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questionsonislam · 4 years ago

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How should our style (method) be in (conveying the message of Islam, propagation of Islam)? How should I convey the message of Islam to people who despise Islam?

Apparent Properties in the tabligh of Hazrat Prophet (pbuh)

Since the Messenger of Allah is ‘a beautiful pattern (of conduct)’ for believers, with the expression of God Almighty, his methods and forms of tabligh is the only reference for us, the believers. The Messenger of Allah acted in accordance with the general principles that happened in the general course of the universe, called the laws of creation and he set an example for his umma (community) for all kinds of situations. If he had wanted, he would have begged his Lord and could have obtained all kinds of worldly belongings; if he had wanted and if it had been appropriate for the divine wisdom, all of the polytheists would have been destroyed or they would have adopted Islam. However, since they would have happened as miracles, he would not have been a model to be followed.

Since the Messenger of Allah was an example in every issue, soldiers of heart who were determined to exceed seas of blood for the cause that they believed in and who were so mature and respectful towards the Exalted Creator as to attribute everything to Him when they attained their destination emerged.

When we examine the mission of calling people to Islam of the Messenger of Allah (pbuh), we see that the following principles, among many other characteristics, are essential:

1. Patience,

2. Treating people softly and Tolerance,

3. Gradualism,

4. Attributing the results to Allah,

5. Inner depth,

6. Modesty,

7. Reckoning.

1. Patience

The prophets were always subject to the greatest troubles and misfortunes. However, they showed the greatest patience against troubles and misfortunes. Almost all believers know what Hazrat Nooh (Noah), Hazrat Lut (Lot), Hazrat Musa (Moses) and Hazrat Eesa (Jesus) were subject to. However, all those troubles and misfortunes did not prevent them from propagating their causes; on the contrary, they continued to convey the message of Allah and His orders to people with patience and perseverance.

That general aim and duty of the prophets are expressed as follows in the Quran: "(It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah: and enough is Allah to call (men) to account." (al-Ahzab, 33/39)

God Almighty says the following to our Prophet regarding tabligh:

"O Messenger! proclaim the (Message) which hath been sent to thee from thy Lord. If thou didst not thou wouldst not have fulfilled and proclaimed His Mission: and Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith." (al-Maeda, 5/67)"

The Messenger of Allah spent all his life proclaiming Islam after undertaking that lofty duty. He visited one house after another and looked for people whom he could convey the message of Islam to.

The reaction of the opposite front was in the form of indifference and boycotting at first. Then, it continued with mockery and ridiculing. In the last phase, it continued with all kinds of torture. They placed thorns on the ways he was going to pass; they placed tripe over his head while he was praying and they insulted him. However, the Messenger of Allah did not give up his struggle despite all of those difficulties. It was the reason why he came to this world. He visited everybody including his most severe enemies repeatedly and conveyed them the divine message. He went to the enemies of Islam like Abu Jahl and Abu Lahab so many times; he told them about the religion and the truth..! He went to the fairs. He went from one tent to another in order to be able to guide even one person; they closed the doors on his face; however, he went to the same door again and told them the same things.

When the people of Makkah gave him no more hope, he went to Taif. Taif is a place suitable for an outing. Taif people, whom slackness spoiled, outdid Makkans. All of the flotsam and jetsam of Taif people came together and threw stones at the Messenger of Allah, who was the sun of the suns that even the angels could not look at so as not harm him, and chased him away. Zayd bin Haritha, whom the Messenger of Allah accepted as his son and loved, was together with him. Zayd used his body as a shield to protect our Prophet but some stones hit the body of the Prophet and caused a lot of bleeding on his body.

When they managed to run away from that intolerant atmosphere and took refuge under a tree, Jibril (Gabriel) appeared suddenly. He said that he could pull down the mountain over those people if the Prophet wanted. The Messenger of Allah said no to that offer even at a time when he was suffering. He said no to that offer because he hoped that even in the future some people from their descendants would believe in Allah…

Then, he opened his hands and begged his Lord:

O Allah! I complain to you about my weakness and being despised by people. Oh the most Merciful of the Merciful ones! You are the Lord of the despised and the helpless. You are my Lord. To whom are you leaving me? To the people of bad words and bad faces or to the enemy that interferes in my duty? If you have no wrath against me, I will not care the difficulties and troubles I suffer. However, your welfare is vaster and better. O my God! I take refuge in your luminous face that brightens the darkness and that is the means of salvation from being caught by wrath or from your displeasure. O my Lord! I expect your forgiveness until you are pleased with me. Oh my Lord! All power and strength is in your hand.

While he was praying like that, somebody approached him silently; he gave a bunch of grapes in a plate to the Messenger of Allah and said, “Please help yourself.” When the Messenger of Allah reached out his hand to the plate, he said “Bismillah” (in the name of Allah). It was an unexpected happening for the slave named Addas, who treated him the grapes. He asked astonishingly: “Who are you?” The Messenger of Allah answered: "I am the last prophet and messenger!" Then, Addas leaned over him and started to kiss him. He found what he had been looking for for years suddenly and he believed in Islam. (Ibn Hisham, Sirah, 2:60-63; Ibn Kathir, al-Bidaya, 3:166; repr: S. Nur 1997, 1: 70-73).

Our first shelter to take against the difficulties that we will face while conveying the message of Islam today must be patience.

Patience is mentioned in more than eighty places in the Quran and believers are ordered to follow patience. The verse: "O ye who believe! Seek help with patient perseverance and prayer: for Allah is with those who patiently persevere." (al-Baqara, 2/153) is only one of them. As believers, we can apply patience in three categories in our life: Patience against troubles and misfortunes. It puts man among those who show patience and tawakkul (trust in Allah. b) Patience for avoiding sins. It makes man attain taqwa (fearing Allah) and become a muttaqi. c) Patience in worshipping and obeying Allah. That patience makes man enter among the people that Allah loves. (Badiuzzaman, (Words), 353)

a) To show patience against troubles and misfortunes means to abandon fury and not to complain when one faces unwanted and painful situations.

b) Patience for avoiding sins can be achieved by abandoning bad things, avoiding disobedience and persevering. It necessitates a permanent belief and a strong determination because sins weaken and blur belief and eliminate its light and brightness.

c) Patience in worshipping and obeying Allah means to continue worshipping, to be sincere and to act in accordance with Islamic criteria.

The scholar, Abdullah Qadir, adds this to the kinds of patience: Patience for keeping to the Quranic line without changing ways and directions when faced by the attractive beauties of the world.

Patience against the frenzy of the time in the tasks that need time.

Patience for the desire to meet Allah until the command of “return” comes from Allah by realizing the fineness in obedience to orders.

A Muslim shows patience in order to attain the pleasure of Allah by obeying Him. That kind of patience is a means for the love and pleasure of Allah. Sincerity is essential in such patience. Sincerity means to do everything only for the sake or pleasure of Allah. (Badiuzzaman, (Flashes), 21.Lem'a).

Man should show the same patience against haram too. When man is exposed to haram first, the resistance shown against it will eliminate the bad sparks coming from it and thus will overcome it. Therefore, our Prophet said the Hazrat Ali "The first glance is for you but the rest are against you." That is, harams can catch a man’s eyes. However, if he closes his eyes and turns his face away, it will not be recorded as a sin for him. Even a reward can be recorded for him because he has not looked at haram. Similarly, man is always face to face with committing sins. As he shows resistance against committing sins, he will reach taqwa (fearing of Allah) and higher ranks in taqwa.

Testing is the sunnah of Allah for his slaves in their lives. Allah tests His slaves in order to disclose their talents and abilities. With such a testing, it becomes clear how a person uses the ability of will and choice that has been granted to him. Allah tests any one of His slaves that he wishes at any time and however He wills. A person can be tested through his closest relatives. Therefore, man should think that he can be tested both through his enemies and friends; he should do favors to his friends, whom can be used as a means of testing against him by God Almighty.

2. Treating People Nicely and Tolerance

Tolerance and gentleness are the most important cornerstones in the tabligh of Islam by our Prophet. God Almighty says the following to the Prophet, who approaches people with gentleness, by congratulating him on the honesty and perfection of his acts: "It is part of the Mercy of Allah that thou dost deal gently with them. Wert thou severe or harsh-hearted they would have broken away from about thee; so pass over (their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him). " (Aal-e-Imran, 3/159)

Gentleness is like a different golden key given to the Messenger of Allah. He opened many hearts with that key and affected their hearts. But for his gentleness, many intolerant hearts would have faced some harsh acts and some would have opposed to Islam unlike now, and some would have moved away from him. Only thanks to the gentleness of the Messenger of Allah were they prevented and many people embraced Islam in groups.

As it is understood from the verse, gentleness originates from mercy. If the Messenger of Allah had become rude and harsh, everybody around him would have abandoned him. The vast mercy of God Almighty made him gentle. That is, God made his nature so perfect and gentle that the hands that touched him were never injured, and they found a rose when they expected thorns. (Abdullah 1997, 1:398).

I find it useful to mention some hadiths related to mercy here. The Messenger of Allah says:

Allah will not show mercy to someone who does not show mercy to people. (Bukhari, "Tawhid", 2; Muslim, "Fadail," 66)

Show mercy to those on the earth, those in the sky will show mercy to you. (Hakim, al-Mustadrak, 4:277)

He who does not show mercy to people will not be shown mercy. (Bukhari, "Adab," 18; Muslim, "Fadail, 65)

Hazrat Prophet (pbuh) acted tolerantly towards even those who broke his teeth and injured his head. After the conquest of Makkah, he said to the Makkans, who were wondering what would happen to them, “You may go; all of you are free” although they had expelled him from his hometown when he was sorry and in tears. He forgave Abu Sufyan and softened his heart so that he would embrace Islam. He also forgave Wahshi, who had killed his beloved uncle, and Ikrima, the son of Abu Jahl. He forgave many others like them and did not call them to account for what they had done.

He did not reproach people; he did not blame them in front of others due to their mistakes; instead of despising them, he acted nicely and honestly by setting an example to them.

Sometimes, there were some people who came to him, acted rudely and even insulted him. If he had raised a finger, a hundred swords would have cut off his head. However, he reacted gently towards those rude and harsh behaviors. (Abdullah, 1997, 1:403).

Bukhari and Muslim narrate from Abu Said al-Khudri: A man called Dhu'l-Huwaysira came to the Messenger of Allah (pbuh). Meanwhile, the Messenger of Allah were dividing the war booty. He addressed our Prophet insolently: "O Muhammad, be just!" (If that word were said to one of us, we would have a shock. As a matter of fact, we can be unfair. However, the person to whom that sentence was said was a prophet who was appointed to bring justice to the world.)

Hazrat Umar, who was there at that time, roared when he heard that disrespectful remark and said, “Let me cut off that munafiq’s head, O Messenger of Allah!”

After soothing Hazrat Umar and those who thought like him, the Messenger of Allah turned to that man said to him only the following: "Woe on you! If I am not just, who else can be just? (Bukhari, "Adab", 95; Muslim, "Zakat", 142) In other narrations, the reply of our Prophet is in a different form that can mean as follows: "Woe on me if I am not just; it means I am destroyed. Woe on you because of my injustice because you follow me as a prophet!" (Abdullah, 1997, 1:405-406)

The following are guiding principles related to tolerance:

Open your heart to everybody, let it be like oceans! Be filled with belief and feel love for people; let there be no dejected heart that you have not been interested in and you have not helped..! Appraise the good people due to their good deeds; be generous towards believing hearts; approach the faithless people softly so that their animosity and hatred will melt away; be like Messiah with your breaths...! Drive away the bad deeds with good deeds; do not heed rude attitudes! Everybody reflects his own character through their behavior. Prefer the way of tolerance and be noble-hearted towards those who do not have good manners..! It is the most distinguished quality of a heart that is full of love to love the love and to turn against hostility. To hate everybody is either an indication of having been directed by the devil or a sign of insanity. Love human beings; admire humanity..!

3. Gradualism

When we look at the events happening in the universe, we see a gradualism. That gradualism is one of the most important points in conveying the message of Islam.

We know that our Prophet (pbuh) conveyed the message of Islam gradually and step by step, and the Quran was sent down in 23 years. The 23-year period was divided into two; the first period is called the Period of Makkah, and the second period as the Period of Madinah.

Although it is possible to mention several periods in the Period of Makkah, it is possible to deal with it as two periods: one when the message of Islam was conveyed secretly, the other when it was conveyed openly. The following verse is quite meaningful about the call in Makkah: " Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth, best who have strayed from His Path, and who receive guidance." (Nahl, 16/125)

The verses that were sent down during the Period of Makkah generally contained the fundamentals of belief, ethical principles, behavioral criteria and advice.

The Period of Madinah was a period when, on the on hand, Islamic legal system was enacted and settled and on the other hand, the barriers between the slave and Allah were tried to be eliminated. (Buti, S. Ramazan, Fiqhu's-Sira p. 95).

The Master of the universe (pbuh) conveyed the message of Islam in accordance with the conditions of each period; he did not burden a load of 40 kg on someone who had the capacity of 10 kg, thus, he did not cause that person to be injured. He treated people in accordance with their states and paved the way for people to warm to Islam and have belief in their hearts.

That principle of the Messenger of Allah is a main principle that will serve as an example till Doomsday. Abdurrashid Ibrahim, the famous traveler who visited Japan in the 1900’s, narrates the following: "I told a Japanese person, who became a Muslim as a result of my tabligh, only about the fard prayers. He started to pray as I taught him. Once, he saw me performing sunnah prayer and asked me what it was. I said it was the sunnah of the Prophet. He asked me, “Why did you not tell me about it before?” I said, “If I had told you about it when you first became a Muslim, it could have been difficult for your soul.” He said, “You are right”, and started to perform sunnah prayers from then on.

4. Attributing the Results to Allah

Our Prophet (pbuh) did whatever necessary for something and left the rest to Allah. He never boasted about the success and achievement that Allah granted, on the contrary, he often said that all good results came from Allah and that nothing would have happened but for His help.

The faithful people loving the Prophet (pbuh) and following his path always attributed the achievements to Him, and they did not have euphoria of victory. A believer should fulfill his duty and should not interfere with the duty of Allah. A very outstanding example regarding the issue is as follows:

It is very well known that Jalaluddin Harzamshah, a hero of Islam who defeated the army of Jenghiz Khan several times, was addressed by his viziers and commanders as follows while he was setting out for a battle:

"You shall be victorious, God Almighty will make you the winner."

He answered them as follows:

"My duty is to fight in the way of Allah. I cannot interfere in his duty. To make someone victorious or a loser is his duty. (Nursî, Lem’alar (Flashes), 17. Lema)

Naturally, when one has such mentality, he will not be conceited and will not boast about anything; he will not show egocentrism, either.

5. Inner depth

Hazrat Prophet (pbuh) has been on the summit in terms of inner depth. He was the best devotee among the devotees and the best worshipper among the worshippers. He feared Allah so much that his heart almost stopped. He was so sensitive that there were very few times when he did not have tears or he did not shiver; when he was active, he was like a sea; when he was not active, he was like an ocean.

Inner depth takes place through devotion and worshipping. The one who practiced them best was our Prophet (pbuh). The state of devotion means not to be delighted even if the whole world is given to you and not to feel sorry even if you lose the whole world. That state was at the highest point with the Messenger of Allah. He would not be delighted even as much as someone who found a grain of barley if he were given the whole world. He would not feel sorry even as much as someone who lost a grain of barley if he lost the whole world. He abandoned the world and the worldly things in his heart. However, that abandoning does not mean to abandon the world really because he showed us the most logical and best ways of making a profit.

Our Prophet did not give any importance to the world. Once Hazrat Umar (may Allah be pleased with him) came to the presence of the Messenger of Allah. Our Prophet was on the mat that he had slept, and there was the impression of the math on his face. There was a piece of processed leather in one part of the room and a small bag with a few handfuls of barley in another part. They were all the things that were available in his room. Hazrat Umar was moved by what he saw and started to weep. When the Messenger of Allah asked him why he was crying, Umar (may Allah be pleased with him) said: "O Messenger of Allah! While the rulers and kings lie in their beds of feather, you (for whom the universe was created) are lying on a dry mat and the mat makes an impression on your face. What I have seen has made me cry.” Thereupon, the Messenger of Allah said to Umar: "O Umar! Do you not want it that the world will belong to them but the hereafter will belong to us?" (Bukhari, "Tafsir", 21) In another narration, our Prophet says: "What relation have I got with the world? I am like a traveler, a traveler who sits in the shade of a tree for a while and then goes on his journey." (Tirmidhi, "Zuhd", 44; İbn Majah, "Zuhd", 3)

He came to this world with a duty. He brought breaths of revival to people in terms of feelings and thoughts. When his duty ended, he left the world. It is impossible to think that a person who was so disinterested in the world would tend to have some things in the world. He never showed a tendency towards the world and he never deviated from his path.... (Abdullah 1997, 2:473-474)

First, he practiced the things himself that he was going to tell his umma to do and served as an example to his umma in all of his attitudes. As a matter of fact, nobody could lead a life like he did. He was so disciplined and serious in his individual worship. His whole life seemed to be programmed based on worshipping. We should not think of worshipping as only prayers, fasting, etc. He fulfilled everything that he did with a consciousness of worshipping. (ibid, 2:478)

The world wanted to push itself through his heart many times but he always rejected the world. (Ibn Hanbal, Musnad, 2:231) The servants of our century should take the Prophet as an example and reach inner depth, without forgetting the outer conquest along with the inner conquest.

If the soul and the desires of man are left uncontrolled, his tendency to and interest in the world will increase. The world even becomes his ultimate aim and the purpose of his life. However, the following is stated in the Quran: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least!" (Nisa, 4/77) Then, a believer should try to reach inner depth and he should not ignore preparing for the hereafter. The happy people who are at spirit’s service will always head towards the pleasure of the Creator, humanity and virtue.

6. Modesty

The modesty and humility of the Messenger of Allah shine like a star as a different dimension of his fatanah (wisdom) on the one hand and tabligh on the other hand. His modesty increased as he was known and accepted by everybody. It seemed as if modesty and humility were born again together with him. They continued by developing till he died. Once, the angel came and asked him: "Would you like to be a slave prophet or a king prophet?" Jibril (Gabriel) whispered to him: "Be humble towards your Lord!" The Messenger of Allah answered: "I would like to be a slave prophet who goes to bed hungry one day and begs his Lords and who goes to bed full another day and thanks his Lord..." (Haythami, Majmau'z-Zawaid, 9:19-20.) He always regarded himself as person like other people; he never made a distinction between himself and others. Once, he looked at the man who was shivering before him and said to him: "Brother! Do not shiver! I am the son of a woman who ate onions like you..." (Ibn Majah, "At'ima", 30)

As Muslims, we should take our Prophet as an example. Worldly ranks and positions, goods and properties should not spoil man and should not make him forget himself. The quality of a responsibility given to a person does not transform him into another being. Therefore, man should always regard himself as a person like the other people.

The modesty and humility of the Master of the Universe continued both when he entered Makkah as a victorious commander and when he was forced to leave Makkah. He bowed his head so much that the head that touched the sky was bowed as low as to touch the saddle...

A hadith reported by our mother, Hazrat Aisha, tells us the following: "The Messenger of Allah acted like an ordinary person at home. He mended his own clothes, repaired his own shoes and helped her wives in their housework." (Tirmidhi, "Shamail", 78) When he did those things, his name was mentioned in many places in the world; everybody talked about him and the religion he brought. He used time so efficiently that he could find time for chores despite his important responsibilities. He had the best form of all of the nice characters.

Humility is not humiliation, and conceit is not dignity. The Master of the Universe (pbuh) states the following about humility and conceit: "Allah elevates the person who acts modestly for him one degree. Allah takes that person to the highest place of Firdaws Paradise. Allah lowers a person who shows conceit one degree. Allah lowers that person to the lowest degree of Hell." (Mundhiri, at-Targhib, 4:339)

7. Reckoning

The highest person among those who always lead their lives in a constant feeling of reckoning and responsibility is the Master of the Universe. He knew what a heavy burden was slavery and with that consciousness, he always tried to make himself ready for the day of reckoning. He called his umma’s attention to the issue as follows:

"Bring yourself to account before you are taken to account." The great reckoning will definitely be very tough. We must prepare for that day. I want to present you a talk between our Prophet and Hazrat Aisha regarding the issue.

Once, the Master of the Universe (pbuh) went to Hazrat Aisha and saw her weeping; he asked her, “What makes you weep, O Aisha?” Hazrat Aisha says: "O Messenger of Allah! I thought about the Day of Judgment and the fear of that day made me weep. Will you remember your family on that day? The Messenger of Allah answered: "Oh Aisha! There are three places where nobody can remember others. They are when the Books of Deeds are delivered, when the deeds are weighed and when passing the Sirat Bridge." Then, everybody will wonder whether their books of deeds will be given from their right, left or back. When the deeds are weighed, they will wonder if their rewards or sins will outweigh and whether they will be able to pass the Sirat and attain Paradise and Jamalullah (the face of Allah); they will wonder if their feet will slip and they will fall down to the depths of Hell.

Our Prophet (pbuh) calls the attention of his umma by addressing his own relatives about preparing for that fearful day as follows:

O sons of Abdimanaf! Try to save your souls that are in the hand of Allah because I cannot do anything for you.

The Messenger of Allah narrows the circle and continues to address his own tribe as follows:

O sons of Hashim! Try to save your souls that are in the hand of Allah because I cannot do anything for you, either.

The Messenger of Allah narrows the circle some more and says the same things for his uncle Abbas, aunt Safiyya and daughter Fatima.

We understand from those remarks that it is necessary to prepare for the hereafter before going there. Paradise and Jamalullah are gained in the world not in the hereafter. The following is a hadith of our Prophet "The world is the field of the hereafter." (Aliyyulkari, al-Masnu' 1:135; al-Ajluni, Kashful-khafa 1:1320) We will reap in the harvest of the hereafter whatever we sow in this world.

The Master of the two worlds, who had great difficulty under the burden of slavery said: "The Chapters Hud, al-Waqia and al-Mursalat made me old. He was ordered: " Therefore, stand firm (in the straight path) as thou art commanded." (Hud, 11/112). That firmness in the straight path was what God Almighty had prescribed for His messenger. He was asked to maintain that straight path...

In the chapter al-Mursalat, it is stated that people are divided into groups for Paradise and Hell and that they bent double due to fear. ln chapter al-Waqia, those groups were displayed. What was narrated in those chapters terrified the Messenger of Allah and made him old... (Abdullah 1997, 2:475)

The companions of the prophet, who had so much difficulty due to the feelings of responsibility and reckoning, led a very meticulous life and serve as examples to us. Hazrat Abu Bakr continued to milk the sheep of his neighbor to earn his living even after he was elected as caliph. However, as a result of the insistence of Hazrat Umar and other companions, he decided to give up milking the sheep in order not to delay the work of the state and agreed to get a small salary. He left a small earthenware jar and a letter to be given to the caliph after his death. When they opened the jar, they found small coins and a note. The note read as follows: "The money you allocated for me remained on some days. I felt ashamed of Allah to spend it because it was the money of the people.” Hazrat Umar started to weep when he saw it and said, "You left us a life which is impossible to lead.

Hazrat Umar led a life to be taken as an example too. His life was accepted as a model even by non-Muslims. Mahatma Gandhi, the founder of India who lived centuries after him, addressed his nations as follows: "O my people. I promise you a just administration like the administration of Umar of Muslims."

They led their lives with that consciousness and comprehension, enlightening our way. What we need to do is to follow that enlightened path as Muslims and to take over their inheritance.

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succiducus · 1 year ago

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an audibly shocked gasp hits the air, mischievous in nature. "the lady would believe me the destroyer of dreams and art." abdullah had no concept of right or wrong in general, not due to lack of education but simply because he was of the opinion that a world seen with duality was not a world he wished to be apart of. "i would not have offered if it was beyond my capabilities, i do have honour, after-all." he winks, a clear lie but one he doesn't speak on. "come, the flowers await."

she laughed at his joke, " ah, perhaps you're right ! i'm sorry, " the beauty played along, apologizing to the fabric. as he spoke about a private garden, kai-ming turned to look at him with excited eyes, " goodness, really ? that sounds wonderful ! " she exclaimed, " but . . i'm not staff and certainly not military. " the words were said with a frown. if this were back home, kai-ming would break the rules — but they weren't home, and she had to make the best impression on china she could. " could you take me there, to this courtyard ? " the princess asked hesitantly.

#c: commander abdullah #c: qing kai ming #s: the interrogations #act I: lal qila

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wisdomrays · 4 years ago

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TAFAKKUR: Part 241

MUSLIM CONTRIBUTIONS TO MATHEMATICS: Part 1

When we talk about Muslim contributions to mathematics we are usually referring to the years between 622 and 1600 ce. This was the golden era of Islam when it was influential both as a culture and religion, and was widespread from Anatolia to North Africa, from Spain to India.

Mathematics, or "the queen of the sciences" as Carl Friedrich Gauss called it, plays an important role in our lives. A world without mathematics is unimaginable. Throughout history, many scholars have made important contributions to this science, among them a great number of Muslims. It is beyond the scope of a short article like this one to mention all the contributions of Muslim scholars to mathematics; therefore, I will concentrate on only four aspects: translations of earlier works, and contributions to algebra, geometry, and trigonometry. In order to understand fully how great were the works of scholars in the past, one needs to look at them with the eye of a person of the same era, since things that are well-known facts today might not have been known at all in the past.

There has never been a conflict between science and Islam. Muslims understand everything in the universe as a letter from God Almighty inviting us to study it to have knowledge of Him. In fact, the first verse of the Qur'an to be revealed was:

Read! In the Name of your Lord, Who created… (Alaq 96:1).

Besides commanding us to read the Qur'an, by mentioning the creation the verse also draws our attention to the universe. There are many verses which ask Muslims to think, to know, to learn and so on. Moreover, there are various sayings of the Prophet Muhammad, peace be upon him, encouraging Muslims to seek knowledge. One hadith says, "A believer never stops seeking knowledge until they enter Paradise" (al-Tirmidhi).

In another hadith, the Prophet said, "Seeking knowledge is a duty on every Muslim" (Bukhari). Hence it is no surprise to see early Muslim scholars who were dealing with different sciences.

TRANSLATIONS

Prophet Muhammed (pbuh) said, “Knowledge is the lost property of a Muslim; whoever finds it must take it” ; hence Muslims started seeking knowledge. One way they did this was to start translating all kinds of knowledge that they thought to be useful. There were two main sources from which Muslim scholars made translations in order to develop the field of science, the Hindus and the Greeks. The Abbasid caliph al-Mamun (804��832) had a university built and ordered its scholars to translate into Arabic many works of Greek scholarship. Between 771 and 773 CE the Hindu numerals were introduced into the Muslim world as a result of the translation of Sithanta from Sanskrit into Arabic by Abu Abdullah Muhammad Ibrahim al-Fazari. Another great mathematician, Thabit ibn Qurra, not only translated works written by Euclid, Archimedes, Apollonius, Ptolemy and Eutocius, but he also founded a school of translation and supervised many other translations of books from Greek into Arabic. While Hajjaj bin Yusuf translated Euclid’s Elements into Arabic, al-Jayyani wrote an important commentary on it which appears in the Fihrist (Index), a work compiled by the bookseller Ibn an-Nadim in 988. A simplified version of Ptolemy’s Almagest appears in Abul-Wafa’s book of Tahir al-Majisty and Kitab al-Kamil. Abu’l Wafa Al-Buzjani commented on and simplified the works of Euclid, Ptolemy and Diophantus. The sons of Musa bin Shakir also organized translations of Greek works.

These translations played an important role in the development of mathematics in the Muslim world. Moreover, the ancient Greek texts have survived thanks to these translations.

ALGEBRA AND GEOMETRY

The word "algebra" comes from "Al-Jabr", which is taken from the title of the book Hisab Al-Jabr wal Muqabala by Muhammad ibn Musa al-Khwarizmi (780–850). Al-Khwarizmi, after whom the "algorithm" is named, was one of the great mathematicians of all times. Europe was first introduced to algebra as a result of the translation of Khwarizmi's book into Latin by Robert Chester in 1143. The book has three parts. The first part deals with six different types of equations:

(ax2 = bx) ; (ax2 = b) ; (ax = b) ; (ax2 + bx = c) ; (ax2 + c = bx) ; (bx + c = ax2)

Khwarizmi gives both arithmetic and geometric methods to solve these six types of problems. He also introduces algebraic multiplication and division. The second part of Hisab Al-Jabr deals with mensuration. Here he describes the rules of computing areas and volumes. Since Prophet Muhammad, peace be upon him, said, “Learn the laws of inheritance and teach them to people, for that is half of knowledge," the last and the largest part of this section concerns legacies, which requires a good understanding of the Islamic laws of inheritance. Khwarizmi develops Hindu numerals and introduces the concept of zero, or “sifr” in Arabic, to Europe. The word “zero” actually comes from Latin “zephirum,” which is derived from the Arabic word “sifr.”

The three sons of Musa bin Shakir (about 800–860) were perhaps the first Muslim mathematicians to study Greek works. They wrote a great book on geometry, Kitab Marifat Masakhat Al-Ashkal (The Book of the Measurement of Plane and Spherical Figures), which was later translated into Latin by Gerard of Cremona. In the book, although they used similar methods to those of Archimedes, they move a step further than the Greeks to consider volumes and areas as numbers, and hence they developed a new approach to mathematics. For example, they described the constant number pi as “the magnitude which, when multiplied by the diameter of a circle, yields the circumference.”

A well-known poet, philosopher and astronomer Omar Khayyam (1048–1122) was at the same time a great mathematician. His most famous book on algebra is Treatise on the Demonstration of Problems of Algebra. In his book besides giving both arithmetic and geometric solutions to second degree equations he also describes geometric solutions to third degree equations by the method of intersecting conic sections. He also discovered binomial expansion [26]. His work later helped develop both algebra and geometry.

Thabit bin Qurra (836–901) was an important mathematician who made many discoveries in his time. As mentioned in the Dictionary of Scientific Biography he “played an important role in preparing the way for such important mathematical discoveries as the extension of the concept of number to (positive) real numbers, integral calculus, theorems in spherical trigonometry, analytic geometry, and non-Euclidean geometry. In astronomy Thabit was one of the first reformers of the Ptolemaic system, and in mechanics he was a founder of statics.”

To give an idea of his importance, we will just give here, without details, one of his theorems on amicable numbers. Two natural numbers m and n are called “amicable” if each is equal to the sum of the proper divisors of the other:

for n > 1, let pn=3.22n–1 and qn=9.22n–1–1. If pn–1 , pn and qn are prime numbers, then a=2n pn–1 pn and b=2nqn are amicable.

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succiducus · 1 year ago

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the sting in his chest turns to empathy. fear dripped and dropped from spoken words like the rain had fallen that evening as they'd curled up under the covers together. they grew up sharing beds, parents, plates, and time. their intimate knowledge of one another was as astounding as their ignorance in the same respect. abdullah realizes in that moment that he was holding onto his knowledge of the boy who would chase him down gravel paths, not the soul who had experienced life since then. and so, he listens, his head leaning into the gentle touch of hand and the warmth that accompanied it allowing their words to sink deep and comprehend in his system. as clarity pulls fog from his mind, the commander guides cailean into him, wrapping his arms securely around their upper back and shoulders for a hug that seems to release all the tension that had been growing inside of him since scotland's arrival in lal qila. the world around them dims, he rests his chin atop fiery curls and thumbs over the intricate maze of their ear in a soothing manner while his mind turns in circles. "there is nothing wrong with you, cailean." abby coos against their hair. his eyes fluttered closed in the comfort of the sweet smell of shampoo and the silky strands of hair that tickle his cheek. "fear is as human as breathing, to be scared of something does not equal crookedness in your courage nor your spirit. it only means that you have seen the worst parts of the world and lived through them..." hands trace the line of cailean's spine; teeth find lip; he places a kiss at crown, unable to fully pull himself away from them. "your heart is safe with me, lamb. let us worry of tomorrow when the sun rises again. for now," he grins, smothering the side of cailean's face with gentle kisses in hopes to receive laughter in return. "consider yourself kidnapped for the remainder of the afternoon. without bargain."

Abby’s words struck Cailean like a slap against their cold cheek, not because they had been lies told to hurt them, but because nearly everything he said was true. Cailean had been careless with their words and actions. Recklessly ignoring the walls they had built around their heart they allowed themself to feel and do things they had strictly forbidden themself to ever experience again. When they lost him, they swore they would never give anyone their heart again, for their heart must be a damn cursed and a rotten thing if the people who dared to touch it ended up in the ground. They had kept the promise for years, but then Abby had to come crashing into their life again and change everything. Cailean hadn’t meant to be selfish, but when they got the first taste of his affection, they had been hooked, and now they had dragged Abby down into this whirlwind they had gotten themself caught in.

How could Cailean ever make him understand why they still believed they couldn't be in their right mind for allowing themself to be with him? Why else would they willingly feel this way for Abby if they knew what happened to those they loved? Cailean cupped Abdullah's cheek in the palm of their hand, tenderly caressing the corner of his lip. A desperate need for him to understand urged them on, even when their words threatened to fail them. "Abby… You're right. My words were careless and cruel, but that's not what I meant." They paused, feeling the weight of their admission pressing against their chest, threatening to suffocate them. "I feel like I can't be in my right mind when I'm with you. Not because it's unfathomable to be with you, and not because my heart belongs to someone else-" It hit them only then. Their heart didn't belong to the ghost of a man who was long gone. It hadn't belonged to him for a long time.

“It’s because I should know better than to be with you. I will only end up losing you, whether it’s going to be right at this moment, tomorrow, or in ten years. I will lose you, and I don’t think my heart can bear it. So yes, there must be something wrong with me to willingly walk into this heartbreak once again.” They should step away from him and give him the chance to walk away, but they could tear themself away from him; they were selfish, after all. “But I need you to know, while I may be cruel and selfish, I would never think of you as merely something to entertain myself with when bored.”

#c: commander abdullah #c: cailean fergusson #p: caildullah #s: the invasion #act I: lal qila

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ahlulbaytnetworks · 1 year ago

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🍃🌹🍃 Lady Fatima al-Zahra (sa) in the Verse of Relationship

The verse of relationship, from the Quran, says:

"Say: No reward do I ask of you for this except the love of those near of kin. 'And if anyone earns any good, We shall give him an increase of good in respect there of for Allah is Oft-Forgiving, Most Ready to appreciate (service)."

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42: 23)

This verse is a clear command from Allah (SWT) to HIS noble Prophet. It is as follows:

“(Say) O Muhammad, to your nation: (no reward do I ask of you for this) the message of Islam (except the love of those near of kin) to me. (i.e.) Ahlulbayt (pbbuta).

It is unanimously agreed upon that the kin mentioned in this verse are Ahlulbayt (pbbuta). There are many traditions narrated by both Shiite, and Sunni scholars, which not only specify the kin mentioned in this verse, but state their names. Among the narrations mentioned in this regard by Sunni scholars, are the following:

When this verse was revealed, someone said:

"Messenger of Allah, who are the kin whose love is obligatory for us?"

The Prophet (S) replied:

“Ali, Fatima, and her two children."

This narration has been reported by the following Sunni scholars

1. Ibn Hajar in his al-Sawa'iq al-Muhriqah.

2. al-Thalabi.

3. Al-Suyuti in al-Durr al-Manthur.

4. Abu Nu'aym in Hilyat al-'awliya

5. al-Hamawayni al-Shafi'i in Fara'id al-

Samtayn

Another narration similar to the one stated above, is reported by Tabari and Ibn Hajar; according to this narration the Messenger of Allah (S) is reported to have said:

"Surely Allah made it incumbent on you to love my kin, and I will ask you about them in the hereafter."

Moreover, the following narrations mentioned on the account of Ahlulbayt (pbbuta) are a few of the many saying of the Imams (as) in which they recite this verse as proof of the fact that loving them is a religious duty:

A. It is written in al-Sawa'iq al-Muhriqah by

Ibn Hajar that Imam Ali (as) said:

"It is stated in the (Quranic chapter) Ha Mim that no one upholds our love save the faithful ones."

He then read:

"Say: `No reward do I ask of you for this except the love of those near of kin, and if any one earns any good, We shall give him an increase of good in respect thereof; for Allah is Oft-Forgiving, most ready to appreciate (service).”

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42:23)

B. It has also been reported in the same

book that Imam Hasan (as) gave a

speech in which he said:

"Surely we are among the Ahlul-Bayt whose love and support were made incumbent (upon the faithful) by Allah, the Exalted. He - Glory be to Him, said:

"Say: `No reward do I ask of you for this except the love of those near of kin, and if arty one earns any good, We shall give him an increase of good in respect thereof. For Allah is Oft-Forgiving, most ready to appreciate (service).”

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42:23)

C. Imam Ali Ibn Al-Hussain (Zaynal al-

Abideen (as) replied to the Syrian who

said to him while he was a prisoner of

the Umayyads in Damascus:

"Praise be to Allah Who killed you..etc.”

Then he (Ali (as) said: “Haven't you read the verse:

'Say: ‘No reward do I ask of you for this except the love of those near of kin, and if any-one earns any good, We shall give him an increase of good in respect thereof; For Allah is Oft-Forgiving, most ready to appreciate (service).”

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42:23)

D. Jabir Ibn Abdullah said:

"A beduin came to the Prophet (S), and said: 'Muhammad, present Islam to me.'

The Prophet (S) replied:

“Bear witness that there is no God but Allah, to whom an associate does not exist; and that Muhammad is the slave, and Messenger of Allah.”

The beduin said:

“Do you require any reward from me (for bringing me to Islam)?”

He (Prophet (S) answered:

“No, save loving the nearest of kin.”

The beduin then asked:

“Mine or yours?”

The Prophet (S) said: “My kin.”

The beduin said:

“Let me pay allegiance to you, and may the curse of Allah be on those who do not love you and your kin.”

Thus he (Prophet (S) said: “Amen.”

This narration has been reported by Al-Kinji in Kefayat At-Talib p.31.

Sheikh Amini (may Allah bless his soul) listed forty-five (45) sources in v.3 of Al-Ghadeer which state that the verse was revealed regarding Ali (as), Fatima al-Zahra (sa), Al-Hasan (as) and Al-Hussain (as). They are: Imam Ahmad, Ibn al-Mundir, Ibn Abu Hatim, Tabari, Ibn Mardawaih, Tha'labi, Abu Abdullah al-Mula, Abu Sheikh Nisaee, Wahidi, Abu Nu'aym, Bagawi, Bazaz, Ibn Maghazili, Hasakani, Muhib al-Deen, Zamakhshari, Ibn Asaker, Abu al-Faraj, Hamueeni, Nishabouri, Ibn Talhe, Razi, Abu al-Saoud, Abu Hayan, Ibn Abu al-Hadeed, Baidhawi, Nasfi, Haithami, Ibn Sabagh, Ganji, Manawi, Qastalani, Zarandi, Khazin, Zargani, Ibn Hajar, Samhoudi, Suyuti, Safuri, Saban, Shab Lanje, Handhrami, and Nabhawi.

By - Abu Muhammad Ordoni

🍃🌹🍃 Fatima The Gracious 🍃🌹🍃

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succiducus · 1 year ago

Text

( @royallyxmessy - any muse!!) mid-afternoon, sat behind a table in the library, he was lost in paperwork. mulling through stacks of applications, chores, and other tasks was not quite how he expected his afternoon to go and so, when a shadow darkens his work, he uses it as a reason to distract himself. "to what do i owe this pleasure?" he teases, crossing his arms over his chest as he leans back in his chair.

#c: commander abdullah #s: the interrogations #act I: lal qila

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daily-media · 2 years ago

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'Difficult days': Evacuees recount risky escape from Sudan's civil war

Even so, those who reached Saudi soil on Monday said they were grateful to be out of a country where the doctors' union has reported that "morgues are full" and "corpses litter the streets."

JEDDAH: Clutching overstuffed suitcases, bleary-eyed civilians described a harrowing escape from violence-wracked Sudan across the Red Sea to Saudi Arabia, sobbing at memories of air strikes and urban combat.

Wheelchair-bound elderly women and babies asleep in their parents’ arms were among nearly 200 people from more than 20 countries who disembarked from a naval frigate in the coastal city of Jeddah on Monday night after daring and draining journeys to safety.

“We travelled a long way from Khartoum to Port Sudan. It took us around 10 or 11 hours,” said Lebanese national Suhaib Aicha, who has operated a plastics factory in Sudan for more than a decade.

“It took us another 20 hours on this ship from Port Sudan to Jeddah,” he told AFP as his young daughter cried on his shoulders.

“There were many difficult moments, all of which involved fear, tension and anxiety,” said another Lebanese passenger, a woman who declined to give her name.

“We were not sleeping, eating or drinking. We lived through many difficult days.”

Fighting broke out in Sudan on April 15 between forces loyal to army chief Abdel Fattah al-Burhan and his deputy-turned-rival Mohamed Hamdan Daglo, who commands the powerful paramilitary Rapid Support Forces (RSF).

At least 427 people have been killed and more than 3,700 wounded, according to UN agencies, and many are now grappling with acute shortages of water, food, medicines and fuel as well as power and internet blackouts.

Late Monday, US Secretary of State Antony Blinken said Burhan and Daglo had agreed to a 72-hour ceasefire.

Even so, those who reached Saudi soil on Monday said they were grateful to be out of a country where the doctors’ union has reported that “morgues are full” and “corpses litter the streets.”

Saudi Arabia announced the first successful civilian evacuation from Sudan on Saturday, welcoming 150 people including foreign diplomats and officials in Jeddah.

Earlier on Monday, a C-130 Hercules military plane flew dozens of South Korean civilians, among them a small child and a nun in a white-and-blue habit, to Jeddah’s King Abdullah Air Base.

All told, 356 people have been evacuated to the kingdom from Sudan so far — 101 Saudis and 255 foreigners from more than 20 countries, the official Saudi Press Agency reported.

Saudi state media has provided wall-to-wall coverage of the effort as well as statements of gratitude from countries whose nationals have benefited.

As the naval frigate approached Jeddah’s port on Monday night, the state-affiliated Al-Ekhbariya channel broadcast images of passengers waving their arms and smiling, while others recorded the scene on their smartphones.

Staring into the camera, a Saudi man waved the green, sword-emblazoned Saudi flag in one hand and his green passport in another, declaring “This is the strongest passport in the world.”

Writing in the private newspaper Okaz, columnist Abdo Khal said Saudi Arabia’s relatively speedy organisation of evacuation planes and boats highlighted the kingdom’s “international value”.

“Definitely this shows an eagerness by the Saudi kingdom to position itself as a central actor in regional crisis situations and to take advantage of the leverage it has over both sides of this conflict,” said Umar Karim, an expert on Saudi politics at the University of Birmingham.

But Saudi officials are coming under pressure to do more than facilitate evacuations, given their close ties to the two generals whose troops are fighting it out in and beyond Khartoum.

“Saudi Arabia is a critical player in the ceasefire diplomacy in Sudan,” Alan Boswell of the International Crisis Group told AFP.

“African and Western governments are looking to Riyadh for help in convincing Sudan’s military to give talks a chance.”

#Sudan #civil war

0 notes

loverandservantoftheahlulbayt · 5 months ago

Text

🍃🌹🍃 Lady Fatima al-Zahra (sa) in the Verse of Relationship

The verse of relationship, from the Quran, says:

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42: 23)

This verse is a clear command from Allah (SWT) to HIS noble Prophet. It is as follows:

“(Say) O Muhammad, to your nation: (no reward do I ask of you for this) the message of Islam (except the love of those near of kin) to me. (i.e.) Ahlulbayt (pbbuta).

When this verse was revealed, someone said:

"Messenger of Allah, who are the kin whose love is obligatory for us?"

The Prophet (S) replied:

“Ali, Fatima, and her two children."

This narration has been reported by the following Sunni scholars

1. Ibn Hajar in his al-Sawa'iq al-Muhriqah.

2. al-Thalabi.

3. Al-Suyuti in al-Durr al-Manthur.

4. Abu Nu'aym in Hilyat al-'awliya

5. al-Hamawayni al-Shafi'i in Fara'id al-

Samtayn

Another narration similar to the one stated above, is reported by Tabari and Ibn Hajar; according to this narration the Messenger of Allah (S) is reported to have said:

"Surely Allah made it incumbent on you to love my kin, and I will ask you about them in the hereafter."

A. It is written in al-Sawa'iq al-Muhriqah by

Ibn Hajar that Imam Ali (as) said:

"It is stated in the (Quranic chapter) Ha Mim that no one upholds our love save the faithful ones."

He then read:

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42:23)

B. It has also been reported in the same

book that Imam Hasan (as) gave a

speech in which he said:

"Surely we are among the Ahlul-Bayt whose love and support were made incumbent (upon the faithful) by Allah, the Exalted. He - Glory be to Him, said:

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42:23)

C. Imam Ali Ibn Al-Hussain (Zaynal al-

Abideen (as) replied to the Syrian who

said to him while he was a prisoner of

the Umayyads in Damascus:

"Praise be to Allah Who killed you..etc.”

Then he (Ali (as) said: “Haven't you read the verse:

🍃🕊🍃 Holy Quran 🍃🕊🍃

(42:23)

D. Jabir Ibn Abdullah said:

"A beduin came to the Prophet (S), and said: 'Muhammad, present Islam to me.'

The Prophet (S) replied:

“Bear witness that there is no God but Allah, to whom an associate does not exist; and that Muhammad is the slave, and Messenger of Allah.”

The beduin said:

“Do you require any reward from me (for bringing me to Islam)?”

He (Prophet (S) answered:

“No, save loving the nearest of kin.”

The beduin then asked:

“Mine or yours?”

The Prophet (S) said: “My kin.”

The beduin said:

“Let me pay allegiance to you, and may the curse of Allah be on those who do not love you and your kin.”

Thus he (Prophet (S) said: “Amen.”

This narration has been reported by Al-Kinji in Kefayat At-Talib p.31.

By - Abu Muhammad Ordoni

🍃🌹🍃 Fatima The Gracious 🍃🌹🍃

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questionsonislam · 4 years ago

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Why are sculptures prohibited in Islam?

SCULPTURE is the image/symbol of a person or an animal made of durable materials like stone, bronze, marble and terra-cotta. In the Islamic terminology, sculpture is considered within the concept of "surah (picture)" and the term "picture with a shadow" is used to distinguish it from picture. Sculpture is the same as the idols worshiped by the polytheists in terms of shape but since it is not an idol in the sense of something being worshipped, it is included within the concept of picture and decreed accordingly.

The Quran mentions sculpture in the sense other than idol in only one place and does not make any judgments about it. After it is stated in the chapter of Saba' that some jinn worked under the command of the Prophet Sulayman (Solomon), the following is stated: "They worked for him as he desired, (making) arches, images, basons as large as reservoirs, and (cooking) cauldrons fixed (in their places)." (Saba 34/13) According to scholars, the verse above states that it was permissible to make sculptures during the period of the Prophet Sulayman. However, the scholars also state that the permissibility that belonged to the period of Hz. Sulayman was abolished by the news from the Messenger of Allah (pbuh) and was abrogated by the religion of Islam.

The Quran narrates that Hz. Ibrahim broke the idols and sculptures. The Messenger of Allah (pbuh) had the idols (sculptures) in and around the Kaaba, on Safa and Marwa hills broken into pieces during the conquest of Makkah.

The hadiths reported from the Messenger of Allah (pbuh) prohibit making sculptures. The news about this issue is abundant enough to reach the degree of tawatur.

It is reported from Hz. Aisha that the Prophet (pbuh) said,

"The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creations." (Bukhari, Libas, 39; Nasai, Ziynah, 112-114).

A man from Iraq came to Ibn Abbas and said, 'I make these images. What do you say concerning them?' He gave the following answer: 'Come closer, come closer. I heard Muhammad (pbuh) say, "Whoever makes an image in this world will be commanded on the Day of Resurrection to breathe a soul into it, and he will not be able to do so." Another narration that Ibn Abbas and Abu Hurayra narrated is as follows: "Whoever makes an image will be punished until he breathes a soul into it, and he will not be able to do so." (Nasai, Ziynah,113). It is reported from Ibn Umar that the Prophet (pbuh) said, "The makers of these images will be punished on the Day of Resurrection, and it will be said to them: 'Breathe life into that which you have created'." (Nasai, Ziynah, 113).

Imam as-Sindi explains the hadiths reported from Ibn Abbas and Ibn Umar as follows in the Explanation of Nasai: What is meant by "surah" about whose decree Ibn Abbas is asked is "surahs (pictures) of living beings". What is meant by being punished until one breathes a soul into it stating the time when punishment will be over. Since it is stated in the hadith that he will never be able to do so, it is indicated that their punishment will be continuous. However, as-Sindi states that the punishment mentioned above is related to a person who exits the religion of Islam by making pictures. He also states that it can occur in three ways:

a) To make pictures by accepting it as halal (permissible),

b) To make pictures (sculptures) in order to worship,

c) A person who is not a believer making pictures.

Those who are outside the three groups mentioned above will be regarded as "sinners" due to that deed if they do it without regarding it halal and without the purpose of worshipping. If Allah does not forgive the penalty he deserves, he will be punished; then, he will be saved. Or, what is meant by the punishment is to prevent making pictures by showing the ugliness of that deed and by prohibiting it. According to the last evaluation, it can be thought that the apparent meaning of the hadith is not meant.

The reason why sculptures are prohibited:

When the hadiths mentioned above are examined, it is seen that they also express the reason for the prohibition of sculptures. According to the common view of Islamic scholars, the reason for the prohibition of sculpture is that those who make them put themselves in the place of the Creator by trying to liken them to what Allah creates. The wisdom behind the prohibition is to drive people away from idolatry and to protect the pure belief of oneness from shirk (polytheism) and idolatry because idolatry entered all tribes through sculptures.

The following is stated in a verse about the nation of the Prophet Nuh (Noah):

"And they have said (to each other), ´Abandon not your gods: Abandon neither Wadd nor Suwa´, neither Yaguth nor Nasr´;- "They have already misled many; and grant Thou no increase to the wrong-doers but in straying (from their mark)." (Nuh, 71 /23-24).

They are the names of the idols that the people of Nuh worshipped besides Allah. The following is stated from Abdullah bin Abbas and Muhammed bin Qays: The names of idols mentioned in the verse were the names of some righteous people of the tribe of Nuh. After they died, Satan advised people to make their sculptures and erect them: "You will remember what they did through those sculptures." The people who were deceived by this misguidance of Satan made and erected the sculptures of those righteous people. The sculptures were at first means of remembering good deeds but after a few generations they were transformed into idols that were worshipped. Thus, these idols were taken over with new additions by the Arab society before Islam and the sun of Islam rose while people were worshipping them (Ibn Kathir, Mukhtasaru Tafsiri Ibn Kathir, 7th edition, Beirut 1402/1981, III, 554).

In conclusion, what underlies the prohibition of sculptures in Islam is to maintain the belief of oneness, to avoid resembling the supreme Creator in creation, to take measures against depiction of private parts, to avoid wastage in a field that has more harm than good, etc. On the other hand, neither the Prophet (pbuh) nor the great people of the religion of Islam need to be depicted with sculptures. They have settled in the hearts of believers, and their messages and doctrines have been treated with respect in the Islamic society. The Prophet Islam even prohibited people from praising him extremely. He states the following:

"Do not praise me as Christians praise Isa (Jesus), son of Maryam (Mary). Say 'he is Allah's slave and messenger' only." (Bukhari, Anbiya, 48; A.B. Hanbal, Musnad, I, 23, 24, 47, 55).

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