An Imam was feeling bored one Friday and decided to take the day off away from the Masjid. He told the assistant Imam he wasn't feeling well and drove off. He stopped at a golf course about forty miles away so that no one would know him.


Up in Heaven, the angels were talking. One said to another, "He can just get away with that! This is wrong - Jummah is mandatory for him and he is an example for so many believers!" The other angel agreed but decided to wait to see how Allah would take care of him.


The Imam teed off on the first hole and suddenly, the wind picked up, blowing the ball right in the hole for a 420 yard hole-in-one.


The angels looked at each other in great surprise. One said, "Why did He do that??" The other realized the wisdom behind it and smiled...


"Who's he going to tell?"

December 8, 2006


Blasphemy--Gary Lane


Last week, Muslim students in Australia committed blasphemous acts against the Bible.


One male teen apparently urinated on a Bible, spat on it and then tore and burned some pages from the book. Another student tore and burned pages from the Bible while a third teen rolled up pages “like a cigarette and pretended to smoke” them.


The Australian reports three teenage students performed the acts of desecration while attending the Easton Preston College school camp in Bacchus Marsh near Melbourne.


What was the reaction from the Australian Christian community? Christians were offended, but there were no riots in the streets, no burning of mosques, no calls for the teens to be lynched.


In contrast, one year ago a crowd of 2,000 Muslims burned two churches and a convent school in the Pakistani town of Sangla Hill after rumors spread alleging that Christian Yousaf Masih had set fire to pages of the Koran. The mob called for Masih’s immediate death. He was taken into police custody and that probably saved his life. He was jailed for three months and released in February of this year when the Lahore court declared him innocent.


Also, late last month a married Christian couple, Boota Bibi and James Masih were asked to burn garbage from a Muslim store. Koranic papers were discovered in the fire as the garbage pile burned. An angry mob threatened to destroy Christian homes and churches, but police controlled the crowd by arresting the couple. James and Boota are illiterate and did not know they were burning pages of the Islamic holy book. A Pakistani judge has sentenced the couple to 15 years in prison for burning the Koran.


Few Islamic leaders in Pakistan urged restraint in these two incidents.


But in Australia, teachers at the Islamic school responded quickly, expressing “grave concern” about the Bible desecration and “inculcation of hatred and radical attitudes towards non-Muslims” at the school. Principal Shaheem Doutie apologized for the “horrible act” and two of the students involved were expelled, the others were suspended.


Easton Preston officials should be applauded for their response and Islamic officials in Pakistan should learn a few lessons from the Australian example. They should urge restraint and tolerance by Muslims when Christians are simply accused of wrongdoing against them.


As for the Australian Christians—


They should be given praise for responding in a Christ-like manner. They were offended, yes. But they forgave their offenders so our ‘Father in Heaven may forgive” our sins. (Mark 11:25)

[bBismillah



Thank u very much FHC for triggering this.


Well, I could have of course deleted the whole thread, just as other threads of TC which he seems to be enjoying, to post things to be deleted. This at least gives an impression on his level of seriousness.


That is why I decided to keep the whole thread and even a call from a member for deletion.


Hope he learns to start thinking of useful material to be posted, to take things seriously.[/[/b]color]


Muslimah

Salam


Before the forum got hacked into we had a very interesting topic in the USAMA forum which was aimed at muslim youth in islam. This topic built up an archive of many muslim youth who had an impact on islam.


However this topic was lost.


Inshallah i would like to recover this information so that people are aware how young people can have and make an impact on ISLAM.

Salam how are you doing.


Inshallah this topic will have biographies of the companions of the Prophet (SAW).


Please do come back and check regulary inshallah new Biographies will be added on a regular basis.

HAPPINESS COMES FROM ZIKR


NOT PROM


by Salman Ali


<b>The Prom and Happiness</b>


Happiness! Ah what a wonderful term, wouldn't all of us like to have that? I think it's the only thing that we need in life. How can we achieve happiness in the life hereafter after as well as in this life? (note the reverse order of the last sentence)



Most people think, "okay sure suffer all this life to get a reward of which we are not sure we will get as we are never good enough for God". But I intend to prove that you do the get the rewards of obedience in this world and that you can get happiness even in the most direst of circumstances.


<b></b>


Luxury Enjoyments (proms/parties/other enjoyments)


The main reason people want to go the prom is not because they are really seeking personal enjoyment or happiness but because it's their last association with their classmates or just "because everyone else is going to be there". Now ask yourself the question: is this really making me happy? Or am I being forced into it?


If you are really going to the prom because it's the last time you're going to meet your classmates, then invite your closest friends to your home and have a social gathering. You can have a couple of trustworthy elders (preferably of young age who understand teens). And no one has to wear tight and uncomfortable clothing or have to show their cleavage. You can have a friendly chat. I am sure you'll treasure the memory of being with your closest friends more than being with people you never really got to know. Isn't this true happiness?


I myself did not choose to go to the prom because I didn't find happiness there. In the beginning all of my friends were really pushy, they wanted me to go. Sure, I felt disappointed for not going there, but it was only for one day, that's it. Besides, my friends who did go to the prom, don't really talk about it. They talk more about the fun times 'our group' had when we were by ourselves. So to conclude, the prom doesn't really provide any "happiness" to any person (let alone a Muslim). Rather it leaves most people sad and questioning their own beliefs.


<b>The Prom and "The Pandora's Box Phenomenon"</b>


Most people think, one night of the prom, so what? Well, not necessarily. When you go to the prom you are becoming accustomed to that atmosphere so that if a similar event occurs in your life (other parties) you will go there which will further extract from your happiness.



Some of my brother's non-Muslim friends have a very boring lifestyle. During their holidays, all they do is drink and go to a night club. That's there lifestyle. Can you imagine doing that everyday?


Most say that the reason they do it is because they can't find any other suitable lifestyle. We all know that there are more suitable lifestyles. Do you know why they said such a thing? It's because they're accustomed to a lifestyle that's draining their happiness. It's like drugs, it's like an addiction. They became accustomed to this lifestyle probably from their night at the prom. Think about all-night raves. You go back home in the morning with a raging headache. Your whole sleep timetable is disturbed. Is this making you happy?





I know that most of our Muslim brothers and sisters probably will not be willing to go to night clubs after going to the prom, but they will become accustomed to the atmosphere, and if they see others going to the prom they would not condemn them. You are going to get away with this, but are your kids gonna get away with this?


For those of you who went to the prom, the reason you behaved "decently" is not because you chose to do it. It was restrictions placed by parents on you that made you do so. However, when you grow up you are going to be more lax about the prom idea and you probably will not take extra precautions with your kids as your parents did with you.


You'll probably give them more leeway or more room to maneuver because you might be more sympathetic to the prom. When your kids have their kids they are going to give even more leeway. Hence your descendants will get closer and closer to that "all week night club" lifestyle that I mentioned earlier. And the happiness will literally evaporate from your family. Do you want to take away your kids' happiness?


<b>So Then What is True Happiness?</b>


True happiness lies in being satisfied with what you have, to be contented. What's the one way to always be happy? It is thankfulness. God just didn't create thankfulness to make our lives boring. He made it to make us happy, He cares for us. The question one must ask himself or herself is "what do I get from being thankful?"


Well let's start with an example: Let's say you're 30. You live on minimum wage and you are very depressed about yourself. Is there something that can change all of this? Look at your hands. Can these same hands write reports that can win you jobs and promotions? Look at your eyes, ears and your nose. Can these three organs record data into your brain that can make you into a famous historian, scientist, doctor, interior decorator or a chef? Look at your feet (legs included). Can these same legs make you carry a wounded person (paramedic/nurse) to a hospital bed or can it make you jump hurdles in a race or score the winning goal for your team.


Look at your mouth (tongue). Can this organ convince a youth not to commit suicide, kill someone, take drugs (i.e. can you be a counselor)? Or can this organ help you win the attention of audiences? Does this make you feel happy?


Finally, look at your head (brain). Can this part of your body make you the most knowledgeable and respectable person in the world? Wouldn't you be happy with that? Yes, it can. Imagine you had none of these things how would you feel ? Now imagine having most if not all of these organs with you. You don't have to imagine this. You do have these things and having even one of these organs can make you really happy. What's there to be sad about?



What I mentioned above is a part of thankfulness and being contented. The other part is praising and thanking God. By praising God for His favors and blessings upon you just realize how many things you have to be happy about, including parents, friends and Islam.


That's the reason why God made thankfulness wajib (obligatory) on us as He cares for us and doesn't want us to feel sad, He wants us to be happy and contented. You don't have to go on a vacation to be happy. You can do that right from home. Why does a walk in the park make you feel happy? Its because you think about nature and the good things in life and hence you think about God (remembrance).


This is the reason why all of the religious people spend all of their time in remembrance, in Zikr, because just like you and me they want to be happy in this life as well as the life Hereafter.


Can a prom really bring you that happiness?


There you go. I have proven to you how to attain happiness in this world, through Zikr, as well as in the hereafter. I hope I have convinced most of our young Muslim readers from not going to the prom and have changed the thinking of those who did go to the prom. Even if one person changed his/her mind then I feel my work is done, for curing people of their problems makes me a happy person.

ADJUSTING TO UNIVERSITY:


AN ISLAMIC PERSPECTIVE


by Waleed Kadous


<b></b>


The Final Frontier for today's Muslims


University... the final frontier. These are the voyages of the starship "Education". Our continuing mission: To learn about the world, to improve our Islam and, possibly, get a job. Seriously, though, congratulations upon getting into university. This is quite an achievement. If you didn't get in, then my comisserations; but do not forget that as Allah says: "It may be that you do not like something but it is good for you; and it may be that you like something but it is bad for you." So trust in Allah and you will never go astray.


An important thing to consider is what is different about university, and what being a Muslim at a university means and involves. For those who haven't been to University, it's a great place, but probably different to what you're used to. It is about as similar to school as a tricycle is to a tractor.


<b>Differences from school</b>


The most obvious difference is size in every way. It's not only physically much larger (a bonus for those who like to walk), but also has many, many more students; a typical school might have one thousand students, a typical university might have twenty thousand.


The second obvious difference is in the teaching style. At school, you are usually spoon-fed knowledge in small groups and they mark the roll in each class. Not at University. Most lecturers don't care if you attend their lectures or not; and they don't say "Copy this from the board into your exercise books", it's more likely that they will put up a slide and you can copy it if you feel it is relevant. As for class sizes, certain lectures in popular courses can be attended by as many as 1500 people. Don't expect a lot of personal attention.


The third obvious difference is in the student body. While school may be an environment which emphasizes making everyone behave in a similar manner (for example by making everyone wear the same uniform); university is almost the opposite, where being different is the norm (as contradictory as it sounds!!). There are no uniforms, and provided you act within the bounds of common sense and common courtesy, people do not really care that much about what you do. Or perhaps they do care, but they're probably not going to harass you for being different; they're more likely to support you.


<b>So what impact do these differences have?</b>





What are the implications of the above, especially in the context of a Muslim going to University?


Because Universities are much larger, this means that they typically support a wider range of interest groups, hobbies and so on. There are usually a huge variety of clubs and societies on campus - from those related to political parties, to religious groups, to sports clubs and food clubs.


This means it is a lot easier to find people with the same interests as you. Hopefully one of your "interests" is Islam. All the large Universities have Muslims student associations. Some even have a room for prayer; perhaps even a library or an office. They vary in size, from as little as 10 to as many as 400. All are dedicated to Islam. More on Muslim student associations (MSAs) later.


Because nobody's looking over your shoulder, checking that you've been doing your homework and attending lectures, it means that you have to depend on yourself a lot more. It's no longer good enough to coast along. You need to motivate yourself. This sounds like it is trivial, but I've seen many first years make a pretty big mess of it because of this. People who used to be the top of their schools get marks in the low 50's and in some cases, fail. So, be aware of this; don't get caught out!


Finally, because of the wide variety of different ideas at University, it is easier to be an individual. This has its pros and cons as you would expect; it means you have the opportunity to be a better person and get involved in a variety of beneficial activities, but at the same time, it may mean you waste your time. There are so many things that you can do that at the beginning you just want to do it all! Also, it can lead to you being caught in the activities of groups that may lead you to things that you might later regret. Put it this way: Give it a second thought before joining The Beer Society!


<b>Muslim Student Association</b>


I would recommend that you get in contact with your local Muslim student association (MSA) as soon as you can. They can help you in many ways.


A great place to start is Friday congregational prayer. Most MSAs hold Friday prayer on campus. Since attending Friday prayer is considered compulsory from an Islamic point of view (all prayers are compulsory, but Friday prayer in particular must be made as part of the congregation), you will not only be fulfilling your Islamic duty, but it will provide an opportunity for you to get to know your Muslim brothers. You'll easily spot the people who run MSAs. Explain to them that you're new at the University. They'll be happy to tell you about their activities; in fact, they probably look forward to meeting new Muslims.


Most of the MSAs also have some sort of membership. Becoming a member helps them in several ways: it helps them financially a little bit (most associations charge a small membership fee), it provides them with information about people who want to help with Islamic activities and it gives them leverage with the University's administration - the more members a student body has, the more it can get from the University in terms of funding and facilities for Muslims.


In return, these associations offer a wide variety of services that far outweigh the small membership fee. It varies from society to society; but at the very least, you can expect things like social events, lectures, conferences, lessons and discussions. Find out what they offer in terms of events and so on... and check their notice-boards regularly. Also get to know if they have a regular place for prayer.


MSAs can also help in many other ways. MSAs contain people from all levels of all courses; some even have lecturers as members. This is a Really Good Thing (capitalization intentional). It means that you can ask advice from people who have "been there before". Want help deciding which subjects to choose? Ask someone who has done the course before! You'll find this is a rare opportunity; most of the time, you'll only come into contact with people in the same year. The same applies for help. You'll get to know people who have done your subjects before, and they'll be able to help you work things out in assignments and the like. Most of these people will be happy to help you.

Hasan Al-Banna


Guilain Denoelcx


http://www.americanmuslim.org/1biography1.html


Hasan al-Banna was the founder of the Muslim Brotherhood or Society of the Muslim Brothers, the largest and most influential Sunni revivalist organization in the 20th century. Created in Egypt in 1928, the Muslim Brotherhood became the first mass-based, overtly political movement to oppose the ascendancy of secular and Western ideas in the Middle East. The brotherhood saw in these ideas the root of the decay of Islamic societies in the modern world, and advocated a return to Islam as a solution to the ills that had befallen Muslim societies. Al-Banna's leadership was critical to the spectacular growth of the brotherhood during the 1930s and 1940s. By the early 1950s, branches had been established in Syria, Sudan, and Jordan. Soon, the movement's influence would be felt in places as far away as the Gulf and non-Arab countries such as Iran, Pakistan, Indonesia, and Malaysia. Driving this expansion was the appeal of the organizational model embodied in the original, Egypt-based section of the brotherhood, and the success of al-Banna's writings. Translated into several languages, these writings have shaped two generations of Sunni religious activists across the Islamic world.



Like many of the Islamic leaders who followed in his footsteps, Al-Banna enjoyed the benefits of a modern education, but had been raised in a traditional Islamic environment. He was born in 1906 in Mahmudiyya, a small town in the Nile Delta. His father, a watch repairman who also served as prayer leader and Qur'anic teacher in the local mosque, had been educated at Al-Azhar. Author of a few works on Islamic jurisprudence, he instilled strong religious values into Al-Banna. Even as a primary school student, Al-Banna joined several religious societies dedicated to the promotion of Islamic standards of moral behavior. It was also at that young age that he became a member of the Hasafiyya Brothers' Sufi order. His early participation in dhikr circles and avid reading of Sufi literature help explain why he always saw the moral reform of the individual as a precondition to the Islamization of society.


In 1923, at the age of 16, Al-Banna moved to Cairo to enter the famous Dar al-'Ulum college. The four years that Al-Banna spent in Cairo exposed him to the political ferment of the Egyptian capital in the early 1920s, and enhanced his awareness of the extent to which secular and Western ways had penetrated the very fabric of society. It was then that Al-Banna became particularly preoccupied with what he saw as the young generation's drift away from Islam. He believed that the battle for the hearts and minds of the youth would prove critical to the survival of a religion besieged by a Western onslaught. While studying in Cairo, he immersed himself in the writings of the founders of Islamic reformism (the Salafiyya movement), including the Egyptian Muhammad 'Abduh (1849-1905), under whom his father had studied while at Al-Azhar. But it was 'Abduh's disciple, the Syrian Rashid Rida (1865-1935), who most influenced Al-Banna. Al-Banna was a dedicated reader of Al-Manar, the magazine that Rida published in Cairo from 1898 until his death in 1935. He shared Rida's central concern with the decline of Islamic civilization relative to the West. He too believed that this trend could be reversed only by returning to an unadulterated form of Islam, free from all the accretions that had diluted the strength of its original message. Like Rida at the end of his life — but unlike 'Abduh and other Islamic modernists — Al-Banna felt that the main danger to Islam's survival in the modern age stemmed less from the conservatism of Al-Azhar and the ulama (which he nevertheless criticized) than from the ascendancy of Western secular ideas.






Al-Banna urged the rejection of all Western notions, emphasizing instead the need to return to the foundations and original purity of Islam. Indeed, through the organizational skills he would soon demonstrate, Al-Banna did more than any other thinker during that time to contribute to the eclipse of Islamic refornism and modernism by Islamic fundamentalism. Upon graduating from Dar al-'Ulum in 1927, at the age of 21, Al-Banna was appointed as a teacher of Arabic in a primary school in Isma'iliyya. At the time, Isma'iliyya served as the capital of the British-occupied Canal Zone and hosted the headquarters of the Suez Canal Company (SCC). British military camps and the homes of the SCC's foreign employees were as much a part of this rapidly expanding new town as the wretched conditions in which the majority of the SCC's Egyptian workers lived. Al-Banna's first assignment thus heightened his resentment of what he saw as Egypt's military occupation, economic exploitation, cultural domination, and loss of dignity. It strengthened his determination to rid Egypt of British and, more generally, Western influences.


From the moment he arrived in Isma'iliyya, Al-Banna involved himself actively in the life of the community. He made an effort to become acquainted with the town's notables while reaching out to the broadest possible public. He conducted night classes for his students' parents and led informal discussions in the mosque, coffeehouses, clubs, and private homes. His basic message was that Egypt had lost its soul; it had become politically sub-servient and economically dependent because it had strayed from the path that had been laid down by God. The only remedy to the decadence of state and society was to reassert Islamic values and ways of life.



It was to spread this message that Al-Banna launched the Society of the Muslim Brothers in March 1928. At first, the society was only one of the numerous small Islamic associations that existed at the time. Similar to those that Al-Banna himself had joined since he was 12, these associations aimed to promote personal piety and engaged in charitable activities. By the late 1930s, it had established branches in every Egyptian province. A decade later, it had 500,000 active members and as many sympathizers in Egypt alone, while its appeal was now felt in several other countries as well. The society's growth was particularly pronounced after Al-Banna relocated its headquarters to Cairo in 1932. The single most important factor that made this dramatic expansion possible was the organizational and ideological leadership provided by Al-Banna.


He endeavored to bring about the changes he hoped for through institution-building, relentless activism at the grassroots level, and a reliance on mass communication. He proceeded to build a complex mass movement that featured sophisticated governance structures; sections in charge of furthering the society's values among peasants, workers, and professionals; units entrusted with key functions, including propagation of the message, liaison with the Islamic world, and press and translation; and specialized committees for finances and legal affairs.


In anchoring this organization into Egyptian society, Al-Banna skillfully relied on pre-existing social networks, in particular those built around mosques, Islamic welfare associations, and neighborhood groups. This weaving of traditional ties into a distinctively modern structure was at the root of his success. Directly attached to the brotherhood, and feeding its expansion, were numerous businesses, clinics, and schools. In addition, members were affiliated to the movement through a series of cells, revealingly called usar (families). The material, social and psychological support thus provided were instrumental to the movement's ability to generate enormous loyalty among its members and to attract new recruits. The services and organizational structure around which the society was built were intended to enable individuals to reintegrate into a distinctly Islamic setting, shaped by the society's own principles.



Rooted in Islam, Al-Banna's message tackled issues including colonialism, public health, educational policy, natural resources management, Marxism, social inequalities, Arab nationalism, the weakness of the Islamic world on the international scene, and the growing conflict in Palestine. By emphasizing concerns that appealed to a variety of constituencies, Al-Banna was able to recruit from among a cross-section of Egyptian society — though modern-educated civil servants, office employees, and professionals remained dominant among the organization's activists and decisionmakers.


As the society expanded during the 1930s, it quickly changed from a movement for spiritual and moral reform into an organization directly active on the Egyptian political scene. Concurrent with that transformation, radical tendencies asserted themselves within the organization. A "secret apparatus" (al-jihaz al-sirri) was formed that engineered a series of assassinations of enemies of the brotherhood.


Between 1948 and 1949, shortly after the society sent volunteers to fight in the war in Palestine, the conflict between the monarchy and the society reached its climax. Concerned with the increasing assertiveness and popularity of the brotherhood, as well as with rumors that it was plotting a coup, Prime Minister Nuqrashi Pasha disbanded it in December 1948. The organization's assets were impounded and scores of its members sent to jail. Less than three weeks later, the prime minister was assassinated by a member of the brotherhood. This in turn prompted the murder of Al-Banna, presumably by a government agent, in February 1949, when Al-Banna was still only 43 and at the height of his career.



Though the society never fully recovered from the loss of its charismatic founder, it survived. Since then, the brotherhood has remained a significant force in the politics of several Arab countries, either directly or through the movements it inspired. It appeals most to cultural conservatives who want their government and society to reflect and defend certain basic Islamic values and principles, and who favor a pragmatic and incremental approach to achieve these goals. The legacy of Al-Banna is thus still present, and will continue to shape the destiny of Arab societies in the new millennium.

DO YOU REALLY KNOW HIM?


One is the best crosser of a football in the world today. One is the most influential man in history.


One shows no mercy in a dead ball situation. One is a mercy to all of mankind.


One is recognised as a famous celebrity in the world today. One is recognised as the greatest leader in world history.


One has thousands of adoring fans. One has almost 2 billion followers today who follow his every practice and teaching.


The 60 million dollar question is: Who do you REALLY know?


Whose life story have you read? Whose life do you follow? Who do you imitate? Who inspires you? Who’s your role model?


Is it a football celebrity known as David Beckham or the Prophet Muhammad - peace be upon him? Let’s find out who you really know shall we. Answer the following questions and put yourself to the test. Be honest. No cheating… and no Google searches allowed thank you very much:


David Beckham


1. What is David Beckham’s wife called?


2. Name two sons of Beckham?


3. Where was Beckham born?


4. When did Beckham leave Man Utd?


5. How many footballs teams has Beckham played for? Who are they?


6. How old is Beckham?


7. Who was Beckham’s best friend at Man Utd?


8. How long did Beckham stay at Man Utd?


9. What number shirt did Beckham wear at Man Utd and Real Madrid?


Prophet Muhammad (Peace Be Upon Him)


1. Name two wives of Prophet Muhammad (pbuh)?


2. Name two daughters of the Prophet (pbuh)?


3. Where was the Prophet (pbuh) born?


4. At what age did the Prophet (pbuh) migrate to Madina?


5. How many battles did the Prophet (pbuh) take part in?


6. What age did the Prophet (pbuh) pass away?


7. Who was the Prophets (pbuh) closest friend and companion?


8. How long did the Prophet (pbuh) live in Makkah and Madina?


9. What was the ‘stamp of Prophethood’ on the Prophets (pbuh) shoulder blades?


OK, so whose questions did you answer easily? On whose questions did you pull a funny face and look a bit thick? Beckham or Prophet Muhammad (pbuh)?


Now if you’re a Muslim and you know more about Beckham than the Prophet (pbuh) then what does that tell you? How sad is that!


If you know more about a football celebrity than the personality who gave us a code and system of life, rights for every one and changed the world- then you should be ashamed.


Don’t you think it’s time you read up on the life of the greatest man in history? What was his mission in life? What are his teachings? Follow his example and practice.


You see we all need a role model in life, someone who we look up to and aspire to be like. As Muslims our role model should be the Prophet (pbuh). If you want to follow the Prophet (pbuh) then you need to know more about him.


What were the Prophet’s (pbuh) likes and dislikes? How did he sleep? How did he eat? How did he treat his wives? How did he behave with the non Muslims? How did he treat his neighbours? If you don’t know how our Prophet (pbuh) lived his life, how can you follow his example?


Trying to find out the truth behind Beckham’s alleged affair or whether Victoria will ever release a new single, is information which is of no benefit to us, but knowing more about the Prophet (pbuh) will help us to answer the third question that is asked in the grave “Who is this man?”.


By following a football celebrity you will get 5 minutes of pleasure and happiness. By following the Prophet (pbuh) you will get a purpose in life, a code of life, a perfect role model, a peace of mind and a ticket to paradise!


So grab hold of a copy of the Seerah (biography)of the Prophet (pbuh) today! Know your Prophet (pbuh) and follow his way of life. Get hold of the following books/CDs on the Prophet (pbuh) and find out about your Prophet (pbuh):


1. Muhammad, His Life Based on the Earliest Sources by Martin Lings


2. The Life of The Last Prophet – by Yusuf Islam.


3. Life of Muhammad by Taha Ismail


4. Muhammad, Messenger of Islam by Amina Adil


These are available from all good bookshops.


Answer the questions in this article truthfully and please dont kid urself and take it seriously!!!!!

IS BRITAIN A RACIST SOCIETY?


Following the racism allegations on Big Brother, with protests in India and politicians getting involved, many questions have been raised around the globe about racism in Britain.


Im sure most people now about big brother and the issues that have been risen lately. I found these questions somewhere and i thought id share it to find out what everyone thinks.


Do you think that most English people are racist?


Do most English people hate Asians/ non-whites?


Do they hate Muslims?


Or are MOST English people good but a small minority racist?


Are Muslims racist towards English people/whites?


Are Asians more racist than whites?


Are alot of English people just ignorant of other cultures, races , religions?


Is Britain institutionally racist?


Have you experienced any racism recently?