“INDEED, HE LOVES GOD AND HIS MESSENGER…”

There was a man named Abdullah who loved God and His Messenger so much that the Prophet had to declare about him: “Indeed, he loves God and His Messenger.” (Saheeh Al-Bukhari)

This man named Abdullah so loved the Prophet that he used to delight in presenting the Prophet with any delicacy that came to Medina, so when any merchant caravan arrived with something like butter or honey, he would take it for him as a gift.  Later, when the seller demanded payment, Abdullah would bring the seller to the Prophet and say: “Give this man its price.”

The Prophet, may the mercy and blessings of God be upon him, would then say: “Didn’t you give it to me as a gift?”

Abdullah would say: “Yes, O Messenger of God; however I cannot afford to pay.”

The two of them would laugh together and then the Prophet would have the merchant paid.

This was the type of close and jovial relationship that Abdullah and the Prophet had with each other.

It remains to be said that Abdullah was an alcoholic.  He would often become so drunk that he had to be brought staggering through the streets before the Prophet to be sentenced for public drunkenness, and each time, the Prophet would rule to have the prescribed punishment carried out.  This was a common occurrence.

After Abdullah had departed from one of these all too frequent sentencing, one of the Companion’s declared about Abdullah: “O God curse him! How often he is summoned for this!”

The Prophet: rebuked that Companion, saying: “Do not curse him, for I swear by God, if you only knew just how very much indeed he loves God and His Messenger.” (Saheeh Al-Bukhari).  He then added: “Do not help Satan against your brother.”

We can learn much from the Prophet’s attitude. 

We should reflect first upon the close and affectionate relationship this Companion enjoyed with the Prophet, in spite of this Companion’s shameful fault.  Though the Prophet was who he was, it did not prevent him from relating to Abdullah in a familiar manner, of being his friend, and joking with him. 

This shows us that in the society formed by the Prophet, people were not segregated into the pious and the sinners, with social interactions debarred between the two groups.  Rather, it was a unified, inclusive society, where each person could be at a different level of piety.  Some were at the forefront of righteousness, some were moderately pious, while others were prone to fall into sin.  However, no one lived aloof from society, nor was anyone shunned.  Everyone remained part of society. 

This inclusiveness meant that when some members of society fell into error, the effects of their mistakes were limited and short-lived.  No one was marginalized, so there was no chance sinfulness to grow on society’s “fringes”.  When anyone made a mistake, there was no end of brotherly support from others in society who were more than willing to lend a helping hand and get that person back on track.

Another lesson the Prophet’s conduct shows us is the importance of maintaining a positive outlook.  In spite of the fact that Abdullah was frequently being summoned before the Prophet for public drunkenness, the Prophet drew everyone’s attention to one of Abd God’s positive qualities – that he loved God and His Messenger.  Yet, when we think about this particular quality, we find that it was not something unique for Abdullah, but a quality that all believers have in common.  Nevertheless, the Prophet chose to praise Abdullah for this reason.  In doing so, the Prophet could cultivate, encourage, and strengthen this quality in everyone.  He also reminded them that if someone slips up, that person’s faith and love of God is still intact. 

We can imagine how Abdullah must have felt when he learned that the Prophet said this about him.  He must certainly felt it as an immense honor to have God’s Messenger declare this about him.  It served to help him overcome his bad habit and gave him hope, by confirming that his essential being was not permanently marred by the mistakes. 

It was the Prophet’s way to point out the good qualities of those who sinned and fell into error.  We sometimes forget this, and treat past sins as impenetrable barriers to future good.  A person who commits a shameful deed is never allowed to live it down, but is instead often remembered only for that sin.  We need to realize that this helps Satan to avail upon the sinner and get that person to sin again.  The Prophet’s approach, by contrast, inspires virtue.  When reminded of Abdullah’s frequent drunkenness, he boasted of that man’s possessing the greatest virtue of loving God and His Messenger.

Finally, Abdullah had done something that was clearly wrong.  There can be no doubt that Abdullah committed a sin.  Imbibing intoxicants is a major sin, and the Prophet had often cursed wine.  Nevertheless, after the Prophet had the prescribed sentence carried out upon Abdullah for his public drunkenness, he did not seek anything further against him.  He saw any further reprimand to be helping Satan against the man.  Rather, he turned everyone’s attention to his merits that compensate for his shortcomings. 

The Prophet’s conduct with Abdullah is an excellent example for us, full of valuable lessons regarding not only how we should treat one another, but how society can foster social bonds that are strong, wholesome, and nurturing, bonds which can serve to dissuade people from falling into sin. - islamreligion.com

WHY ARE WOMEN TURNING TO ISLAM

The status of women is society is neither a new issue nor is it a fully settled one, and where Islam is mentioned, for many the term 'Muslim Women' prompts images of exhausted mothers chained to the stove, 'victims' suppressed in a life of indoctrination, frantic to be westernised and so on.  Others will go to great lengths to explain how the hijab (Islamic veil) is an obstacle, clouding the mind, and comment that female converts are either brainwashed, stupid or traitors to their sex.  I reject such accusations and pose to them the following question: why is it that so many women who have been born and brought in the so called 'civilized' societies of Europe and America are willing to reject their 'liberty' and 'independence' to embrace a religion that supposedly oppresses them and is widely assumed to be prejudicial to them?

As a Christian convert to Islam, I can only present my personal experience and reasons for rejecting the 'freedom' that women claim to have in this society in favour of the only Religion that truly liberates women by giving us a status and position which is completely unique when compared with that of non-Muslim counterparts.

Before coming to Islam, I had strong feminist tendencies and recognized that where the women was concerned, a lot of shuffling around had been going on, yet without being able to pin her on the social map.  The problem was ongoing: new 'women's issues' being raised without the previous ones being satisfactorily resolved.  Like the many women who shared my background, I would accuse Islam of being a sexist religion, discriminating, oppressing and giving men the greater privileges.  All this coming from a person who did not even know Islam, one who had been blinded due to ignorance and had accepted this deliberately distorted definition of Islam.

However, despite my criticisms of Islam, inwardly I wasn't satisfied with my own status as a woman in this society.  It seemed to me that society would define such terms as 'liberty' and 'freedom' and then these definitions were accepted by women without us even attempting to question or challenge them.  There was clearly a great contradiction between what women were told in theory and what actually happens in practice.

The more I pondered the greater emptiness I felt within.  I was slowly beginning to reach a stage where my dissatisfaction with my status as a woman in this society, was really a reflection of my greater dissatisfaction with society itself.  Everything seemed to be degenerating backwards, despite the claims that the 1990's was going to be the decade of success and prosperity.  Something vital seemed to be missing from my life and nothing would fill this vacuum.  Being a Christian did not do anything for me, and I began to question the validity of only remembering God one day a week - Sundays! As with many other Christians too, I had become disillusioned with the hypocrisy of the Church and was becoming increasingly unhappy with the concept of Trinity and the deification of Jesus.  Eventually, I began to look into Islam.  At first, I was only interested in looking at those issues which specifically dealt with women.  I was surprised.  What I read and learned taught me a lot about myself as a woman, and also about where the real oppression of women lies: in every other system and way of life outside of Islam.  Muslim women have been given their rights in every aspect of the religion with clear definitions of their role in society - as had men - with no injustice against either of them.  As Allah says:

“Whoever does deeds of righteousness, be they male or female, and have faith, they will enter paradise and not the least injustice will be done to them.” (Quran 4:124)

So having amended my misconceptions about the true status of women in Islam, I was now looking further.  I wanted to find that thing which was going to fill the vacuum in my life.  My attention was drawn towards the beliefs and practices of Islam.  It was only through establishing the fundamentals that I would understand where to turn and what to prioritise.  These are often the areas which receive little attention or controversy in society, and when studying the Islamic Creed, it becomes clear why this is the case: such concise, faultless and wholly comprehensive details cannot be found elsewhere. - islamreligion.com

DID MUHAMMAD AUTHOR THE QURAN?

Who authored the Quran?  Someone must have produced it!  After all, how many desert men have stood up in the history of man and given the world a book like the Quran?  The book has amazing details of past nations, prophets, and religions as well as accurate scientific information unavailable at the time.  What was the source of all this?  If we were to deny the divine origin of the Quran, we are left with only a few possibilities:

- The Prophet Muhammad authored it himself.

- He took it from someone else.  In this case, he either took it from a Jew or a Christian or one of the foreigners in Arabia.  The Meccans did not bother to accuse him of having taken it from one of them.

A brief response from God is:

"And they say, ‘Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon.’  Say, [O Muhammad], ‘It has been revealed by He who knows [every] secret within the heavens and the earth.  Indeed, He is ever Forgiving and Merciful.’" (Quran 25:5-6)

It was well known to his detractors that Muhammad, who was raised among them, never learned how to read or write from the time of his birth.  They knew whom he befriended and where he had traveled; they acknowledged his integrity and honesty by calling him ‘Al-Ameen,’ the Reliable, the Trustworthy, the Honest.[1]  Only in their revulsion against his preaching did they accuse him – and then it was anything they could dream up: He was accused of being a sorcerer, a poet and even an imposter!  They could not make up their minds.  God says:

"Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way." (Quran 17:47)

Simply, God is aware of what is in the heavens and the earth, He knows the past and the present, and reveals the truth to His prophet.

Could Muhammad Have Authored It?

It is impossible that Muhammad could have authored the Quran due to the following reasons:

First, several occasions presented themselves where he could have fabricated revelation.  For example, after the first revelation came, people awaited to hear more, but the Prophet did not receive anything new for months.  The Meccans began making fun of him, ‘His Lord has abandoned him!’  This continued until the 93rd chapter, Ad-Doha, was revealed.  The Prophet could have compiled something and presented it as the latest revelation to end the mockery, but he did not.  Also, at one point during his prophethood, some of the hypocrites accused his beloved wife Aisha of being unchaste.  The Prophet could have easily fabricated something to free her of blame, but he waited for many excruciating days, all spent in pain, mockery, and anguish, until revelation came from God freeing her from the accusation.

Second, there is internal evidence within the Quran that Muhammad was not its author.  Several verses criticized him, and were on occasion strongly worded.  How can an imposter prophet blame himself when it may run him into the danger of losing the respect, perhaps following, of his followers?  Here are some examples:

"O Prophet!  Why do you prohibit [yourself from] what God has made lawful for you, seeking the approval of your wives?  And God is Forgiving and Merciful." (Quran 66:1)

"…while you concealed within yourself that which God is to disclose and you feared the people, while God has more right that you fear Him.." (Quran 33:43)

"It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire." (Quran 9:113)

"But as for he who came to you striving [for knowledge] while he fears [God], from him you are distracted.  No!  Indeed, they [these verses] are a reminder." (Quran 80:8-11)

If he were to hide anything, he would have hid these verses, but he recited them faithfully.

"And he [Muhammad] is not a withholder of [knowledge of] the unseen.  And it [the Quran] is not the word of a devil, expelled [from the heavens].  So where are you going?  It is nothing but a reminder to the worlds." (Quran 81:24-27)

The Prophet is cautioned, perhaps warned, in the following verses:

"Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which God has shown you.  And do not be an advocate for the deceitful.  And seek forgiveness of God.  Indeed, God is ever Forgiving and Merciful.  And do not argue on behalf of those who deceive themselves.  Indeed, God loves not the one who is a habitually sinful deceiver.  They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from God, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech.  And God ever is encompassing of what they do,.  Here you are – those who argue on their behalf in [this] worldly life – but who will argue with God for them on the Day of Resurrection, or who will [then] be their representative?  And whoever does a wrong or wrongs himself but then seeks forgiveness of God will find God Forgiving and Merciful.  And whoever earns [i.e., commits] a sin only earns it against himself.  And God is ever Knowing and Wise.  But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself slander and manifest sin.  And if it was not for the favor of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you.  But they do not mislead except themselves, and they will not harm you at all.  And God has revealed to you the Book and wisdom and has taught you that which you did not know.  And ever has the favor of God upon you been great." (Quran 4:105-113)

These verses explain a situation in which a man from the Muslim inhabitants of Medina stole a piece of armor and hid it in the property of his Jewish neighbor.  When the owners of the armor caught up with him he denied any wrongdoing, and the armor was discovered with the Jewish man.  He, however, pointed to his Muslim neighbor, also denying his involvement in the crime.  The people from the Muslim’s tribe went to the Prophet to plead on his behalf, and the Prophet began to incline towards them till the above verses were revealed clearing the Jewish man of wrongdoing.  All this despite the Jew’s rejection of Muhammad’s prophethood!  The verses instructed Prophet Muhammad himself not to side with the deceitful!  The verses:

"…and do not be an advocate for the deceitful and seek forgiveness of God…and if it was not for the favor of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you."

If Muhammad himself authored the Quran, thus being a lying imposter, he would have made sure that there was nothing in existence which could jeopardize the gaining of followers and supporters.  The fact that the Quran, on various occasions, reprimands the Prophet in certain issues in which he had made in incorrect judgment is in itself a proof that it was not authored by him.- islamreligion.com

FOOTNOTES:

[1]‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 34.

INTIMATE ISSUES (PART 2 OF 2): BEDROOM ETIQUETTE

Islam offers clear guidelines for all worldly matters.  God did not create us and then abandon us to the cosmos.  He set out all that we need to know in the Quran and followed it up with the traditions of Prophet Muhammad. God did not leave us floundering about in a sea of misconceptions and misunderstandings; Prophet Muhammad educated us and taught us that one should ask if they do not know. Of course this indicates that one should be open and truthful and never shy away from asking difficult or embarrassing questions.  Thus a lot of what we understand about bedroom etiquette comes from the questions asked by the people around the Prophet, may God praise him.

God says to enjoy each other’s intimate company, to take pleasure, comfort and delight in the intimacy of marriage but He also sets out a few rules about unacceptable behaviour.  We learned in article 1 that refraining from sexual intercourse when the woman is menstruating or still bleeding after childbirth is essential.  Both husband and wife should satisfy each other’s sexual needs and take into consideration the guidance of the Quran and the traditions of Prophet Muhammad, may God praise him. God, the Exalted, says:

And they ask you concerning menstruation.  Say, “It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are pure.  And when they have purified themselves, then come to them from where God has ordained for you.  Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Quran 2:222)

Post natal bleeding is treated in the same way as menstruation.  A couple should refrain from intercourse during this time and only recommence once the wife has performed the ritual bath.

We also learned that anal intercourse is a grave sin.  Prophet Muhammad said that the one who had anal intercourse with his wife was cursed.[1]  In another documented tradition he said specifically to avoid the anus and having sex during the time of menstruation.[2]  Even if anal intercourse is performed with the consent of the wife, or if she is menstruating, it is still a grave sin. Mutual agreement does not allow something that has been made forbidden.

Homosexuality (sex between members of the same gender) is also forbidden.  Homosexuality is not accepted in Islam and this website can provide you with more information on the reasons for this prohibition.    

It is permissible for a husband and wife to masturbate each other.  This comes under the rulings derived from the verse that encourages a married couple to enjoy and delight each other.  “Your wives are a tilth for you, so go to your tilth when and how you will…” (Quran 2:223)

As far as the issue of oral sex is concerned, it is also a part of enjoying each other’s company and it is governed by two conditions; it must not cause harm or degradation to either spouse, as well impurities must not be swallowed.

Having sex, even lawful sex will invalidate a fast.  Thus a couple must abstain from it while fasting. This may pose as a problem during the month of Ramadan, wherein a Muslim fasts around 30 days, but God has allowed married couples to engage in it after the fast has been broken.

“It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].  They are clothing for you and you are clothing for them.  God knows that you used to deceive yourselves, so He accepted your repentance and forgave you.  So now, have relations with them and seek that which God has decreed for you.  And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].  Then complete the fast until the sunset…” (Quran 2:187)

The issue of sex education is often debated in Muslim communities but there is no doubt that Islamic education must include a component that explains intimate matters.  It is the responsibility of parents to prepare and educate their children about all aspects of their lives, including the physical and emotional changes that take place at puberty, and the Islamic position on sexuality.

Sadly within the Muslim community there are many misunderstandings about sexuality.  Many husbands neglect the right of sexual fulfillment that is owed to their spouses. They may even believe that a wife cannot be virtuous and sexual at the same time.  Feeling desire does not mean that a woman is promiscuous and Prophet Muhammad advised husbands to let their wives achieve sexual fulfillment.  He spoke about the importance of foreplay and using loving words during intimacy.  Sexual dissatisfaction is considered legitimate grounds for divorce on the part of either the wife or husband.  Such issues can be overcome with age appropriate sex education.

The relationship between a husband and wife is the foundation on which a family is built and good strong families are what make a strong community of believers.  Intimate issues between the husband and wife should always be seen as something special and private.  It is a right for both men and women. God alludes to it in the verse, “…They are clothing for you and you are clothing for them …” (Quran 2: 187) The word clothing symbolises a covering; just as a garment protects one’s body spouses, as well, act as a covering for each other by protecting one another’s secrets, honour and shortcomings.  In intimate situations words are spoken, secrets told, souls are laid bare.  These issues must be kept between the married couple except in circumstances of dire need such as medical matters. - islamreligion.com

READ PART 1 - INTIMATE ISSUES (PART 1 OF 2): SEX AND MARRIAGE IN ISLAM

FOOTNOTES:

[1]Abu Dawood, Imam Ahmad

[2]Ibid

INTIMATE ISSUES (PART 1 OF 2): SEX AND MARRIAGE IN ISLAM

Islam is a holistic way of life.  It takes into account all of humankind’s needs; spiritual, emotional and physical.  Part of physical wellbeing includes sexual wellbeing and health.  God created sex not only for procreation but to fulfil humankinds need for intimacy.  Islam leaves no part of our lives unexplained and thus sexuality and intimacy are not topics that the Quran and the traditions of Prophet Muhammad, may God praise him, shy away from or neglect. 

Islam encourages marriage and has made it the only means through which one can satisfy their sexual needs.  There are well-known consequences if a person engages in premarital relationships or behaves in a promiscuous manner. These include unwanted pregnancies, the transmission of sexually transmitted diseases, family breakdown in cases of adultery and emotional difficulties arising from relationships without commitment.  Islam is aware of these complications and cautions the person who does not take the matter seriously.  Islam defines pre-marital and extra-marital sexual relationships as great sins. 

“Nor come closer to illicit sexual intimacy for it is a shameful and immoral, opening the door (to other immorality).” (Quran 17:32)

When a man or woman is able to marry, they should be encouraged and aided in their attempts to get married.  Also when the intention has been made clear, the couple should marry as quickly as possible to discourage any temptation to fall into sin.  Prophet Muhammad encouraged marriage however he encouraged fasting for those who did not have the means to marry.  He said: “Whoever among you possesses the physical and financial resources to marry should do so, because it helps one to guard their modesty, and whoever is unable to marry should fast, as fasting diminishes one’s sexual desire.”[1]

God, in infinite wisdom guides us away from the potentially destructive behaviour of pre-marital or extra-marital relationships and towards behaviour that allows us to live God centred lives while enjoying the closeness of a loving relationship.  In fact God rewards us for intimacy with our lawful partner.  Prophet Muhammad told his companions that “In the sexual act of each of you there is charity.” The Companions asked, “When one of us fulfils his sexual desire, will he be given a reward for that?” And he said, “Do you not think that were he to act upon it unlawfully, he would be sinning? Likewise, if he acts upon it lawfully he will be rewarded.”[2]

Giving pleasure to one’s spouse is a highly rewarding deed. Marriage itself is viewed in Islam as the longest, most continuous act of worship a Muslim will perform in the course of their lives. It is a partnership between two who seek to please God; thus, sexual intimacy between spouses is the ‘spark’ that strengthens this bond. As each person strives to fulfil the rights and needs of the other, an affection and fondness is achieved.  God stresses that a person will find intimacy and comfort in a lawful union. 

“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.  Verily, in that are indeed signs for a people who reflect.” (Quran 30:21)

Prophet Muhammad, may God praise him, was known as a loving husband and a family man.  He was known to speak frankly to his companions, both men and women, when they asked him about matters of a sexual nature.  For example his responses to questions included such wise advice as, “None of you should fall upon his wife like an animal; let their be a ‘messenger’ between you.” “And what is a messenger?” they asked, and he replied: “Kisses and words.”[3]

Prophet Muhammad said: “If one of you says, when he has intercourse with his wife: ‘I begin with the name of God, O God, keep Satan away from me and keep Satan away from that which You bestow upon us,’ if it is decreed that they should have a child, Satan will never harm him.”[4]  

Prophet Muhammad was never embarrassed and strove to provide clear and understandable answers about all sorts of subjects including menstruation and orgasm.  A woman once asked the Prophet if she needed to take a bath after a wet dream to which he replied, “Yes, if she sees liquid.”[5]

God has ordained that our spouses be like our garments and that the husband and wife protect each other and be close companions.  However marriage has many psychological, emotional and physical aspects to it and all matters relating to physical, emotional and spiritual health must be addressed, because all three areas are vital for the marriage to survive in a healthy way.  God has given permission for married couples to fulfil their desires in many and varied ways and positions.  

“Your wives are a tilth for you, so go to your tilth when and how you will, and put forth [righteousness] for yourselves.   And fear God, and know that you will (one day) meet Him…” (Quran 2:223)

The Quran and the traditions of Prophet Muhammad also educate and advise us of any prohibitions within the confines of marriage.  It is taken and understood from the above verse of the Quran that within a marriage both the man and woman have the right to enjoy each other’s bodies and intimate companionship however they must avoid  having sex when the woman is menstruating or bleeding after childbirth  and  they must never engage in anal sex.

In part 2 we will look at prohibitions in the bedroom and discuss sex education and its ability to teach children healthy Islamic attitudes towards marriage, sex and body image. - islamreligion.com

FOOTNOTES:

[1]Saheeh Muslim

[2]Saheeh Muslim

[3]Musnad Al Firdaus- imām Daylami

[4]Saheeh Al-Bukhari, Saheeh Muslim

[5]Saheeh Al-Bukhari

THE SEVEN EARTHS

A simple image of Earth and the interior layers.  Windows to the Universe, at (http://www.windows.ucar.edu) at the University Corporation for Atmospheric Research (UCAR).  ©1995-1999, 2000 The Regents of the University of Michigan; ©2000-05 University Corporation for Atmospheric Research.

The Sunnah of Prophet Muhammad is the second revealed source of Islam.  Like the Quran, it contains scientific information unavailable 1400 years ago.  From these miracles is the "seven" earths, mentioned by the Prophet in several of his sayings.  From them are the following two:

Hadith 1

It was narrated on the authority of Abu Salamah that a dispute arose between him and some other people (about a piece of land).  When he told Aisha (the Prophet’s wife) about it, she said, ‘O Abu Salamah!  Avoid taking the land unjustly, for the Prophet said:

"Whoever usurps even one span of land of somebody, its depth through the seven earths will be collared to his neck." (Saheeh Al-Bukhari, ‘Book of Oppression.’)

Hadith 2

Salim narrated on the authority of his father that the Prophet said:

"Whoever takes a piece of land of others unjustly, he will sink down the seven earths on the Day of Resurrection." (Saheeh Al-Bukhari, ‘Book of Oppression.’)

The aforementioned hadith prohibits oppression in general, especially the taking of a piece of land belonging to others unjustly.  What might the seven earths refer to?

Studies in geology have proven that the earth is composed of seven zones, identified from the inner to the outer layers as follows:

(1)  The Solid Inner Core of Earth: 1.7% of the Earth’s mass; depth of 5,150 - 6,370 kilometers (3,219 - 3,981 miles)

The inner core is solid and unattached to the mantle, suspended in the molten outer core.  It is believed to have solidified as a result of pressure-freezing which occurs to most liquids when temperature decreases or pressure increases.

(2)  The Liquid Outer core: 30.8% of Earth’s mass; depth of 2,890 - 5,150 kilometers (1,806 - 3,219 miles)

The outer core is a hot, electrically conducting liquid within which convective motion occurs.  This conductive layer combines with Earth’s rotation to create a dynamo effect that maintains a system of electrical currents known as the Earth’s magnetic field.  It is also responsible for the subtle jerking of Earth’s rotation.  This layer is not as dense as pure molten iron, which indicates the presence of lighter elements.  Scientists suspect that about 10% of the layer is composed of sulfur and/or oxygen because these elements are abundant in the cosmos and dissolve readily in molten iron.

(3)  The "D" Layer: 3% of Earth’s mass; depth of 2,700 - 2,890 kilometers (1,688 - 1,806 miles)

This layer is 200 to 300 kilometers (125 to 188 miles) thick and represents about 4% of the mantle-crust mass.  Although it is often identified as part of the lower mantle, seismic discontinuities suggest the "D" layer might differ chemically from the lower mantle lying above it.  Scientists theorize that the material either dissolved in the core, or was able to sink through the mantle but not into the core because of its density.

(4)  Lower Mantle: 49.2% of Earth’s mass; depth of 650 - 2,890 kilometers (406 -1,806 miles)

The lower mantle contains 72.9% of the mantle-crust mass and is probably composed mainly of silicon, magnesium, and oxygen.  It probably also contains some iron, calcium, and aluminum.  Scientists make these deductions by assuming the Earth has a similar abundance and proportion of cosmic elements as found in the Sun and primitive meteorites.

(5)  Middle Mantle (Transition region): 7.5% of Earth’s mass; depth of 400 - 650 kilometers (250-406 miles)

The transition region or mesosphere (for middle mantle), sometimes called the fertile layer, contains 11.1% of the mantle-crust mass and is the source of basaltic magmas.  It also contains calcium, aluminum, and garnet, which is a complex aluminum-bearing silicate mineral.  This layer is dense when cold because of the garnet.  It is buoyant when hot because these minerals melt easily to form basalt which can then rise through the upper layers as magma.

(6)  Upper Mantle: 10.3% of Earth’s mass; depth of 10 - 400 kilometers (6 - 250 miles)

The upper mantle contains 15.3% of the mantle-crust mass.  Fragments have been excavated for our observation by eroded mountain belts and volcanic eruptions.  Olivine (Mg,Fe)2SiO4 and pyroxene (Mg,Fe)SiO3 have been the primary minerals found in this way.  These and other minerals are refractory and crystalline at high temperatures; therefore, most settle out of rising magma, either forming new material or never leaving the mantle.  Part of the upper mantle called the asthenosphere might be partially molten.

(7)  Lithosphere

Oceanic crust: 0.099% of Earth’s mass; depth of 0-10 kilometers (0 - 6 miles)

The rigid, outermost layer of the Earth comprising the crust and upper mantle is called the lithosphere.  The oceanic crust contains 0.147% of the mantle-crust mass.  The majority of the Earth’s crust was made through volcanic activity.  The oceanic ridge system, a 40,000-kilometer (25,000 mile) network of volcanoes, generates new oceanic crust at the rate of 17 km3 per year, covering the ocean floor with basalt.  Hawaii and Iceland are two examples of the accumulation of basalt piles.

This image shows a cross section through the earth’s crust and upper mantle showing lithosphere plates (made of the crust layer and the top part of the mantle) moving over the asthenosphere (upper mantle).  Windows to the Universe, at (http://www.windows.ucar.edu) at the University Corporation for Atmospheric Research (UCAR).  ©1995-1999, 2000 The Regents of the University of Michigan; ©2000-05 University Corporation for Atmospheric Research.  Continental crust: 0.374% of Earth’s mass; depth of 0-50 kilometers (0 - 31 miles)

The continental crust contains 0.554% of the mantle-crust mass.  This is the outer part of the Earth composed essentially of crystalline rocks.  These are low-density buoyant minerals dominated mostly by quartz (SiO2) and feldspars (metal-poor silicates).  The crust (both oceanic and continental) is the surface of the Earth; as such, it is the coldest part of our planet.  Because cold rocks deform slowly, we refer to this rigid outer shell as the lithosphere (the rocky or strong layer).

This image shows the divisions of the Earth’s interior into 7 layers.  (Adapted from Beatty, 1990).

Conclusion

The layers of the earth coincide with the above mentioned hadith of the Prophet.  The miracle is in two matters:

(1)  The expression of the hadith, ‘He will sink down the seven earths on the Day of Resurrection,’ indicates the stratification of these "earths" around one center.

(2)  The accuracy with which the Prophet of Islam referred to the seven inner layers of earth.

The only way for a desert dweller to have known these facts 1400 years ago is through revelation from God. - islamreligion.com

References

Beatty, J. K. and A. Chaikin, eds.  The New Solar System.  Massachusetts: Sky Publishing, 3rd Edition, 1990.

Press, Frank and Raymond Siever.  Earth.  New York: W. H. Freeman and Company, 1986.

Seeds, Michael A. Horizons. Belmont, California: Wadsworth, 1995.

El-Najjar, Zaghloul.  Treasures In The Sunnah: A Scientific Approach: Cairo, Al-Falah Foundation, 2004.

WHO IS PROPHET MUHAMMAD?

Prophet Muhammad, may the mercy and blessings of God be upon him, is the man beloved by more than 1.2 billion Muslims.  He is the man who taught us patience in the face of adversity, and taught us to live in this world but seek eternal life in the hereafter.  It was to Prophet Muhammad that God revealed the Quran.  Along with this Book of guidance God sent Prophet Muhammad, whose behavior and high moral standards are an example to us all.  Prophet Muhammad’s life was the Quran.  He understood it, he loved it and he lived his life based on its standards.  He taught us to recite the Quran, to live by its principles and to love it.  When Muslims declare their faith in One God, they also declare their belief that Muhammad is the slave and final messenger of God. 

When a Muslim hears Muhammad’s name mentioned they ask God to send blessings upon him.  Prophet Muhammad was a man, a human being just like any other man, but it is his love for humanity that sets him apart.  Muslims love Prophet Muhammad, but it is his love for us, that makes him a man like no other.  He longed for Paradise not only for himself but also for all of us.  He wept tears not for himself but for his Ummah[1], and for humanity.  He was often heard to cry "O God, my Ummah, my Ummah".

Muslims also believe in the same Prophets mentioned in Jewish and Christian traditions, including Noah, Moses, Abraham and Jesus, and they believe that all prophets came with the same message – to worship God alone, without partners, sons or daughters.  There is a difference, however, between all other prophets and Prophet Muhammad.  Before Muhammad, prophets were sent to particular people in particular places and periods.  Muhammad however, is the final Prophet and his message is for all of humankind.

God tells us in the Quran that He did not send Prophet Muhammad except as a mercy for humankind.  "And we have sent you O Muhammad, not but as a mercy for humankind and all that exists."  (Quran 21:107)  God did not say Muhammad  was sent to the people of Arabia, or to men, or to the people of the 7th century.  He made it clear that Prophet Muhammad was a prophet like no other, one whose message would spread far and wide and be applicable in all places for all times.  Muslims love him, respect him and follow him.  They hold him in such regard that for many it is emotionally painful to see or hear their beloved mentor ridiculed or disrespected. 

Throughout history and around the world non-Muslims have shown great respect and honour to Prophet Muhammad and he is considered influential in both religious and secular matters.  Mahatma Ghandi described him as scrupulous about pledges, intense in his devotion to his friends and followers, intrepid, fearless, and with absolute trust in God and in his own mission.  Prophet Muhammad taught Islam as a way of life, founded an empire, laid down a moral code and instituted a code of law focusing on respect, tolerance and justice.

What is it about Prophet Muhammad that inspires such devotion?  Is it his gentle and loving nature, his kindness and generosity or is it his ability to empathise with all of humanity?  Muhammad was a selfless man who devoted the last 23 years of his life to teaching his companions and followers how to worship God and how to respect humanity.  Prophet Muhammad was acutely aware of just how much responsibility had been thrust upon him by God.  He was careful to teach the message just as God had prescribed and warned his followers not to adulate him the way Jesus, son of Mary was praised.[2]

Muslims do not worship Prophet Muhammad; they understand that he is only a man.  However, he is a man worthy of our utmost respect and love.  Prophet Muhammad loved humanity so much that he would weep out of fear for them.  He loved his Ummah with such deep and profound devotion that God remarked on the depth of his love for us in Quran.

"Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves.  It grieves him that you should receive any injury or difficulty.  He (Muhammad) is anxious over you (to be rightly guided, to repent to God, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers he is full of pity, kind, and merciful." (Quran 9:128)

Prophet Muhammad taught us to love God and to obey Him.  He taught us to be kind to each other, to respect our elders, and care for our children.  He taught us that it was better to give than to receive and that each human life is worthy of respect and dignity.  He taught us to love for our brothers and sisters what we love for ourselves.  Prophet Muhammad taught us that families and communities are essential, and he pointed out that individual rights although important are not more important than a stable, moral society.  Prophet Muhammad taught us that men and women are equal in the sight of God and that no one person is better then another except in respect to his or her piety and devotion to God.

Who is Prophet Muhammad?  Quite simply he is the man who will stand before God on the day of Requital and beg God to have mercy on us.  He will intercede for us. Muslims love him because he is the slave and messenger of God, he is a mercy to humankind and his gentleness, and devotion to humanity is unprecedented. - islamreligion.com

FOOTNOTES:

[1]The translation of the Arabic word Ummah is nation.  However, it means more than a country with borders, it is a fellowship of men women and children united in their love for One God and their admiration for Muhammad, the Prophet of God.

[2]Saheeh Al-Bukhari

THE STYLE OF THE QURAN

What topics does the Quran discuss?  It covers various subjects.  Most importantly, it talks about the unity of God and how to live a life which accords to His Will.  Other topics include religious doctrine, creation, criminal and civil law, Judaism, Christianity, polytheism, social values, morality, history, stories of past prophets, and science.

The Quran calls the great human exemplars of the past prophets and mentions their great sacrifice in spreading the message of God, the most important of them being Noah, Abraham, Moses, and Jesus.  The Quran elaborates on the ways in which the followers of the prophets, specifically the Jews and the Christians, have or have not lived up to the prophetic messages.  It also discusses the fate of past nations who rejected their Prophets, such as Noah and Lot.  It issues instructions on how to live a life pleasing to God.  It commands people that they should pray, fast, and take care of the needy.  It discusses matters of human interrelationships, sometimes in great detail - such as laws of inheritance and marriage - in a manner reminiscent of parts of the Hebrew Bible but foreign to the New Testament.  The Quran tells people that they should observe God’s instructions purely for God’s sake, not for any worldly aims.  It warns those who deny God’s messages that they will be thrown into the fire of Hell, and it promises those who accept the messages that they will be given the bliss of Paradise.

The Quran retells in their original form many of the stories from the Biblical heritage, especially that of Moses (mentioned by name more than any other person, followed by Pharaoh, his great enemy, who is the Quranic archetype of human evil).  However, it does not offer a sustained narrative of the kind found in the Book of Exodus.  It has much to say about the moral and legal duties of believers, but contains nothing like the law-code which is the centerpiece of the Book of Deuteronomy.  Many Quranic passages could aptly be described as preaching; but where the voice of the preacher in the Gospels is that of Jesus during his ministry on earth, in the Quran it is that of the ever-living God.

Also, the Quran repeats certain verses and themes at times, shifts topics, and often relates narratives in summarized form.  We can see two reasons for this characteristic.  First, it serves a linguistic purpose and is one of the powerful rhetorical techniques of classical Arabic.  Second, all themes of the Quran, no matter how varied, are wrapped around one common thread running through the entire book: that all types of worship rendered to others besides or alongside God is false, and that obedience to Him and His prophets, Muhammad being one of them, is a must.  The Quran, unlike the Bible, does not mention genealogies, chronological events, or minute historical details, but rather uses events from both past and present to illustrate its central message.  So, when the Quran is discussing the healing properties of honey or the life of Jesus, neither topic is an end in itself, but each is related in one way or another to the central message – unity of God and unity of the prophetic message.  No matter what the topic may be, it finds occasion to refer the discussion back to this central theme.

Another important point to keep in mind is that the Quran was not revealed in one sitting, but was revealed in parts over a span of 23 years.  Like the previous scriptures, many passages were revealed in response to specific events.  Often, Quranic revelation would come from the angel Gabriel to Prophet Muhammad as a response to questions raised by those around him, whether believers or unbelievers.  The Quran addresses the People of the Scripture (a term used by the Quran for Jews and Christians), humanity at large, believers, and, finally, it addresses the Prophet himself, commanding him what to do in certain situations or supporting him and giving him solace in the face of ridicule and rejection.  Knowing the historical and social context clarifies the text.

Some other notable features of Quran’s style are the following:

(1)  The use of parables to stir curiosity of the reader and explain deep truths.

(2)  More than two hundred passages begin with the Arabic word Qul - ‘Say’ - addressing Prophet Muhammad to say what follows in reply to a question, to explain a matter of faith, or to announce a legal ruling.  For example,

“Say: ‘O People of the Scripture!  Do you disapprove of us for no other reason than that we believe in God, and the revelation that has come to us and that which came before (us), and because most of you are rebellious and disobedient?’” (Quran 5:59)

(3)  In some passages of the Quran, God takes oaths by His marvelous creation to strengthen an argument or to dispel doubts in the mind of the listener,

“By the sun and its brightness,

by the moon when it follows it,

by the day when it displays it,

by the night when it covers it,

by the sky and He who constructed it,

by the earth and He who spread it,

by the soul and He who proportioned it…” (Quran 91:1-7)

Sometimes God takes an oath by Himself:

“But no, by your Lord, they will not (truly) believe until they make you, (O Muhammad), judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in (full, willing) submission.” (Quran 4:65)

(4)  Lastly, the Quran has what is called ‘the disjointed letters,’ composed of letters of the Arabic alphabet which taken together do not have a known meaning in the Arabic lexicon.  Their meaning is only known to God.  They appear at the beginning of twenty nine surahs, and upon recital, each letter is pronounced and not the words they form.  For example, the first aayah of Surat-ul-Baqara appears as Alif-Lam-Mim, three letters of the Arabic alphabet pronounced individually.

A person unfamiliar with the Quran may find it a little difficult to read, especially at the start, but if they keep these points in mind, they will become more accustomed to it, and they will indeed find that even though it is a translation, it is truly profound book incomparable to any other. - islamreligion,com