Islam and the Race Question Paul Hardy, M.A. (Oxon.) Ph.D (University of Chicago)

The racialized discourse prevalent in our own era has over the centuries proven alien to the societies which developed under the inspiration of Islam. Even more alien to those societies has been the tendency found in the West to articulate personal identity almost entirely in racial terms. For in racialized nations like the United States, Europe, South Africa or the Caribbean, appearance or physical attributes, such as hair, skin and bone structure, have been more consequential, more starkly invested with social signficance, than anything else such as family, wealth culture education or personal achievement.

            It goes without saying that this investing of bodily marks with so high a degree of significance is sociogenic in origin and not phylogenic. To think otherwise would be to place racism beyond the possibility of eradication. It is a historical accident, not a necessity  of nature, that produces racist perceptions, actions and discourse. Some historians say that the concept of race did not enter European consciousness until the fifteen century. But certainly, by the midpoint of the nineteenth century Benjamin Disraeli could declare that “all is race.” That is, the basic human condition—and thus economic, political, scientific and cultural positions—are taken to be determined by race. So by the twentieth century, Cromer and Balfour, the most highly-esteemed of British colonial administrators, took it as a matter of course that Europeans and the English in particular, were the master race. All others were “subject races.”

            The contrast with societies that grew up under the influence of Islam is considerable. Although Islamic so­ci­ety was multi-racial from the beginning, in none of the regions where the religion became dominant did the concept of race enter Muslim consciousness. In fact, Arabic had no word at this time which would correspond to the semantic range covered by the English word “race.” The word that is sometimes translated as “race” in versions of Classical Arabic texts is “jins” or “genus.” “Jins” is a classificatory term taken over from Aristotelian science and is used regularly in Islamic law, for example, to define the value of commodities. For example, the eleventh-century Transoxianian jurist Abu Bakr as-Sarakhsi, who writes:

The free and the slave are of one genus. As far as his origin is concerned, the human being is free. Slavery intervenes as an accident . . . So slavery does not bring about a change in genus. (Kitab al-Mabsut (Beirut: 1398/1978) XII, 83-84.)

In the fifteenth century, as racist ideology emerged in the West, the Muslim Ottoman empire was also coming on the scene. “Racism”, however, could not have formed part of its legitimating apparatus. It formed no part of the Ottoman Muslim legacy.

Of course, social differentiation did and does exist amongst Muslim peoples. This cannot be denied. In the tribal society in which Islam was born there existed differences in social status between the various tribes. Moreover, the societies of the Roman, Persian and Indian worlds where Islam planted its roots were highly articulated in terms of occupational differentiation. But while we find instances of discriminatory exclusion founded on a people’s social standing, this did not take on a predominantly racial character.

http://www.masud.co.uk/ISLAM/misc/race.htm

The Importance and Methodology of Tarbiyah
(Education & Upbringing)

by Shaikh Ahmed Aways

Tarbiyah in Islam is very important, for indeed all of the Deen is based upon tarbiyah (i.e. the education and upbringing of the people). This starts first of all with the education and training of our own selves, then of our families, and then of the community at large. But this tarbiyah is most important with respect to our children, so that they are brought up upon the correct path of Islam. Because of this, many of the scholars take care in discussing this aspect of tarbiyah more so than the others.

After the benefit of al-Islam and our very creation, from the best of benefits is that of having children. We see their benefits both in this world and after we have passed to the next. As for the benefits in this world - when a person becomes old and unable to earn a livelihood, all of his friends and companions leave him alone and it is his children who look after and care for him, bearing his problems and burdens. As for after his death, then a person benefits from his children as the Prophet said: "When the son of Adam passes away, all of his deeds are stopped except for three. Some kind of charity that is continuous, or knowledge which the people are benefiting from, or a righteous child who is praying for him."

Also from the benefits of having children is that if they were to pass away whilst still children, they will intercede for their parents. This is authentically reported from the Prophet , who said: "There is no Muslim individual, male or female, who has three of his children pass away whilst they are young and he is patient with that, except that they will come and intercede for him on the Day of Judgment." So 'Umar asked, 'What about two [children]?' Upon this the Prophet said, "It is the same for two [children]." (Al-Bazzaar, al-Haakim. Sh. al-Albaanee mentions it in his book, Kitaabul-Janaa-iz)

As for the person who has one child who passes away and he is patient with this, seeking his reward from Allah , then he shall also find a great reward with Him. As in a hadeeth wherein it is reported that the Prophet used to sit down in his sitting place and his companions would sit in front of him to seek benefit and learn from him. From amongst them was a man who had a small boy; he used to come to the Prophet from behind his back by way of respect, then he used to sit in front of him and sit his son in front of the Prophet . The Prophet asked, "Do you love this child of yours?" The man replied, "Yes, and may Allah cause you to love him also." Then it happened that this child passed away, and the man was so sad that he used to refrain from coming to sit with the Prophet . So the Prophet asked his companions about this man saying, "Why is it that he no longer comes to my sitting place?" And this was from the Sunnah of the Prophet , that if he had people who would come to him and then stop coming, he would ask about their condition and their affairs. 

So the companions told him that the man's son had passed away and that he was sad because of that. So the Prophet went to meet this man and asked him, "What has happened to your son?" And the man told him that he had passed away. So the Prophet said, "Do you wish that your son could be here with you spending time with you, or do you prefer that your son would reach Paradise before you, waiting at the Doors of Paradise to open them for you?" So the man said, "O Messenger of Allah. I wish that my son would go forth before me and precede me to Paradise." So the Prophet said to him, "Verily, this is for you." So upon this, one of the companions said, "O Messenger of Allah, may I be sacrificed for your sake! Is this (reward) only for this man or is it for all of the people?" He said, "No, this reward is for all of the people (i.e. those who lose a child and are patient with their loss)." (Al-Haakim. Adh-Dhahabee declared it Saheeh as did Sh. Al-Albaanee)

Also from the benefits of having children is that if one has daughters and is patient with them, bringing them up correctly, then for him is a great reward from Allah. Our mother Aa'ishah said, "A woman with two daughters and who was very poor came to my door requesting charity. All I had was three dates, so I gave them to this woman and her two daughters. The woman gave a date to each of her daughters and kept the third date for herself. But when the two daughters had finished their dates, they both looked up to their mother wanting the date which she had. So she felt mercy for her two daughters and split the date into two halves, she gave a half to each of her daughters and then she went away. When the Prophet came back I informed him about what had happened. He said, 'Anyone who has daughters and is good in bringing them up, then they will be as a barrier between him and the Hell-Fire'." (Bukhari & Muslim)

It is obligatory for the parents to take care of their children as the responsibility for them is upon their shoulders. As the Prophet said, "All of you are shepherds and will are responsible for his flock." Unfortunately, many of the people look down upon this affair of bringing up the children correctly and consider it as a small matter and unimportant, instead busying themselves which affairs such as politics and those things which it may be beyond their ability to reach. They look to those things which are seen as more important and so look down upon the affair of raising their children correctly. In this, they are mistaken, as whoever the Imam or the leader of the believers may be, even if he was the most righteous of all righteous people and the most just of all rulers, if a person does not take care of their own affairs then no-one else is going to come into their house and look after their children for them. 

And if this Imam was the worst of all the people, yet a person was to take care of their own family as is his responsibility, then how is his harm and his condition going to affect that person? Allah says,

"Verily! Allah will not change the good condition of a people as long as they do not change their state of goodness themselves." [Qur'an Ra'd 13:11]

So it is upon us to change our own condition and the condition of our own families, and then to look to the condition of our communities and the community of the Muslims at large. For if we were to neglect this responsibility then we would never achieve the correct tarbiyah - training, upbringing and education - of our societies.

Indeed the Book of Allah (Qur'an) and the Sunnah of the Prophet encourage us to bring up our children correctly; ordering us with righteousness and good conduct ourselves as well as ordering us to prevent our families from falling into that which would result in their own destruction. 

As Allah says,

"O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones." [Qur'an Tahrim 66:6]

And He says,

"And enjoin Prayer on your family, and be patient in offering them (i.e. the Prayers)." [Qur'an Ta-Ha 20:132]

The Prophet said, "Order your children with Salah when they are seven years old, and beat them upon it (i.e. force them to do so by hitting them) when they are ten years old, and (also) separate them in their sleeping place." So by the preceding Ayat and hadeeth, Allah and the Prophet teach the believers about the importance of Salah and worship, and also in the hadeeth the Prophet is teaching his Ummah about how to live this life free from all types of doubts and misconceptions, by avoiding those places and situations where such doubts and misconceptions may arise. So the order is that one should raise one's children upon the most blessed and praiseworthy of characteristics.

So what follows are some practical steps in bringing up the family correctly.

Seeking Righteous Children

When an individual wants to get married, they should have the intention to have - and ask Allah to give them - righteous children. They should be patient upon this and seek their children with the correct intention i.e. to increase the number of the Prophet's Ummah, and seek Allah's reward in this life and the Hereafter by way of his children. As the Prophet said, "Marry those women who are loving and fertile, for verily I want to be amongst those (Prophets) who have the most followers on the Day of Judgement." So when a person gets married he should seek children with the intention to have many children which will go towards making up the Ummah of the Prophet and that these children may become righteous slaves of Allah so that he may benefit from them in this world and the Hereafter. This is because the intention has a special and important place with regard to the outcome, as the Prophet said, "Verily, every action is by its intention." So if one has the correct intention at the beginning of the action, then he has its correct fruits at the end.

Setting A Good Example

The parent should be a good and the best example for their children. They should hasten to do all good and, likewise, hasten to leave all evil. This is because children follow the example of their parents as they love them and respect and admire them. So the parents are the greatest of all examples for their children. Therefore, whatever the parents are upon, the children follow them. It is not possible, however one may try, to hide one's evil characteristics from their children. A person may go into his home, closing the door behind them, but it is the children who know the reality of their affairs. They know how their character truly is, what they watch and what they see, and they know their situation perfectly. So we should try and be good examples to our children; having the best characteristics, being good towards the people, and remaining upright in our Deen.

Placing Importance Upon The Deen

The parent should make the most important affair in his life and that of his child the Religion. They should raise their child to know that the most important aspect of his life is that he be upright in his Deen, correcting it and clinging to it firmly. Allah said,

"And this (submission to Allah, Islam) was enjoined by Ibrahem upon his sons and by Ya'qoob (as), (saying), 'O my sons! Allah has chosen for you the (true) Religion, then die not except in the Faith of Islam." [Qur'an Baqarah 2:132]

And He says,

"And he made it (i.e. Laa ilaha illAllah - none has the right to be worshipped but Allah Alone) a Word lasting among his offspring (True Monotheism), that they may turn back (i.e. repent to Allah or receive admonition)." [Qur'an Zukhruf 43:28]

So this should be our greatest concern with regard to our children, that we make clear to them the importance of their Religion and their being upright. We should not be concerned with their Dunya i.e. that they bring home food or drink or wealth, rather we should be most concerned with their remaining upright Muslims. After this, the believer should make du'a to Allah and supplicate to Him that He guide his children and make them upright, for indeed there is no power nor strength except in Allah. No one has the ability to guide his children himself, or to keep them upon the straight path, rather this is in the Hands of Allah. So one should make du'a to Allah as His prophets did before. Allah says that the believers say,

"Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon (i.e. pious and righteous persons who fear Allah much [abstain from all kinds of sins and evil deeds which He has forbidden] and love Allah much [perform all kinds of good deeds which He has ordained])." [Qur'an Furqan 25:74]

And also Prophet Ibrahem (as) mentioned in a long du'a,

"O my Lord! Make me one who offers prayers perfectly, and (also) from my offspring, our Lord! And accept my invocation." [Qur'an Ibrahim 14:40]

So we should follow this example of the prophets in making du'a to Allah and taking the necessary steps in educating and bringing up our children upon this Deen, and asking Allah to keep them upright in their Religion. The Ayah which was previously mentioned is general for all of the believers. That is, that when one reaches the age of 40 he should make du'a for his parents and that Allah should keep him upon the Guidance, and he also makes du'a that Allah keeps his children upright and correct their affairs.

Showing Love & Kindness Towards One's Children

The parent should control his affair with love, kindness and softness, and should not always use harshness and beating to bring up his children. Rather, he should make his way to be primarily a loving and concerned way. However, if the situation requires that he should also use harshness and hardness and even hitting his children, then he should do so as and when the situation requires it, but he should not make this his way i.e. that he is always hard and harsh towards his children. We should not be like those people who are always hard upon their children as this may lead them towards further corruption and going astray. Neither should we be like many of the Europeans are i.e. that they leave their children without any discipline so that they follow whatever way they like and do whatever they like. Rather we should take the middle course (balanced), sometimes using harshness and sometimes softness, according to the situation. We should always try to exercise balance in raising our children, balancing their affairs correctly and making the uppermost characteristic that of kindness, softness and mercy.

Teaching Good Character

The parent should raise his children upon good character from a young age. He should teach them the Qur'an, the Seerah of the Prophet and that of the Companions also (ra). One should not leave his children to continue making mistakes saying that he will correct them when they get older, because indeed it becomes increasingly more difficult to correct a person when he has grown up upon incorrect actions and bad characteristics. 

As a poet said, "Whoever grows up upon something, he grows old upon that same thing." So we should teach our children from a young age the correct Aqeedah and belief, for example that Allah is above His Throne, and we should teach them love for the Prophet and his Companions (ra). We should also teach them aspects of good character, like being courageous, kind, generous and modest etc. Then if one of our children makes a mistake, we should point out this mistake to them and explain that the action is wrong, not leaving them and saying 'they are just children' or that we will tell them when they grow older. This is because of the saying, "Whoever grows up upon something, he grows old upon that that same thing." And from the guidance of the Prophet is that he used to train and bring up the children from a young age upon good manners and character. As can be seen in the hadeeth of Hasan , in which he narrates how he once took a date from the dates of Sadaqa, and the Prophet shouted at him and told him to take the date out of his mouth. The Prophet explained to him that the dates were for Sadaqa, and that Sadaqa was not allowed for the Prophet or his family. 

So the Prophet did not leave Hasan alone, rather he reprimanded him for what he did and explained to him the correct way, using intelligence and Hikmah. Likewise in the hadith of the son of Umm Salamah, who narrated that he used to stay in the house of the Prophet , and that he used to eat in an incorrect way i.e. from everywhere in the plate. So the Prophet said to him, "O boy! Mention Allah's Name i.e. say 'Bismillah', eat with your right hand and eat that which is in front of you. So this Sahabah went on to narrate that he continued to practise this etiquette of eating until that day (i.e. until he had become older). This shows that the Prophet would correct the children by pointing out their mistakes, and also he did so in such a way that they would continue upon the correct way which he had taught them until they became older.

Exercising Justice With Regard To One's Children

The parent should not oppress or wrong any of his children. He should not show one of his children due favour more so than the other, by giving him more than his other children or praising him more than any of the others. Indeed this type of oppression and favouritism can be a reason for the children swaying from the correct path and developing personal problems later on in life. The Prophet said, "Fear Allah and be just with regard to your children." Indeed, being just can positively affect the children's tarbiyah, just as being unjust can have negative affects upon their tarbiyah. Of these negative effects is that the child may feel that if he cannot find justice with his own parents, then who can he find justice with? And he may carry this problem and this feeling in his heart all of his life.

Spending Upon One's Children

The parents, both the mother and the father, should spend upon their children. They should take the necessary steps to earn money and spend upon their children correctly. Indeed, anything, which one spends upon his family with the correct intention, will have a reward for it. As in the hadeeth of Sa'd ibn Ma'aadh , who narrated that the Prophet said, "There is nothing that you spend upon your families, even the food that you put into the mouth of your wife, except that you will get a reward for it." Also there is a hadeeth which is collected by Muslim, which states the importance of spending upon the family and that it is the best of all actions with which one draws nearer to Allah . In this hadeeth the Prophet said, "Two dinaars which you spend in the way of Allah, or two dinaars which you spend by way of sadaqah (charity), or two dinaars which you give to the miskeen (poor), or the two dinaars which you give to your family - with which of these is the greatest reward? Indeed the greatest of these as regards reward is that dinaar which you spend upon your family."

So, in conclusion, everyone should take care of his family, for if it were the case that everyone in society were to take care of the upbringing of their families and their financial needs, then this would be good for the society as a whole. And if everyone were to leave the affairs of their families and their children, then this would lead to the corruption of the society and poverty would be widespread. By spending upon our families and taking care of their tarbiyah, this is how we train them and help them to remain upright upon this Deen of Al-Islam.

ANGER

INTRODUCTION.
WHAT IS ANGER.
ANGER AND WRATH.
IS ANGER LAWFUL OR NOT.
AT THE TIME OF ANGER.
SAYING OF PROPHET MUHAMMAD () ABOUT ANGER.
THE VIRTUES OF CONTROLLING ONES ANGER.
THE REMEDY FOR ANGER SHOWN BY OUR PROPHET MUHAMMAD ()
CONCLUSION.

INTRODUCTION

The aim and objective to read this essay is to practice what you learn and follow the way shown by our beloved Prophet Muhammad ( ) and not to become angry.

It is really common that a comment or criticism or someone behaving badly makes someone angry. Becoming angry immediately is natural but becoming angry is such a way that it goes beyond its limits is certainly blameworthy. This includes doing all the things that anger demands a person to do.

Each and everyone of us should know from which spiritual malady we suffer from and try our utmost best to get rid of our spiritual maladies.

From these spiritual maladies, there is one malady which is anger. This is when a person goes beyond their limits, and it is this very anger that causes great harm to a person in the World and surely in the Hereafter.

There are many people that suffer great hardships and sorrow throughout their lives because they carried out all the things that their anger demanded them to do. A common example is when the husband divorces his wife in the state of anger without even thinking what he is doing and in the end the consequence and result is only regret and hardships in this world and in the hereafter.

WHAT IS ANGER?
Anger is a secret weapon of man towards of evils but sometimes its result’s in the destruction of many noble qualities. It snatches away the wisdom of man and thus he becomes a brute beast devoid of  any sense.
Anger is a temptation of shaytaan and deception of shaytaan
Anger is the root of all evils.
Anger is a spark of fire that are always bursting.
Anger is a very bad condition that weakens the person Iman (FAITH)
The meaning of anger is a rage fierce, displeasure, passion excited by a sense of wrong , physical pain, inflammation, mad, hot tempered, choleric, inflamed, A violent passion excited by real or supposed injury.
Anger is the strong feeling caused by extreme displeasure.
Anger is a strong feeling of annoyance, displeasure and hostility.
                                                                                                                                                                 
ANGER AND WRATH.

When someone is angry, mad, and reaches a state of having wrath against any person, he should make a special Du'a. In doing so he will cool down . It is reported that the Messenger of Allah    said ( narrated by Sulaiman Ibn Sard and reported by Bukhari and Muslim ) that while Sulaiman was  with the Prophet ( ), two persons were blaming each other. The face of one became red and his jugular veins swelled. the Prophet ( ) said. I know a statement if he or she say's it then the person with anger will cool down.
The person with anger  should say :  "I  SEEK REFUGE IN ALLAH FROM SATAN THE OUTCAST."

IS ANGER LAWFUL OR NOT ?

Anger is lawful in cases of religious affair's when its honours are at stake. It is an effective preventive measure to safeguard the dignity of man.  A person who has no anger is called a coward because he has got no true faith in Allah.  The person fears the creation and not the creator. This doesn't give the right for youngsters to become angry with parents when they don't get what they want.
If a person doesn't practice Islam, a person disobeys the command of Allah or a person doesn't listen to his parents then to become angry with such a person can be lawful.   But the person shouldn't become too angry because in Islam extreme anger is unlawful because it creates opposition and bitterness.
It is undesirable for a pious man to lose his temper, due to jokes, frivolous talks, quarrels, criticism and greed for wealth.
The real strength of a man lies in controlling his wrath. i.e. Anger.
It is reported in a Hadith on the authority of Abu Huraira (Allah be pleased with him) that the messenger of Allah (Mohammed ( ) Peace and blessing of Allah be upon him said :

 "The man is not a good wrestler; the strong man is in fact the person who controls himself at the time of anger." the above Hadith is stated in Bukhari. 
Anger is unlawful because it destroys the faith of a man. Bah bin hakim (Allah be please with him) Reported that the messenger of Allah  (peace and blessing of Allah be upon him) . Said: Verily anger spoil's faith just as aloes spoils honey . 
It is stated in Bukhari.: " A person should be cautious from being angry."

It has been narrated by Abu Huraira (May Allah be pleased with him) That Allah's  Messenger Muhammad ( ) Said:

 “ The strong is not the one who over comes the people by his strength”
"But the strong is the one who controls him while in anger."

In another narration by Abu Huraira (May Allah be pleased with him man said to the Prophet Muhammad ( ) Advise me.
The Prophet Muhammad (). Said :

" Do not become angry  “

The man asked the same question again and again and the Prophet Muhammad () Replied by in case by saying:

 “ Do not become angry and furious”

By looking from the advise given by our beloved Prophet Muhammad () we shouldn't become anger and furious. If we remember the advise and saying of our beloved Prophet Muhammad (  )then the person becoming angry will control his anger.
But the youngsters of today have forgotten the teaching of our Prophet Muhammad  () there  become angry  and furious for small reason like if their parent tell them to do something which their donut like there say to the parent in anger that I donut what to do it like cleaning  the house or the toilet. So the best person is one who controls him self in anger.

Hadrat Anas: (Allah be pleased with him) reported that the messenger of Allah ( Muhammad( )  said:
 Who so takes up his tongue as treasure Allah will keep his secrets concealed  and who so restrains his anger Allah will with hold his punishment on the resurrection day and who so ascribes excuse to Allah will accept his excuse.
So by reading this we should refrain from becoming  anger. Because anger destroys one faith. The person in anger forgets where he is and says anything which he regrets after.

 Today people are becoming angry because of the lifestyle and the society we live in. When a person is under stress he or she tends to become angry because the jobs not done or their  children donut listen  to them. There become angry  and the  anger is taken out on the child.
When a person becomes angry to their parent then that mean he's angry  with Allah Paradise lies between your parent . If you treat them and help them then Allah will reward you in this world and the hereafter. But if you displeased your parent
this  means you are displeasing Allah then the person will be deprived from Allah's mercy. and the person will get punish in the hereafter.
The aim and objective of reading this is to practice what has been written and refine from becoming angry. To become angry for Islamic reason is permissible but it shouldn't cause anyone harm.
Women should control their anger. because anger effects everyone. So anger is lawful for islamic reason and if ones hourner is at risk's.Other then this Anger is not permissible.

AT THE TIME OF ANGER
As humans beings, we have our our emotions. We react in either positive or negative emotions. Sometimes we may lose our logic and we cannot control our emotions. Hence, we behave in a strange way.
For those who lose control of their emotions and react negatively they have to be advised in advance what to do in such  a situation. Our beloved Prophet () gave us a prescription that makes us control our negative behavior. By using it, we will not show our anger and madness . Our blood pressure will stay normal. All what it takes is that a person has to read the following statement at the time of anger and wrath.:
                         " I  SEEK REFUGE IN ALLAH FROM THE OUTCAST SHAITAN "
 ( THE WORD YOU HAVE TO READ IS IN ARABIC AND IT IS TAW'WAZ.)

From a personal experience, dealing with children fighting one another and with family counselling, this prescription has worked beautifully. I enencourage that we recite it loudly for at least three times at the time of anger . Allah will send special angels to protect us from the mischievous Shaitan. Remember what Allah said in Surah Fussilat
              ( This surah is in the 24th parah Ayat 36 in the holy Qur'ran ) the meaning is  below ( Ayah 36):
         " AND IF AN EVIL WHISPER FROM SHAITAN ( SATAN) TRIES TO TURN YOU AWAY ( OH MUHAMMAD() ( FROM DOING GOOD ), THEN SEEK REFUGE IN ALLAH. VERILY, HE IS THE        ALL-HEARER, THE ALL- KNOWER "
So the best person is one who controls himself in anger.
When a person is angry he should make wudu (Ablution ) ) and then he should recite the verses from the Holy Qur'ran  the anger should have gone away. The person should prey Taw'waz (aeo zo billahi mnashayta nirazam) and then prey ( Ayatul kursi) which is in the Holy Qur'ran . ( 3rd para 2nd ruku  )
Every person male or female should try to recite the Holy Qur'ran everyday because by reciting the Holy Qur'ran it takes away the anger and the heart will become clean.
Anger effects everyone it doesn't matter if the person is young, old, male, and female. So one should try to control one’s anger. There is a great reward given to the person who controls his anger.
May Allah give eveyone  the abilty to practices upon the Qur'ran and the way shown by our Prophet Muhammad ().
                                                                                                                                                                 
SAYING OF PROPHET MUHAMMAD ( ) ABOUT ANGER.
Allah's Messenger ( )Said  a Muslim is never allowed to stay angry with his Muslim brother over three day's , because he who does that, then dies will go to hell ( FIRE ) . ( This is reported by Abu Dawood )  (Sahih Al - Jami ) ( page 7609).
The messenger of Allah (Prophet Muhammad ( says about anger:
“ Anger is the effect of shaytaan and shaytaan was created from fire. And water extinguishes fire."
It is narrated in Bukhari that two people were arguing in the presence of Rasulullah ( ) One of the two became so angry that his face went red and his veins swelled.  Rasulullah ()  Lifted his face towards that person and said to him that I know a sentence if you were to say it your anger will go away. The sentence is ( taw’wz ). The translation is as follows:
                       “ I SEEK ALLAH'S PROTECTION FROM THE CURSED DEVIL"


THE VIRTUES OF CONTROLLING ONES ANGER.
There are many virtues in Ahadeeth recarding a person who controls his anger. In Tabraani . ( A book of Hadeeth ). It is narrated that Rasulullah ( ) Said : Who ever controls there temper Allah will take away punishment from him and who so ever safe guard's his tongue Allah will conceal his sins.
In another Hadeeth which is narrated in  (Tirmizi and Abu Dawood): Rasulullah() Who ever controls their temper in a state that if he wanted he could have took revenge. Then On the day of judgement Allah will call him in front of everyone and will give him the choice of picking the Hoor of his choice.  So by controlling your anger Allah will give the choice of picking any Hoor from  Paradise (Jannat). But today youngsters have forgotten the world hear after and there are to indulge in this world that we have forgotten the command of Allah and the way shown by our beloved Prophet Muhammad () so from now on we should change our lifestyle. And we should live our life according to the way shown by our beloved Prophet
Muhammad (). because success in this world and the hereafter lies in the command of Allah and the way shown by our beloved Prophet Muhammad.(). May Allah gives us the ability to practice upon this ( Aamin ).
                                                                                                                                                                           
THE REMEDY FOR ANGER SHOWN BY OUR PROPHET MUHAMMAD ()
.
The remedy for anger is that when a person who is angry should control his anger . In the Ahadith there are three way's shown to control ones Anger. 1). is to say Ta'awwuz
                                   2). is to doWudu (Abulution ) or drink water.
                                   3). is to lie down on the floor
So when a person becomes angry he should perform ablution. Then the person should lie down because when a person is lying he becomes humble because this is the quality of the earth due to it being low and not bursting. This is the opposite to fire which is the origin of shaytaan which results to pride. When a person is lying down he is far from revenge and retaliation then a person who is sitting is further then the one who is standing.
In reality anger is a spark of fire and its flames are always bursting. The cure is that you extinguish                          

The fire with water so that the evilness doesn't spread. i.e. by water it means to make wudu(Ablution).
The person who is angry should make wudu.then the person should recite the verses from the Holy Qur'ran which is (AYAH KURSI ) which is in the (3rd para, 2nd ruku). by reciting the Holy Qur'ran the person with anger it will cool him down because Anger is from shaytaan.
The person who is angry should be left alone to cool down and the above remedy should be practiced .The anger should go away.
In the state of anger one should use the above mentioned remedy so that he doesn't regret later.


CONCLUSION
Today I have written about anger and if anger is permissible or not. Anger is only permissible for Islamic reason other then that anger is not permissible. Anger effects everyone weather Young old male or female.Our beloved Prophet Muhammad () has shown us a way to control ones anger so when someone is angry he should follow the three way's shown in the Hadith.
The three way's shown in the ahaadith  to control you temper and anger.is the following.:

NUMBER ONE : (1) To say ta'awuz.
NUMBER TWO : (2) To do wudu or drink water.
                                                   NUMBER THREE : (3) To lie down on the floor.                                                                                   

The above is the remedy for anger. Its like a person  is ill he takes medicine to get better . Like this when a person is angry he or she should take the medicine givin by our Prophet Muhammad ( ) . May Allah give every person the ability to practice's upon this . ( Aamin).
Whosoever adopts these three qualities in his life Allah will shower his mercy upon him .
1) Who thanks Allah for all his favour's.
2) When he has the strength to to forgive he forgives.
3) when he gets Angry he stay's quite and calms down.
So by looking at the Hadith's mention above we could see that the effect of being anger is a bad thing the person is deprived of many benefits in this world and the hear after
Just by controlling your anger Allah will give the person the pleasure of picking a hoor from Jannat. (Paradise)
Anger is a very bad condition it destroy the person Iman (FAITH)
Anger is a cause of temptation and deception of shaytaan so every person should not show
Anger to anyone. There's more harm in becoming angry and not controlling the anger.
A person control his anger Allah will give him a choice of any Hoor from Jannet (paradise).
This is the reward given by Allah to the person who control his anger so may Allah give everyone the ability to control our anger and save us from this satanic effects.
May Allah forgive our sin’s and give everyone the ability to practice Islam and the straight path. The path shown by our prophet Muhammad.() .

Diet In Islam

http://www.inter-islam.org/Lifestyle/diet.htm



Diet In Islam

The Greatest Gift - The Human Body
The Importance of Healthiness
Alcohol and Islam
A Balanced Diet - Prescribed in the Holy Qur’ân
Moderation - The Teachings of The Prophet Muhammad 
Conclusion - The Etiquette's of Eating and Drinking

see also: Amazing facts of the Human Body
Fasting

The Greatest Gift - The Human Body

Diet plays a very important role in the daily life of a believer. There are many verses in the Noble Qur’ân which draw man's attention towards his self and which invite him to carefully study his body and soul and the nature of their mutual relationship. By doing so, one will firstly find in it strong evidence of the existence of Allah and that Allah has not created mankind and all other beings of this world without any purpose as mentioned in the Noble Qur’ân:

“Our Lord! You have not created (all) this without purpose.”
(3:191)
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The Importance of Healthiness

It is therefore necessary to ensure that the physical body is kept healthy so that the soul and spirit may also remain healthy thus in turn aiding the believer in the service of both his spiritual and material attainment. Diet therefore, plays an important role for this purpose. For this reason Islam has prohibited certain foods due to their ill effects and permitted all other pure, good and clean food products. Allah Ta’ala says in the Noble Qur’ân:

“O’ Believers! Eat of the good and pure (lawful) that We have provided you with and be grateful to Allah, if you truly worship Him.”
(2:172)

Muslims in general are advised to eat good and pure things and not to indulge in impure, bad and harmful things thus following their open enemy Shaitaan:

“O People! Eat of what is lawful and good on the Earth and do not follow the footsteps of Shaitaan, for he is your open enemy.”
(2:168)

In the verses previously mentioned the general principle with regard to permissible foods has been stated. The Noble Qur’ân further goes on to specify the types of food prohibited in the following verse:

“He (Allah) has only forbidden you (from eating) dead animals, blood, the flesh of swine, and that (animal) over which the name of other than Allah has been invoked.”
(2:173, 16:115)

The four items that have been mentioned in the above verse are absolutely forbidden in Islam for reasons best known to Allah. However, through research, some of them such as carrion, blood and swine flesh have proved to be injurious to human health. Whilst swine flesh is harmful to moral health and food over which the name of any other than Allah has been invoked is harmful to spiritual health.
 

Other prohibited items have also been mentioned in different chapters of the Holy Qur’ân. In Surah al-Ma’idah the following have also been mentioned along with the four previously mentioned. There are those animals which have been killed by strangling, or a violent blow, a headlong fall, being gored to death and those which have been partially eaten by a wild animal and not slaughtered before death, also those which have been sacrificed on the name of idols. 

 

 
 

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Alcohol and Islam

Alcohol is also prohibited in Islam, as its harms have been proven greater than its benefit. This has also been stated by Allah in the Noble Qur’ân in Surah al-Baqarah. Other physical, moral, social and spiritual evils of intoxicants have been mentioned in many verses of the Holy Qur’ân and blessed traditions of the Holy Prophet . Many of these ill effects can also be easily noticed in our societies.

see also: Alcohol and Islam

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A Balanced Diet - Prescribed in the Qur’ân

The Qur’ân has not restricted itself in merely mentioning the permissible and impermissible foods but goes to the extent of giving useful tips regarding a balanced diet, a diet which contains most if not all the useful ingredients required for the growth, strengthening and repairing of the human body. These ingredients include animal protein, fat, calcium, iron, salts, etc. The most balanced diets consist of meat, fish, fresh milk, cheese and fruit. Both direct and indirect references have been made regarding the afore mentioned.

The reference regarding the importance of meat protein in the human diet is given in the following verse:

“And the cattle, He has created them for you, in them there is warmth (clothing) and numerous benefits, and of them you eat.”
(16:5)
In this verse special reference has been given to the importance of eating despite having said, “…numerous benefits…”. Reference regarding other types of meat has also been given such as the meat of fowls in the following verse:
“And the flesh of fowls that they desire.”
(56:21)

Fish has always been considered as a food of very high protein and is very important for human consumption. Allah says:

“And from them both (fresh and salt water) you eat fresh tender meat (fish).”
(35:12)

The usefulness of fresh milk is stressed in these words:

“And verily in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from between excretion and blood, pure milk, palatable to the drinkers.”
(16:66)

The benefits of fruits as good nourishment can be understood from this verse:

“And from the fruits of date palms and grapes, you desire strong drink and a goodly provision.”
(16:67)

Similarly there are verses which cover the whole range of fruits, salads, and vegetables which also play an important role in a nutritious, balanced diet:

“It is He who sends down rain from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth thick clustered grain. And out of the date palm and its spate come clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates each similar (in kind) yet different (in variety and taste). Look at their fruits when then begin to bear, and the ripeness thereof.”
(6:99)

Islam, being a complete religion, also teaches and advises the believer as to what the best method of eating is. The believers are advised to be moderate in every aspect of life. Direct reference has been made in the Noble Qur’ân regarding moderation in eating and drinking.

“And eat and drink, but waste not in extravagance, certainly He (Allah) likes not those who waste in extravagance.”
(7:31)

Moderation - The Teachings of the Prophet

The Best of Teachers and the Mercy of the Worlds  is reported to have clarified the meaning and limit of moderation in a tradition in which he is reported to have said that one’s worst weakness is one’s belly. If you must eat make sure you fill one third of your stomach with food, one third with water and leave one third for air i.e. leave it empty.

In another narration, the reason for moderation has been clearly stated. The Prophet  is reported to have said:

“The stomach is the tank of the body and the veins go down to it. When the stomach is healthy the veins come back in a healthy condition, but when it is in a bad condition, they return diseased.”

In short, believers are advised to always take care of their stomachs and refrain from foods and practices that might pollute the stomach with various diseases. In order to do so the Prophet  is reported to have advised believers to always stop eating before their stomachs are completely full i.e. stop eating when the urge to eat more is still present.

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Conclusion - The Etiquette's of Eating and Drinking

Islam teaches us many other etiquette's of eating and drinking. The Prophet  made a point of developing remarkably clean and healthy eating habits among his followers. He asked the companions to wash their hands before and after, to start eating with the praise of Allah, to eat using the right hand, not to eat until they really felt hungry, not to eat and drink excessively. Finally, by praising and thanking Allah for the food and drink, for making it easy to swallow and for producing an exit for it.

From all that has been mentioned, the importance of healthy eating, a balanced diet and hygiene can be understood in the light of the Qur’ân and Sunnah. Islam has stressed on the importance of these things right from the start unlike health authorities etc., which have just recently begun to stress its importance. This could be counted as just another gem that manifests the perfection of Islam.

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"And whatsoever you spend of anything (in Allah's Cause), He will replace it.'' (34:39)

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The Five Stations of the Heart

If we look at the way the five senses are assigned to the five spiritual stations of the Heart, we notice a clear movement: the senses describe 5 increasing levels of interaction between the spiritual student and the object of his desire, which is the Light of Prophet Muhammad {SAW}.

First Level: Hearing the Call to Islam and Believing in the Unseen
At the very first level (the first station called Qalb), the seeker does not know about the spiritual reality of the Light of Prophet {SAW}. In this state of ignorance, the only way the seeker can know about the existence of a Higher Reality is through listening to the call to Islam. Therefore, the notion of Sound plays a particular important role at the first stage of spiritual development. At that stage, the seeker does not see the Higher Reality that is calling him, but he hears about the beautiful description of this Higher Reality. This description of the Beautiful Names and Attributes of the Higher Reality brings faith to the seeker who starts believing in what he does not see yet. The first step in religion is indeed to acquire belief in the Unseen.
At this very first level, the seeker cannot see the Higher Reality because of the veil of his ego which stands between him and the Higher Reality. Therefore, his vision is obstructed by the wall of the bad characteristics of his ego.

Second Level: Seeing the Reality after having destroyed the Veil of the Ego After the seeker has heard about existence of the Higher Reality, he sets on a journey to eliminate the bad characteristics of the ego in order to lift the veil of the ego that stands between him and the Divine Reality. Through the spiritual training of his Shaykh, he is able to “kill” all his bad traits until the wall of his ego crumbles down. At that moment, the seeker can now see the Higher Reality he was believing in.
The seeker’s belief in the Message he was hearing (symbolically through the call to Islam and spiritually through the information his Shaykh sends him) made him reach the second level of the five stations of the Heart, where he is granted spiritual vision. At that stage, the seeker is now a step closer to the Higher Reality because he now has the ability to see and to hear. The next natural step for the seeker is to move closer to the Reality standing in front of him up to the level where he can touch the Reality.

Third Level: Touching the Reality
Through the spiritual power of his Shaykh, the seeker reaches the third level where he is brought close to the Higher Reality of Nur Muhammad {s}, up to the point where he is able to physically interact with the Reality. At that stage, the seeker is reborn as a new baby, free from the bad characteristics of the ego, and pure as a crystal. This purity is the condition to physically interact with the Prophetic Light {s} because this Light can only be touched by a clean and pure heart.

Fourth Level: Smelling the Perfume of the Divine Presence
After the seeker has reaching the level of physical interaction with the Light, his Shaykh brings him even closer to the Light so that he may smell the Perfume of the Light. Perfumes are signs of the Presence of a higher reality, therefore the seeker who is elevated to the stage of Smell is automatically transported in the Presence of the Light of Prophet {SAW}.

Fifth Level: Tasting the Reality
The last step on the way to spiritual realization is union with the Light of Prophet {SAW}. Through the spiritual power of the Shaykh, the seeker moves from smelling the Presence of the Light to disappearing in the Spirituality of Nur Muhammad {s}. At that stage, the seeker does not need any external sensitive sign to interact with the Object of his desire. Hearing, Sight, Touch and Smell are indeed all external cognitive signs of perception while Taste is directly related to the inner soul of an individual. The sense of Taste is the only sense that requires you to be one with a reality in order to interact with it. 

Is Arabic the Language of Adam? or of Paradise?

| Ibn Hazm al-Andalusi|


[This article is a full translation of the fifth chapter of Ibn Hazm's Ihkâm fî Usûl al-Ahkâm. It's original title is: "The Origins of Language: Divine Providence or Human Codification". It is presented here for the interesting points it makes about matters of general interest, and should not be taken as the final word on linguistic matters.]


Regarding how languages came about – was it by divine instruction or by human codification – is a question that people have debated considerably. The correct view is that the origin of spoken language is instruction from Allah. The evidence for this comes from revelation and what reason demonstrates to be necessary.

As for revelation, Allah says: "And He taught Adam the names of all things then he presented them to the angels…" [Sūrah al-Baqarah: 31]

The rational necessity for this is as follows: Had speech been established by direct human codification, it would have been necessary for the people who set down its code to have had complete mental faculties, rational discipline, comprehensive knowledge, and direct experience with all thing found in the world along with knowledge of the limits, similarities, differences, and natures of those thing. However, we know by necessity that the interval of time between the first appearance of a person and the time when that person attains such a level is a considerable number of years, requiring education, protection, and the care of others. A person becomes independent only many years after being born. There is no way for a parents, responsible people, and nursemaids to cooperate in life without having a language by which they understand each other's essential needs. These include their tilling, herding, and planting activities, also the means by which they protect themselves from the heat, cold, and wild animals, as well as their ways of treating illness. Every individual has to have gone through the experience of childhood, which we have already mentioned is a state of inability and dependency on others.

Moreover, the idea of codification necessitates that there was a time beforehand when language was not in existence, since it came about as the result of the activity of those who codified it. Yet, every activity requires speech in order to carry it out, sow how were the codifiers of language supposed to go about the business of codifying it without having a language already at their disposal? This is an impossible situation.

This rational proof follows necessarily from the evidence that the human species came about after having not existed, and from the evidence that there is a single Creator, and from the evidence proving the existence of prophethood and messengership. This is because no human being can remain in existence without speech, and speech is composed of letters, and composition is an activity that requires an actor to carry it out, and every activity that (the actor) carries out has a starting point in time. This follows from the fact that an activity is movement requiring aptitude. So it is affirmed that the composition (of letters) had a starting point and that the human being cannot exist without speech. Whenever the existence of one thing depends upon the existence of something else that has a starting point, then it necessarily has a starting point as well.

So it is affirmed that one thing must have come about after the other in succession, and it is confirmed that what is known of (language) is first known from the Creator, since (language) is something which, in its very nature, can only be known by way of being taught, and therefore requires that its first (human) teacher was taught directly by Allah. Then he in turn taught the members of his own kind what his Lord had taught him.

Also, the codification needed to establish a language necessarily needs to be conducted by way of an earlier language that the codifiers had in common or by a system of gestures that they all understood. They could only have come to a mutual agreement on understanding those gestures if they used a language to do so. Knowledge of the definitions and natures of things which is communicated through language utterances cannot be obtained except by way of language and explanation. There is no other way. From this we know that speech could not have come about as a result of human codification.

The only objection that can still be raised is that language is an instinctive act.

Rational necessity dictates that this idea is false. Instinct only brings about a single behavior, not a number of different ones. The composition of speech is a voluntary act that is carried out under many different circumstances. Some of the proponents (of this idea that language is instinctive) have resorted to a confused argument, saying that geographical differences necessitated by nature the different languages that the inhabitants of different regions speak.

This is also something impossible, for if differences in language are necessitated by the natural demands of different geographical environments, it would not be possible for more than one language to exist in the same locality. We can see with our eyes that this is not the case, since in most localities we find that various languages coexist, due to the movements of populations who speak different languages and those populations living alongside one other. This is enough to demonstrate the falsehood of that idea. Also, there is nothing in the nature of a geographical environment that would necessitate calling water by the name "water" instead of by another name composed of the same alphabet set. Whoever insists obstinately that there is (such a natural imperative) is one of two things: he is either being deliberately false or he is out of his mind. Therefore, the correct stance is that (language) came by way of by divine instruction by Allah's command and His teaching it.

At the same time, we do not deny that people brought about a variety of languages after there had been a single language that they used to have in common by way of divine instruction, and by which they had been able to know the natures, modalities, and definitions of things. We have no way of knowing what the original language was that Adam (peace be upon him) spoke. All that we can say for certain is that it must have been the most comprehensive of all languages, the clearest in expression, the least ambiguous, the most concise, and the most extensive in vocabulary to comprehend the names of all things, whether substances or accidents. For Allah says: "And He taught Adam the names of all things…" [Sūrah al-Baqarah: 31] And this is the confirmation that dispels all problems and disputations on the matter.

Some people have suggested that the first language was Syriac. Others have said it was Hebrew. And Allah knows best.

What we do know for certain is that Syriac, Hebrew, and Arabic – the last being the language of the tribes of Mudar and Rabi`ah, not the (Old South Arabian) language of Himyar – are all a single language, and that language underwent change when its speakers settled in different geographic localities, so that it was fragmented. This is just like what happens when an Andalusian encounters the Qairawani dialect or vise versa, or when a Khorasani encounters either of the above. When we listen to the speech of people from Fahs al-Ballut, it is almost a different language than that spoken in Cordova, though it is only one night's journey away. The same situation can be found for many other parts of the world, because when the people of a region live in close proximity to another people, their language changes in a way that is obvious to anyone who gives thought to the matter.

We find that the masses have changed the vocabulary of Arabic so significantly that their words have become as distant from the original as to be another language. different we find them saying "`eenab" for "`inab" (grape), "astoot" for "sawt" (whip), and "thalathdaa" for "thalaathah danaaneer" (three dinars). When a Berber becomes Arabized and wants to say "shajarah" (tree) he says "sajarah", and when a Galician becomes Arabized, he replaces both the letters `ayn and the aspirate h with the throaty h, so he says Muhammad with a throaty h instead of an aspirate h. Such things are commonplace.

Therefore, whoever investigates Arabic, Hebrew, and Syriac will ascertain that the differences between them are of the nature we have just described. Those differences came about as changes in people's pronunciation over long periods of time, from geographical dispersion, and from proximity to other nations, and that they are a single language in origin.

Having established that, we say that Syriac is the ancestor of both Arabic and Hebrew. It is generally known that the first to speak this Arabic was Ishmael (peace be upon him) and it became the language of his progeny. Hebrew is the language of Isaac and his progeny. Syriac is without doubt the language of Abraham (peace be upon him and upon our prophet), as it is narrated by the general historic consensus to such degree that we can be secure in our knowledge of it. Therefore, Syriac is the ancestor of both Hebrew and Arabic.

Some people have claimed that Greek is the simplest of languages. However, it is possible that this is only true for Greek in the present time, since much of it is lost. It has been marginalized by the fall of its speakers' nation and the foreign occupation of their lands, or by their migrating from their lands and intermixing with others. A nation's language, learning, and history are only maintained by the strength of its polity and by the vibrancy and leisure of its people.

As for those whose state has collapsed and whose enemies have vanquished them, who are preoccupied with fear, need, disgrace, and serving their enemies, their creativity dies. This may be why the Greeks have lost their language, forgotten their genealogy and history, and had their sciences perish into nothingness. This can be confirmed both through observation and through reason. The Assyrian Empire passed into obscurity so many thousands of years ago that now its language is completely forgotten. So how much easier can it be for most of a language be lost? And Allah knows best.

We cannot say that for certain that it is the language that Allah first bequeathed. It might be suggested that the original language has been lost without leaving a trace, or that it endures until today but we have no way of knowing which language it is. This is something we must admit. We know that there must have been some original language. Yet, maybe Allah taught Adam all of the languages that people speak today. Maybe it was one language back then with many synonyms signifying one signified, that then became many languages distributed later on among his progeny. This seems to me the most likely scenario. However, we can never know for certain. All we can say for sure is that there was one original language bequeathed by Allah.

What makes me feel that whatever Allah originally bequeathed must have comprised all of the languages spoken today, is that I see no reason why people who already have a common language they speak and understand would bother to develop a new one. That would be a tremendous and meaningless effort, the type of excess that no sensible person would think of undertaking. If such a person did exist, he would have to be excessively frivolous and poor in judgment, busying himself with what has no benefit while neglecting what concerns him – things far more relevant to him like the affairs of his afterlife, his worldly interests, his pleasures, and all the beneficial sciences,

Furthermore, how would such a person get the people of his county to abandon their own language and adopt the new one that had been concocted for them? I am not saying it is an impossibility, just that it is an extremely remote possibility.

If someone argues suggested that the king of a multilingual kingdom might try to unite everyone upon a common language, we could argue back that this is the very opposite of the codification of many languages; it is the reduction of many languages down to one. Moreover, why would the king go to the immense trouble of doing so when it would be much easier for him to unite them upon one of the languages they already speak or better yet his own language? This would be easier and more plausible than concocting a whole new language. And Allah knows best.

There are those who assume their language is better than others. This means nothing, since superiority comes about in certain well-known ways: either by deeds or by special distinction. A language has no deeds and there is no scriptural text conferring the distinction of superiority to one language over another.

Allah says: "And We did not send any messenger but with the language of his people, so that he might explain to them clearly." [Sûrah Ibrâhîm: 4]

He also says: ", We have made this (Qur'an) easy, in your tongue, in order that they may give heed." [Sûrah al-Dukhân: 58]

So Allah tells us that He only revealed the Qur'an in Arabic so that the Prophet's people could understand it. That is the only reason.

Galen was very much mistaken when he said: "Greek is the superior language, because all other languages sound like either the barking of dogs or the croaking of frogs."

This is blatant ignorance, since when anyone hears a language other than his own, a language he does not understand, it invariably sounds to him the way that Galen describes it.

People have said that Arabic is the best of languages, because Allah's words are conveyed by it.

This does not mean a thing, because Allah has told us he always sent a Messenger speaking his native tongue, and Allah says: "There never was a people without a warner having lived among them." [Sûrah Fâtir: 24]

He also says: "" [Sûrah al-Shu'arâ': 196]

This means that Allah's words and revelations were sent down in every language. He sent the Torah, the Gospel, and the Psalms. He spoke to Moses in Hebrew. He sent the Scrolls to Abraham in Syriac. Therefore, languages are equal in this regard.

Regarding the language of the denizens of Paradise and that of the denizens of Hell, we do not have any knowledge about these except by way of scripture or consensus, neither of which exists on the matter. They certainly must speak some language, so there are three – and only three – possibilities: they will speak some language presently in existence, they will speak a language unlike any that presently exists, or they will speak a plurality of languages. In any event, the depiction Allah gives of their conversing with each other shows with certainty that they will all able to communicate intelligibly with one another, either in Arabic as it is given in the Qur'an, or in some other language, and Allah alone knows what it will be

Someone asserted to me that that their language will be Arabic, citing Allah's words: "And their final supplication will be: 'Al-Hamdu Lillaahi, Rabbi-l-`Aalameen'." [Sûrah Yûnus: 10]

I countered this by saying to him: In the same way, it will have to be the language of Hell, since Allah informs us they said: "Sawaa'un `alaynaa a jazi`naa am sabarna, maa lanaa min mahees." [Sûrah Ibrâhîm: 21]

And that they said: "An afeedu `alaynaa min al-maa'i aw mimmaa razaqakum Allah" [Sûrah al-A`râf: 50]

And likewise that they said: "Law kunnâ nasma`u aw na`qilu maa kunnaa fee ashaab al-sa`eer." [Sûrah al-Mulk: 10]

He then said: "Yes. This is the case."

I then said to him: Then you must furthermore assert that Arabic was the language of Moses and all of the prophets (peace be upon them), since all of their words are quoted to us in the Qur'an in Arabic.

However, your Lord shows your assertion to be a lie when He says: "And We did not send any messenger but with the language of his people, so that he might explain to them clearly." [Sûrah Ibrâhîm: 4]

This means that Allah only quotes to us the meaning of what they said in their various languages in a language we can understand, to make it clear to us. That is all.

The letter-sounds of languages are all the same, none take precedence over any others, and there is no inherent ugliness or beauty in some to the exclusion of others. They are the same for all languages. Therefore such a flimsy and spurious claim is false. And success rests with Allah.

It was such misguided and common notions that led some Jews to permit telling lies and swearing false oaths in other than Hebrew. They claimed that the angels who convey human deeds to heaven do not understand anything but Hebrew, so they do not record against them anything else. This is patent foolishness. The Knower of the unseen and of what is in the hearts surely knows all the languages and their meanings – there is no God but He. He is sufficient for us and the best of protectors.