khilafah. May Allah (swt) help us all to work for it and make us witness and enjoy its existence again… Ameen.

Source: http://islamicsystem.blogspot.com/2010/06/prosperity-of-muslim-ummah.html

After 88years of oppression, on Friday, the 27^th Rajab (2 October 1187), Allah SWT allowed the Muslims and Salaah-Udeen to reclaim Jerusalem. Every dervish, Fakir and learned man joined Salah-Udeen and voices were raised in praise of The Almighty. The hills and valleys echoed with proclamations of His unity and power.

The liberation of Jerusalem came at the hands of a Kurd from Tikrit, in Iraq. As usual, the Arabs were unable to lead. They had become experts in division and tribalism. Legacies the prophet Muhammad SAW had explicitly abrogated in favour of an Islamic identity and the building of the Islamic brotherhood. Muslims the world over are now indoctrinated to favour nationalism over an Islamic identity. And it is for this reason that Muslims are unable to remove the stranglehold that corrupt Arab leaders have on the Muslim populace. Racism is rife in these countries. Perhaps worse than in many non-Muslim countries.

Sadly, the two countries most closely linked to Salaah-Udeen, Palestine and the prophet Muhammad SAW are today the most pathetic examples of  Islamic unity and trust (Tawwakul) in the Almighty. Saudi Arabia and Egypt are examples of what Islam and Muslims are not supposed to be

Egypt has the glory of claiming that it is totally Sunni because of the efforts and dedication of Salaah-Udeen, Saudi Arabia is prosperous and wealthy (albeit mostly for its ruling class and monarchy) because of the prophet’s barakah, yet both have chosen to squander these gifts in favour of power which they believe can only be guaranteed by selling their souls and the freedom of their people to the U.S and Israel. For without doubt, if your dependence lies with and in the US, it is by automatic association implied that your trust and alliance lies with Israel, which basically controls the US.

So claiming that Saudi Arabia has no ties with Israel and that they have been active in proposing the Saudi-Arab initiative for peace in Palestine and are trying to do something- actually amounts to nothing. Saudi Arabia and Egypt today are instrumental in the suppression and oppression of the Palestinian people. And as usual, they are unable to lead the Muslims to unity and victory.

So why do Muslims keep asking the same stale questions about the Arab league? They know full well that the Arabs are incapable- actually, the Arabs are impotent.

It is up to Muslims in the west to engage their governments and fellow citizens. It is up to them to reach the citizens of Muslim Majority countries and initiate in them a revolutionary change of perceptions and identity.

For without a doubt, western democracies have more ethical values in terms of justice, freedom and human rights than all of the Arab countries combined. And because western Muslims have access to these freedoms and justices from non-Muslim countries, they are the ones who can make a difference.

And it is for this reason that many visionary scholars have always advocated the need for Muslims to become role players in their relative countries- in politics, health care, social welfare and most significantly in the media. Without the ability to challenge injustices using the media and cyberspace, and the tools of government and influence within the world’s populations, Muslims might as well prepare for total onslaught. Muslims are 1.5 billion, and Islam is the second largest religion in the world. The Jews are only 14 million, of which approximately 7 million are in Israel. Judaism is only the 12^th largest religion in the world. And not all Jews are Zionists!

Muslims have the numbers, the wealth and the friends to turn things around, why can’t they?

Because it is important for the scholars in countries like South Africa, India and Pakistan to correct their own injustices first- the kind of injustices that have made women subservient to oppression and abuse, the kind of injustices that have propagated the poor educational development of Muslims by continuously bedevilling secular education and technological progress, the kinds of injustices that have preached lengthy sermons but provided little practise and much hypocrisy from the those that preach. The kinds of injustices that have made the scholars in these countries like the Saudi and Egyptian regimes- because many are incapable of earning a livelihood for themselves. As a result they are dependent on corrupt wealth and power, becoming the typical ‘ya baas’, and have thus had little success in uniting and strengthening the Muslims. The kinds of injustices that prevent Muslim citizens from engaging and participating in their countries on all levels yet the same scholars cry foul with the government or expect government help when things go wrong. Double standards and confused teachings that have harmed the Muslims the world over- injustices perpetuated by the scholars.

Islamic training and education has become mediocre and there are no evaluation standards. To build scholars of calibre and integrity, Muslims need standards of testing and learning in the Madrassahs that can hold candle to the best of the world’s institutions. But this takes work; it demands physical and mental effort, stresses vigilance on those who claim to hold knowledge of the religion and the ability to sanction those who are not qualified.  Do our scholars have that potential or political will? And do we, the Muslim followers have the intelligence and integrity to question these shortcomings and demand improvement?

Allah has clearly said that He will not change the condition of a people until they change what is in themselves- Muslims can change, but they need to be led, not brainwashed. Can the scholars provide such leadership?

By: Quraysha Ismail Sooliman (Freelance Journalist and Political Science Honour’s Student, UP)

The 3rd of March is a date that is etched into the history of the Muslim Ummah as one of its darkest days ever. It was on this date in the fateful year of 1924 CE that the last vestige of legitimate Islamic rule was ended. The office of Khilifah was abolished by the treacherous Mustafa Kamal and the Muslim Ummah has since then been plunged in to darkness and humiliation. Thus any trace of the Uthmani Khilafah was extinguished as the 101st Khaleefah of Islam, Abdul Mejid II was exiled from the now secular Republic of Turkey.

His banishment from the land of Anatolia with little more than a suitcase and some cash was the beginning of the humiliation that the Muslim world has suffered to this very day. With what was described as the shield of the Muslims by the Prophet Muhammad صلى الله عليه وسلم – now in exile, the Ummah was set to be subjected to numerous tragedies that would involve against it murderous wars, foreign occupation, economic strangulation, political manipulation as well as a cultural colonialism that sought to distance the Muslim world from the concept of Islamic ruling and the obligation of living under the Khilafah.

With the sole legitimate leadership of the Muslims, the Khilafah, destroyed the lands of Islam were divided in to numerous statelets and disputed territories. These new entities were established along the lines of ethnicity, sectarianism and racism by the colonialist powers of the day in an attempt to ensure that Muslim Ummah would never rise again. Nationalism that was nurtured by the colonialists in the run up to the destruction of the Khilafah helped to ensure that these new entities would remain at loggerheads, never to think of uniting again. In addition, the blessed land of Palestine was occupied, its inhabitants dispersed so as assuage the West’s guilt and a great injustice was committed in establishing the state of Israel. Any attempts to replicate the power of a unitary leadership of the Muslim world were replaced by pathetic and impotent bodies such as Arab League and the Organisation of Islamic Countries (OIC). These organisations were designed to perpetuate disunity and division as they preserved the borders and barriers betweens Muslims that the colonialists had established. These states have never had the interests of Islam and the Muslims at heart. This can be seen to this day, as the OIC and Arab League issue countless resolutions on issues such as Palestine and Iraq without ever actually doing anything to change the status quo. These resolutions are but lip service by the insincere leaders of these entities to the cause of Islam, designed solely to pacify their Muslim populations into thinking that Islam cannot solve the Ummah’s problems.

These rulers have committed far more heinous crimes against the Muslims than simply issuing empty resolutions. Western colonialism put in place a motley crew of dictators, monarchs, autocrats and downright puppets that have served their colonial masters in a manner more loyal than their own populations. Successive rulers have betrayed the interests of Muslims. With their brutality and lack of self-respect seemingly having no limits, the Muslim rulers are falling over themselves in an attempt to please. For example, Qatar today hosts the largest airstrip in the Middle East, to be used exclusively by the US Air Force to bomb Muslim lands and control the skies of the Middle East. Bahrain, which previously hosted the naval forces of the British Empire, now serves as the base for the US Navy’s 5th Fleet. Almost every nation in the Muslim world today has facilitated the military aims of the various colonial at some point. Present day Pakistan, in a clear contradiction of General Musharraf’s own motto of “Pakistan First”, is engaging in a war with his own people whilst compromising the sovereignty of the country in allowing US troops to act with impunity. Deploying his powerful military not to defend Muslims from aggression, he has made the Pakistani Armed forces nothing more than mercenaries. They are forced to act as mercenaries by the regime for some paltry economic aid for a corrupt government whilst the blood and honour of their brothers and sisters is violated on a global scale. Due to these tyrannical rulers the armies of the Muslim world have been held back, shackled to their bases, unable to come to the aid of their brethren in Chechnya, the Balkans, Kashmir, Afghanistan, Iraq or anywhere else that conflict rages.

Since the destruction of the Khilafah in 1924 there has been an assault on the resources in the Muslim lands. Starting with the 100-year contracts signed with western oil companies to drill for oil in the 1930’s, lucrative contracts are being signed by western agencies for natural resources that rightfully belong to the Ummah. The most recent of which have been the colonial style Production Sharing Agreements (PSA’s) for Iraqi oil. These agreements mean that Iraq oil will be privatised, ending up in the hands of foreign, mostly US, oil companies. In addition to this, these agreements spell out that these oil companies will make up to a massive 75% profit on the oil, with 65 of Iraq’s roughly 80 known oil fields being offered to these companies for exploration. In the words of Dick Cheney during his time as Haliburton CEO in 1999 who said, "By 2010 we will need [a further] 50 million barrels a day. The Middle East, with two-thirds of the oil and the lowest cost, is still where the prize lies.” Even the wealth that has been generated has not been utilised by the rulers for the benefit of the people or to secure long-term independence and self-sufficiency. A lack of investment in education, employment and technological infrastructure means that billions of dollars are wasted on importing resources, which could be developed at home. It is shocking that Iran, the world’s fourth largest oil producer, can only produce 57% of the nation’s daily petrol consumption due to a lack of refineries.

The Muslim world has indeed seen destruction, devastation and calamity for the past 83 years. However, the signs of awakening for the return of the Khilafah are now clear for all to see. The proof of this can be seen in the growing gulf between the rulers and the ruled; the speeches and Khutbahs in universities and mosques throughout the Muslim world that call for a sincere and rightly guided Khaleefah to lead the Ummah; witness the mass demonstrations against the bombing and killing of innocent Muslims by US and UK forces in Karachi, Jakarta, Hebron, Dhaka and other places; the increasingly brutal methods and oppression that the regimes are forced to use to quell the desire for political change such as in Egypt and Uzbekistan. It can also be seen by the actions of the colonial powers who realise that the rulers they imposed upon the Muslim world have no support and no legitimacy, hence they are forced to resort to occupying Muslim lands and cementing their presence through military bases. The global reawakening for Khilafah can also be seen in the desperate and pathetic attempts by the regimes and their scholars, who they have bought for a cheap price, to malign, slander and attack the idea of Khilafah. They lie by saying that the Khilafah cannot be established in the modern age, that Islam and politics do not mix, that sectarian differences are too great, that the western powers are too powerful and that the Ummah of Muhammad صلى الله عليه وسلم can never be unified. All of the efforts of the enemies of Islam will be in vain for Allah سبحانه وتعالى has promised the believers that the Khilafah will return on the method of the Prophet and there is no power or might other than Allah سبحانه
وتعالى.

Recently, Saudi Arabia’s interior minister warned the pilgrims that they should not involve politics in Hajj. The current rulers in the Muslim lands are attempting to prevent Muslims from gathering and discussing issues and ideas which are pertinent to the future of the Ummah. Politics which is the act of "taking care of the affairs of the Ummah according to Shar’a rulings" is an integral part of Islam. We must take it upon ourselves to reclaim Islam and discuss the issues affecting the Muslim Ummah in all gatherings.

Prior to the commencement of Hajj, Saudi authorities were warning pilgrims not to stage any protests during the ritual. Saudi Arabia’s interior minister Prince Nayef bin Abdul Aziz said, "It is not permitted to undertake any actions which are not part of the ritual… and we will not permit anyone to damage the hajj or the pilgrims."
Hajj is an amazing journey where Muslims have an opportunity to strengthen their relationship with Allah سبحانه وتعالى. It is also an event where Muslims from every corner of the earth gather together as one Ummah to strengthen the bonds of brotherhood. Today, the pilgrims are grouped according to the nation states they belong to. Furthermore, Muslims are not given an opportunity to bond with each other, by getting to know one another and discuss our condition as Allah سبحانه وتعالى has revealed:

إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا
"We have created you of a male and a female, and made you tribes and families that you may know each other." [Al-Hujraat, 49:13]

Obstructing the Ummah: Hajj and Beyond
The discouragement of Muslims gathering and discussing the affairs of the Ummah is not only seen at the time of Hajj. Rather, this is a recurring theme throughout the Muslim world. Rulers regularly prevent Muslims from gathering and discussing issues and ideas which are pertinent to the future of the Ummah. Such preventions are usually enforced with great hostility and aggression:
• Palestine – In November 2007, 36-year-old Hisham Baradi died in a hospital after Palestinian police shot him in cold blood. According to reports, riot police and other security forces moved in on members of Hizb-ut-Tahrir as soon as they left masjids in the cities of Ramallah, Nablus and Hebron aiming to march in non-violent demonstrations planned against the treacherous Annapolis Conference attended by Abbas and other Arab rulers.
• Turkey – In July of this year, KöklüDeğişim Magazine organized a Khilafah conference in Istanbul. Two weeks prior to the conference, the organizers received permission from the Governor of Istanbul and notified him of the speakers along with a summary of their speeches. On the day of the conference – in the early morning – the Turkish police arrested (without any resistance) 200 speakers and attendees which led to the cancellation of the conference.
• Bangladesh – In September of this year, Muslims in Bangladesh organized a peaceful rally outside the national masjid after Jummah prayers calling for the re-establishment of the Khilafah and a unified Muslim Army. The rally, which was attended by several thousand Muslims was prevented by the police. Furthermore, they arrested 30 Muslim activists.
• Pakistan – In October of this year, 30 members of Hizb-ut-Tahrir were arrested in Islamabad while they were having a seminar in a residential home.

Islam: A Complete Way of Life
Islam is more than a mere set of rituals; rather it is a complete way of life. Islam does not confine the relationship between man and his Creator to his personal sphere. Instead, Islam properly recognizes that man needs guidance from Allah سبحانه وتعالى in all affairs, especially in the matters of siyasah (politics), which is "taking care of the affairs of the Ummah according to Shar’a rulings". As such, it is part of our Deen to be concerned with the affairs of our brothers and sisters across the world. Allah سبحانه وتعالى revealed:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

"The believers are nothing else than brothers. So make reconciliation between your brothers, and fear Allah, that you may receive mercy." [Al-Hujraat, 49:10]
The Prophet صلى الله عليه وسلم said: "You will see the believers in their mutual kindness, love and sympathy just like one body. When a limb complains, the whole body responds to it with wakefulness and fever." [Muslim & Bukhari]
The ayah and hadith make it clear that it is part of our Deen to be concerned about the Ummah. Just as our hearts fill with joy when we see our brothers and sisters in their success, we are also overwhelmed with sadness and pain when we see their hardship and suffering. As a result, it is only natural that when we meet our fellow Muslims – be it at Hajj or after prayer at the masjid – that we discuss our problems and the solutions on how to resolve them.

Siyasah in the Gatherings of Muslims
When we look to the example of the Prophet صلى الله عليه وسلم and the Sahabah (ra), we see that the Muslims gathered and engaged in siyasah (politics) be they in Hajj, or outside of Hajj.
In the Hujat-al-Wada sermon which occurred during the Prophet’s صلى الله عليه وسلم Hajj, RasulAllah صلى الله عليه وسلم discussed many issues that concern the affairs of Muslims including the property of a Muslim, riba, the obligations of men towards women and the equality of all Muslims with the exception of their Taqwa.
The masjid itself (which today is known only as a place of Juma, Jamat, Qiyamul-Layl and maybe some Islamic education) used to be the center of all activities. During the time of RasulAllah صلى الله عليه وسلم it was a place to congregate and discuss the affairs of the Ummah. For example, the news of Zayd (ra), Jafar (ra) and Abdullah ibn Rawaha (ra) being martyred at the Battle of Mua’ta was relayed to the Muslims by the Prophet صلى الله عليه وسلم in the masjid while he was on the minbar.
After the death of RasulAllah صلى الله عليه وسلم and prior to burying his body – an action which Shar’a requires urgency – the Sahabah (ra) gathered, discussed and debated as to who should be the leader of all Muslims. It was after heated discussions that Abu Bakr (ra) was nominated as the Khaleefah. Only after the appointment of Abu Bakr (ra) was the body of the Prophet صلى الله عليه وسلم buried.
During the Khilafat of Abu Bakr (ra) the tribes in the Arabian Peninsula apostatized and rebelled against the Islamic State. He then gathered the Sahabah (ra) in the masjid to discuss whether the Muslims should declare war on the apostates and rebels. When Umar (ra) was the Khaleefah, he used to meet the Wulaa (governors) during Hajj to discuss their activities and any issues of the Muslims in the region.
We can also see throughout the Islamic history stories of how the Ummah would not let any wrong pass by their eyes without correcting it even if it was the doing of a governor or the Khaleefah himself. Those in authority did not respond by imprisoning, suppressing or torturing these people rather they were quick to correct themselves as they understood the great responsibility and accountability they had before Allah سبحانه وتعالى.
When Umar (ra) was the Khaleefah, he received some cloth and distributed it equally amongst the Muslims by giving them one piece each. When he was on the minbar it was apparent that he was wearing 2 pieces of cloth. Immediately, Salman al-Farsi (ra) said, "By Allah, we will not hear you, because you prefer yourself to your people." At this point Abdullah ibn Umar (ra) explained that he gave his father his cloth. Salman al-Farsi (ra) responded by saying: "Now we shall hear you."
In another incident, Muawiya ibn Abi Sufyan who was a governor ordered a person to sell a silver utensil received from the spoils of war for payment to the soldiers who went out in battle. The news of (this state of affairs) reached Ubada bin Samit (ra) and he stood up and said, "I heard Allah’s Messenger صلى الله عليه وسلم forbidding the sale of gold by gold, and silver by silver, and wheat by wheat, and barley by barley, and dates by dates, and salt by salt, except like for like and equal for equal. So he who made an addition or who accepted an addition (committed the sin of taking) interest." So the people returned what they had received. This reached Mu’awiya and he stood up to deliver an address. He said, "What is the matter with people that they narrate from the Messenger صلى الله عليه وسلم such tradition which we did not hear though we saw him and lived in his company?" Thereupon, Ubada bin Samit (ra) stood up and repeated that narration, and then said, "We will definitely narrate what we heard from Allah’s Messenger صلى الله عليه وسلم though it may be unpleasant to Mu’awiya. I do not mind if I do not remain in his troop in the dark night."

Seeking Solutions
The Ummah is seeking solutions to the problems that are currently plaguing it. The Muslims are growing tired of insincere rulers who would rather host a concert with scantily clad women than permit our Muslim sisters to wear the niqab at universities, as has happened in Egypt. It is fear that drives these despotic rulers to try their utmost to clamp down on any sincere gathering of Muslims working to free the Ummah of the problems that ail it. They are aware that they are sitting on borrowed thrones which do not rightfully belong to them, but rather belong to a sincere leader who will rule only by what Allah سبحانه وتعالى has revealed and fear no one but Him. It is only then that we can see this great Ummah return to the state that it was. Insha-Allah we will again see rulers who follow the method of the Prophet صلى الله عليه وسلم and fulfil their covenant towards Allah سبحانه وتعالى and the Ummah.
With ample evidence that all of Islam was discussed and that there was no separation between the rituals and other aspects of Islam we must take it upon ourselves to reclaim Islam from the treacherous rulers. By obeying only the commands and prohibitions of Allah سبحانه وتعالى we must return Islam back to the norm by making Muslim gatherings such as Hajj, the masjid and even family gatherings an arena to discuss the current affairs of the Muslim Ummah.
May Allah سبحانه وتعالى replace the current rulers with one who will work with the Ummah to resolve our issues in a manner that is pleasing to Allah سبحانه وتعالى.
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ
"The believers, men and women, are Auliya’ of one another; they enjoin (on the people) Al-Ma‘ruf, and forbid (people) from Al-Munkar; they perform As-Salat, and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise." [At-Tawba, 9:71]

This article is written by brother Adnan Khan
Open up the pages of any newspaper or Financial Magazine and you are guaranteed to find advertisements from banks announcing their latest Islamic finance products. Once perceived as a niche market, Islamic finance today is big business with both local and international banks keen to get in on the act. An increasing number of non-Muslims are adopting Islamic compliant products as awareness of the principles behind Shari’ah finance has grown. In 2008, at least $500 billion in assets around the world were managed in accordance with Shari’ah and the sector is growing at more than 10% per year.
Asif Mumtaz, regional head of HSBC Amanah, HSBC’s Islamic banking arm, says: "Within this region the Islamic finance industry is evolving from a niche segment to a mainstream one. "It is our informed opinion that within the next eight to 10 years, the industry will capture half of the savings of l.6 billion Muslims worldwide."
To gain a foothold in the market many conventional banks, including HSBC have launched Islamic versions of their traditional products – including Islamic loans and credit cards. In recent weeks Standard Chartered announced the launch of its global Islamic banking brand in the Middle East, Saadiq and its first Islamic credit card, the Saadiq Gold Credit Card. It followed hot on the heels of First Gulf Bank’s first Islamic credit card the Meccah Credit Card, which rewards customers with the opportunity to earn steps to travel to the Holy City of Mecca.

Islamic Finance and the West
In the West London is turning into a hub for Islamic financial activity, Gordan Brown announced changes to the tax status of Islamic finance in his 2006 budget. Then on the 23rd April The British government announced it will issue Islamic bonds, seeking to meet what it believes is a significant demand for this financial product both inside and outside the UK. The evolution of Islamic finance has resulted in Ford Motor Inc selling Aston Martin – maker of James Bond’s favourite sports car for £479 million ($1.2 billion) to a leveraged buy-out (LBO) consortium organized through Islamic Finance.
Britain currently has five Islamic banks, whilst at the same time Britain’s high street Banks offer a range of products which they claim are Shari’ah compliant. The Islamic Bank of Britain offers a Shari’ah compliant current account, mortgage and personal loan. HSBC offers an Islamic current account and mortgage. A handful of other banks – including some of the biggest international names and the Middle East’s biggest traditional banks – also offer financial products in the UK.
Whilst Islamic finance and Economics has been welcomed with open arms by some, there are some who are sceptical. Islamic finance is sparking a heated debate in France, a strictly secular European heavyweight, though economists contend it would be in the country’s interest to tap into the booming global industry. The French parliament in September approved a number of adjustments to its banking laws to allow sukuk (Islamic bonds) to be issued for the first time. This was at the same time as the Qatar Islamic Bank applied for license to operate in France as the first Islamic bank.
However Socialist MP Henri Emmanuelli told Agence France Presse (AFP) that "We must not allow principles of Shari`ah law, or the ethics of the Qur`an to be introduced into French law." This has led to France’s highest constitutional authority on October 14th to strike down some of the provisions the French Parliament passed.

Islamic banking: The basics
The main difference according to the industry between a banks’ conventional and Islamic products is the absence of interest. Under Shari’ah law interest, whether nominal or excessive, simple or compound, fixed or variable is forbidden. Shari’ah based products also favour asset-based transactions.
Explaining the principles behind it Dr Taha El Tayeb, head of products development and Sharia structuring at Mashreqbank’s Islamic banking division Badr Al-Islami says: "Islamic finance and Sharia law would always recommend people to go for asset-based transactions. If you need to buy a car for instance, instead of borrowing money from a bank – that bank should take the risk, buy the car and sell it to you at a profit rate." he also adds: "The intent of Islamic banking is very much that you are in a socially responsible banking community. Islamic banking moves away from pure speculation and more into activities that will help to grow the industry and the infrastructure-based economy. Every transaction is tied to an asset, which is a real world economy asset."
There are three main Islamic financial instruments which are used to structure Islamic loans.
Ijara works as a leasing agreement whereby the bank buys an item – such as a house or a car – for a customer then leases it back to them until they have paid off the full amount and take over ownership of the item. "When a customer is planning to buy something we at Amlak buy that property then we give it to the customer on a lease period of 15 to 20 years then the ownership passes to the client. There is no interest charged but there is profit based on the fact that when you own a property you have the right to rent it out for however much you want." Says Khalid Zainal, Director of Sales and Marketing of Amlak Finance
Murabaha works by the bank supplying specific goods for resale to the customer at a profit rate.
The customer pays the bank back in monthly instalments – the rate of which are fixed. Commodity Murabaha is designed for customers who want a fixed rate cash loan and involves the purchase and sale of commodities on the London Metal Exchange.
The third Islamic banking instrument, Musharaka, which is a joint venture whereby the customer and bank contribute to the funding of a venture and agree to share the returns – as well as the risks – in proportions agreed in advance.
Islamic credit cards look set for major growth with increasing demand from customers prompting banks such as Standard Chartered and First Gulf Bank to launch their own Sharia compliant products. However Islamic credit cards are still to hit the western high street. Islamic credit cards work in much the same way as conventional cards but in place of interest banks will charge customers annual or quarterly fees. Standard Chartered’s latest offering, the Saadiq Visa Gold Credit Card, for example operates on the Urjah concept, which is based on a fixed fee structure.
Customers are given a grace period to pay the monthly outstanding balance on the card to avoid paying a fee, and a fixed monthly maintenance fee is charged for usage of the card’s service account.

Islamic Economics
The global financial crisis has highlighted some fundamental problems with free market economies. The market as the ideal method to distribute wealth has been discredited, economic growth in free market economies has proven to be unsustainable and the financial markets, for long the showpiece of free market success has proven to be no different to a casino.
In order to stimulate many of the broken economies of the West and overcome many of the structural flaws that cause economic crisis, many free market governments have turned to Islamic finance due to the phenomenal growth it has shown in the last decade. However this deflects attention from the real problems the West faces.
Whilst there is much the West can learn from the Islamic economy – such as the stability Islam brings by being based upon the real economy, the rapid distribution of wealth through a non-interest based economy and the stability Islam’s provided by Islam’s trade rules and the removal of gambling and speculation. Such economic concepts are in reality a few aspects of the Islamic economy, which itself are built upon a fundamental alternative view towards wealth, production, the macroeconomy and property. The mere adoption of some aspects of Islam will not solve the economic problems of the West and even the Muslim world.
Free market economies need a complete overhaul as no amount of regulation will ever curb the motive to make money at any cost. For this reason boom and bust has been a feature of free market economies for over 200 years and will continue to do so.


Conclusions
The Islamic economic system is an integrated system with different aspects of Islamic economics all feeding into each other. The rules of Riba are built upon Islam’s view of wealth, the Islamic rules of trade are built upon Islam’s view towards ownership, Islamic taxation is built upon Islam’s views towards wealth distribution and Islamic finance is built upon Islam’s view towards investment and currency. Taking a part of Islam without its framework will only create contradictions in an economy. Attempts by the West to plug its problems through aspects of Islam are attempts at giving the free market a leg up.
The Ummah should not feel happy when a few elements of Islamic economics are made available. This is an implicit acceptance that Islam can not stand on its own feet. There is a much bigger issue and that is why are the Gulf states and the Far East who are the leaders in Islamic finance not comprehensively implement Islam and make it available in the Muslim world. Such an approach would completely revitalise the economies of the Muslim world and project a positive image of an economic alternative. Islam is a complete system, all of it should be applied.

Source: http://khilafah.com/index.php/the-khilafah/economy/7954-islamic-finance-a-false-dawn

A sad indictment on the state of the Ummah’s Imān and knowledge is the wearing of garments with the Cross – even in the Masjid – under the pretext of supporting certain soccer teams. Included in Shirk is displaying or respecting symbols of Shirk such as the Cross

View the document in slideshow format below.

The Prophet SAW in his ascent to Jannah could smell a beautiful smell and asked Jibrael what the beautiful smell was. He SAW was told this was the smell of the hairdresser of the daughter of Firaun, and her children,.

Who may this woman and her children be, we may ask? Yet another figure in an Islamic history book? But surely, my dear sisters, this woman is more than a dormant figure in a book. This woman is the magnificent, most beautiful example for us all, on what Iman really means. What steadfastness upon the Haq really means. And what sacrifice fi sabeelilah really means.

And the hadith narrated in Ahmad and Ibn Majah is as follows:
The hairdresser of the daughter of the Firaun, a nobody, another servant in the expansive quarters of the Firaun was one day combing the hair of her master’s daughter. And as she was doing so, she accidentally dropped the comb and after picking it up to resume her combing, she subconsciously uttered Bismillah. Just as we do, my dear sisters, before we eat, before we do any action, the utterance of bismillah is alhumdulilah of second nature to us, as it alhumdulilah was to her. But this utterance in no way had the same repercussions as maybe out utterances do today. Swiftly the daughter asked her what she had said, asking her whether she was mentioning the name of her father.

But this brave and valiant woman’s reply was – No. I mention Allah, my God and the God of your father. Immediately the daughter became angry and rushed to her father to tell him what had happened. He, in his anger, at finding this out, summoned her to him.
And she came and stood, a woman, a woman, sisters, in front of this great, most tyrannical and dictatorial Pharaoh. And he said to her, ‘who is your god?’ And she said, ‘Allah is my lord.’ He said ‘who is Allah?’ She said ‘Allah is my god and yours.’ Yes, she was cornered and put in a place, when she had to answer, she answered. No compromise, no thinking about how it would affect her job, her livelihood and most of all her 5 children.
Her answer made the Firaun furious and he ordered for chains to be brought. They whipped her, punsihed her but her reply was the same ‘Allah is my lord and yours.’

And so he ordered for them to bring a large container and he spilt boiling oil in to this container, and then he said, ‘bring me all her children!’ And her first child was brought. A child who for a mother, her heart aches for, when he may graze his knee, bang his head. Yet as the Firaun asked her the same question again and her response was the same, this child was put into the boiling oil, for his flesh to melt away from his bones, leaving his mother in this dunya.
But my dear sisters, the pain of the loss of a child, in front of your very eyes, in a manner which could make the coldest of hearts weep, did in no way weaken this jewel of Allah. She continued to watch all four of her children being immersed in the boiling oil and killed in this way. And then came the fifth, a baby who was still breastfeeding. And she was about to pull back. Imagine sisters, the innocent form of a baby whose total dependence on the mother for all form of nourishment, imagine how a mother would feel to think of the fate that laid for him. And then Allah SWT, the Lord of the heavens and the earth, in his magnificence, enabled this baby to speak to his mother. ‘Be patient my mother, you are in the truth, Allah Allah has promised you with a great heaven, keep going mother.’ SubhanAllah!

And the same fate befall the innocent baby.

She knew she was next and she began to cry. The tyrant, Firaun, then asked her why she was crying. And sisters, it was not in regret of what she had done, or in anger for Allah’s test upon her. No. It was because she had a request she wanted to ask this man, but she did not know whether he would comply. And what was this request?

This request was – After she was also boiled alive, that all that remained of her and her children should be gathered together and buried in the same grave. This is so, on Yawm Ul Qiyamah, she could be raised with all the children beside her and enter Jannah with them.
Sisters, what are our tests? Comfort? Ease? The fear of what people will say to us? The sacrifice of wealth, status, career? Just think of this fragant jewel of Jannah, and remember that nothing is too big a sacrifice for the sake of our Rabb.

from: http://islamicsystem.blogspot.com/2009/09/this-is-iman.html

In the second year of the Hijrah, the Messenger of Allah (pbuh) set out on the 8th of Ramadhan with three hundred and five of his Sahabah mounted on seventy camels. ‘Amr ibn Umm Maktum was assigned to lead the prayer while Abu Lubabah was left in charge of Madinah.

They rode the camels in turn heading towards a caravan led by Abu Sufyan. As they marched on, they sought news of the caravan until they had reached the valley of Dafran where they settled, and news reached them there that the Quraysh had set out from Makkah to protect their caravan. The whole affair then assumed different proportions for it was no longer the caravan, the question was whether to confront the Quraysh or not. So Allahs Messenger (pbuh) consulted the Muslims. Abu Bakr and then ‘Umar voiced their opinions, then al-Miqdad ibn ‘Amr arose and said,O Messenger of Allah! Go where Allah tells you, for we are with you. We shall not say as the children of Israel said to Moses ‘You and your Lord go and fight and we will stay at home, but you and your Lord go and fight and we will fight with you.

The Muslims then went silent, and he (pbuh) said, Give me advice O men! by which he meant the Ansar who had paid allegiance to him at al-‘Aqabah. They had pledged to protect him as they protected their wives and children, with the stipulation that they were not responsible to fight with him outside Madinah. When the Ansar sensed that he (pbuh) meant them, Sad ibn Muadh who was holding their banner said, It seems as if you mean us, O Messenger of Allah. He (pbuh) said, Yes. Sad said, We believe in you, we declare your truth, and we witness that what you have brought us is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you; and by He who sent you, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you; not a man would stay behind. We do not dislike the idea of meeting our enemy tomorrow. We are experienced in war, capable of fighting. It may well be that Allah will let us show you something which will bring you joy, so take us along with Allahs blessing. The Messenger of Allah (pbuh) was delighted with Sads words and said, Proceed with full confidence, for Allah has promised me one of the two parties, and by Allah, it is as though I can now see the place where they will be killed.

The Messenger of Allah (pbuh) and his Sahabah journeyed until they had nearly reached Badr. They realized that the Qurayshs troops were nearby and so ‘Ali, al-Zubayr ibn ‘Awwam, and Sad ibn Abi Waqqas with a number of his Sahabah were sent to the well at Badr in search of news. They returned with two young men whom they questioned. They disclosed the number of the Quraysh at between nine hundred to a thousand men and that the nobles of the Quraysh were out in force to protect the caravan. The Messenger of Allah (pbuh) realized that they were facing a force which was three times the size of his own and that he would be in for a fierce battle. He (pbuh) informed the Muslims that Makkah had thrown out the pieces of its liver (or the best of her sons) into the battle and that they should harden their resolve.

The Muslims vowed to stand up to the enemy, they settled by the well of Badr where they built a cistern and filled it with water. Then they stopped up all the other wells so that they would have plenty of water and the enemy would have nothing to drink, at the same time they also built a canopy for the Messenger of Allah (pbuh) to reside in. The Quraysh took up their positions and the skirmishes of battle began. Al-Aswad ibn ‘Abd al-Asad stepped forward to destroy the cistern that the Muslims had built. Hamzah dealt with him by smiting him and sending his foot flying. He fell on his back with blood streaming from his foot and Hamzah followed him and struck him, killing him near the cistern. Then, ‘Utbah ibn Rabiah stepped forth between his brother Shayba and his son al-Walid. Hamzah, ‘Ali and ‘Ubaydah ibn al-Harith stepped forward to meet them. Hamzah quickly dealt Shayba a blow and ‘Ali soon disposed of al-Walid. Hamzah and ‘Ali turned on ‘Utbah who stood firm against ‘Ubaydah and they dispatched him, carrying off their injured companion afterwards.

Then the two sides advanced and drew near each other on Friday morning on the 17th of Ramadhan. The Messenger of Allah (pbuh) straightened the ranks and incited the Muslims to fight. The Muslims were encouraged by Allahs Messengers words and went forward. The fighting broke out fiercely and Qurayshi heads went flying from their bodies, the Muslims becoming stronger in belief all the time chanting ‘Ahad! Ahad! (the One! the One!). Allahs Messenger (pbuh) stood in the middle of the melee, took a handful of pebbles and threw them at the Quraysh saying, Foul be those faces! Then he (pbuh) ordered his Sahabah to charge and they duly obliged until the battle was over and the foe was routed. The Muslims emerged victorious, slaying many warriors and tribal leaders of the Quraysh and capturing many more. The Quraysh fled the battlefield and the Muslims returned to Madinah having achieved a truly great victory.

This is an extract from the book a href=http://khilafah.com/images/images/PDF/Books/IslamicState.pdfThe Islamic State/a by Sheikh Taqiuddin an-Nabahani.

One of the most important lessons of the journey of Isra’ and Mi’raj (Night Journey and Ascension) is that it highlights the high status that Al-Aqsa Mosque has in the Muslim Ummah. It was to Al-Aqsa Mosque that the Night Journey of the Prophet Sallallâhu ‘alayhi wasallam was made and from it that the Prophet’s ascension to the Heavens took place.

Ceding Al-Aqsa Mosque (to the Zionists) might be a preliminary step towards ceding Allâh’s Sacred House. Both Al-Aqsa Mosque and Allâh’s Sacred House are sanctified and precious to Muslims.

The journey of Al-Isra’ was a sign that the leadership of the world would move to the Muslim Ummah. Such leadership was based on mercy and justice, not on oppression and aggression.

Another significant lesson of Al-Isra’ and Al-Mi’raj is knowing the importance of prayer; it is through prayer that one can directly communicate with his Almighty Lord.

Al-Isra’ was a land-to-land journey that Allâh Almighty caused His Prophet Sallallâhu ‘alayhi wasallam to make from Makkah to Jerusalem, that is, from Almighty Allâh’s Sacred House to Al-Aqsa Mosque.

Al-Mi’raj was a land-to-heaven journey from Jerusalem to the heavens. It was a journey to a place that no human being other than the Prophet Sallallâhu ‘alayhi wasallam had ever reached [or has reached since]. It was a journey to the Lote Tree of the utmost boundary, whose place only Almighty Allâh knows.

Such two journeys were a turning point in the Prophet’s life and in the course of his call in Makkah, especially after all the suffering he Sallallâhu ‘alayhi wasallam had faced at the hands of the Quraysh.

Allâh Almighty wanted Isra’ and Mi’raj be an alleviation and relief to His Prophet Sallallâhu ‘alayhi wasallam. He Almighty wanted to tell His Prophet that if the people of the earth had let him down, the people of heaven were there to support him; if the people of the earth had rejected his call, Allâh Almighty would receive him and His Prophets (peace and blessings be upon them) would follow him and he would be their imam.

That journey was an honour and compensation to the Prophet Sallallâhu ‘alayhi wasallam from Almighty Allâh. It was also a preparation for him to the following stage of his call. A few years later, he Sallallâhu ‘alayhi wasallam would migrate to Madinah, where he Sallallâhu ‘alayhi wasallam would lead a life of strife and jihad and confront the Arab tribes and other parties that would stand as one man against his international call.

In fact, it is not known exactly when the Night Journey and Ascension took place, but it was certainly before the Hijrah [emigration from Makkah] to Madinah. It was said to have happened either three years or 18 months before the Hijrah.

Anyway, there are two important points that we are to concentrate on in discussing Isra’ and Mi’raj. The first thing is to contemplate how Allâh Almighty linked His Sacred House and Al-Aqsa Mosque, and why He Almighty wanted to inform us that Al-Aqsa Mosque was a main destination of the Night Journey. We should meditate why the Night Journey was from Allâh’s Sacred House to Al-Aqsa Mosque, from which the Ascension to heaven was made, why Ascension did not take place from Allâh’s Mosque to heaven directly.

This indicates that Al-Aqsa Mosque, that sacred place which Allâh Almighty has blessed, was a main destination of the Night Journey.

Prophet Muhammad’s being received by other Prophets of Allâh Almighty in Al-Aqsa Mosque and his leading them in Salâh [ritual prayer] there is also significant. It indicates that leadership was moved to a new nation and to a new prophethood.

It is significant that Prophet Muhammad’s mission was not like the missions of the previous prophets. Each of all the other prophets Alayhimus-Salâm was sent to his own people, while Prophet Muhammad Sallallâhu ‘alayhi wasallam was sent to all mankind [and jinn]. He Sallallâhu ‘alayhi wasallam was sent as a mercy to the worlds at all times. This was a sign of the eternity and internationality of His message Sallallâhu ‘alayhi wasallam.

Thus, his going to Al-Aqsa Mosque, the land of Prophets, from which came Prophets Abraham, Isaac, Moses, and Jesus, was an indication that leadership of the world had moved to the new international message, Islam.

Allâh Almighty wanted Muslims to realize and deeply appreciate the relation between His Sacred House and Al-Aqsa Mosque. It was from His Sacred House that the Night Journey began and to Al-Aqsa Mosque that it reached.

Allâh Almighty has blessed Al-Aqsa Mosque and its neighbourhood. He Almighty says in that regard: “Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place of Worship the neighbourhood whereof We have blessed” (Al-Isra’:1) [The Inviolable Place of Worship mentioned in this verse refers to Allâh’s Sacred House and the Far Distant Place of Worship refers to Al-Aqsa Mosque.]

Mind that Allâh Almighty had blessed Al-Aqsa Mosque and its neighbourhood and referred to it even before even the Prophet’s Mosque was built, as the Prophet’s Mosque was established after his immigration to Madinah.

Mind also that when Prayer was ordained on the Muslims, Al-Aqsa Mosque was the Qiblah to which they were to turn during Prayer. They would turn their faces in Prayer towards it for three years in Makkah, and for 16 months in Madinah before the Qiblah was changed to Allâh’s Sacred House.

Besides, Al-Aqsa Mosque is one of the three mosques to which Muslims are required to dedicate time for visiting; the other two mosques are the Sacred Mosque and the Prophet’s Mosque. This shows that Jerusalem is the third sacred place after Makkah and Madinah in Islam.

Allâh Almighty wanted to establish and emphasise the significance and sacredness of Al-Aqsa Mosque in Muslims’ hearts so that they do not cede it for anything. They are to hold it as sacred as both Allâh’s Sacred House and His Prophet’s Mosque.

That was why the Muslims [when they were strong] were zealous to keep Al-Aqsa Mosque under their rule and protection.

Hence, Muslims must realise the importance of Jerusalem in their history and the significance of Al-Aqsa Mosque in their religion and life.

Allâh Almighty wills that we remember the importance of Al-Aqsa Mosque when we celebrate the anniversary of Isra’ and Mi’raj.

This is to remind us of the gravity of the circumstances in which Al-Aqsa Mosque is in this age. We must not give up our responsibility in defending Al-Aqsa Mosque and Jerusalem. This is a sacred issue to fight for. Brothers and sisters, we should not, under any circumstances, give up our role in that regard.

The Jews dreamed of establishing a state (in the land of Palestine) and managed to achieve that dream. That being so, we at least must not give up hope that one day we will again have Al-Aqsa Mosque and Jerusalem under our control. We should not lose hope of that at all, even if we see surrender embodied everywhere in our status quo.

We must believe that Allâh Almighty is with us and that He Almighty will grant us victory and make Islam prevail, as He, Most High, always supports the true believers.

Imams Ahmad and At-Tabarani reported on the authority of Abu Imama Al-Bahilai (may Allâh be pleased with him) that the Prophet Sallallâhu ‘alayhi wasallam said, “A group of my nation will keep being in the side of right and victorious over its enemy; no party of their enemy can cause them harm; the only harm that may afflict them is (physical) exhaustion. They would be like so until the Day of Judgment.” The Prophet’s Companions (may Allâh be pleased with them) asked, “Where would they be, Allâh’s Messenger?” He Sallallâhu ‘alayhi wasallam said, “In Jerusalem and the surrounding vicinity.”

The second most important lesson that we are to learn from Isra’ and Mi’raj is concerning Prayer [Salâh]. It is known that Prayer was ordained on that great night.

It is because of the great importance of Prayer that Allâh Almighty ordained it in heaven. He Almighty sent for His Messenger to mankind Sallallâhu ‘alayhi wasallam and caused him to go on a night journey and ascend to heaven and the Lote Tree to inform him Sallallâhu ‘alayhi wasallam of the ordinance of Prayer.

Mind that all other ordinances were decreed on the earth. This indicates how important Prayer is in Islam. It symbolizes ascension to heaven; it is the Muslim’s spiritual ascension to heaven.

Thus, Prayer is the gift that the Prophet Sallallâhu ‘alayhi wasallam brought with him from that journey to all Muslims so that they can worship Allâh Almighty through it.

Prayer had to do with Al-Aqsa Mosque. Al-Aqsa Mosque was the first Qiblah in Islam. If it is true that Isra’ took place in the tenth year of the Prophet’s mission, this would mean that the Muslims’ Qiblah in Prayer was towards Al-Aqsa Mosque for three years before the Hijrah to Madinah and 16 months after it.

Then Almighty Allâh decreed that the Qiblah be changed towards the Sacred Mosque. Allâh Almighty says: “So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces when ye pray) toward it.” (Al-Baqarah: 143)

When the Qiblah was changed, the Jews raised doubts about that. Allâh Almighty says: “The foolish of the people will say: What hath turned them from the Qiblah which they formerly observed?” (Al-Baqarah: 142)

The Jews spread rumours that the Muslims’ Prayer [to the first Qiblah] was invalid and so would not be rewarded. Allâh Almighty refuted their claims as He, most High, says: “And We appointed the Qiblah which ye formerly observed only that We might know him who followeth the Messenger from him who turneth on his heels. In truth it was a hard (test) save for those whom Allâh guided. But it was not Allâh’s purpose that your faith should be in vain, for Allâh is full of pity, Merciful toward mankind.” (Al-Baqarah: 143) According to this verse, “your faith” refers to Prayer, as Prayer is a symbol of one’s faith.

To sum up, Prayer is the spiritual means through which Muslims can ascend to their Lord. If the Prophet Sallallâhu ‘alayhi wasallam ascended to heaven (once), we, brothers and sisters, could spiritually ascend to there as much as we can through Prayer.

Allâh Almighty says in a qudsi [divine] hadith: “I have divided the Prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says, ‘Praise be to Allâh, the Lord of the universe,’ Allâh the Most High says, ‘My servant has praised Me.’ And when he (the servant) says, ‘The Most Compassionate, the Merciful,’ Allâh the Most High says, ‘My servant has lauded Me.’ And when he (the servant) says, ‘Master of the Day of judgment,’ He Almighty remarks, ‘My servant has glorified Me.’

And when he (the worshiper) says, ‘Thee do we worship and of Thee do we ask help,’ He Almighty says, ‘This is between Me and My servant, and My servant will receive what he asks for.’ Then, when he (the worshiper) says, ‘Guide us to the straight path, the path of those to whom Thou hast been Gracious not of those who have incurred Thy displeasure, nor of those who have gone astray,’ He (Allâh Almighty) says, ‘This is for My servant, and My servant will receive what he asks for.

By Tawfique Chowdhury.

Early in the eighth century, armies from North Africa began probing the Visigothic defenses of Spain and ultimately they initiated the Moorish epoch that would last for centuries. The people who became known to West Europeans as Moors were the Arabs, who had swept across North Africa from their Middle Eastern homeland, and the Berbers, inhabitants of Morocco who had been conquered by the Arabs and converted to Islam. Muslims took control of Spain under the great leader Tariq Bin Ziyaad whose rule helped advance many fields including science and medicine. Roads were built with working sewer systems and the most beautiful of gardens were built. This lecture goes through the rise of Andalus, followed by the downfall of Andlaus which was a result of many different personalities.

Part 1

Part 2

Via Kalamullah.com