Many contemporary philosophers think that the future of the Islamic world has a direct bearing on world peace and security, for it is potentially a serious power. Approximately one-fourth of humanity follows Islam, their lands contain rich natural resources, and the entire region has a great strategic importance. Until the Second World War, most Muslim countries were European colonies. Some of them had to undertake wars of liberation to gain their independence. This situation changed the look of Islamic geography. However, the real change took place after the cold war ended. Until then, the Islamic world was considered in terms of Africa, the Middle East and Asia; now, it has become more of a Eurasian affair with Albania and Bosnia to the west and Chechnya and Tajikistan, Kyrgyzstan and Kazakhstan to the east. In the 1980s, Turkey was the only Muslim country represented in the Organization for Security and Cooperation in Europe (OSCE). Now there are nine Muslim countries:Albania, Azerbaijan, Bosnia and Herzegovina, Kazakhstan, Kyrgyzstan, Tajikistan, Turkey, Turkmenistan, and Uzbekistan.8


Such changes in the Islamic world's demographic distribution have had an impact on the term "Islamic geography." Until the beginning of the twentieth century, except for short-term invasions, Muslims for the most part lived on Muslim soil under Islamic rule. From the beginning of the twentieth century onward, Muslims have migrated by choice to Europe and America, where they gradually became significant minorities. Currently, Islam is the fastest growing religion in those lands. This increase has enabled these Muslims to play a more active role in Western society and politics.


Therefore, Islamic geography does not only refer to Muslim-majority or Muslim-ruled lands, but comprises a much greater area. From the Caucasus to Tanzania, and Morocco to Fiji, the Islamic world now stretches over a huge area and covers the lands that gave rise to the greatest civilizations in history. The region's geopolitical, cultural, and geo-economic qualities place this geography on the agenda of international relations and world politics even today.


The crossroads and transit routes of world trade are located within this area. Considering that the canals and straights joining the Black and Mediterranean seas, the Mediterranean Sea with the Persian Gulf, and the Persian Gulf with the Indian Ocean are under Muslim control, the Islamic world's importance in terms of global balance becomes better understood. Additionally, the world's richest lands, in terms of such strategically important natural resources as oil and natural gas, are located in Muslim countries. The effective use of these resources represents a strategic opportunity for the Islamic world to increase its impact on world politics.


The current situation clearly suggests that Muslims will influence the developments of the twenty-first century in one way or another. However, what really matters here is that this influence must benefit the Islamic world in particular and humanity in general. The first thing that comes to mind at this stage is whether the Islamic world can play such a role, given its present condition. No doubt, Muslims have the necessary ability and awareness to shoulder this responsibility. However, looking at Muslim nations today reveals many problems, among them the lack of established democracy, the inability to keep up with technological progress, and an underdeveloped economy. An Islamic world preparing to play an active role in world politics must solve these and similar problems first.


The Islamic world's disunity and fragmentation is an even more urgent and vital problem that must be resolved. The fact that the Muslims have not been able to create a powerful and active Islamic Union is a major contributor to many of today's ills. When a strong Islamic Union is formed, such problems will either not arise or will be resolved far quicker than anticipated.


It must be stated here that the diversity found in the Islamic world, as well as the existence of various schools of Islamic thought, is not an issue in this regard. Likewise, unity does not equal the same practice or system. Rather, this diversity must be united under the umbrella of faith and on the basis of mutual tolerance and solidarity. Differences of thought, practice, or point of view are normal and common in all societies. Islamic morality requires that Muslims never forget that they are all brothers and sisters, irrespective of their differences. Whatever the race, language, nation, or branch of Islam one might follow, all Muslims are brothers and sisters. Therefore, such differences must be appreciated as a source of richness instead of as a source of potential conflict and fragmentation. Such a mistaken view only diverts one's attention from the real issues and delays urgently needed and important preventive action.


Subsequent chapters will deal with the need for an Islamic Union and what it will mean for world peace from economic, sociological, and political perspectives. However, first we must investigate the process that led to the Islamic world's disintegration and how this development can be reversed.


visit www.muhammedhasenoglu.com for further reading

visit www.muhammedhasenoglu.com


Determination is the most significant attribute of a believer. A believer never loses his enthusiasm and devotion. He engages in his struggle only to earn the pleasure of God. That is why, no difficulty proves to be a hindrance to his endeavours. His only goal is to deserve the favour of his Lord; and he shapes his life accordingly.


God certainly puts the determination of believers to the test in various ways; either by periodically giving them trouble or making them undergo suffering. Details of the test are given in the verse below:


We shall test you with fear and hunger, with loss of life and property and crops but give glad tidings to those who patiently persevere. (Al-Baqara, 155)


However, a believer with total commitment displays his patience under all circumstances. God praises this attitude of believers in the following verse:


How many of the prophets fought (in God's way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in God's way, nor did they weaken (in will) nor give in. And God loves those who are firm and steadfast. Their only words were: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty; make us firm of foot and help us against those that resist faith." (Al-Imran, 146-147)


Lack of commitment, on the other hand, is not a trait attributable to believers. The following verse confirms this fact:


Only those ask you for exemption who do not believe in God and the last day, and whose hearts are fieled with doubt, so that they waver. (Al-Tawba, 45).


Desiring the hereafter and striving for it with all their might, as well as avoidance of extravagance in daily affairs are indications of determination demonstrated by believers. Those who "strive with all their might" are thus described in the Qur'an:


Those who wish for the hereafter, and strive for it with all their might and have faith- they are the ones whose endeavours are acceptable (to God). (Al-Isra, 19)


Determination, consequently, is a significant attribute of believers. Those who seek an "immediate gain and an easy journey" (At-Tawba, 42) fail to show an unyielding determination. Believers, on the other hand, accomplish what is expected of them and display an unchanging determination until they meet their death.


The community of Kahf, into whose hearts God put courage, (Al-Kahf, 14) sets the best example for believers in the sense of determination. Continuity in worshipping is also important in the sense of consistency. Only death puts an end to the determination of a believer. A believer is responsible for showing patience and fulfilling his pledge to God until death comes.


Truly, those who plight their fealty to you do no less than plight their fealty to God: the hand of God is over their hands: then anyone who violates his oath, does so to the harm of his own soul, and anyone who fulfils his pledge to God, will soon be granted a great reward by God. (Al-Fath, 10)

Dear All


The governance has nothing to do with the matters pertaining to religion and ethics. The governance is comprehensive and composite, encompasses the entire life of the individual members of the society and is never accountable to anyone for its functions and decisions. It engrails its power from the geographical boundaries for its nationalism.


These are, in brief, the salient features of the modern system of governance. But from the Quran's point of view, this all is basically wrong. The Quran develops its foundation on the concept of ideology, which is the other name of Deen ,system of life and Iman, acceptance. The State developed on this concept is called the Quranic State, which encompasses two groups of people:


(i) the group whose members believe in the Quranic concept of Ideology and


(ii) the group whose members do not believe in this Ideology. The members of the first group run the administration of this State and also look after the human rights of the second group so that the members of this group are not deprived of any human right. The concept of Ideology makes it clear that the System of Governance is not all-powerful; it operates only within the limitations of the Ideology. It cannot function beyond these sanctions. These are permanent and the system is not empowered to cross them, neither  longitudinal, nor latitudinal. This concept of Ideology basically transforms the idea of nationalism as false and farce. Now the foundation of the nationalism rests on boundary walls of the ideology and never on the geographical boundaries on which the country is founded, and never on color, creed, language or caste of its people. Thus living in the same country without believing in its ideology, do not make them the members of that nation, and on the contrary, not living in that country, but believing in this ideology makes them the members of that nation. Beyond any shadow of doubt it can be said that it is based on: Laa Elaa ha – Illa Ullaho – Muhammad-urr-Rasool Ullah


This is nothing but Kalema, the theory of life, or the concept of life. In the present day terminology, it is called Ideology.


Regards


Nawaz


www.parvez-video.com

Bismillahir-Rahmanir-Raheem.


In the Name of Almighty Allah, the Most beneficent, the Most Merciful.


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The Prophet (PBUH) said "whoever guides to good will be rewarded equally"


and "Pass on knowledge from me even if it is only one verse".


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Dua is the weapon of a believer.


It will protect you from the evils of enemies.


Dua is the shield of a believer.


It will increase your sustenance.


Dua is more forceful than a sword.


Dua replaces what has been destined


and also creates that what has not been destined.


Dua is a form of ibaadat.


Dua removes both the present suffering and that which will come down later.


Dua and sufferings challenge each other until the Day of Judgment,


and Dua comes out victorious.


Dua is so powerful that Dua has the power to create and alter fate!!


Ask Allah for what you need so that He will give it to you.


If you keep on knocking the door of Divine Mercy,


sooner or later it will be opened for you.


Never get tired of Dua,


Allah has attached much value to it.


Allah says


“Let My servants know that I have the power to grant My servants’ wishes.”


A believer who makes Dua receives one of three things:


1. Either he will quickly have his Dua answered,


2. or he will get in the Hereafter,


3. or something bad will be prevented from him equal to the value of his Dua.


Everything has a proper discipline to it, and so does Dua.


Duas may not be answered when requirements of Dua have not been fulfilled.


Praise Allah Almighty.


Remember Him and thank Him for His blessings.


Send greetings to the Holy Prophet.


Pray your Salaat regularly.


Recite Qur’an regularly. Seek Tauba. Attain Taqwa.


That is the right way for Dua.


It may be that you dislike a thing while it is good for you,


and it may be that you love a thing while it is evil for you.


At such times, refer to He who knows the best, and that is Allah.


Allah knows, while we do not know.


So we must make Dua to Allah, then be patient,


have faith in His unquestionable decision


and trust His absolute wisdom.


Sometimes Allah delays answering the Dua


to give a greater reward and a further blessing.


Allah's delay is not Allah's denial.


Allah's timing is perfect.


What we need is Patience and trust.


It is impossible to sum up everything about Dua in this brief note.


To summarize the whole concept of Dua into one single statement :


Dua is a form of Ibaadat,


such a powerful Ibaadat that it can create and alter Qismat,


and that Allah is generous


and if His servant raises his hands towards Him,


He feels reluctant not to accept it.


--------


Abstracted from the article written by brother Zeeshan .


Source : Muslim Teens .


Thanks to brother Syed Mohamed for forwarding this note.

Like in the case of Muslim Spain in 15th century, Vietnam in the 20th century, the role played by the Catholic Church has been paramount. Not only during the conflict, but also during the agonizing period of its termination. It was then that the Vatican struck a deal with the Communists of the North, while the USA went on fighting. The Pope externalized the secret Vatican-North Vietnam deal by consecrating the whole of Vietnam—that is the North and the South to the Virgin Mary. This was years before the war had even ended. The consecration of the United Communist Vietnam was done by good Pope John XXIII, and seconded by Pope Paul VI. A religious move, which had indicated on which side the Vatican had sided, when the USA had began to lose the war.


http://www.reformation.org/vietnam.html

Salam Alaikum. Arabic speaker please check this, Is this correct writing?اَلْقُرْآنُ اَلْكَرِيمٌ


Wassalam..Jazzakallahukhayr

Assalamu aleikum,


A thought to share, since we probably all loose our concentration some time.


When We Are Shopping



When we are shopping, some items need more of our attentions than others. For example, the ordinary items that we buy, such as a pack of salt or a box of tissue papers, need little or no attention from us. On the other hand, when we need to buy a matching pant for a dress, we use our best judgments to pick the closest match.


Today, praying has become ordinary to us. As a result, we pay very little attention towards Allah while we pray. We start the prayer saying Allahu Akbar (Allah is the Greatest) and repeat it many times throughout the prayer, however, not even once do we realize the greatness of Allah. It is time that we stop taking prayer as an ongoing ritual. Rather, we should have full concentration towards Allah while praying as we do towards the colours and shapes while buying a matching pant for a dress.


May Allah, SWT sustain us in our effort to please Him, insha'Allah.


Wasalam

Assalamu aleikum,


The following is written by brother Abdullah.


Obeying the Traffic Laws



In Canada, drivers are very attentive towards obeying the traffic signals and regulations. These traffic lights and signals are not alive, yet drivers are very punctual in following them. I myself stop at red lights and stop signs even while driving at 2 a.m. at night when all the roads are virtually empty. I know that there are no cars to hit, yet, I stop and obey the rules. What causes me to do this? It is the recognition of those behind the rules (Government) that pushes me to obey them even when they are not visible around me.


Today, because we have no recognition of Allah, we are disobeying Him day and night. Unlike the dead traffic signals, Allah is ever Living and ever Watchful. We will have to stand in front of Him on the Day of Judgment. We have learned to obey dead objects yet we have decided to disobey Allah, who is the King of all the kings.

Making use of our youth



If Allah
gives us 60 years to live then it comes to around 22,000 days (60x365). All these days Allah
gives us to prepare for one day of interview with Allah
. That is on the Day of Judgement. On that day, Allah
will ask us some questions and He wants some correct answers. Allah
is so merciful that He already told us what the questions will be through Quran and Ahadith. His mercy is so great that He even told us the answers to these questions. Now imagine, a student goes to write an exam. He opens his exam paper and finds the questions on one side. Then he finds that the answers to the questions are on the other side. Now after writting the exam, if this student still fails then what would we think of him? We would think that he is the dumbest person around. Well, tell you what, on the Day of Judgement, us people who knew the questions and answers will still fail! That is why, this is the time to wake up before we prove ourselves to be the dumbest of people.


Youth is the prime time of our lives. This is where people make important decisions like what to become in the future. Things you do in this time will most likely affect you throughout the rest of your life. That is why, it is important to bring Islam into your life during these days. Many people have the conception that when they get old then they will start practising Islam. Probably you and me also have this feeling. But look at it this way: If you want to become a famous hockey player then you would start playing right from the youth. As you grow up, you will become better and better. But if you think that you will start playing when you are an old man then the chances of becoming famous is virtually zero. That's the reality. When we become old, we won't have enough energy to even stand up and pray.


Because youth is the prime time of your life, that is why it is very precious to Allah
. Allah
has prepared a shade on the Day of Judgement for those people who used to worship Allah
in their youth. On that Day, there will be no other shade except the shade from the throne of Allah
. Imagine standing outside on a very hot day under the sun for hours after hours. You would definately want some shadow to rest under. But what about that Day when the sun will be much nearer to us and the heat will be much more extreme. Wouldn't you want some shade on that day? Of course you would!


You and I are all weak in terms of keeping our duties to Allah
and Allah
is aware of that. Allah
wants that we keep trying to do our best. If a baby falls down while walking he tries to get up again and walk. He doesn't keep sitting down. Then a day comes when he does start to walk. Similarly, we should keep trying our best and not give up. A day will come when, Inshallah, we will be strong enough to obey Allah
in every situation. Let us make a small promise to Allah
right now that we will start doing the things for which we were sent to this life. Otherwise, we will be like that dumb guy who will fail the test on the Day of Judgement.


May Allah
make it easy for us. Ameen.

Dear All


Social Foundations provided to mankind based on Individuals possessed


potentialities, but those can be actualized only in a favorable social


milieu and through co-operation with congenial companions. The Quran


lays down a pattern according to which a healthy social organization


for entire mankind can be formed. The Quran has expressed this view in


lucid and unambiguous language: Verily, We have honored every human


being. This view gives full recognition to the dignity of humans. As


humans all are equal; every one possesses the self. This is the basic


principle of the Islamic Order.


The Quran has laid down two principles for this purpose.


A.No man shall carry another's burden and, B. Every one will be


entitled to get according to his/her efforts. It means that in Islamic


Order, man is punished or rewarded for his/her own deeds and is held


responsible for his/her voluntary actions. It further enjoins upon


human beings to be strictly just in his/her dealings with even his/her


enemies. The recurring theme of the Quran, is the interdependence of


man. So the Quranic program has a two-fold aim: the furtherance of the best


interest of the individual and that of the society with preference of


others to themselves. The Quran declares that: The believers prefer


others to themselves although there is indigence among them. In this


way people's vital interests are bound up with the interests of


humanity. They realize the good only by working for the general good.


Dedicated to the service of mankind, the believers keep the doors of


Rububiyyah Order (system for the growth and development of humanity)


open to all. In this way the social foundations include the following


permanent values:


1.The criterion of a high position in society rests on men's own


personal merits and character.


2.Justice is one of the fundamental permanent values and no


distinction is allowed in this respect between friend and foe. As


regards the courts of justice, the believers have been very clearly


guided by the Quran:


*confound not truth with falsehood nor knowingly conceal the truth


Quran chapter 2 verse 42.


* hide not testimony -Quran chapter 2 verse 283-


* evidence must be given truthfully -Quran chapter 4 verse 135-


* and be you not an advocate for the fraudulent -Quran chapter 4 verse 105-


* and never be a supporter of the guilty -Quran chapter 28 verse 17-


* be you staunch in justice, witnesses for Allah, even though it be


against yourselves or (your) parents or your kindred, whether the


case be of a rich man or a poor man, for Allah Almighty is nearer unto


both than you are; so follow not passions lest you lapse from truth


and if you lapse or fall away then look! Allah Almighty is ever


informed of what you do -Quran chapter 4 verse 135-


3.Respect for humanity: All humans are equal by birth and are worthy


of respect


4.Personal responsibility: Justice demands that everybody should bear


his/her own burden and should personally fulfil one's own


responsibilities. Thus the consequence of one's act cannot be


transferred to another


5.Zulm: It means to put a thing at a place where it should not be. The


Quran not only prohibits wrong acts but also that you should not be


wronged. If every individual on his/her part avoids wrong acts, the


wrong shall be eliminated from the society and all shall be protected


against it


6.The survival of the constructive: According to the Quran only that


which is beneficial for the entire mankind survives.


These values are imbedded in the curriculum fabric, so that the


learners may bring these values forth through their overt and covert


behavior. Now the only question is that what is the operational


mechanism for this Quranic System to form such a society.


Regards


Nawaz


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