By the Shaykh, ‘Allaamah Saalih Al-Fawzaan
Ithaaf Ahlil Eemaan bi Duroos Shahr Ar-Ramadaan pg. 119-120
Title and sub-titles have been added
Translated by Hassan As-Somali
[The piety and humility of the Salaf]
When Ramadaan came to a close, the rightly guided predecessors (As-Salaf As-Saalih) used to frequently seek forgiveness, repent to Allaah – The Mighty and Majestic – and fear that their (deeds) would not be accepted. They used to exert themselves (in worship) in Ramadaan and outside of Ramadaan, afterwards they would be fearful that none of this will be accepted.
[How the Salaf behaved when Ramadaan was approaching and when it left]
They used to seek the forgiveness of Allaah and repent. So much so that it was reported that they would supplicate to Allaah for six months that He would allow them to reach Ramadaan. If He allowed them to reach Ramadaan, they would fast, pray at night and supplicate for the next six months that He accepts the month of Ramadaan from them.
[Signs that Ramadaan has been accepted]
Following good deeds with good is a sign that (an act) has been accepted, whether it is pertaining to Ramadaan or other than it. If the Muslim is in a good state after Ramadaan, performing many good deeds and righteous actions, then this is a proof of acceptance.
[Signs that Ramadaan hasn’t been accepted]
If the opposite is true, and he follows good with evil, and as soon as Ramadaan is over he follows on from this with sins, heedlessness and turning away from the obedience of Allaah, then this is a proof that it hasn’t been accepted.
Every person knows their true situation after Ramadaan. So let them look, if they are in a better state, then let them thank Allaah, as this shows (that it has been) accepted.
If their state is worse, then let them repent to Allaah and seek the forgiveness of Allaah, as this is a proof that it hasn’t been accepted and it is a proof of negligence and carelessness.
[Do not despair of the Mercy of Allaah]
But the slave should not lose hope of the mercy of Allaah. He should not close the door that is between him and Allaah and despair of the mercy of Allaah.
“Say: O my slaves who have transgressed against themselves (by committing evil deeds and sins). Do not despair of the Mercy of Allaah: verily Allaah forgives all sins. He is Oft-Forgiving, Most Merciful.” (Az-Zumar: 53)
It is upon him to repent, seek the forgiveness of Allaah and return to Allaah – The Mighty and Majestic.
Allaah – The Mighty and Majestic – accepts repentance from those that repent.
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” (Ash-Shura:25)
And the peace and blessings be upon our Prophet Muhammad.
Source : http://www.salafitalk.net/st/viewmessages.cfm?Forum=24&Topic=4991
Monday, August 23, 2010
10 Riches rulers in the World
1.The richest royal in the world is the 29th
Sultan of Brunei, Hajji Hassand Bolkiah. He is said to be worth over 22 billion dollars (with the total climbing daily) and at 61 years of age, will enjoy his wealth for many more years.
2.Sheikh Kalifaskin Zayed Al Nahyan, ruler of the United Arab Emirates, which includes Abu Dhabi, is said to be worth 21 billion. The 59 year old ruler controls 1/10th of the world’s oil reserves.
3.King Abdullah Bin Abdulaziz is the King of Saudi Arabia. He is worth around 19 billion dollars at age 83.
4.Sheikh Mohammed Bin Rashid Al Maktoum is the ruler of Dubai, or as some call him “the CEO of Dubai”. He is 57 years old and reported to be worth 16 billion dollars at the moment.
5.King Bhumibal Adulyadej is the King of Thailand. His fortune is reported at 5 billion dollars and he was born in the USA 79 years ago.
6.The Prince of Liechtenstein, Hans-Adam II von Liechtenstein age 62 is the heir to a family dynasty that goes back 900 years. He rules his tiny country, collects art and manages many family businesses. When you add up all his pennies he is worth 4.5 billion dollars.
7.King Mohammed IV is the ruler of Morocco and maybe the youngest billionaire monarch in the world at age 44. His wealth runs around 2 billion dollars presently.
8.Prince Albert Monarch of the principality of Monaco is worth 1.2 billion. He is 49 years old and still an available bachelor.
9.The Emir of Qatar, Sheikh Hamed Bin Khalifa Al Thani is said to be worth 1 billion dollars. He is age 55 and overthrew his father in 1995 to become ruler of this oil rich tiny nation.
10.Prince Karin Al Husseini is know to many as the Aga Khan a hereditary title for the Imam of the Nizari Muslims of the Shia faith. He is the 49th Imam of the faith and thus a direct descendant of Mohammed. His worth is reported around 1 billion dollars and growing as the 70 year old ruler of 15 million Muslims presides over numerous international businesses
Sultan of Brunei, Hajji Hassand Bolkiah. He is said to be worth over 22 billion dollars (with the total climbing daily) and at 61 years of age, will enjoy his wealth for many more years.
2.Sheikh Kalifaskin Zayed Al Nahyan, ruler of the United Arab Emirates, which includes Abu Dhabi, is said to be worth 21 billion. The 59 year old ruler controls 1/10th of the world’s oil reserves.
3.King Abdullah Bin Abdulaziz is the King of Saudi Arabia. He is worth around 19 billion dollars at age 83.
4.Sheikh Mohammed Bin Rashid Al Maktoum is the ruler of Dubai, or as some call him “the CEO of Dubai”. He is 57 years old and reported to be worth 16 billion dollars at the moment.
5.King Bhumibal Adulyadej is the King of Thailand. His fortune is reported at 5 billion dollars and he was born in the USA 79 years ago.
6.The Prince of Liechtenstein, Hans-Adam II von Liechtenstein age 62 is the heir to a family dynasty that goes back 900 years. He rules his tiny country, collects art and manages many family businesses. When you add up all his pennies he is worth 4.5 billion dollars.
7.King Mohammed IV is the ruler of Morocco and maybe the youngest billionaire monarch in the world at age 44. His wealth runs around 2 billion dollars presently.
8.Prince Albert Monarch of the principality of Monaco is worth 1.2 billion. He is 49 years old and still an available bachelor.
9.The Emir of Qatar, Sheikh Hamed Bin Khalifa Al Thani is said to be worth 1 billion dollars. He is age 55 and overthrew his father in 1995 to become ruler of this oil rich tiny nation.
10.Prince Karin Al Husseini is know to many as the Aga Khan a hereditary title for the Imam of the Nizari Muslims of the Shia faith. He is the 49th Imam of the faith and thus a direct descendant of Mohammed. His worth is reported around 1 billion dollars and growing as the 70 year old ruler of 15 million Muslims presides over numerous international businesses
The Call to Allah
The Call to Allah
Shaykh Salih al-Fawzan
Source: From the Shaykh’s introduction to the book: Manhajul-Anbiyâ fid-Da’wah ilallâh fîhil-Hikmah wal-’Aql (pp.10-16) of Shaykh Rabî’ ibn Hâdî. The translations of the meanings given for all Qur‘ânic Âyât are summarised from the tafsîrs of at-Tabarî, al-Baghawî, al-Qurtubî, Ibn Kathîr and ash-Shawkânî.
Al-Ibaanah Magazine, Issue No.3 - Dhul-Qa’dah 1416H / April 1996
_________________
Da’wah to Allâh rests upon firm pillars and is established upon foundations which are absolutely essential. If any of these are missing, the da’wah will not be correct, nor will it produce the desired results - no matter how much effort is expended, nor how much time is wasted. And this is the reality which we witness with regards to many of the present-day calls, which are not supported by those pillars, nor built upon those firm foundations.
These pillars which support the correct da’wah are clearly shown in the Book and the Sunnah, and can be summarised as follows:-
[1] Knowledge of That Which One Calls To
Since the ignorant person is not suitable to be a dâ’î (caller). Allâh - the Most High - said to His Prophet sallallâhu ’alayhi wa sallam:
“Say, O Muhammad sallallâhu ’alayhi wa sallam, this is my way: I call to Allâh (i.e. the testification that none has the right to be worshipped except Allâh alone, having no partner) upon certain knowledge - I and those who follow me.” [Sûrah Yûsuf 12:108]
And Basîrah is knowledge. So the dâ’î is certain to encounter those who are scholars of misguidance, those who will attack him with doubts and futile arguments, in order to rebut the truth. And Allâh - the Most High - says:
“And argue with them in a way that is better.” [Sûrah an-Nahl 16:125]
Furthermore, the Prophet sallallâhu ’alayhi wa sallam said to Mu’âdh: “You are going to a people from the people of the Book.” [2] So if the dâ’î is not armed with sufficient knowledge for him to face the doubts, and contend with the opponent, then he will be defeated in the first encounter and will be halted at the beginning of the way.
[2] Acting In Accordance With That Which He Calls To
So that he will be a good example - his actions attesting to his words, and leaving no excuse for the opponents of the truth. Allâh - the Most High - said about His Prophet Shu’ayb, that he said to his people:
“I do not wish to forbid you from something and then do it myself. Rather, I only wish to rectify you as far as I am able.” [Sûrah Hûd 11:88]
And Allâh - the Most High - said to His Prophet Muhammad sallallâhu ’alayhi wa sallam:
“Say, O Muhammad sallallâhu ’alayhi wa sallam! Indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allâh, Lord of the Worlds. There is no share of any of that for other than Him. That is what my Lord has ordered me, and I am the first of this nation to submit to Allâh as a Muslim.” [Sûrah al-An’âm 6:162-163]
“Who is better in speech than the one who calls the people to Allâh and does righteous actions.” [Sûrah Fussilat 41:33]
[3] Al-Ikhlâs (Purity of Intention)
Such that the da’wah is done purely and sincerely to seek the Face of Allâh and His reward. It is not done for show, nor repute, nor status, nor leadership, nor desiring worldly goals - since if any of these goals adulterate the da’wah then da’wah will not be purely for Allâh; rather it would then be a call for oneself, or for the attainment of a worldly goal, as Allâh informs that His Prophets said to their respective people:
“I do not ask you for any reward for conveying this Qur‘ân.” [Sûrah al-An’âm 6:90]
“I do not ask you for any monetary recompense for my admonition.” [Sûrah Hûd 11:29]
[4] Beginning With What is of Primary Importance, Then With What Comes Next in Importance, and So On
So firstly he calls to the correction of ’aqîdah (beliefs and creed), by ordering that all worship is made purely for Allâh, and that shirk is forbidden. Then ordering the establishment of the Prayer, and the paying of the Zakâh, and that the obligatory duties are carried out and that the forbidden matters are avoided. This was the procedure followed by all the Messengers, as Allâh - the Most High - says:
“We sent a Messenger to every nation, ordering them that they should worship Allâh alone, obey Him and make their worship purely for Him; and that they should avoid everything worshipped besides Allâh.” [Sûrah an-Nahl 16:36]
“We did not send any Messenger before you, O Muhammad, except that We revealed to him that none has the right to be worshipped except Allâh, so make all your worship purely for Allâh.” [Sûrah al-Anbiyâ 21:25]
Furthermore, when the Prophet sallallâhu ’alayhi wa sallam sent Mu’âdh to Yemen, he said to him: “Indeed you are going to a people from the people of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped except Allâh. So if they accept this, then inform them that Allâh has obligated five Prayers upon them in each day and night ... ” [3]
Then there is in his sallallâhu ’alayhi wa sallam’s way and method of giving da’wah, the best example and the most perfect and complete methodology - in that he sallallâhu ’alayhi wa sallam remained in Makkah for thirteen years, calling the people to Tawhîd and forbidding them from Shirk, before he ordered them with Prayer, Zakâh, Fasting and Hajj, and before he forbade them from usury, fornication, theft and murder.
[5] Patient Perseverance in Facing Difficulties Encountered in Calling to Allâh, and in Facing Harm From the People
For the path of da’wah is not strewn with roses, rather it is covered with hardships and hazards. The best example of this is the case of the Messengers - may Allâh’s praises and blessings of peace be upon them all - with regards to the harm and the mockery which they suffered from their people. As Allâh - the Most High - said to His Messenger sallallâhu ’alayhi wa sallam:
“Indeed Messengers were also mocked before you, but those who mocked them were overtaken by the punishment that they made light of.” [Sûrah al-An’âm 6:10]
And He said:
“Indeed Messengers were also denied before you, but they bore these denials with patient perseverance, and they suffered harm until Our help came to them.” [Sûrah al-An’âm 6:34]
Likewise, the followers of the Prophets met with the same harm and hardship, in proportion to their efforts in calling to Allâh, following the example of those noble Messengers - may Allâh’s praise and purest blessings of peace be upon them all.
[6] The Caller Must Be a Person of Good Manners Using Wisdom in His Call
Since this will be an important reason for the acceptance of his call. Just as Allâh ordered his two noble Prophets: Mûsâ and Hârûn - ’alayhimus-salâtu was-salâm - that this was the manner in which they were to face the worst Unbeliever upon the face of this earth: Fir’awn (Pharaoh), who claimed Lordship for himself. Allâh - the One free from all imperfections - said:
“And speak mildly to him, that he might accept admonition or fear and obey Allâh.” [Sûrah Tâ Hâ 20:44]
And Allâh - the Most High - said to Mûsâ ’alayhis-salâtu was- salâm:
“Go to Fir’awn who has transgressed all bounds in his haughtiness, pride and disbelief, and say: Will you not purify yourself from the sin of disbelief and be obedient to your Lord? And that I guide you to the worship of your Lord, so that you may submit fearfully to Him and be obedient to Him.” [Sûrah an-Nâzi’ât 79:17-19]
And Allâh - the Most High - said, concerning His Prophet Muhammad sallallâhu ’alayhi wa sallam:
“By the mercy of Allâh you behaved with gentleness towards them, and had you been severe and harsh hearted they would have left you and departed.” [Sûrah Âli-’Imrân 3:159]
“Indeed you, O Muhammad sallallâhu ’alayhi wa sallam, are on an exalted religion / standard of character.” [Sûrah al-Qalam 68:4]
“O Muhammad sallallâhu ’alayhi wa sallam! Call mankind to the way prescribed by yoke Lord with the Revelation that has been sent down to you, and admonish them with the examples and warnings that Allâh has provided in His Book, and argue with them in a way that is better.” [Sûrah an-Nahl 16:125]
[7] The Caller Must Remain Firm in His Expectation and Hope for Good
He should not despair of the effect of his call, nor about the guidance of his people. Nor should he despair of the aid and the help of Allâh - even if a long time passes. Again, he has the best example in this matter in the Messengers of Allâh. So the Prophet of Allâh, Nûh - ’alayhis-salâtu was-salâm - remained amongst his people for nine-hundred and fifty years, calling them to Allâh.
Also, when the harm and the hurt caused by the Unbelievers became severe, and the Angel of the mountain came to our Prophet Muhammad sallallâhu ’alayhi wa sallam, asking if he wanted him to crush them with the two mountains, he replied: “No! I wish to have patience with them. Hopefully Allâh will produce from them offspring; who will worship Allâh alone, not giving any partner to Him.” [4] So if the dâ’î lacks this attribute, he will halt at the start of the path and feel discouraged and frustrated.
So whichever call is not built upon these foundations, and whose manhaj (methodology) is not the methodology of the Messengers - then it will be frustrated and will fail, and it will be toil without benefit. The clearest proof of this are those present day Jamâ’ahs (groups) which set out a methodology and programme for themselves and their da’wah, which is different to the methodology of the Messengers. These groups have neglected the importance of ’aqîdah (correct beliefs and creed) - except for a very few of them - and instead call for the correction of side issues. So one group calls for the correction of rule and politics and demands establishment of the hudûd (prescribed punishments), and that Sharî’ah (Islâmic Law) be applied in judging amongst the people - and this indeed is something very important, but it is not what is most important: Since how can one seek to establish and apply Allâh’s judgement upon the thief and the fornicator, before seeking to establish and apply Allâh’s judgement upon the mushrik - the one who attributes worship to others besides Allâh. How can we demand that Allâh’s judgement be applied to two men disputing about a sheep or a camel, before demanding that Allâh’s judgement be applied upon those who worship idols and graves, and those who deny or hold heretical beliefs with regards to Allâh’s Names and Attributes - divesting them of their true meaning, or distorting them. Are these people not greater criminals than those who fornicate, drink wine and steal?!! Since those are crimes against mankind, whereas shirk and denial of Allâh’s Names and Attributes are crimes against the Creator - the One free from all imperfections - and the right of the Creator has precedence over the rights of creation.
Shaykhul-Islâm Ibn Taymiyyah (d.728H) says in his book: al-Istiqâmah (1/466): “So these sins along with correct Tawhîd are better than corrupted Tawhîd in the absence of these sins.” [5]
Then another Jamâ’ah (group) affiliate themselves with da’wah, except that their methodology is also at variance with the methodology of the Messengers. They give no importance to correct ’aqîdah, rather they give importance to some acts of worship and practicing dhikr (remembrance of Allâh) in the way of the Sûfîs. They concentrate upon khurûj (going out) and touring the lands, and what is important to them is that they manage to attract the people to join them without caring about their ’aqîdah. And all of these are innovated ways, taking as their starting point, matters which were left until last in the call of the Messengers. This is just like the case of someone who seeks to cure a body whose head has been decapitated - since the place of ’aqîdah in the religion, is like the head with regard to the body. Thus it is necessary for these groups to correct their concepts and understanding, by referring back to the Book and the Sunnah, in order to know the methodology of the Messengers in calling to Allâh. For indeed Allâh - the One free from all imperfections - informed that correct rule and sovereignty, which is the central part of the call of the former Jamâ’ah whom we mentioned, cannot be achieved except after correcting ’aqîdah, such that all worship is for Allâh alone and worship of everything else is abandoned. Allâh - the Most High - says:
“Allâh has promised to those amongst you who truly have îmân (true faith and belief) and act in obedience to Allâh and His Messenger, that He will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord - then they are the rebellious transgressors.” [Sûrah an-Nûr 24:55]
So these people wish to establish the Islâmic State before purifying the lands of idolatrous beliefs which take the form of worship of the dead, and devotion to the tombs - such as is no different to the worship of al-Lât, al-’Uzzâ and the third of them Manât, rather it is worse. So they are attempting that which is impossible:
“And whosoever seeks greatness without effort and exertion,
Will only be wasting his life in seeking something impossible.”
Indeed, establishment and application of the Sharî’ah and the prescribed punishments, and the establishment of the Islâmic State, and avoidance of whatever is prohibited, and achievement of whatever is obligatory - all of these things are from the rights of Tawhîd and matters which perfect it and follow on from it. So how can we give attention to that which is subsidiary whilst neglecting that which is of primary importance?
--------------------------------------------------------------------------------
References
1. From the Shaykh’s introduction to the book: Manhajul-Anbiyâ fid-Da’wah ilallâh fîhil-Hikmah wal-’Aql (pp.10-16) of Shaykh Rabî’ ibn Hâdî. The translations of the meanings given for all Qur‘ânic Âyât are summarised from the tafsîrs of at-Tabarî, al-Baghawî, al-Qurtubî, Ibn Kathîr and ash-Shawkânî.
2. Related by al-Bukhârî (no.7372) and Muslim (no.29) from ’Abdullâh Ibn ’Abbâs radiallâhu ’anhumâ.
3. Related by al-Bukhârî (no.7372) and Muslim (no.29), from Ibn ’Abbâs radiallâhu ’anhu.
4. Related by al-Bukhârî (no.454) and Muslim (no.4425), from ’Âishah radiallâhu ’anhâ.
5. The proof for this is the Saying of Allâh - the Most High: “Allâh does not forgive that partners should be set up with Him in worship, but He forgives whatever is lesser than that to whomsoever He pleases.” [Sûrah an-Nisâ 4:48].
Shaykh Salih al-Fawzan
Source: From the Shaykh’s introduction to the book: Manhajul-Anbiyâ fid-Da’wah ilallâh fîhil-Hikmah wal-’Aql (pp.10-16) of Shaykh Rabî’ ibn Hâdî. The translations of the meanings given for all Qur‘ânic Âyât are summarised from the tafsîrs of at-Tabarî, al-Baghawî, al-Qurtubî, Ibn Kathîr and ash-Shawkânî.
Al-Ibaanah Magazine, Issue No.3 - Dhul-Qa’dah 1416H / April 1996
_________________
Da’wah to Allâh rests upon firm pillars and is established upon foundations which are absolutely essential. If any of these are missing, the da’wah will not be correct, nor will it produce the desired results - no matter how much effort is expended, nor how much time is wasted. And this is the reality which we witness with regards to many of the present-day calls, which are not supported by those pillars, nor built upon those firm foundations.
These pillars which support the correct da’wah are clearly shown in the Book and the Sunnah, and can be summarised as follows:-
[1] Knowledge of That Which One Calls To
Since the ignorant person is not suitable to be a dâ’î (caller). Allâh - the Most High - said to His Prophet sallallâhu ’alayhi wa sallam:
“Say, O Muhammad sallallâhu ’alayhi wa sallam, this is my way: I call to Allâh (i.e. the testification that none has the right to be worshipped except Allâh alone, having no partner) upon certain knowledge - I and those who follow me.” [Sûrah Yûsuf 12:108]
And Basîrah is knowledge. So the dâ’î is certain to encounter those who are scholars of misguidance, those who will attack him with doubts and futile arguments, in order to rebut the truth. And Allâh - the Most High - says:
“And argue with them in a way that is better.” [Sûrah an-Nahl 16:125]
Furthermore, the Prophet sallallâhu ’alayhi wa sallam said to Mu’âdh: “You are going to a people from the people of the Book.” [2] So if the dâ’î is not armed with sufficient knowledge for him to face the doubts, and contend with the opponent, then he will be defeated in the first encounter and will be halted at the beginning of the way.
[2] Acting In Accordance With That Which He Calls To
So that he will be a good example - his actions attesting to his words, and leaving no excuse for the opponents of the truth. Allâh - the Most High - said about His Prophet Shu’ayb, that he said to his people:
“I do not wish to forbid you from something and then do it myself. Rather, I only wish to rectify you as far as I am able.” [Sûrah Hûd 11:88]
And Allâh - the Most High - said to His Prophet Muhammad sallallâhu ’alayhi wa sallam:
“Say, O Muhammad sallallâhu ’alayhi wa sallam! Indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allâh, Lord of the Worlds. There is no share of any of that for other than Him. That is what my Lord has ordered me, and I am the first of this nation to submit to Allâh as a Muslim.” [Sûrah al-An’âm 6:162-163]
“Who is better in speech than the one who calls the people to Allâh and does righteous actions.” [Sûrah Fussilat 41:33]
[3] Al-Ikhlâs (Purity of Intention)
Such that the da’wah is done purely and sincerely to seek the Face of Allâh and His reward. It is not done for show, nor repute, nor status, nor leadership, nor desiring worldly goals - since if any of these goals adulterate the da’wah then da’wah will not be purely for Allâh; rather it would then be a call for oneself, or for the attainment of a worldly goal, as Allâh informs that His Prophets said to their respective people:
“I do not ask you for any reward for conveying this Qur‘ân.” [Sûrah al-An’âm 6:90]
“I do not ask you for any monetary recompense for my admonition.” [Sûrah Hûd 11:29]
[4] Beginning With What is of Primary Importance, Then With What Comes Next in Importance, and So On
So firstly he calls to the correction of ’aqîdah (beliefs and creed), by ordering that all worship is made purely for Allâh, and that shirk is forbidden. Then ordering the establishment of the Prayer, and the paying of the Zakâh, and that the obligatory duties are carried out and that the forbidden matters are avoided. This was the procedure followed by all the Messengers, as Allâh - the Most High - says:
“We sent a Messenger to every nation, ordering them that they should worship Allâh alone, obey Him and make their worship purely for Him; and that they should avoid everything worshipped besides Allâh.” [Sûrah an-Nahl 16:36]
“We did not send any Messenger before you, O Muhammad, except that We revealed to him that none has the right to be worshipped except Allâh, so make all your worship purely for Allâh.” [Sûrah al-Anbiyâ 21:25]
Furthermore, when the Prophet sallallâhu ’alayhi wa sallam sent Mu’âdh to Yemen, he said to him: “Indeed you are going to a people from the people of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped except Allâh. So if they accept this, then inform them that Allâh has obligated five Prayers upon them in each day and night ... ” [3]
Then there is in his sallallâhu ’alayhi wa sallam’s way and method of giving da’wah, the best example and the most perfect and complete methodology - in that he sallallâhu ’alayhi wa sallam remained in Makkah for thirteen years, calling the people to Tawhîd and forbidding them from Shirk, before he ordered them with Prayer, Zakâh, Fasting and Hajj, and before he forbade them from usury, fornication, theft and murder.
[5] Patient Perseverance in Facing Difficulties Encountered in Calling to Allâh, and in Facing Harm From the People
For the path of da’wah is not strewn with roses, rather it is covered with hardships and hazards. The best example of this is the case of the Messengers - may Allâh’s praises and blessings of peace be upon them all - with regards to the harm and the mockery which they suffered from their people. As Allâh - the Most High - said to His Messenger sallallâhu ’alayhi wa sallam:
“Indeed Messengers were also mocked before you, but those who mocked them were overtaken by the punishment that they made light of.” [Sûrah al-An’âm 6:10]
And He said:
“Indeed Messengers were also denied before you, but they bore these denials with patient perseverance, and they suffered harm until Our help came to them.” [Sûrah al-An’âm 6:34]
Likewise, the followers of the Prophets met with the same harm and hardship, in proportion to their efforts in calling to Allâh, following the example of those noble Messengers - may Allâh’s praise and purest blessings of peace be upon them all.
[6] The Caller Must Be a Person of Good Manners Using Wisdom in His Call
Since this will be an important reason for the acceptance of his call. Just as Allâh ordered his two noble Prophets: Mûsâ and Hârûn - ’alayhimus-salâtu was-salâm - that this was the manner in which they were to face the worst Unbeliever upon the face of this earth: Fir’awn (Pharaoh), who claimed Lordship for himself. Allâh - the One free from all imperfections - said:
“And speak mildly to him, that he might accept admonition or fear and obey Allâh.” [Sûrah Tâ Hâ 20:44]
And Allâh - the Most High - said to Mûsâ ’alayhis-salâtu was- salâm:
“Go to Fir’awn who has transgressed all bounds in his haughtiness, pride and disbelief, and say: Will you not purify yourself from the sin of disbelief and be obedient to your Lord? And that I guide you to the worship of your Lord, so that you may submit fearfully to Him and be obedient to Him.” [Sûrah an-Nâzi’ât 79:17-19]
And Allâh - the Most High - said, concerning His Prophet Muhammad sallallâhu ’alayhi wa sallam:
“By the mercy of Allâh you behaved with gentleness towards them, and had you been severe and harsh hearted they would have left you and departed.” [Sûrah Âli-’Imrân 3:159]
“Indeed you, O Muhammad sallallâhu ’alayhi wa sallam, are on an exalted religion / standard of character.” [Sûrah al-Qalam 68:4]
“O Muhammad sallallâhu ’alayhi wa sallam! Call mankind to the way prescribed by yoke Lord with the Revelation that has been sent down to you, and admonish them with the examples and warnings that Allâh has provided in His Book, and argue with them in a way that is better.” [Sûrah an-Nahl 16:125]
[7] The Caller Must Remain Firm in His Expectation and Hope for Good
He should not despair of the effect of his call, nor about the guidance of his people. Nor should he despair of the aid and the help of Allâh - even if a long time passes. Again, he has the best example in this matter in the Messengers of Allâh. So the Prophet of Allâh, Nûh - ’alayhis-salâtu was-salâm - remained amongst his people for nine-hundred and fifty years, calling them to Allâh.
Also, when the harm and the hurt caused by the Unbelievers became severe, and the Angel of the mountain came to our Prophet Muhammad sallallâhu ’alayhi wa sallam, asking if he wanted him to crush them with the two mountains, he replied: “No! I wish to have patience with them. Hopefully Allâh will produce from them offspring; who will worship Allâh alone, not giving any partner to Him.” [4] So if the dâ’î lacks this attribute, he will halt at the start of the path and feel discouraged and frustrated.
So whichever call is not built upon these foundations, and whose manhaj (methodology) is not the methodology of the Messengers - then it will be frustrated and will fail, and it will be toil without benefit. The clearest proof of this are those present day Jamâ’ahs (groups) which set out a methodology and programme for themselves and their da’wah, which is different to the methodology of the Messengers. These groups have neglected the importance of ’aqîdah (correct beliefs and creed) - except for a very few of them - and instead call for the correction of side issues. So one group calls for the correction of rule and politics and demands establishment of the hudûd (prescribed punishments), and that Sharî’ah (Islâmic Law) be applied in judging amongst the people - and this indeed is something very important, but it is not what is most important: Since how can one seek to establish and apply Allâh’s judgement upon the thief and the fornicator, before seeking to establish and apply Allâh’s judgement upon the mushrik - the one who attributes worship to others besides Allâh. How can we demand that Allâh’s judgement be applied to two men disputing about a sheep or a camel, before demanding that Allâh’s judgement be applied upon those who worship idols and graves, and those who deny or hold heretical beliefs with regards to Allâh’s Names and Attributes - divesting them of their true meaning, or distorting them. Are these people not greater criminals than those who fornicate, drink wine and steal?!! Since those are crimes against mankind, whereas shirk and denial of Allâh’s Names and Attributes are crimes against the Creator - the One free from all imperfections - and the right of the Creator has precedence over the rights of creation.
Shaykhul-Islâm Ibn Taymiyyah (d.728H) says in his book: al-Istiqâmah (1/466): “So these sins along with correct Tawhîd are better than corrupted Tawhîd in the absence of these sins.” [5]
Then another Jamâ’ah (group) affiliate themselves with da’wah, except that their methodology is also at variance with the methodology of the Messengers. They give no importance to correct ’aqîdah, rather they give importance to some acts of worship and practicing dhikr (remembrance of Allâh) in the way of the Sûfîs. They concentrate upon khurûj (going out) and touring the lands, and what is important to them is that they manage to attract the people to join them without caring about their ’aqîdah. And all of these are innovated ways, taking as their starting point, matters which were left until last in the call of the Messengers. This is just like the case of someone who seeks to cure a body whose head has been decapitated - since the place of ’aqîdah in the religion, is like the head with regard to the body. Thus it is necessary for these groups to correct their concepts and understanding, by referring back to the Book and the Sunnah, in order to know the methodology of the Messengers in calling to Allâh. For indeed Allâh - the One free from all imperfections - informed that correct rule and sovereignty, which is the central part of the call of the former Jamâ’ah whom we mentioned, cannot be achieved except after correcting ’aqîdah, such that all worship is for Allâh alone and worship of everything else is abandoned. Allâh - the Most High - says:
“Allâh has promised to those amongst you who truly have îmân (true faith and belief) and act in obedience to Allâh and His Messenger, that He will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord - then they are the rebellious transgressors.” [Sûrah an-Nûr 24:55]
So these people wish to establish the Islâmic State before purifying the lands of idolatrous beliefs which take the form of worship of the dead, and devotion to the tombs - such as is no different to the worship of al-Lât, al-’Uzzâ and the third of them Manât, rather it is worse. So they are attempting that which is impossible:
“And whosoever seeks greatness without effort and exertion,
Will only be wasting his life in seeking something impossible.”
Indeed, establishment and application of the Sharî’ah and the prescribed punishments, and the establishment of the Islâmic State, and avoidance of whatever is prohibited, and achievement of whatever is obligatory - all of these things are from the rights of Tawhîd and matters which perfect it and follow on from it. So how can we give attention to that which is subsidiary whilst neglecting that which is of primary importance?
--------------------------------------------------------------------------------
References
1. From the Shaykh’s introduction to the book: Manhajul-Anbiyâ fid-Da’wah ilallâh fîhil-Hikmah wal-’Aql (pp.10-16) of Shaykh Rabî’ ibn Hâdî. The translations of the meanings given for all Qur‘ânic Âyât are summarised from the tafsîrs of at-Tabarî, al-Baghawî, al-Qurtubî, Ibn Kathîr and ash-Shawkânî.
2. Related by al-Bukhârî (no.7372) and Muslim (no.29) from ’Abdullâh Ibn ’Abbâs radiallâhu ’anhumâ.
3. Related by al-Bukhârî (no.7372) and Muslim (no.29), from Ibn ’Abbâs radiallâhu ’anhu.
4. Related by al-Bukhârî (no.454) and Muslim (no.4425), from ’Âishah radiallâhu ’anhâ.
5. The proof for this is the Saying of Allâh - the Most High: “Allâh does not forgive that partners should be set up with Him in worship, but He forgives whatever is lesser than that to whomsoever He pleases.” [Sûrah an-Nisâ 4:48].
Honey - Prophet’s guidance regarding the usuage of it
Honey - Prophet’s guidance regarding the usuage of it
by Ibn al-Qayyim
Taken from Zaad al-Ma’aad, 4/224, 225, 4/33, 34.
Allaah says (interpretation of the meaning):
“There comes forth from their [bees’] bellies, a drink of varying colour wherein is healing for men” [al-Nahl 16:69]
Ibn al-Qayyim (may Allaah have mercy on him) said:
With regard to the Prophet’s guidance concerning drinking, it is the most perfect guidance that maintains good health.
•He (Sallalahi Alahi WaSallam) used to drink honey mixed with cold water.
◦This is very healthy and no one can understand how healthy it is except the most prominent doctors.
◦For drinking honey on an empty stomach dissolves phlegm, cleanses the stomach, reduces its viscosity, washes away waste matter, warms it up a little and opens its inlet and exit.
◦It has a similar effect on the liver, kidneys and urethra.
◦It is more beneficial to the stomach than any other kind of sweet that enters it.
◦However it may cause side effects in people who are suffering from jaundice because it is hot and jaundice is hot, so it may aggravate it; in order to avoid this effect vinegar may be added, then honey will become beneficial and drinking it will be more useful than many or most of the drinks that are made from sugar, especially for those who are not used to these drinks, for if they drink them they will not suit them as well as honey does, or even come close.
•With regard to drinking it when it is collected and well-prepared, this is one of the most beneficial things for the body, and one of the greatest means of preserving health; it is very refreshing and energizing, and it is good for the liver and heart.
◦If it is well-prepared it provides nutrition and makes food reach all parts of the body in the most effective manner.
Zaad al-Ma’aad, 4/224, 225
And he said (may Allaah have mercy on him):
•Honey contains great benefits, for it cleanses impurities from the veins and stomach etc, whether it is eaten or applied to the skin.
•It is good for the elderly, the phlegmatic and those whose humours are cold and wet.
•It is nourishing, aids digestion, energizes, makes unpleasant medicine palatable, is good for the liver and chest, is a diuretic and helps to ease coughs caused by phlegm.
•If it is drunk warm mixed with rosewater it is beneficial for one who has been bitten by a scorpion or who has consumed opium.
•If it is drunk on its own mixed with water, it is good for the one who has been bitten by a rabid dog or eaten poisonous mushrooms.
•If fresh meat is placed in honey, it will stay fresh for three months, as will cucumbers, pumpkins and eggplants. Many fruits can be kept in it for six months.
•It will also preserve a dead body, and it is known as the trustworthy preserver.
•If the body of one who is afflicted with lice is painted with honey, it will kill the lice and their eggs.
•It makes the hair long, beautiful and smooth.
•If used on the eyes like kohl it clears the vision.
•If the teeth are brushed with it, it whitens the teeth and makes them bright, and keeps the gums healthy.
•It opens the veins and induces menstruation.
•If taken on an empty stomach it takes away phlegm and cleanses the stomach, clearing away waste matter and restoring the correct temperature. It does likewise to the liver, kidneys and urethra.
•As well as all this, it has no side effects and causes little harm.
◦It may cause side effects in one who is suffering from jaundice, but that may be counteracted by vinegar and the like, in which case it becomes very beneficial for him.
•It is a kind of nourishment, a kind of medicine, a kind of drink, a kind of sweet, a kind of cream.
•There is nothing that has been created for us for a similar purpose that is better than it, or even comes close.
•The ancient peoples relied on it, and in most of the books of the ancients there is no mention of sugar at all and it was unknown to them, for it is something that is very new.
•The Prophet (peace and blessings of Allaah be upon him) used to drink honey mixed with water on an empty stomach, and this is the secret of maintaining good health that no one can understand except one who is intelligent and blessed.
Zaad al-Ma’aad, 4/33, 34.
The Prophet's (Peace be upn him) Advice to Mu'aadh ibn Jabal
The Prophet's (Peace be upn him) Advice to Mu'aadh ibn Jabal
By: Shaykh Muhammad Salih al-Uthaymeen
Sharh Riyadh as-Saliheen
Mu'aadh bin Jabal reported from the Messenger of Allaah (Sallalaahu Alaihi wa Sallam) that he said:
"Fear Allaah wheresoever you may be, and follow up an evil deed with a good deed, it will efface it (the evil deed). And deal with mankind with good manners."
[At-Tirmidhee reported this Hadeeth as Hasan, Al-Hakim reports it in al-Mustadrak and states that it meets the condition of Bukhari and Muslim Adhahabee agreed.]
This hadeeth is one of forty Ahadeeth of the author, may Allaah have mercy upon hi, and in it is that the Prophet (Sallalaahu Alaihi wa Sallam) gave three great and important pieces of advice:
The First: He said "have Taqwaa of Allaah whersoever you may be."
Taqwaa means to stay away from the forbidden matters and to enact the obligatory matters - this is Taqwaa that you enact what Allaah has commanded you, sincerely for Allaah and in compliance to the Messenger of Allaah (Sallalaahu Alaihi wa Sallam), and that you leave what Allaah has forbidden due to His prohibiting it and to steer clear of it.
For example that you establish the greatest obligation that Allaah has imposed upon you after the testimony of faith - the Prayer, and you establish it completely, fulfilling all of its conditions and pillars and obligations fulfilling all of these perfectly.
So whosoever leaves off any of these conditions, pillars or obligations, then he has not feared Allaah (to the best of his ablility), rather he has been deficient in this to the extent of what he left out.
In Zakaah, the Taqwaa of Allaah lies in your calculating all of your property on which is due, and giving the Zakaah as a means of purifying yourself without any miserliness or tight distends, or delay.
And whosoever does not do this then he has not feared Allaah. In Fasting the Taqwaa of Allaah lies in establishing the Fast as you have been commanded, distancing yourself from the idle speech, obscene word mannerisms, boisterous behaviour, backbiting and preading tales and other such things that make the fast deficient and remove the spirit of fasting.
The true meaning of fasting is to fast from that which Allaah (SWT) has made forbidden.
The same applies to all the obligations that are used to establish obedience to Allaah, and compliance to His command, sincerely for Him and in following His Messenger. Likewise all the forbidden action is to be left in compliance to His prohibition.
The Second: "and follow up an evil deed with a good one, it will efface it (the evil deed)."
Meaning that when you perform and evil action then follow it up with a good action to be performed after the evil is that you repent to Allaah for this evil action, for indeed repentance is for the most noble and excellent of the good actions as Allaah Has said
"Indeed Allaah loves those who repent and purify themselves."
[Surah Al Baqarah Ayah 222]
And He said
"And repent to Allaah all of you, O believers so that you may be successful"
[24:31]
Similarly righteous actions expiate the evil action as the Prophet (Sallalaahu Alaihi wa Sallam) said,
"The five daily prayers and one Jumu'ah to the next, and one Ramadaan to the next Ramadaan, is expiation for what lies between them as a long as one refrains from the major sins."
[Muslim]
And he said
"One Umrah to the next is an expiation for what is in between them"
[Bukhari]
Therefore the good actions efface the evil actions.
The Third: "and deal with mankind with good manners."
The first two pieces of advice were those related to relationship with the Creator, and this third relates relationship of the creation to the createion.
This is to deal with mankind with the best of manners such that you will be praised and not blamed.
This by having a cheerful complexion, being truthful in speech speaking to each other nicely and such good manners.
so noble manners, along with their being a way to beautify gatherings and the person who possesses them being beloved to the people, contain a huge reward which will be bestowed on the person on the day of judgement.
So preserve these three pieces of Advice from the Prophet (Sallalaahu Alaihi wa Sallam) and Allaah is the Grantor of Success.
By: Shaykh Muhammad Salih al-Uthaymeen
Sharh Riyadh as-Saliheen
Mu'aadh bin Jabal reported from the Messenger of Allaah (Sallalaahu Alaihi wa Sallam) that he said:
"Fear Allaah wheresoever you may be, and follow up an evil deed with a good deed, it will efface it (the evil deed). And deal with mankind with good manners."
[At-Tirmidhee reported this Hadeeth as Hasan, Al-Hakim reports it in al-Mustadrak and states that it meets the condition of Bukhari and Muslim Adhahabee agreed.]
This hadeeth is one of forty Ahadeeth of the author, may Allaah have mercy upon hi, and in it is that the Prophet (Sallalaahu Alaihi wa Sallam) gave three great and important pieces of advice:
The First: He said "have Taqwaa of Allaah whersoever you may be."
Taqwaa means to stay away from the forbidden matters and to enact the obligatory matters - this is Taqwaa that you enact what Allaah has commanded you, sincerely for Allaah and in compliance to the Messenger of Allaah (Sallalaahu Alaihi wa Sallam), and that you leave what Allaah has forbidden due to His prohibiting it and to steer clear of it.
For example that you establish the greatest obligation that Allaah has imposed upon you after the testimony of faith - the Prayer, and you establish it completely, fulfilling all of its conditions and pillars and obligations fulfilling all of these perfectly.
So whosoever leaves off any of these conditions, pillars or obligations, then he has not feared Allaah (to the best of his ablility), rather he has been deficient in this to the extent of what he left out.
In Zakaah, the Taqwaa of Allaah lies in your calculating all of your property on which is due, and giving the Zakaah as a means of purifying yourself without any miserliness or tight distends, or delay.
And whosoever does not do this then he has not feared Allaah. In Fasting the Taqwaa of Allaah lies in establishing the Fast as you have been commanded, distancing yourself from the idle speech, obscene word mannerisms, boisterous behaviour, backbiting and preading tales and other such things that make the fast deficient and remove the spirit of fasting.
The true meaning of fasting is to fast from that which Allaah (SWT) has made forbidden.
The same applies to all the obligations that are used to establish obedience to Allaah, and compliance to His command, sincerely for Him and in following His Messenger. Likewise all the forbidden action is to be left in compliance to His prohibition.
The Second: "and follow up an evil deed with a good one, it will efface it (the evil deed)."
Meaning that when you perform and evil action then follow it up with a good action to be performed after the evil is that you repent to Allaah for this evil action, for indeed repentance is for the most noble and excellent of the good actions as Allaah Has said
"Indeed Allaah loves those who repent and purify themselves."
[Surah Al Baqarah Ayah 222]
And He said
"And repent to Allaah all of you, O believers so that you may be successful"
[24:31]
Similarly righteous actions expiate the evil action as the Prophet (Sallalaahu Alaihi wa Sallam) said,
"The five daily prayers and one Jumu'ah to the next, and one Ramadaan to the next Ramadaan, is expiation for what lies between them as a long as one refrains from the major sins."
[Muslim]
And he said
"One Umrah to the next is an expiation for what is in between them"
[Bukhari]
Therefore the good actions efface the evil actions.
The Third: "and deal with mankind with good manners."
The first two pieces of advice were those related to relationship with the Creator, and this third relates relationship of the creation to the createion.
This is to deal with mankind with the best of manners such that you will be praised and not blamed.
This by having a cheerful complexion, being truthful in speech speaking to each other nicely and such good manners.
so noble manners, along with their being a way to beautify gatherings and the person who possesses them being beloved to the people, contain a huge reward which will be bestowed on the person on the day of judgement.
So preserve these three pieces of Advice from the Prophet (Sallalaahu Alaihi wa Sallam) and Allaah is the Grantor of Success.
Shyness of the Prophet Moosa
Shyness of the Prophet Moosa
Sahih Bukhari Volume 4, Book 55, Number 616:
Narrated Abu Huraira:
Allah's Apostle said, "(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, 'He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.' Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, 'O stone! Give me my garment!' Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying:-- "O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah's Sight." (33.69)
Sahih Bukhari Volume 4, Book 55, Number 616:
Narrated Abu Huraira:
Allah's Apostle said, "(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, 'He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.' Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, 'O stone! Give me my garment!' Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying:-- "O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah's Sight." (33.69)
Monday, August 2, 2010
Lesson 6 Rastafarian Faith
Rastafari and other Abrahamic faiths
Some Rastafari choose to classify their movement as Ethiopian Orthodox Christianity, Protestant Christianity, or Judaism. Of those, the ties to the Ethiopian Church are the most widespread, although this is controversial to many Ethiopian clergy. Rastafari typically hold that standard translations of the Bible incorporate changes, or were edited for the benefit of the power structure.
[edit] Ganja
CannabisSee also: Spiritual use of cannabis
For Rastas, smoking cannabis, usually known as "herb", "weed", "sinsemilla" (Spanish for "without seeds") or "ganja" (from the Sanskrit word, "Ganjika", used in ancient India), is a spiritual act, often accompanied by Bible study; they consider it a sacrament that cleans the body and mind, heals the soul, exalts the consciousness, facilitates peacefulness, brings pleasure, and brings them closer to Jah. They often burn the herb when in need of insight from Jah. The burning of the herb is often said to be essential "for it will sting in the hearts of those that promote and perform evil and wrongs." By the 8th century, cannabis had been introduced by Arab traders to Central and Southern Africa, where it is known as "dagga"[15] and many Rastas say it is a part of their African culture that they are reclaiming.[16] It is sometimes also referred to as "the healing of the nation", a phraseology adapted from Revelation 22:2.[17]
The migration of many thousands of Hindus from India to the Caribbean in the 20th century may have brought this culture to Jamaica. Many academics point to Indo-Caribbean origins for the ganjah sacrament resulting from the importation of Indian migrant workers in a post-abolition Jamaican landscape. "Large scale use of ganjah in Jamaica... dated from the importation of indentured Indians..."(Campbell 110). Dreadlocked mystics, often ascetic, known as sadhus, have smoked cannabis in India for centuries.[18]
According to many Rastas, the illegality of cannabis in many nations is evidence that persecution of Rastafari is a reality. They are not surprised that it is illegal, seeing it as a powerful substance that opens people's minds to the truth — something the Babylon system, they reason, clearly does not want.[19] They contrast it to alcohol and other drugs, which they feel destroy the mind.[20]
They hold that the smoking of cannabis enjoys Biblical sanction, and is an aid to meditation and religious observance. Among Biblical verses Rastas quote as justifying the use of cannabis:
Genesis 1:11 "And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so."
Genesis 1:29 "And God said, Behold, I have given you every herb-bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat."
Genesis 3:18 "... thou shalt eat the herb of the field."
Psalms 104:14 "He causeth the grass to grow for the cattle, and herb for the service of man."
Proverbs 15:17 "Better is a dinner of herbs where love is, than a stalled ox and hatred therewith."[21]
Revelation 22:2 " the river of life proceeded to flow from the throne of God, and on either side of the bank there was the tree of life, and the leaf from that tree is for the healing of the nations"
According to some Rastafari[22] and other scholars, the etymology of the word "cannabis" and similar terms in all the languages of the Near East may be traced to the Hebrew "qaneh bosm" קנה-בשם, which is one of the herbs God commanded Moses to include in his preparation of sacred anointing perfume in Exodus 30:23; the Hebrew term also appears in Isaiah 43:24; Jeremiah 6:20; Ezekiel 27:19; and Song of Songs 4:14. Deuterocanonical and canonical references to the patriarchs Adam, Noah, Abraham and Moses "burning incense before the Lord" are also applied, and many Rastas today refer to cannabis by the term "ishence" — a slightly changed form of the English word "incense". It is also said that cannabis was the first plant to grow on King Solomon's grave.
In 1998, then-Attorney General of the United States Janet Reno, gave a legal opinion that Rastafari do not have the religious right to smoke ganjah in violation of the United States' drug laws. The position is the same in the United Kingdom, where, in the Court of Appeal case of R. v. Taylor [2002] 1 Cr. App. R. 37, it was held that the UK's prohibition on cannabis use did not contravene the right to freedom of religion conferred under the Convention for the Protection of Human Rights and Fundamental Freedoms.
On January 2, 1991, at an international airport in his homeland of Guam, Ras Iyah Ben Makahna (Benny Guerrero) was arrested for possession and importation of marijuana and seeds. He was charged with importation of a controlled substance. The case was heard by the US 9th Circuit Court November 2001, and in May 2002 the court had decided that the practice of Rastafari sanctions the smoking of marijuana, but nowhere does the religion sanction the importation of marijuana. Guerrero's lawyer Graham Boyd pointed out the court's ruling was "equivalent to saying wine is a necessary sacrament for some Christians but you have to grow your own grapes."[23]
In July 2008, however, the Italian Supreme Court ruled that Rastafari may be allowed to possess greater amounts of cannabis legally, owing to its use by them as a sacrament.[24][25]
17.^ Rastafari and Other African-Caribbean Worldviews by Barry Chevannes, p. 35, 85; Edmonds, p. 52
18.^ Arrow of the Blue-Skinned God: Retracing the Ramayana Through India, Jonah Blank, p. 89.
19.^ Edmonds, p. 61
20.^ Chanting Down Babylon, p. 354.
21.^ "Proverbs 15:17 Better a meal of vegetables where there is love than a fattened calf with hatred". Bible.cc. http://bible.cc/proverbs/15-17.htm. Retrieved 2010-02-01.
22.^ Marijuana and the Bible, published by the Ethiopian Zion Coptic Church
23.^ See: Case No. 00-71247 United States Court of Appeals, Ninth Circuit www.ca9.uscourts.gov/coa/newopinions.nsf/55215A562F6A670188256BC7005C6CC5/$file/0071247.pdf?openelement
24.^ "Rasta pot smokers win legal leeway in Italy". Reuters. 2008-07-10. http://www.reuters.com/article/worldNews/idUSL1041616220080710. Retrieved 2010-02-01.
25.^ AOL News - Rasta smoker wins appeal of marijuana conviction[dead link]
ACCORDING TO WIKIPEDIA**
Some Rastafari choose to classify their movement as Ethiopian Orthodox Christianity, Protestant Christianity, or Judaism. Of those, the ties to the Ethiopian Church are the most widespread, although this is controversial to many Ethiopian clergy. Rastafari typically hold that standard translations of the Bible incorporate changes, or were edited for the benefit of the power structure.
[edit] Ganja
CannabisSee also: Spiritual use of cannabis
For Rastas, smoking cannabis, usually known as "herb", "weed", "sinsemilla" (Spanish for "without seeds") or "ganja" (from the Sanskrit word, "Ganjika", used in ancient India), is a spiritual act, often accompanied by Bible study; they consider it a sacrament that cleans the body and mind, heals the soul, exalts the consciousness, facilitates peacefulness, brings pleasure, and brings them closer to Jah. They often burn the herb when in need of insight from Jah. The burning of the herb is often said to be essential "for it will sting in the hearts of those that promote and perform evil and wrongs." By the 8th century, cannabis had been introduced by Arab traders to Central and Southern Africa, where it is known as "dagga"[15] and many Rastas say it is a part of their African culture that they are reclaiming.[16] It is sometimes also referred to as "the healing of the nation", a phraseology adapted from Revelation 22:2.[17]
The migration of many thousands of Hindus from India to the Caribbean in the 20th century may have brought this culture to Jamaica. Many academics point to Indo-Caribbean origins for the ganjah sacrament resulting from the importation of Indian migrant workers in a post-abolition Jamaican landscape. "Large scale use of ganjah in Jamaica... dated from the importation of indentured Indians..."(Campbell 110). Dreadlocked mystics, often ascetic, known as sadhus, have smoked cannabis in India for centuries.[18]
According to many Rastas, the illegality of cannabis in many nations is evidence that persecution of Rastafari is a reality. They are not surprised that it is illegal, seeing it as a powerful substance that opens people's minds to the truth — something the Babylon system, they reason, clearly does not want.[19] They contrast it to alcohol and other drugs, which they feel destroy the mind.[20]
They hold that the smoking of cannabis enjoys Biblical sanction, and is an aid to meditation and religious observance. Among Biblical verses Rastas quote as justifying the use of cannabis:
Genesis 1:11 "And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so."
Genesis 1:29 "And God said, Behold, I have given you every herb-bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat."
Genesis 3:18 "... thou shalt eat the herb of the field."
Psalms 104:14 "He causeth the grass to grow for the cattle, and herb for the service of man."
Proverbs 15:17 "Better is a dinner of herbs where love is, than a stalled ox and hatred therewith."[21]
Revelation 22:2 " the river of life proceeded to flow from the throne of God, and on either side of the bank there was the tree of life, and the leaf from that tree is for the healing of the nations"
According to some Rastafari[22] and other scholars, the etymology of the word "cannabis" and similar terms in all the languages of the Near East may be traced to the Hebrew "qaneh bosm" קנה-בשם, which is one of the herbs God commanded Moses to include in his preparation of sacred anointing perfume in Exodus 30:23; the Hebrew term also appears in Isaiah 43:24; Jeremiah 6:20; Ezekiel 27:19; and Song of Songs 4:14. Deuterocanonical and canonical references to the patriarchs Adam, Noah, Abraham and Moses "burning incense before the Lord" are also applied, and many Rastas today refer to cannabis by the term "ishence" — a slightly changed form of the English word "incense". It is also said that cannabis was the first plant to grow on King Solomon's grave.
In 1998, then-Attorney General of the United States Janet Reno, gave a legal opinion that Rastafari do not have the religious right to smoke ganjah in violation of the United States' drug laws. The position is the same in the United Kingdom, where, in the Court of Appeal case of R. v. Taylor [2002] 1 Cr. App. R. 37, it was held that the UK's prohibition on cannabis use did not contravene the right to freedom of religion conferred under the Convention for the Protection of Human Rights and Fundamental Freedoms.
On January 2, 1991, at an international airport in his homeland of Guam, Ras Iyah Ben Makahna (Benny Guerrero) was arrested for possession and importation of marijuana and seeds. He was charged with importation of a controlled substance. The case was heard by the US 9th Circuit Court November 2001, and in May 2002 the court had decided that the practice of Rastafari sanctions the smoking of marijuana, but nowhere does the religion sanction the importation of marijuana. Guerrero's lawyer Graham Boyd pointed out the court's ruling was "equivalent to saying wine is a necessary sacrament for some Christians but you have to grow your own grapes."[23]
In July 2008, however, the Italian Supreme Court ruled that Rastafari may be allowed to possess greater amounts of cannabis legally, owing to its use by them as a sacrament.[24][25]
17.^ Rastafari and Other African-Caribbean Worldviews by Barry Chevannes, p. 35, 85; Edmonds, p. 52
18.^ Arrow of the Blue-Skinned God: Retracing the Ramayana Through India, Jonah Blank, p. 89.
19.^ Edmonds, p. 61
20.^ Chanting Down Babylon, p. 354.
21.^ "Proverbs 15:17 Better a meal of vegetables where there is love than a fattened calf with hatred". Bible.cc. http://bible.cc/proverbs/15-17.htm. Retrieved 2010-02-01.
22.^ Marijuana and the Bible, published by the Ethiopian Zion Coptic Church
23.^ See: Case No. 00-71247 United States Court of Appeals, Ninth Circuit www.ca9.uscourts.gov/coa/newopinions.nsf/55215A562F6A670188256BC7005C6CC5/$file/0071247.pdf?openelement
24.^ "Rasta pot smokers win legal leeway in Italy". Reuters. 2008-07-10. http://www.reuters.com/article/worldNews/idUSL1041616220080710. Retrieved 2010-02-01.
25.^ AOL News - Rasta smoker wins appeal of marijuana conviction[dead link]
ACCORDING TO WIKIPEDIA**
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