Alhamdulillah I am a mother, and alhamdulillah I am muslim.

April 15th, 2011
by Sufia

I just watched a story on CNN about Abbie Dorn. Abbie and her husband couldnt get pregnant so they tried invitro fertilization. She became pregnant and later gave birth to triplets, two sons and a daughter mashaAllah. Due to post delivery hemorraging, she bled out, her heart stopped, and became severly brain damaged. Did her husband stay with her and take care of her? No. He moved across the country, literally. The kids didnt see their mother for three years and only now a judge granted her visitation rights… five days in the summer and one monthly online visit using skype.

Alhamdulillah I am muslim. Women in general in Islam have so many rights mashaAllah. Mothers are by all means, NO exception. I have never heard of this situation ever happening subhanAllah. Mothers have a right to their children, as well as having rights over them. Wives have rights over their husbands and husbands have certain rights over their wives. I must also add at this point, that this is a good time to speak about plural marriage. That is, a husbands right to more than one wife (up to four, if he can provide for them equally). In this case, his sick wife could not have a normal relationship with her husband, therefore, by marrying a second wife, he could avoid divorcing the first, keeping the family intact, and providing necessities of life and care which she would not normally need, all the while having a healthy relationship with the second wife inshaAllah.

Allah make it easy for all of us, ameen.

Source: an honoured muslim woman

Islam, the natural religion of humanity?

April 15th, 2011
by Sufia

This motif that Islam is the aboriginal religion of humanity and history is prominent in the Quran. All the prophets beginning with Adam through Moses unto Jesus, Muslims allege, proclaimed essentially the same message that Muhammad preached. “God sent down to you (step by step), in truth, the Quran, confirming what went before it; and He sent down the Torah (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion [the Quran]” (3:3, 9:111).

Despite the obvious contradictions, however, Muhammad did not start a new religion, the Quran claims. Instead, he revived the religion of Moses and Jesus, messages had been corrupted (tahrif) by Jews and Christians who purposely altered the biblical text and skewed the message of Moses and esus. Thus, God sent Muhammad to reiterate what truth was left in the Judeo-Christian tradition and to secure the full revelation of God once and for all in the Quran.

In other words, Islam has a tidy way of explaining the historical fact of Christianity while not really allowing for it to have a seat at the table in terms of influencing the future development of Islam.

What do you think?

Islamic philosophical

April 15th, 2011
by Sufia

Islam is based on the Absolute, Allah, and not on the messenger. Yet the love of the Prophet lies at the heart of Islamic piety, for human beings can love God only if God loves them, and God loves only the person who loves His Prophet. The Quran itself orders human beings to venerate the Prophet. In Muslim eyes, the love and respect for the Prophet are inseparable from the love for the Word of God, for the Quran, and of course ultimately for God Himself.

There is something of the soul of the Prophet present in the Quran, and in a famous saying uttered before his death, the Prophet asserted that he was leaving two precious heritages behind for his community, the Quran and his family, both of which represent his continued presence in the Islamic community In Sufism and many schools of Islamic philosophical thought, the inner reality of the Prophet, the “Muh.ammadan Reality” (al- .H aqīqat al-mu .h ammadiyyah) , is identifi ed with the Logos, God’s fi rst creation, which is the ontological principle
of creation as well as the archetype of all prophecy.
Sufi s assert that the inner reality of the Prophet was the fi rst link in the prophetic chain and that his outward and historical reality came at the end of the prophetic cycle to bring it to a close. It was in reference to this inner reality that the Prophet asserted, “I was a prophet when Adam was between water and clay.”