My Daughters My Shield from Fire , Fire of Hell ( Jahannam..)

When I was reading Tafsir today morning, I have gone through these Ayah many times, again and again. Only one question coming to my minds, has anything changed? 
This was situation 1400 years ago, Jahiliyah.. ignorance is still there, we still kill our daughters. Tears started flowing in my eyes.
Why do we still kill our daughters?  What will we say when Allah the most exalted will ask her on the day of Judgement? 
Why she was killed?
What was her crime?

Change is Awaited?

Quran Surah 81, Takwrr Tafsir Tafhimul Quran 

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ ﴿81:8﴾ 

(81:8) and when the girl-child buried alive shall be asked:

بِأَيِّ ذَنْبٍ قُتِلَتْ ﴿81:9﴾ 

(81:9) for what offence was she killed? *9

*9 The style of this verse reflects an intensity of rage and fury inconceivable in common life. The parents who buried their daughters alive, would be so contemptible in the-sight of Allah that they would not be asked: "Why did you kill the innocent infant?" But disregarding them the innocent girl will be asked: "For what crime were you slain?" And she will tell her story how cruelly she had been treated by her barbarous parents and buried alive. Besides, two vast themes have been compressed into this brief verse, which though not expressed in words, are reflected by its style and tenor. First that in it the Arabs have been made to realize what depths of moral depravity they have touched because of their ignorance in that they buried their own children alive; yet they insist that they would persist in the same ignorance and would not accept the reform that Muhammad (upon whom be Allah's peace) was trying to bring about in their corrupted society. Second, that an express argument has been given in it of the necessity and inevitability of the Hereafter. The case of the infant girl who was buried alive, should be decided and settled justly at some tune, and there should necessarily be a time when the cruel people who committed this heinous crime, should be called to account for it, for there was none in the world to hear the cries of complaint raised by the poor soul. This act was looked upon with approval by the depraved society; neither the parents felt any remorse for it, nor anybody in the family censured them, nor the society took any notice of it. Then, should this monstrosity remain wholly unpunished in the Kingdom of God?

 
This barbaric custom of burying the female infants alive had become widespread in ancient Arabia for different reasons. One reason was economic hardship because of which the people wanted to have fewer dependents so that they should not have to bear the burden of bringing up many children. Male offspring were brought up in the hope that they would later help in earning a living, but the female offspring were killed for the fear that they would have to be reared till they matured and then given away in marriage. Second, the widespread chaos because of which the male children were brought up in order to have more and more helpers and supporters; but daughters were killed because in tribal wars they had to be protected instead of being useful in any way for defence. Third, another aspect of the common chaos also was that when the hostile tribes raided each other and captured girls they would either keep them as slave-girls or sell them to others. For these reasons the practice that had become common in Arabia was that at childbirth a pit was kept dug out ready for use by the woman so that if a girl was born, she was immediately cast into it and buried alive. And if sometimes the mother was not inclined to act thus, or the people of the family disapproved of it, the father would rear her for some time half-heartedly, and then finding time would take her to the desert to be buried alive. This tyranny and hard-heartedness was once described by a person before the Holy Prophet (upon whom be peace) himself. According to a Hadith related in the first chapter of Sunan Darimi, a man came to the Holy Prophet and related this incident of his pre-lslamic days of ignorance: "I had a daughter who was much attached to me. When I called her, she would come running to me. One day I called her and took her out with me. On the way we came across a well. Holding her by the hand I pushed her into the well. Her last words that I heard were: Oh father, oh father!!" Hearing this the Holy Prophet (upon whom be peace) wept and tears started falling from his eyes One of those present on the occasion said: O man, you have grieved the Holy Prophet. The Holy Prophet said: Do not stop him, let him question about what he feels so strongly now. Then the Holy Prophet asked him to narrate his story once again. When he narrated it again the Holy Prophet wept so bitterly that his beard became we with tears. Then he said to the man: "Allah has forgiven that you did in the days of ignorance: now turn to Him in repentance.'
It is not correct to think that the people of Arabia had no feeling of the baseness of this hideous, inhuman act. Obviously, no society, however corrupted it may be, can be utterly devoid of the feeling that such tyrannical acts are evil. That is why the Holy Qur'an has not dwelt upon the vileness of this act, but has only referred to it in awe-inspiring words to the effect: "A time will come when the girl who was buried alive, will be asked for what crime she was slain?" The history of Arabia also shows that many people in the pre-Islamic days of ignorance had a feeling that the practice was vile and wicked. According to Tabarani, Sa`sa'ah bin Najiyah al-Mujashi`i, grandfather of the poet, Farazdaq, said to the Holy Prophet: "O Messenger of Allah, during the days of ignorance I have done some good works also among which one is that I saved 360 girls from being buried alive: I gave two camels each as ransom to save their lives. Shall I get any reward for this?" The Holy Prophet replied; "Yes, there is a reward for you, and it is this that Allah has blessed you with Islam."
As a matter of fact, a great blessing of the blessings of Islam is that it not only did put an end to this inhuman practice in Arabia but even wiped out the concept that the birth of a daughter was in any way a calamity, which should be endured unwillingly. On the contrary, Islam taught that bringing up daughters, giving them good education and enabling them to become good housewives, is an act of great merit and virtue. The way the Holy Prophet (upon whom be peace) changed the common concept of the people in respect of girls can be judged from his many sayings which have been reported in the Hadith. As for example, we reproduce some of these below:
"The person who is put to a test because of the birth of the daughters and then he treats them generously, they will become a means of rescue for him from Hell." (Bukhari, Muslim).
"The one who brought up two girls till they attained their maturity, will appear along with me on the Resurrection Day ... Saying this the Holy Prophet jointed and raised his fingers. (Muslim).
"The one who brought up three daughters, or sisters, taught then good manners and treated them with kindness until they became self-sufficient. AIlah will make Paradise obligatory for him. A man asked: what about two, O Messenger of Allah? The Holy Prophet replied: the same for two." Ibn `Abbas, the reporter of the Hadith, says: "Had the people at that time asked in respect of one daughter, the Holy Prophet would have also given the same reply about her. " (Sharh as-Sunnh).

 
"The one who has a daughter born to him and he does not bury her alive, nor keeps her in disgrace, nor prefers his son to her, Allah will admit him to Paradise." (Abu Da'ud).
"The one who has three daughters born to him, and he is patient over them, and clothes them well according to his means, they will become a means of rescue for him from Hell. " (Bukhari, Al-Adab al-Mufrad, Ibn Majah).
"The Muslim who has two daughters and he looks after them well, they will lead him to Paradise." (Bukhari: Al-Adab al-Mufrad).
The Holy Prophet said to Suraqah bin Ju'sham: "Should I tell you what is the greatest charity (or said: one of the greatest charities)? He said: Kindly do tell, O Messenger of Allah. The Holy Prophet said: Your daughter who (after being divorced or widowed) returns to you and should have no other bread-winner." (Ibn Majah, Bukhari Al-Adab al-Mufrad).
This is the teaching which completely changed the viewpoint of the people about girls not only in Arabia but among all the nations of the world, which later become blessed with Islam.

Muslims Contribution to Architecture

Architecture

- Minarets

- Domes

- Madrassa

- Gardens

- Calligraphy

- Bookbinding

- Gilding

The Muslims made advances in the area of architecture, calligraphy and visual arts related to decorations and patterns..

The main areas of development in architecture were the construction of dome based mosques with minarets, madrassas, gardens and redesign of the interior of houses to reflect an Islamic way of life.

The mosque, with its minarets, is perhaps that most famous symbol of Islamic architecture. The minaret was not used in the pre-Islamic Arab societies, nor used during the time of the Messenger of Allah (Peace Be Upon Him) or the first four Khulafa'.  

However, as the population of Madinah grew it became difficult for the muezzin to reach all the people from a rooftop of a house. So the need to extend the sound of the adhan led to the development of the minarets. Thus, in 709 CE/91 AH Khaleefah 'Umar ibn 'Abdul 'Aziz commissioned the construction of four minarets on the four comers of the Prophet's Mosque. Each minaret was about thirty feet high and with a base of4x4 meters.

The minaret is definitely an original architectural concept introduced to the world by the Muslims. Since its early development, Muslim architects and engineers developed various materials and techniques to construct minarets across the Muslim world, allowing for local designs to blend gracefully with the environments.

The dome is also an area where Muslims made original contributions.

Although the concept of the dome existed before Islam, it is in the architectural design and construction of the dome that Muslims contributed towards. An example of one such contribution is the construction of Star Ribbed domes where a set of parallel arches to used to support the dome. These arches are rotated, and are offset from the center so that the apex does not become the main join. The rotated parallel arches provide visual elegance and serve to load balance the weight of the dome. The Star Ribbed dome was first introduced in Spain with the building of the dome on the Great Mosque of Cordoba in 784 CE, where four parallel arches were used that resulted in eight-pointed star designs. This design became very popular with Muslim architects as it provided balanced proportions and stunning appearances.

Later on, twelve-sided and sixteen-sided stars were also used. The number of rotations increased over time and produced domes with twenty four, thirty two, forty eight, and sixty four rotations.

The Muslims also developed the madrassa concept that perhaps became a blueprint for many educational institutes like the modern day college and the university. The madrassas were designed to be self-contained; meaning that they were architected to house classrooms, rest areas, prayer area and sometime a courtyard. Later on, living quarters were added for students who came from far lands.

Muslims were pioneers in the field of education, and they started to establish education institutes in the very early period of Islam. The Guinness Book of World Records considers the University of Al Karaouine, established in 859 CE in Fez, Morocco, as the oldest continuously operating institution of higher learning in the world .

The Muslims took exceptional interest in the architecture and landscaping of the public gardens. Darted across many parts of the Muslims world from Spain to India, there are fabulous gardens that were once a joy to visit, rest and play.

The innovations in architecture were also extended to the home. Islamic way of life stipulated that privacy of the individual is of paramount importance, thus, the home became the focus for design innovations. A typical Muslim house was built on a rectangular shape with a central courtyard, and with external high walls. Normally there were no windows on external walls; if there existed, they were situated high so that passersby cannot see inside of the house. This reflected the importance of the interior space was important, not the outside. The interior were also designed to keep male and female quests separate as free social mixing between non-related people is not allowed. Thus, there were separate quarters for men and women.

Another interesting fact to note is that the Islamic governments constructed rest areas along the main travel routes. This was in line with the duty of the Islamic government to look after its citizens. The architecture of these rest areas reflected the needs of the travelers; they consisted of rooms for sleeping and shelter, water supply, a mosque and other essential requirements for travelers. Remains of these rest areas are found even today all over the Muslims world.

Calligraphy has always been very special for the Muslims. This is due to the fact that the Quran has been revealed as a book, thus it was written for its preservation, and for the subsequent transmission of the Quran and the hadith to the world beyond the Arabian peninsula. The Muslims displayed great deal of ingenuity in the science of calligraphy, often extending the work from paper to stone, wood and metal.

Dome 

Arch

Arch

Arch

Dome

Dome

Dome

Dome

Minarets

Minarets

Minarets

Minarets

Mughal Garden

Mughal Garden

Mughal Garden

Mughal Garden

Mughal Garden

Taj Mahal

Muslims also played a significant role in the development of bookbinding, and they excelled in the art of gilding (the art of applying a thin layer of gold, simulated gold or other metal to a surface). This influence was extended later to development of bookbinding in Europe, where the first gilded bindings appeared mid-15th CEN

Contribution of Muslims to Chemistry

Chemistry

- Definition of Organic & Inorganic Chemistry

- Sulfur Mercury Theory of Metals

- Calcination

- Reduction

- Discoveries of various Acids Sulfuric & Nitric acids

- Preparation of Drugs

- Applied Chemistry

- Paper

Chemistry deals with the composition and properties of substances and the changes of composition they undergo. It has been divided into Inorganic and Organic. The conception of this division in modem Chemistry came from al-Razi 's classification of chemical substances into mineral, vegetable and animal. Inorganic chemistry, which deals with the preparation and properties of the elements and their compounds, originally arose from the study of minerals and metals. Organic chemistry, which deals with carbon compounds, developed through the investigation of animal and plant products.

Jabir ibn Hayyan, a great Muslim chemist of the 8th century CE, modified the Aristotelian doctrine of the four elements, and presented the so called sulfur mercury theory of metals. According to this theory, metals duller essentially because of different proportions of sulfur and mercury in them. He recognized and stated the importance of experimentation in chemistry; He combined the theoretical knowledge of the Greeks and the practical knowledge of craftsmen, and made noteworthy advances both in the theory and practice of chemistry. Jabir's contribution to chemistry is very great. He gave a scientific description of two principle operations of chemistry. One of them is calcination which is employed in the extraction of metals from their ores. The other is reduction which is employed in numerous chemical treatments. He improved upon the methods of evaporation, melting, distillation, sublimation and crystallization. These are the fundamental methods employed in the purification of chemical substances, enabling the chemist to study their properties and uses, and to prepare them. The process of distillation is particularly used for taking extracts of plant material. The most important discovery made by Jabir was the preparation of sulfuric acid. The importance of this discovery can be realized by the fact that in this modem age the extent of the industrial progress of a country is mostly judged by the amount of sulfuric acid used in that country.

Another important acid prepared by him was nitric acid which he obtained by distilling a mixture of alum and copper sulfate. Then by dissolving ammonium chloride into this acid, he prepared aqua-regia which unlike acids could dissolve gold in it.

Jabir classified chemical substances, on the basis of some distinctive features, into bodies (gold, silver, etc.) and souls (mercury, sulfur, etc.) to make the study of their properties easier. In the same century Jabir's work was further advanced by al-Razi who wrote many chemical treatises, and described a number of chemical instruments. He applied his chemical knowledge for medical purposes, thus laying the foundation of applied chemistry.

Abu Mansur distinguished between sodium carbonate and potassium carbonate. He had some knowledge of arsenious oxide, cupric oxide, antimony and other substances. He knew the toxicological effects of copper and lead compounds, the depilatory virtue of quicklime, the composition of plaster of Paris and its surgical use.

The great Muslim surgeon, Khalaf ibn' Abbas al-Zahrawi wrote a great medical encyclopedia, Al-Tasrif, which contains interesting methods of preparing drugs by sublimation and distillation, but it's most important part is the surgical one. Ibn Sina wrote a treatise on minerals that provided one of the main sources of geological knowledge, and chemistry in Western Europe until the Renaissance. The Muslim chemists applied their chemical knowledge to a large number of industrial arts.

Paper is also featured in the pioneering works of the Muslims. Paper was invented by the Chinese who prepared it from the cocoon of the silk worm. Some specimens of Chinese paper dates back to the second century C.E. The first manufacture of the paper outside China occurred in Samarkand  in 757 C.E., when Samarkand was captured by the Muslims, the manufacture of paper spread all over the Muslims World. By the end of the 12th century CE, there were four hundred paper mills in Fas alone. In Spain the main center of manufacturing of paper was Shatiba which remained a Muslim city until 1239 C.E., Cordoba was the center of the paper business in Spain.

The Muslims developed this art. They prepared paper not only from silk, but also from cotton, rags and wood. In the middle of the 10th century CE the paper industry was introduced into Spain. In Khurasan" paper was made from linen. Joseph Karabacek, in one of his works, explains the process of making paper in minute detail, describing how the pulp is prepared to make sheets, washed and cleaned them, colored, polished and pasted. No text comparable to this in any other language exists from that time. The preparation of pulp involves a large number of complicated chemical processes, which indicates the level of achievement in chemistry reached by Muslims.

The manufacture of writing paper in Spain is one of the most beneficial contributions of Muslim to Europe. Without paper the scale on which popular education in Europe developed would not have been possible. The Muslims method of producing paper from cotton could only be useful for the Europeans. After Spain the art of paper making was established in Italy in1268 CE France owed its first paper mills to Muslim Spain. From these countries the industry spread throughout Europe.

UK Going Islamic

Converting to Islam - the white Britons becoming Muslims

Regents Park Mosque

Conversions at Regent's Park Mosque in London happen on a weekly basis

Sarah Joseph

Sarah Joseph converted to Islam when she was a teenager

As 22-year-old Aisha Uddin recites Surah Al-Fatiha - the first chapter of the Koran - at home with close friend Sameeah Karim, she may stumble over one word but otherwise the text is perfectly recounted.

Aisha Uddin: 'It's a change I'm happy I've made'

But unlike Sameeah, 35, who has Pakistani heritage and grew up reading the holy book, Aisha is newer to it: she used to be called Laura and only converted to Islam two years ago.

She is pale and has bright blue eyes; originally from Birmingham, until recently she dressed like many other young white British women.

"Before it was the jeans, the hoodies, loads of make-up," she says.

Now Aisha wears a long black jilbab (a long flowing over-garment) and a cream-coloured hijab (headscarf).

"For me now, obviously it's a dramatic change, but it's a change I'm happy I've made, because now I don't have to prove myself to anybody out there."

Aisha took an interest in religion at school - and started quietly visiting her local mosque to find out more.

"Islam caught my eye and I wanted to look further into it - the people, the culture - and I carried on studying it and studying it, even after school. Living in Birmingham, I was surrounded by the religion."

She says she spent years finding out more about Islam before fully committing to the religion, changing her appearance and starting to pray five times a day.

"Life's changed dramatically, I was a rebel before, I was always getting into trouble at home, going out and staying out - not trying hard enough at school.

"Then when I became Muslim, I sort of calmed down. I wanted to stay at home studying on the internet or reading books. And I'm more happy than I was - I'm proud of who I am, I've got a certain identity."

Aisha is one of a growing number of white converts according to a new study by Swansea University for the charity Faith Matters.

Using a number of sources, including a survey of more than 250 British mosques, census data from 2001 and conversion figures in Europe, the researchers estimate that there could be as many as 100,000 converts - of all ethnic backgrounds - in the UK. This represents an increase on an estimated 60,000 converts in 2001.

For an insight into the experiences of Muslim converts, the researchers spoke to 120 - mainly young, white women.

Many converts - like Aisha - reported experiencing hostility from their families. She says her parents thought her conversion represented a rejection of her upbringing.

Support network

"My family they weren't too happy about it, [saying] why change your identity? Why cover your hair? Why dress the way you dress?" says Aisha.

"Being in a society where there's so much bad press around... but if you actually get to know these people, they're the friendliest people ever. I'm proud to be Muslim, I don't care what my family say."

Aisha does have a wider support network now. She has recently had a traditional Asian wedding to a British Bangladeshi man and lives with her in-laws.

She also has a lot of friends, also converts, who she met at new Muslim groups.

Aisha pores over pictures of all the women lined up in their different coloured headscarves at her wedding.

"That's Lailah, that's Hanan, that's Mary… Sameeah's the only Asian one," she laughs.

At Regent's Park Mosque in central London there are many white faces among the crowd for Friday prayers.

Conversions happen here every week - largely on a Saturday, and they are mostly women.

Tony Blair's sister-in-law, Lauren Booth, is a recent convert and prays there.

One London imam, Ajmal Masroor, says the findings of the study come as little surprise to him. He says in his experience around three-quarters of converts are women.

'Personal journey'

"Many people are looking for a spiritual and fulfilling lifestyle rather than the hedonistic, materially-driven one that we have around us," says Imam Masroor.

"They find an answer in Islam. Women are hard-wired to reflect and think and take things more seriously, even from a young age.

Continue reading the main story

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Start Quote

The hijab was and very much is about the search for inner beauty”

Sarah Joseph

Muslim convert

"This has been going on for the last 20 years and more so since 9/11. People are curious, so they go to the book rather than the distorted media headlines.

"They learn that Islam is fulfilling as a personal journey as well as a collective conscience."

Sarah Joseph sits in her office studying the latest edition of Emel, the Muslim lifestyle magazine she edits.

She converted to Islam as a teenager and has adopted the headscarf, saying she was looking for something with more meaning.

"I'd grown up in a model agency and I'd been surrounded my whole life by external beauty, and the hijab was, and very much is, about the search for inner beauty," she says.

Despite the difficulties, Sarah says British converts have a vital role to play in explaining two sides - Britain's Muslim and non-Muslim communities - to each other.

"[Converts have] authentically belonged to two traditions and should act as a conduit to show each side that we share far more than we differ."