Is Killing An Apostate in the Islamic Law?

by Ibrahim B. Syed, Ph. D. 
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, U.S.A.
E-mail: IRFI@INAME.COM
Website:  http://WWW.IRFI.ORG

 

Ridda or Irtidãd: Literally means "turning back". The act of apostasy -- leaving Islam for another religion or for a secular lifestyle.

Murtadd: Literally means  "one who turns the back." An apostate.

Murtad Fitri: Literally means  apostate - natural. A person born of a Muslim parent who later rejects Islam.

Murtad Milli: Literally means apostate - from the community. A person who converted to Islam and later rejected the religion.

Due lack of education and critical thinking several myths have taken root in the Muslim world over the ages, and there have not been any efforts in the past to clear these doubts. On the contrary, there has been a sort of effort to strengthen these myths and misconceptions. These   misinterpretations of Islamic teachings have taken their toll on the Muslim  world  and have strengthened a misplaced perception that Islam is a symbol of obscurantism, a religion of  intolerance  and answers everything with the sword.

And there is no bigger misconception-strengthened with misunderstanding of Islamic beliefs over the years-other than the belief that Islam doesn't tolerate apostasy. The Christian missionaries and the Western world are cashing in on it.  Ulama have tried to strengthen their point of view and several leading Muslim reformists have failed to tackle the issue. This misconception has also presented Islam as a medieval and killer religion. Islam bashers have time and again tried to carry the point by pointing out that Islam orders the killing of a person if he or she reverts to another religion from Islam.

No body is forthcoming to challenge this widely held belief as well as put forth a convincing argument about the misinterpretation of Qur'anic teachings by Ulama.

The Qur’an is completely silent on any worldly punishment for apostasy and the sole Tradition that forms the basis of rulings is open to many interpretations.

Prophet (pbuh) is reported to have said: ‘Whosoever changes his religion, Kill Him (man baddala Dinahu faqtuluhu)’”. It is this last quote from the Prophet that forms the basis of the said ruling.

While jurists are agreed on the authenticity of this tradition, they differ very widely on the appropriate interpretation and thus, the law concerning apostasy. Understanding the different viewpoints, and arriving at the truth is crucial to our discussion of this subject.

 

This tradition does not refer to Muslims who leave the religion of Islam for other religions. Finally, there is the crucial dispute over the nature of the punishment and the crime. Al-Nakha’ee and, according to Sha’rani, al-Thawri, hold that the apostate is a grave sinner who should however be continuously called back to the fold for the rest of his life, and not killed. By implication, they do not consider the offence a hadd (fixed penalty) offence with a fixed punishment that must be carried out. This view is similar to the view that apostasy is a sin that carries no fixed punishment, and any penalty for it is discretionary (ta’zeer). This is a view held by the Hanbali scholar, Ibn Taimiya and he attributes it as well to the Maliki Imam al-Baji. Among Hanafites, the jurist Shamsuddeen al-Sarakhshi holds the same view. He says in al Mabsut that the fixed penalties or hudud are generally not suspended because of repentance, especially when they are reported and become known to the Imam. He then adds in the case of apostasy “renunciation of the faith and conversion to disbelief is admittedly the greatest of offences, yet it is a matter between man and his Creator, and its punishment is postponed to the day of Judgement. (“fa’l jaza’ ‘alayha mu’akhkhar ila dar al-jaza”).

 

If repentance is accepted, then apostasy is not a hadd offence with a fixed punishment. Secondly, once scholars accept that a Muslim apostate has the right to be given the opportunity to repent, they lose the right to set a time limit for his repentance.

 

Allah (SWT)  says in the Glorious Qur’an (39: 53-54: Say: “ O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy. Behold God forgives all sins, for verily He is much forgiving, a dispenser of grace! Hence, turn toward your sustainer and surrender yourselves unto him before the suffering (of death and resurrection) comes upon you for then you will not be succored.”

 

Any scholar who says the death sentence applies to leaving the faith, then the convict is to be given a life-time to repent, and this is the view of Sufyan al-Thawri, Ibrahim al-Nakha’ee, Shamsuddeen al-Sarakhshi, Imam al-Baji and, by strong implication, Ahmad Ibn Taimiya.   One must conclude that the death sentence is not for “simple apostasy” (mujarrad al-ridda), but for apostasy accompanied by treason and sedition, or by the abuse and slander (sabb) of the Noble Prophet.

Freedom to convert to or from Islam

"Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance." Article 18 of the Universal Declaration of Human Rights.

The Glorious Qur'an says, "Let there be no compulsion in the religion: Surely the Right Path is clearly distinct from the crooked path." Al Baqarah, 2:256.

"Those who believe, then disbelieve, then believe again, then disbelieve, and then increase in their disbelief - Allah will never forgive them nor guide them to the path." Surah An-Nisa', 4:137.

For example, the Qur'an says: "Let him who wishes to believe, do so; and let him who wishes to disbelieve, do so." (Al-Kahf: 29)

In another verse, Allah Almighty says: "Yours is only the duty to convey the message; you are not a guardian over them." (Al-Ghashiyah: 21- 22)

The quotation from Surah An-Nisa', 4:137, shown above, seems to imply that multiple, sequential apostasies are possible. That would not be possible if the person were executed after the first apostasy.

From the above verses it can be argued that religious freedom and the absence of compulsion in religion requires that individuals be allowed adopt a religion or to convert to another religion without legal penalty.

Hence the death penalty is not an appropriate response to apostasy.

The former Chief Justice of Pakistan, SA Rahman, has written that there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur'an.

Muslims who support the death penalty for apostasy use as their foundation the above cited hadith,  in which  the Prophet (pbuh) is reported to have said: "Kill whoever changes his religion." But this is a weak foundation because this hadith was only transmitted from Muhammad (pbuh) by one individual. It was not confirmed by a second person. According to Islamic law, this is insufficient confirmation to impose the death penalty. The Shari`ah has not fixed any punishment for apostasy.

 

The hadith is so generally worded that it would require the death penalty for a Christian or Jew who converted to Islam. This is obviously not the prophet's intent. The hadith is in need of further specification, which has not been documented. Many scholars interpret this passage as referring only to instances of high treason. (e.g. declaring war on Islam, Muhammad (pbuh), God, etc.).

There is no historical record, which indicates that Muhammad (pbuh) or any of his companions ever sentenced anyone to death for apostasy.

The issue of killing a murtad or the apostate is not a simple one. Scholars have debated it from various angles and it is not simply an issue of killing someone for choosing one religion or another.

The question of apostasy has been debated among scholars based on their interpretations of some hadiths since the Qur'an does not specify any worldly punishment for it. For example, there was a case at the time of the Prophet (peace and blessings be upon him) where a man came to him in three consecutive days and told him that he wanted to apostate. The Prophet (peace and blessings be upon him) never took any action against him, and when the man finally left Madina, the Prophet (peace and blessings be upon him) never sent anyone to arrest him, let alone kill him.

This is why some scholars distinguished between individual apostasy and apostasy which is accompanied by high treason. So, it cannot be confused with the freedom of conscience for every individual, which has been guaranteed in the Qur'an through hundreds of verses.

For example, one version of a hadith narrated by `A'isha (RA) concerning apostasy relates to one who left his religion and fought against Muslims.

QUR'ANIC VIEWS

The Qur’an has referred to the issue of apostasy at more than one place (for example see Al-Baqarah 2: 217, Al-Baqarah 2: 108, A’l Imra’n 3: 90, Al-Nisa’ 4: 137 and Al-Nahl 16: 106). But at none of these places does the Qur’an mention the punishment of death for such people who change their religion. The Qur’an does mention that such people shall face a terrible punishment in the hereafter but no worldly punishment is mentioned at any of these instances in the Qur’an. This situation obviously raises a question mark in the mind of the reader that if Allah had wanted to give the punishment of an apostate a permanent position in the Shari`ah, the punishment should have been mentioned, at least at one of the above mentioned places. If the Qur’an had kept completely silent about the apostate, the matter would have been different. But the strange thing is that the Qur’an mentions apostasy, and still does not mention the punishment (if any) it wants the apostate to be subjected to.

Furthermore, the Qur’an has strictly disallowed the imposition of the death penalty except in two specific cases. One of them is where the person is guilty of murdering another person and the other is where a person is guilty of creating unrest in the country (fasa’d fil-ardh) like being involved in activities that create unrest in a society, for example activities like terrorism etc. The Qur’an says:

Whoever kills a person without his being guilty of murder or of creating unrest in the land, is as though he kills the whole of mankind. (Al-Ma’idah, 5: 32)

Obviously, apostasy can neither be termed as "murder" nor "creating unrest in the land".

Thus, in view of the above facts, we are left with one option only. We can only say that either the saying has been wrongly ascribed to the Prophet (pbuh), as it is clearly contradictory to the Qur’an and the Prophet could not have said anything contradictory to the Qur’an, or that the saying ascribed to the Prophet (pbuh) relates not to all apostates but to a particular and specific people.

Shaykh Subhani

Shaykh Inayatullah Subhani (author of the Book Apostasy doesn't carry death penalty in Islam) says that neither Islam forces any person to embrace neither Islam nor it forces him to remain within its fold. He writes, "Apostasy has been mentioned several times in Qur'an. It also describes the bad treatment that will be meted out for committing apostasy, but it never talks of punishment for the crime in this world." The learned scholar mentions three Ayaat (verses) from Qur'an on apostasy (Al-Baqara 217, Muhammad 25-27 and Al-Maida 54) and then says that none of these Ayaat prescribes any punishment for that though these Ayaat pass strictures on the people who commit it. There are several other Ayaat on the same issue and none of them prescribes either death penalty or any other punishment for apostasy in this world. He then adds that had there been some punishment in Islam for apostasy there was no reason as to why the issue was mentioned repeatedly in Qur'an but no punishment was prescribed.

Misinterpretation of the hadith, Man baddala Dinahu faqtuluh (kill him who changes his religion) has caused the problem.  This order has been made to look general and permanent, though it was said in a particular circumstance for a particular group. Shaykh Subhani writes that this order was made to counter a scheme prepared by Jews of Madinah. They had planned that some of them embrace Islam for some time and then return to their old religion. Then some other people do the same. It was aimed to create restlessness among Muslims against their own leadership so that the strong Muslim unity should start crumbling. It was made clear in Qur'an in (Aal Imran, 3: 72-73).

To counter this planning the Prophet (SAW) ordered his companions to act in such a manner. Despite this order lengthy investigations were made to ascertain that the case was true and the person concerned was given adequate time to explain before the punishment was carried out. 

Shaykh Subhani says lack of clear grasp of Qur'an misguided even leading Ulama. Otherwise it was not difficult to understand the hadith. Qur'anic teachings on the issue were not kept in mind.

He emphasizes that people who were awarded death penalty for reverting to other religions from Islam during the time of the Prophet (SAW) or during the reign of his caliphs were not given the punishment for the crime of apostasy but for the fact that they were at war with Muslims and Islamic government. 

Shaykh Subhani regrets that punishment that was prescribed for certain people under special circumstances was made to look like a general order. He says that it was the order for people who posed threat to Islamic state and became at war with Islam and not for any person who reverts to other religion.

A number of Islamic scholars from past centuries, Ibrahim al-Naka'I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.

In conclusion, we must never confuse the issue of killing a murtad with the freedom of conscience guaranteed in the Glorious Qur'an. For a detailed discussion, one should read (1) the Dr. Yusuf Al-Qaradawi's book on this issue:Jareemat ar-riddah wal murtadd (The Crime of Apostasy and Apostate) - published by Ar-Risalah foundation.

(2) Apostasy doesn't carry death penalty in Islam  (Book: Tabdili-e-Mazhab aur Islam) by Maulana Inayatullah Asad Subhani)-published by Idara Ihya-e-Deen, Bilariya Ganj, Azamgarh (UP, India) Pages: 108, Price Rs 30.

Practice Islam from live quran and spread the word of truth

 

Benefits for the students when they learn holy Quran through the Quranic Students the kids get wiser when the student start Quran reading from there childhood and gain the Our beloved Prophet Muhammad (saww) said: Who ever read Quran before becoming a Baaligh has indeed been given wisdom as a child. The quran teaching is one of the best intellectual treasures that a student can have. And we should guide our kids to learn quran Our Prophet Muhammad (saww) said: The holy Quran is a wealth with which there is no poverty, and without which there is no wealth. So quran tutor should let the student do quran memorization and pay attention to the main lesson of the quran wile reading quran or become a Quran reciter with its depth knowledge to shine in the whole world  now a day many online institutes who teach kids quran online and give them tajweed quran lessons to improve the kids quran recitation online and let then learn quran online with proper manner and following and learn quranic Arabic with the translation and then learn quran tafseer also so the student can feel the main them and get the true guidance

End of the note by quran education

Is Killing An Apostate in the Islamic Law?

by Ibrahim B. Syed, Ph. D. 
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, U.S.A.
E-mail: IRFI@INAME.COM
Website:  http://WWW.IRFI.ORG

 

Ridda or Irtidãd: Literally means "turning back". The act of apostasy -- leaving Islam for another religion or for a secular lifestyle.

Murtadd: Literally means  "one who turns the back." An apostate.

Murtad Fitri: Literally means  apostate - natural. A person born of a Muslim parent who later rejects Islam.

Murtad Milli: Literally means apostate - from the community. A person who converted to Islam and later rejected the religion.

Due lack of education and critical thinking several myths have taken root in the Muslim world over the ages, and there have not been any efforts in the past to clear these doubts. On the contrary, there has been a sort of effort to strengthen these myths and misconceptions. These   misinterpretations of Islamic teachings have taken their toll on the Muslim  world  and have strengthened a misplaced perception that Islam is a symbol of obscurantism, a religion of  intolerance  and answers everything with the sword.

And there is no bigger misconception-strengthened with misunderstanding of Islamic beliefs over the years-other than the belief that Islam doesn't tolerate apostasy. The Christian missionaries and the Western world are cashing in on it.  Ulama have tried to strengthen their point of view and several leading Muslim reformists have failed to tackle the issue. This misconception has also presented Islam as a medieval and killer religion. Islam bashers have time and again tried to carry the point by pointing out that Islam orders the killing of a person if he or she reverts to another religion from Islam.

No body is forthcoming to challenge this widely held belief as well as put forth a convincing argument about the misinterpretation of Qur'anic teachings by Ulama.

The Qur’an is completely silent on any worldly punishment for apostasy and the sole Tradition that forms the basis of rulings is open to many interpretations.

Prophet (pbuh) is reported to have said: ‘Whosoever changes his religion, Kill Him (man baddala Dinahu faqtuluhu)’”. It is this last quote from the Prophet that forms the basis of the said ruling.

While jurists are agreed on the authenticity of this tradition, they differ very widely on the appropriate interpretation and thus, the law concerning apostasy. Understanding the different viewpoints, and arriving at the truth is crucial to our discussion of this subject.

 

This tradition does not refer to Muslims who leave the religion of Islam for other religions. Finally, there is the crucial dispute over the nature of the punishment and the crime. Al-Nakha’ee and, according to Sha’rani, al-Thawri, hold that the apostate is a grave sinner who should however be continuously called back to the fold for the rest of his life, and not killed. By implication, they do not consider the offence a hadd (fixed penalty) offence with a fixed punishment that must be carried out. This view is similar to the view that apostasy is a sin that carries no fixed punishment, and any penalty for it is discretionary (ta’zeer). This is a view held by the Hanbali scholar, Ibn Taimiya and he attributes it as well to the Maliki Imam al-Baji. Among Hanafites, the jurist Shamsuddeen al-Sarakhshi holds the same view. He says in al Mabsut that the fixed penalties or hudud are generally not suspended because of repentance, especially when they are reported and become known to the Imam. He then adds in the case of apostasy “renunciation of the faith and conversion to disbelief is admittedly the greatest of offences, yet it is a matter between man and his Creator, and its punishment is postponed to the day of Judgement. (“fa’l jaza’ ‘alayha mu’akhkhar ila dar al-jaza”).

 

If repentance is accepted, then apostasy is not a hadd offence with a fixed punishment. Secondly, once scholars accept that a Muslim apostate has the right to be given the opportunity to repent, they lose the right to set a time limit for his repentance.

 

Allah (SWT)  says in the Glorious Qur’an (39: 53-54: Say: “ O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy. Behold God forgives all sins, for verily He is much forgiving, a dispenser of grace! Hence, turn toward your sustainer and surrender yourselves unto him before the suffering (of death and resurrection) comes upon you for then you will not be succored.”

 

Any scholar who says the death sentence applies to leaving the faith, then the convict is to be given a life-time to repent, and this is the view of Sufyan al-Thawri, Ibrahim al-Nakha’ee, Shamsuddeen al-Sarakhshi, Imam al-Baji and, by strong implication, Ahmad Ibn Taimiya.   One must conclude that the death sentence is not for “simple apostasy” (mujarrad al-ridda), but for apostasy accompanied by treason and sedition, or by the abuse and slander (sabb) of the Noble Prophet.

Freedom to convert to or from Islam

"Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance." Article 18 of the Universal Declaration of Human Rights.

The Glorious Qur'an says, "Let there be no compulsion in the religion: Surely the Right Path is clearly distinct from the crooked path." Al Baqarah, 2:256.

"Those who believe, then disbelieve, then believe again, then disbelieve, and then increase in their disbelief - Allah will never forgive them nor guide them to the path." Surah An-Nisa', 4:137.

For example, the Qur'an says: "Let him who wishes to believe, do so; and let him who wishes to disbelieve, do so." (Al-Kahf: 29)

In another verse, Allah Almighty says: "Yours is only the duty to convey the message; you are not a guardian over them." (Al-Ghashiyah: 21- 22)

The quotation from Surah An-Nisa', 4:137, shown above, seems to imply that multiple, sequential apostasies are possible. That would not be possible if the person were executed after the first apostasy.

From the above verses it can be argued that religious freedom and the absence of compulsion in religion requires that individuals be allowed adopt a religion or to convert to another religion without legal penalty.

Hence the death penalty is not an appropriate response to apostasy.

The former Chief Justice of Pakistan, SA Rahman, has written that there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur'an.

Muslims who support the death penalty for apostasy use as their foundation the above cited hadith,  in which  the Prophet (pbuh) is reported to have said: "Kill whoever changes his religion." But this is a weak foundation because this hadith was only transmitted from Muhammad (pbuh) by one individual. It was not confirmed by a second person. According to Islamic law, this is insufficient confirmation to impose the death penalty. The Shari`ah has not fixed any punishment for apostasy.

 

The hadith is so generally worded that it would require the death penalty for a Christian or Jew who converted to Islam. This is obviously not the prophet's intent. The hadith is in need of further specification, which has not been documented. Many scholars interpret this passage as referring only to instances of high treason. (e.g. declaring war on Islam, Muhammad (pbuh), God, etc.).

There is no historical record, which indicates that Muhammad (pbuh) or any of his companions ever sentenced anyone to death for apostasy.

The issue of killing a murtad or the apostate is not a simple one. Scholars have debated it from various angles and it is not simply an issue of killing someone for choosing one religion or another.

The question of apostasy has been debated among scholars based on their interpretations of some hadiths since the Qur'an does not specify any worldly punishment for it. For example, there was a case at the time of the Prophet (peace and blessings be upon him) where a man came to him in three consecutive days and told him that he wanted to apostate. The Prophet (peace and blessings be upon him) never took any action against him, and when the man finally left Madina, the Prophet (peace and blessings be upon him) never sent anyone to arrest him, let alone kill him.

This is why some scholars distinguished between individual apostasy and apostasy which is accompanied by high treason. So, it cannot be confused with the freedom of conscience for every individual, which has been guaranteed in the Qur'an through hundreds of verses.

For example, one version of a hadith narrated by `A'isha (RA) concerning apostasy relates to one who left his religion and fought against Muslims.

QUR'ANIC VIEWS

The Qur’an has referred to the issue of apostasy at more than one place (for example see Al-Baqarah 2: 217, Al-Baqarah 2: 108, A’l Imra’n 3: 90, Al-Nisa’ 4: 137 and Al-Nahl 16: 106). But at none of these places does the Qur’an mention the punishment of death for such people who change their religion. The Qur’an does mention that such people shall face a terrible punishment in the hereafter but no worldly punishment is mentioned at any of these instances in the Qur’an. This situation obviously raises a question mark in the mind of the reader that if Allah had wanted to give the punishment of an apostate a permanent position in the Shari`ah, the punishment should have been mentioned, at least at one of the above mentioned places. If the Qur’an had kept completely silent about the apostate, the matter would have been different. But the strange thing is that the Qur’an mentions apostasy, and still does not mention the punishment (if any) it wants the apostate to be subjected to.

Furthermore, the Qur’an has strictly disallowed the imposition of the death penalty except in two specific cases. One of them is where the person is guilty of murdering another person and the other is where a person is guilty of creating unrest in the country (fasa’d fil-ardh) like being involved in activities that create unrest in a society, for example activities like terrorism etc. The Qur’an says:

Whoever kills a person without his being guilty of murder or of creating unrest in the land, is as though he kills the whole of mankind. (Al-Ma’idah, 5: 32)

Obviously, apostasy can neither be termed as "murder" nor "creating unrest in the land".

Thus, in view of the above facts, we are left with one option only. We can only say that either the saying has been wrongly ascribed to the Prophet (pbuh), as it is clearly contradictory to the Qur’an and the Prophet could not have said anything contradictory to the Qur’an, or that the saying ascribed to the Prophet (pbuh) relates not to all apostates but to a particular and specific people.

Shaykh Subhani

Shaykh Inayatullah Subhani (author of the Book Apostasy doesn't carry death penalty in Islam) says that neither Islam forces any person to embrace neither Islam nor it forces him to remain within its fold. He writes, "Apostasy has been mentioned several times in Qur'an. It also describes the bad treatment that will be meted out for committing apostasy, but it never talks of punishment for the crime in this world." The learned scholar mentions three Ayaat (verses) from Qur'an on apostasy (Al-Baqara 217, Muhammad 25-27 and Al-Maida 54) and then says that none of these Ayaat prescribes any punishment for that though these Ayaat pass strictures on the people who commit it. There are several other Ayaat on the same issue and none of them prescribes either death penalty or any other punishment for apostasy in this world. He then adds that had there been some punishment in Islam for apostasy there was no reason as to why the issue was mentioned repeatedly in Qur'an but no punishment was prescribed.

Misinterpretation of the hadith, Man baddala Dinahu faqtuluh (kill him who changes his religion) has caused the problem.  This order has been made to look general and permanent, though it was said in a particular circumstance for a particular group. Shaykh Subhani writes that this order was made to counter a scheme prepared by Jews of Madinah. They had planned that some of them embrace Islam for some time and then return to their old religion. Then some other people do the same. It was aimed to create restlessness among Muslims against their own leadership so that the strong Muslim unity should start crumbling. It was made clear in Qur'an in (Aal Imran, 3: 72-73).

To counter this planning the Prophet (SAW) ordered his companions to act in such a manner. Despite this order lengthy investigations were made to ascertain that the case was true and the person concerned was given adequate time to explain before the punishment was carried out. 

Shaykh Subhani says lack of clear grasp of Qur'an misguided even leading Ulama. Otherwise it was not difficult to understand the hadith. Qur'anic teachings on the issue were not kept in mind.

He emphasizes that people who were awarded death penalty for reverting to other religions from Islam during the time of the Prophet (SAW) or during the reign of his caliphs were not given the punishment for the crime of apostasy but for the fact that they were at war with Muslims and Islamic government. 

Shaykh Subhani regrets that punishment that was prescribed for certain people under special circumstances was made to look like a general order. He says that it was the order for people who posed threat to Islamic state and became at war with Islam and not for any person who reverts to other religion.

A number of Islamic scholars from past centuries, Ibrahim al-Naka'I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.

In conclusion, we must never confuse the issue of killing a murtad with the freedom of conscience guaranteed in the Glorious Qur'an. For a detailed discussion, one should read (1) the Dr. Yusuf Al-Qaradawi's book on this issue:Jareemat ar-riddah wal murtadd (The Crime of Apostasy and Apostate) - published by Ar-Risalah foundation.

(2) Apostasy doesn't carry death penalty in Islam  (Book: Tabdili-e-Mazhab aur Islam) by Maulana Inayatullah Asad Subhani)-published by Idara Ihya-e-Deen, Bilariya Ganj, Azamgarh (UP, India) Pages: 108, Price Rs 30.

Following note from Muslim Quran online Blog

The first lesson to be learned by all Muslims is the importance of the Reading Quran Online. All Muslim should learn holy Quran online  is the Book of Allah All mighty. Every word which the quran reciter recites or he read quran is the word of Allah it is mentioned in Quran in Arabic that it is the guidance which has come from Allah. That is why we as Muslim say it is the Holy Book. We should  learn quran and focus on quran teaching thought by the quran tutor to the students and the tutor should arrange the kids quran lessons in such an easy manner so they can understand it easily and make there quran recitation online as beautiful as he could and teach them that the words of Koran were sent by Allah to our beloved Prophet Muhammad (SAWW) through the angel Jibraeel. And further more elaborate wile reading quran with teaching them the quran tafseer and the tajweed quran with its rules let then do quran memorization in the proper manner We as Muslim should respect the teachings of Quran and in every other manner when we are reading it or when we listen to Quran wake up Muslims and spread the word of Islam to

End of the note by quran education

The Academic Hierarchy

By Professor Nazeer Ahmed

(Dr. Nazeer Ahmed is the Director of the American Institute of Islamic History and Culture, located at 1160 Ridgemont Place, Concord, CA 94521. Dr. Nazeer Ahmed is a thinker, author, writer, legislator and an academician. Professionally he is an Engineer and holds several Patents in Engineering. He is the author of several books; prominent among them is "Islam in Global History."  He can be reached by E-mail:drnazeerahmed1999@yahoo.com )

The religious schools in the Subcontinent show a definite hierarchy. At the top of the academic ladder are the universities at Deoband and Nadwa. In the Islamic landscape of South Asia, Deoband and Nadwa occupy a position similar to Caltech and MIT in the technological landscape of the United States.

Established in the late nineteenth century during the British period, their influence on the social, political and religious landscape on Muslim India is far greater than of Aligarh University which was founded about the same time by Sir Syed Ahmed Khan. Many of the students who graduate from the madrasas as “aalims” (learned men) go on to study at Deoband and Nadwa for their graduate studies and obtain the diploma of fazil (equivalent of a doctorate).

Both of these academies have a conservative leaning, more so since the Saudi version of Islam hit the subcontinent along with petrodollars. Their influence, through their alumni, radiates all over Asia and beyond. On the positive side, there is no question that both of these institutions have produced many scholars of the first rank. But their products have also led the demolition of traditional Islam and its replacement with a more rigid Islam close to the Wahhabi brand from Najad.

The vast majority of madrasas are located in small villages. Run by a lone teacher or a Molvi, who doubles as the “pesh-imam” of the local mosque, the village madrasas are financially poor often to the point of destitution. They teach elementary Arabic, memorization of a few passages from the Qur’an, and a few basics about religious rites and obligations. They receive local patronage from the subsistence farmers and petty traders. They are valued for their social utility because they help develop the moral character (tarbiat) of the students. Even parents who send their children to government- run secular schools ensure that their children attend a madrasa on a part-time basis. The network of these madrasas is so large and they are so interwoven into the fabric of society that there is very little a government can do to change them, except with a tremendous investment in infrastructure and manpower, or through outright coercion.

At the next higher level are the well-established schools that are run by professional ulema. Some of these schools are old and date back to the Mogul period. Others are new and sprang up as Saudi money became available to the Indo-Pak religious market. This writer examined several schools located in Southern India and some patterns emerge from these observations:

(1) The older schools, established in the seventeenth and eighteenth centuries are run by ancient waqfs. They do not solicit funds from outside sources. They offer a traditional Nisab (curriculum), which includes a study of the Qur’an, Sunnah of the Prophet, early Islamic history, elementary philosophy and arithmetic, and emphasize tazkiyah and purity of heart. They are often attached to a zawiya or a qanqah. An example is Jamia Lateefia in Vanambadi.

(2) The newer schools were established during the late British period. Some sprang up in the nineteen sixties when Saudi money became available to the Indian religious market. These schools actively solicit local as well as international funding. Some are very well off and own substantial properties. The teachers are mostly a product of the schools in Northern India (Nadwa, Devband). Some have studied at Medina University. Their Nisab (curriculum) places a heavy emphasis on Hadith and less so on other aspects of the Sunnah. These schools are popular with the more established jama’ats, such as Jamaat e Islami and the Tableegi Jamaat. The graduates of these schools become Molvis in the masjids in the larger towns. The dropouts settle in the villages and become teachers at the local mosque-madrasa.

The power of the loudspeaker

In the religious culture of Muslims, the Mullah occupies a position, which is the object of envy of any politician. Once a week, during the Friday Qutbah, the Mullah has the control of the pulpit and the microphone from where he can preach, sermonize, lead and coax the worshippers. The faithful are required to listen to him in rapt attention. It is not permitted to interrupt a sermon unless the Mullah says something against the basic tenets of religion such as idolatry or shirk. Thus the mullah has the ear of a captive audience. No politician can dream of a platform like this one which affords a speaker the unflinching attention of an audience. Unless the qutbah is co-opted by a repressive government, the Mullah is free to choose a subject of interest to him and the community. It is this unique access to the microphone that sustains the power of mullah. It can be broken, modified or controlled only at the expense of destroying the freedom of worship and freedom of speech as has been done in most of the Middle Eastern countries. As a result no secular leader can hope to match the power of the mullahs on issues of concern to the community, whether it is education or legislation. The media, in their perpetual quest for readership, respond to this situation by putting forth the religious establishment as the “leadership” of the community. The casualty is an open debate and free discussion of views that is held by the silent majority of the Islamic communities in South Asia.

Terrorism not in the curriculum

Hard as you try, you will not find the madrasas teaching, even remotely, anything resembling violence or terrorism. Indeed, most of the teachers in the religious schools come from groups as the Tableeghi Jamaat, which has turned its back on the affairs of this world and has confined itself to “matters of the other world”. How could one associate such escapist pursuits with violence? The Taliban in Afghanistan are more a product of their culture than of the madrasas they graduate from. It is like blaming the American school system for the divorce rate in the United States. Neither in the syllabus nor in the tarbiat (training) is there even the slightest hint of violence or terrorism. That some graduates of madrasas do engage in violence is no more a reflection of the schools they attended than are the teenage traffic accidents a reflection of the high schools where they first learned to drive. 

 

Following note from Learning Quran online Blog

 

Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79).  One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.

End of the note by holy Quran reciter                               

Guidelines for Happiness and Success

by Ibrahim B. Syed, Ph. D. 
President
Islamic Research Foundation International, Inc.
7102 W. Shefford Lane
Louisville, KY 40242-6462, U.S.A.
E-mail: IRFI@INAME.COM
Website:  http://WWW.IRFI.ORG 

Here are few simple ’GUIDELINES’, which were formulated from an Islamic

Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.

1.    Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.

2.    Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.

3.    If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.

4.Your accomplishments   are   due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing. 

5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man  and woman worthy of respect, deserving courtesy-and good treatment.

6.    Help those who are in need to the best of your ability without expecting any benefit in return.

7.    Never hurt the feelings of any individual   either by your words or your deeds.

8.    Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.

9. Always uphold justice and never delay in imparting justice.

10.   Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.

11.  Pay raises and provide facilities to your worker before they are forced to demand it.

12.  Never betray the trust of the people at any cost.

13.  Cheating in trade, illicit gratification, and smuggling are crimes against society.

14.  Respect your nearest and dearest and in case of need extend them your help/assistance.

15.  Help the needy without burdening them with obligation.  Just discharge your own obligation.

16.  Forgive those who offend you, instead of   revenge, which could lead to endless misery.

17.  Look after the wellbeing of your neighbors.

18.  Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).

19.  Avoid inconsistency in the words you utter and the deeds you perform.

20.  Overlook the shortcomings and faults of others.

21.  Whenever you find severed relations make efforts to bring the parties round for peace and harmony.

22.  Do not exploit others' disadvantages for personal benefits.

23.  Be true to your conscience.

24.  Support the pious in the battle between Good and Evil.

25.  Control anger and practice patience.

26.  Be firm in your resolutions and you will have sound basis for success.

27.  Choose for others whatever you choose for yourself.

28.  Be punctual, and do not make anybody to waste their time.

29.  Value time, life is short and there is much to be accomplished.

30. Do not delay in breaking good news and never reveal other’s secrets.

31.  Do not seek reward for the help you are able to render to others.

32.  Do your best to prevent when someone is treated with brutality.

33.  Never break the promises you make.

34.  It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.

35.  Do not expect anything from others, so that you can avoid dejection on denial.

36.  If you come across a man who is hungry feed him; and attend the sick.

37.  Extend right advice to those who seek it and be generous to others before they seek your support.

38.  Do not tell lies, or give false evidence.

39.  Good deeds bring Spiritual happiness and emotional peace.

40.  Live a moderate life, as far as you can. 

41.  Look for good advice irrespective of the source.

42.  Speak to others at their level of understanding and foresight.

43.  Do it today and do not put off till tomorrow.

44.  If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan. 

45.  Give service to others over self-seeking desires.

46.  Raise your children to love their Religion and respect their elders.

47.  Pray that the people of your Country may become morally upright and lead a clean life.

48.  Direct your energies for the wellbeing, advancement and amelioration of mankind.

49.  Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.

50.  Never be ashamed to admit mistakes and never put blame on others for your own failings.

51.  Eschew extravagantness and do not let miserliness and greediness overcome you.

52.  Always remember those, who helped you or have done you a favour/good.

53.  Our duties and obligations are just as important as our rights and privileges.

54.    Guard yourself against envy, pride and superstition.

55.  Give gifts to your friends and relatives; it strengthens human ties and affection.

56.  Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.

57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass. 

58.   The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.

59. Anger and spite can eat away at life until there's almost nothing of value left.

60.  When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.

From learning Quran online Blog

And important note that we want to discuss and share with you it is about Quran reading and doing Quran recitation online to understand it, Ramadan is the month when the beautiful the Holy Quran has been revealed.  A miracle by the creator of the worlds, Allah (SWT)  Should we not glorify him by reading quran the gift he has sent down for us and learn Arabic Quran by heart  to feel the power of it and we as Muslim should try to learn quran with translation to understand it  wile we do Quran memorization and let our heart fill will tears of glory and wash away our sins in the month of Ramadan many people teach quran  and we should participate in teaching quran as much as we could because it is the noble cause to spread the word of Allah and the quran tutor will get the reword in the day of judgment “Will they not meditate on the Quran, or are there locks on the hearts”, Quran for kids , Surah Muhammad, Verse 24. Here is an interesting tajweed quran reciter where you can listen to quran from top Koran reciters and read the Koran with different translation and plz link to it and share it to promote islam

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I Am An American

The Response of Dr. Ibrahim B. Syed

In Behalf of the New Citizens
on
April 10, 1975
At
Symphony Hall, Springfield, MA

(Many American Muslims, particularly the African-American Muslims, are proud to be American citizens. They are indigenous to America and Islam has given them the dignity and self-esteem to make their lives meaningful, even as they struggle against racial discrimination.  As an Immigrant Muslim I am grateful for the opportunity that America has given for the Muslims to prosper and practice their faith. Myself and other Muslims believe that America is dar-ul-sulh  (place of peace or place of treaty) or dar-ul-A'hed  (is the land with which the Islamic State has a treaty with another country).  Muslims have begun to refer to America and India as dar-ul-aman (house of security or house of safe conduct or house of order), where there is peace and tolerance and freedom of religion.  America, in many of its laws and practices, is much more Islamic than many contemporary Muslim States.)

Dr. Elliott, Mayor Sullivan, Distin­guished Guests, Fellow Americans, Ladies & Gentlemen:

 

I am very proud and happy to be an American citizen! It is a pleasure to be here this evening to respond on behalf of the new citizens. At the outset I would like to thank Mr. Raymond E. Morrow, Director of Adult Education, and the Committee of “I Am An American Day” Celebration for giving me this opportunity.

 

I want to respond by answering four questions:

 

   1.  Why I came to the United States?

2.  Why I became a United States citizen?

3.  What is the present American Scene?

4.   What I want to do as a new citi­zen?

 

Question 1:Why I came to the United States?

 

 The first exposure of United States I had was through watching Hollywood movies. As a young boy I was impressed and fasci­nated, watching such movies as the  ‘Thief of Baghdad” and “Jungle Boy” which starred the elephant boy, Sabu. Sabu was born and brought up in Mysore, which happens to be my State (now it is called Karnataka) also. As a young boy I used to go to morn­ing shows and matinees, which were cheap and screened a lot of stunt movies, such as Flash Gordon, Su­perman and Batman.

 

I remember very well, when I was 6 or 7 years old that I walked to a movie theatre 3 miles away to see a Hollywood movie matinee. That eve­ning I told my mother: “I wasted my money watching that dirty movie (Western Romantic) which showed nothing but hugging and kissing by men and women.” (Kissing is pro­hibited in public in India). I went to see thrills and fighting in the movie and I was disappointed­.

 

As I grew   my taste changed and l used to watch many social, detective and mystery movies. I never used to miss the movies of Alfred Hitchcock. “Psycho” is the best suspense movie I have ever seen. “Peyton Place” is the best social film and I liked it because its story is very near to Indian social life. I have watched movies made in countries all over the world including Russia, but believe me, nothing can match Hollywood. By watching Hol­lywood movies, I increased my knowl­edge of the United States culture, history and government, geography and scientific achievements.

The Voice of America was my fa­vorite radio program. I was exclusively tuning in for scientific programs. I was little interested in the propaganda broadcasts by the United States Gov­ernment.

When I was going to college in Bangalore, Mysore State, I utilized the numerous services rendered by the United States Information Library (USIL). I used to borrow freely a large number of textbooks on various sub­jects. I used to get free popular maga­zines from U.S.A. I used to get free news weekly “American Reporter” published by the American Embassy in New Delhi. I used to watch movies at the USIL on campus life in the different universities of U.S. and on the space programs and scientific achievements.

 

Many American professors were invited to give lectures in the USIL audi­torium. USIL had all college catalogs and financial assistance information available for all prospective students. Going to the U.S. for higher studies has been considered by almost every Indian student as one of the greatest ambitions and achievements in life, and I was no exception. Watching in newspapers, the photos of one or two students leaving Bangalore for higher studies in U.S. was a great stimulus and an impetus for my own efforts in that direction. To go to U.S. to obtain a doctorate became the single most important desire of my life.

 

Apart from the availability of scholarships, financial assistance to foreign students by the generous U.S., the most attractive thing to me was the system of education in U.S., which is highly advanced. Freedom to choose any subject and to study it at a time convenient to the student, the inter­disciplinary approach, no age barrier, no long essay answers in the examinations, the friendly relationship between the professors and the students are but a few of the many good points in the U.S. education system.  Where on earth can one find a physicist studying the basic medical sciences from anatomy to pathology and pharmacology along with the M.D. students except in the United Sates and particularly at the Johns Hopkins University?

 

QUESTION 2: Why I became a United States Citizen?

 

After having eaten the salt (an expression of loyalty) of U.S. for six years, becoming a citizen is a humble expression or gratitude to the people and government of the United Sates of America.

 

By becoming a citizen, I have fulfilled my commitment to the United Sates Public Health Service, which so generously financed my studies at the Johns Hopkins University and made me able to meet successfully any scientific challenge in the physical, biological or basic medical sciences.

 

I did not want to be left behind as an alien for decades or all of my life.  I had a sincere desire to become involved in the mainstream of American life.  I did not want that unique and golden opportunity to be denied to me simply because I am not an American citizen.  I had bitter experiences of such denials on flimsy ground of National Security, although there was no relation.

 

To compete for positions exclusively reserved for U.S. citizens, which   I am now able to do. Now I feel a liberated man and have peace of mind because nobody and nobody can discriminate against me because of my color, national origin, religion or sex.  Now I have the great power to vote to elect the right person for the right job.

 

Furthermore, I will have   opportunity and privilege to work as a Juror. And last but not least I am eligible to hold public office for which I am suited. After nine years as a citizen, I am eligible to become a United States Senator. I have desires to hold the public office at the highest level, ex­cept that of the Presidency and the Vice-Presidency. If the people draft me and when they feel I am the right person, who can deliver the goods, I shall never decline the responsibility nor disappoint them!

 

 

Question 3.The American Scene.

 

The whole world knows that U.S. is the richest, technologically the most powerful and the most advanced    and the leader of the world. This evening I want to show you another side of America—the darker side of my America.

 

To my new fellow Americans I could say: “America is no more the land of opportunity.” It was in the past and it may be in the future, but not now. These are the troubles I see which need correcting by all of us. As Presi­dent Ford said in his State of the Union address to the Congress: “The State of the Union is bad.”

 

Today America has an energy crisis due to the shortsightedness, improp­er planning and irrational actions of our past leaders and our own selfish­ness. This will continue as long as the current priorities and policies are not changed. The economy is weak­ened by the high unemployment, re­cession and inflation. It is ironical to note that foreign capital and invest­ment in this country are rejected to satisfy the wishes of a small section of the people.

 

Drug abuse is a powerful enemy of the United States. A foreign country could take over U.S. without firing a single shot, by simply making a siza­ble U.S. population of drug addicts. Because drug addicts are always looking for their high, they care less for patriotism, discipline, and value of free­dom, democracy, liberty and pursuit of happiness. It does not take a genius to predict that if drug abuse is not controlled, then it could lead to the decay and decline of these United States.

 

Crime and corruption exists from the lowest to the highest level in the country. Criminologists claim many causes for the crime, unequal justice, corrupt law enforcement, permissive­ness, and lack of parental guidance. To me decay of the American family is the single most important reason for the prevalence of drug abuse and crime in American Society today. Mil­lions of American homes from poor to rich are beset by the disease of per­missiveness, erosion of high ideals, lack of right leadership, lack of self-discipline, honest character, warmth, love and stability. Serious crimes in­cluding rape, indiscriminate use of guns, in our schools and streets could be traced to wrong parental values, parental apathy, or other wrong influ­ences. In my former country, if some­body’s child goes astray the society literally spits on the faces of the par­ents for having failed to take care of their children. They say: “You are not dogs that give birth to a litter in one street and run away to another street. You must discharge your responsi­bility as parents.” Conversely, parents get the credit for the achievements of their children. We should encour­age the strengthening of our family unit. First in homes, next schools, we should develop an early conscious­ness of high moral values, right char­acter and discipline.

 

The surest way to promote a crimi­nal society is to make sure crime pays. Tragically in America it pays frequent­ly. Like almost every other institution the United States criminal justice sys­tem has been slowed down, became seriously crippled and even blind. The Agnew (Vice President) case, the Watergate scan­dal, Nixon pardon are living testimoni­als of injustice partially rectified by our law.

 

The surveillance by Intelligence Agencies on our citizens makes me doubt that the Bill of Rights is truly for all and the functioning of the United States Constitution is hampered. Is U.S. making a mockery of Democra­cy? Is this the Republic for which the founding fathers so gallantly fought and sacrificed their lives? Is this still the Republic whose Constitution was written in such a flowery language with heart-touching ideals of freedom, liberty and pursuit of happiness? Is this the free country, which attracts freedom-loving people from the com­munist, socialist, capitalist and other third world countries? Yes it is! But we must fight to preserve these ideals.

 

There is nothing pathetic to me than seeing the plight of our senior citizens. The elderly poor often go hungry or they eat pet food, they are mugged and killed. They are exploited by prof­iteers in nursing homes, allegedly headed by men high in religious cir­cles. Is it necessary for the elderly to die unattended in nursing homes? Human dignity, decency and than­tology dictate that a dying person be allowed to keep his or her hand in the hand of a near or dear one. Fellow Americans, remember one day every­one will become old. Is this what you want to happen to you? I shall never allow this to happen to me. I shall use my new powers as a citizen to change the system. Honor thy father and mother.

 

 

Another mockery in this land of the free enterprise is the “Fair Trade Act” practiced in 36 states. This is blatant day robbery of the consumers. Any laws made should be in the public in­terest, public safety and consumer protection. The Fair Trade Act needs to be rewritten. The standard of health in this great nation could be improved. There is no dearth for cases of V.D.  T.B. Leprosy, malaria, and typhoid diseases are not rarities. Unless some type of national health insurance comes, the standard of health may not be im­proved. The existence of T.B. in Amer­ica was a big surprise to me.

 

It is ironical to note that U.S. has supported and is supporting dicta­torial regimes throughout the world. But what I strongly opposed was the sending of young Americans by draft­ing them into the military against their wishes to fight an undeclared and hence an illegal war. A war—guerilla war—for which they are not, trained, tofight in a land (Vietnam) 12,000 miles away— a land strange and unfamiliar, in a hostile tropical climate with plenty of malaria and cholera germs to greet them. The power of the will of the peo­ple to fight is more powerful than the Atom Bomb or Hydrogen Bomb.

 

 

When U.S. fought its War of In­dependence 200 years ago, no coun­try drafted its youngsters and sent them here to fight for U.S. It was the will of the people to fight and the mor­al and effective leadership of the founding fathers, which led to the in­dependence of U.S.

 

Question 4: What I want to do as a new Citizen?

 

To make America a better place to live we should restore discipline in every family and school. Thus making a society, which respects the law.

 

To avoid drug abuse by their chil­dren, parents must realize drinking of coffee, tea, cola beverages, smoking of tobacco products, alcohol are all drug abuses, which can lead to seri­ous drug abuses and narcotics. Par­ents should set their own example to their children. As the twig is bent, per­haps a return to the turn of the centu­ry.

 

Schools must enforce discipline on students. They should have the chil­dren memorize selected poems of great poets; they should memorize multiple tables from 1 to 20. This will eliminate more dependence on elec­tronic calculators and gives self-reli­ance and confidence in oneself.

 

Amend the constitution to prevent repetition of the Watergate Scandals. Remember Nixon proved checks and balances of the Government to be in­effective. Had he burnt the tapes, there would have been no evidence toimpeach and convict him.

 

We must make our country greater by our character and will power. Not by possessing deadly weapons, in­cluding weapons of chemical, bio­logical warfare, which make the lands of Southeast Asia uninhabitable for 50 years to come.

 

“If wealth is lost, nothing is lost. If health is lost, something is lost. If character is lost, everything is lost.”

 

When I visit a foreign country the people of that country should receive me as a citizen of the great country of U.S. with warmth, admiration, affection and friendliness, and not as Watch out, he may be a CIA Agent

From learning Quran online Blog

To all Muslim we should listen to Quran  and try to  learn Quran online  with translation  to understand the holy scripture and it is must for us to read Quran online, and availing the knowledge through learning Arabic Quran this is the main deauty that we have to promote and learn holy quran so that the true words of Allah should be spread we should  try  to learn quran tafseer the translation as well so we could explain and understand that what ever te quran tutor teaches more articles can be found under learning Quran online Blog a recourse full collection of hadith bukhari shrif and a read  Quran online or you can listen holy Quran recitation for top quran reciters and you can find Quran for kids and quran teaching staff online to learn quran from where ever you want to learn the teaching of Koran and they provide tajweed quran lessons and Quran memorization classes well plz link to it and share it to promote the teachings of islam

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