The Tarawih Salah

Merit of the tarawih salah

Once the Holy Prophet, Sall-Allahu alayhi wa sallam, addressed his followers on the last day of Shaban, on the eve of Ramadan, and said:

"There is a night in this month which is greater in excellence than a thousand months; Allah has enjoined an extra salah to be offered in the nights of this month. If a person performs a nafl act, out of his own free choice during this month, he will be entitled to receive the reward of a fard act performed in other months…" (Mishkat)

In an other tradition, Prophet Muhammad, Sall-Allahu alayhi wa sallam, has regarded the tarawih salah as a means of the forgiveness of sins. He has said:

"The one who observes the tarawih salah at night during Ramadan with complete faith and devotion only for the sake of the recompense of the hearafter, will have all of his previous sins forgiven by Allah." (Bukhari, Muslim)

Scholars have regarded the collective offerings of the tarawih salah as a compulsory sunnah having the kifiyah status. According to consensus of the Companions, the tarawih salah consists of twenty rak'ahs which are to be offered two at a time with one salutation and after every four rak'ahs a short pause of rest has to be observed for the convenience of the people.The worshipper has the option to sit quiet during the pause after each four rak'ahs, or recite the tasbeeh, or offer a voluntary salah.

The witr salah is allowed to be offered collectively only during Ramadan.

It is sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam, to complete recital of the whole Quran, from the beginning to the end. One must understand that the tarawih salah is a compulsory sunnah of the Prophet, Sall-Allahu alayhi wa sallam, and has to be observed regularly until the end of the month of Ramadan, no matter whether the Quran has been recited once or more than once in the mosque.

Miscellaneous Regulations

• The intention is to observe two rak'ahs of the tarawih salah, and thus to complete 20 rak'ahs with 10 salutations.
  

• It is preferable to offer the witr salah after completion of the tarawih salah, but if the witr salah is offered before the tarawih salah, or after offering some of the rak'ahs of the tarawih salah, there is no harm.
  

• If a late comer for the tarawih salah finds that the Imam has stood up for witr salah when he has yet to complete some of his tarawih rak'ahs he should join in witr congregation, and should complete his remaining rak'ahs of tarawih later in his own time.
  

• It is desirable to observe the pause of rest after each four rak'ahs for as long as the time taken for observing the four rak'ahs; however, if the followers find it hard and inconvenient they may observe a shorter pause.
  

• It is not valid to join in the tarawih congregation before first observing the fard salah of 'Isha, for the tarawih salah has to start after the 'Isha salah.
  

• If a person has observed his fard salah in 'Isha in congregation, but has not observed the tarawih salah in congregation, he is permitted to offer his witr salah in congregation.

Sawm (Fasting)

Types of Fasting

There are six kinds of fasting:

1. Fard: Fast of Ramadan. If the fasts of Ramadan are missed due to a genuine reason, it is imperative to observe them later.

2. Wajib: If one has made a vow to observe some fast it is wajib to do so.

3. Sunnah: The fast which the Holy Prophet, Sall-Allahu alayhi wa sallam, himself observed or urged his followers to observe. Ashura fast on the ninth and tenth of Muharram, fast of the day of Arafah on ninth of Dhulhijjah, and fast of the Ayam Baid (thirteenth, fourteenth, and fifteenth of every lunar month).

4. Nafl: Six fasts of month of Shawwal, fast of every Monday and Thursday, fast of fifteenth of Sha'ban, and eight fasts during the first ten days of Dhulhijjah.

5. Makrooh: Fasts observed only on Saturday or Sunday, only on the tenth day of
Muharram, fast of a women without her husband's permission, fasting without a break.

6. Haram: Fasts on the day of Eid-ul-Fitr, on the day of Eid-ul-Adha, and during
the tashreeq days (eleventh to thirteenth of Dhulhijjah).

Parts of Fasting:

Sunnah:

• To have a suhoor meal even if it consists of few dates or few drops of water.
• To have an intention of fast before going to bed at night.
• To eat suhoor shortly before dawn and to break the fast just after sunset.
• To break the fast with dates or water.
• To abstain from backbiting, losing temper, lying, etc.

Valid Reasons for Not Observing the Fast:

• Being on a journey
• Sickness
• Risk of life
• Jihad
• Unconsciousness
• Insanity

People who are unable to observe the fasts of Ramadan due to some reason should abstain from eating and drinking openly, but should show due reverence for the sacred month. A person who fulfills the conditions which make observance of the fast incumbent upon them, and then their fast is invalidated due to some reasons, are required to conduct themselves like the ones observing the fast.

Missed Fasts (Qadha):

The fasts of Ramadan which have been missed due to some reasons, must not be deferred indefinitely, but observed as soon as possible.

Regulations:

• It is not necessary to fix the day for observing the missed fast.

• A person has to be mindful in his intention of the year of the missed fast of which he intends to observe on a particular day.

• For observing the missed fast, one has to have the intention during the night. To have the intention after the break of dawn would be useless for such a fast would be considered only as a voluntary fast (Nafl).

• If a person has missed some Ramadan fasts, but before he could observe them on other days, the next Ramadan has approached, he has to observe the Ramadan fasts and defer the missed fasts of the previous Ramadan to a later time.

Expiation (Kaffarah)

Expiation is obligatory only in the case of the Ramadan fasts when they are rendered void intentionally without any genuine reason.

Regulations:

• Fasting for two months continuously. If a break occurs, one has to start afresh and fast for full 60 days continuously regardless the number of fasts observed earlier.

• If more than one fasts are rendered void during the same month of Ramadan, one will be required to make only one expiation.

• If a person cannot observe the fast due to some reasons, it is obligatory upon him to feed 60 indigent persons in the morning and evening, if possible, on the same day.

• While feeding the poor it has to be seen that they are grownup and one should be moderate, the food should neither be very cheap nor expensive.

• Expiation will not be valid if one and the same needy person is fed in the morning and evening.

Atonement (Fidyah)

A person who is extremely weak due to old age or disease cannot fast and has no hope of early recovery has been allowed by Shari'ah not to fast, but to feed a needy person.

Regulations:

• Quantity of fidyah for one fast is same as that of Sadaqatul Fitr. It may be given in the shape of corn, cooked food, its price, or by feeding a poor person twice a day in the morning and the evening.

• If a person, after paying of fidyah, regains health, he should observe the missed fasts.

• If a dying person, who has to observe some missed fasts makes a will, that fidyah should be paid for his missed fasts out of his property, it is incumbent upon his heirs to pay off the required fidyah.

• If the dying person has made no will, the heirs themselves may pay off fidyah for his missed fasts, hoping from Allah that He will accept it.

Voluntary Fasting

Regulations:

• After commencement, a voluntary fast becomes obligatory; if it breaks or is rendered void due to some reason, it has to observed again on another day.

• It is not permissible to break even a voluntary fast without a genuine reason; however it can be broken on a comparatively lesser ground as against an imperative fast.

• If a person observing a voluntary fast is invited to a feast and he feels that his refusal to partake of food will displease the host, or the host will not touch food without his participation, the faster may break the fast and observe it on another day.

• It is highly undesirable for a women to observe a fast other than the Ramadan fasts without leave of the husband. If she has commenced a fast, she will have to break it if the husband so desires; than in case she has to observe the fast in another day, she will do so by the husbands consent.

• If a person observing a voluntary fast receives a guest and fears that the guest would mind if he does not take food with him, he is allowed to break the fast.

• It has not been approved to start fasting a day or two before the commencement of Ramadan. The Holy Prophet, Sall-Allahu alayhi wa sallam, said: "Nobody is to commence fasting, a day or two before Ramadan; however if a person has been fasting on a particular day, he may." (Bukhari)

Sajdah Tilawat

Sajdah Tilawat Sajdah tilawat is the sajdah that one has to perform as an obligatory duty when one reads, recites, or hears, in the prayer or outside, some specific verses containing those words. The Holy Prophet, Sall-Allahu alayhi wa sallam, has observed, "One a person prostrates himself after reading a verse requiring the performance of sajdah, the shaitan starts crying and wailing in a corner, saying: 'Alas! The children of Adam were enjoined to perform sajdah and they carried it out, and become entitled to enter Paradise, but I refused to do so and was condemned to Hell.'" (Muslim and Ibn Majah) There are four pre-requirements: Purity of body, clothes, and place of sajdah. Covering of satr. Turning your face toward qiblah. Intention of performing sajdah. Procedure Stand facing the qiblah. Express the necessary intention. Go down for sajdah with Allahu-Akbar. Rise up with Allahu-Akbar after sajdah. "When you have recited a verse requiring sajdah tilawat, you should go down for sajdah with Allahu-Akbar and rise from sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position." (Abu Dawood) Regulations It is obligatory for those persons only who have to perform and observe the prayers (for example it is not obligatory for a child). If a verse requiring a sajdah has been recited inside the prayer, the sajdah has to be performed forthwith, but if the verse is recited outside the prayer, it is preferable to perform sajdah soon afterwards, but one may perform it later as well. If a verse requiring the performance of sajdah has been recited in a particular prayer, it is obligatory to perform the sajdah in the same prayer, neither outside it nor in another prayer. If a sajdah is omitted in forgetfulness, one should ask Allah for forgiveness. If a person hears a verse requiring a sajdah, being recited by the Imam, but joins the congregation when the Imam has already performed it, he will perform the sajdah after completing his prayer. There will be no need for performing the sajdah later if the follower has joined the congregation in the rak'ah in which the sajdah is performed by the Imam. If a person recites a verse requiring a sajdah in the mind but does not utter it aloud or only writes it, he will not be required to perform the sajdah. If the verse requiring a sajdah is recited over and over again in the same sitting, only one sajdah will have to be performed, but if more than one verse requiring sajdahs are recited, the number of sajdahs to be performed will be the same as the number of the verses recited. Similarly, if the verse requiring a sajdah is repeated in different sittings, the number of sajdahs to be performed will be according to the number of sittings. Some ignorant people prostrate themselves on the Qur'an itself when they have recited a verse requiring a sajdah. This is not valid.

Sajdah Sahv

How to Perform Sajdah Sahv

After completing tashahhud in the final sitting position one turns one's face only to the right with salutation and then saying takbeer, performs two sajdahs, one after the other, peacefully. After the second sajdah, one has to repeat tashahhud, durood, etc and complete the prayer in usual way.

When Sajdah Sahv will Not Make the Prayer Valid

• If a fard part of the prayer is ignored or missed intentionally or unintentionally.

• If a wajib part is missed intentionally.

When Sajdah Sahv is Obligatory

• If a person omits a wajib part of salat.

• If a person causes undue delay in performance of a wajib or fard part of salat.

• If a person repeats or overdoes something.

• If a person recites the Qur'an audibly where it should be recited inaudibly or vice-versa.

• If a person forgets to stand in qauma or to sit in jalsah.

• If a person forgets to observe the first sitting (qa'dah ula) and stands up, he should not resume the sitting position on remembering the mistake, but should complete the prayer and perform sajdah sahv. However, if he realizes his mistake before standing up fully, he should sit down and need not perform sajdah sahv.

• If a person forgets to observe final sitting position in a fard prayer containing two or four rak'ahs and stands up, he should sit down if he realizes the mistake before performing the sajdah (of the extra rak'ah) and carry out sajdah sahv to complete the prayer. If however he realizes his mistake after performing the sajdah (of the extra rak'ah), he should not sit but perform another rak'ah to complete four or six rak'ahs. He need not perform sajdah sahv, for this prayer will be regarded as nafl and fard prayer will have to be offered again.

• If a person forgets to recite Al-Fatiha, Qunut, or tashahhud or the additional takbirs in Eid Prayer.

• If the Imam omits or ignores wajib of the prayer, the follower has to perform sajdah sahv with the Imam. But if the follower omits a wajib neither of them has to perform sajdah sahv.

• If a person omits to recite the additional surah in one or both of the first rak'ahs of the fard prayer he may recite the additional surah in one or both of the last rak'ah and perform sajdah sahv at the end.

• If a person omits to recite the additional surah in any rak'ah of the sunnah or nafl prayer, he must perform sajdah sahv at the end.

• If in the final sitting of a fard prayer or four rak'ahs a person has completed tashahhud and then has a doubt that this is his first sitting, he should stand up for the fifth rak'ah. Now if before performing the sajdah he realizes his mistake he should resume the sitting position and complete his prayer with sajdah sahv. But if he has performed the sajdah of the fifth rak'ah, he should add the sixth rak'ah as well and complete his prayer with sajdah sahv. The first four rak'ahs will be regarded as the fard prayer and the last two as nafl.

• If the Imam or individual omits to recite Al-Fatiha in one or both of the last two rak'ahs of a fard prayer of four rak'ahs, he need not carry out sajdah sahv. But if he omits to recite Al-Fatiha in any of the sunnah or nafl rak'ahs, he will have to perform sajdah sahv because it is essential to recite Al-Fatiha in the first two rak'ahs of the fard prayer but in all the rak'ah of sunnah and nafl.

• If a person carries out two rukus or three sajdahs in the same rak'ah or recites Al-Fatiha twice, he will have to perform sajdah sahv.

• If a person begins to recite durood after tashahhud in first sitting and has recited as much as "Allahuma salli ala Muhammadin…" he will have to carry out sajdah sahv.

• If a masbuq commits mistake while he is completing his prayer independently, he has to perform sajdah sahv in the final sitting.

• If a person develops a doubt during his prayer as to whether he has performed three rak'ahs or four and he does not have such a doubt normally, he should repeat the whole prayer. But if he generally has such doubts he should take into account the lesser number of rak'ahs (3) and complete his prayer with sajdah sahv.

• If a person omits any sunnah or mustahabb parts in the prayer he need not perform sajdah sahv.

• If a person has committed a mistake entailing sajdah sahv but completes his prayer without carrying out sajdah sahv and realizes this before the salutation he should immediately perform sajdah sahv and repeat tashahhud, durood, and complete his prayer provided that he has not turned his face away from the Qiblah nor has had any conversation with another person.

• If a person performs only one sajdah in a rak'ah he may make it up in a subsequent rak'ah before tashahhud in the final sitting and perform sajdah sahv. If, however, he, remembers the mistake after tashahhud, he should perform the missed sajdah immediately and recite tashahhud, durood, etc. and complete the prayer with sajdah sahv as usual.

• If a person has offered four rak'ahs instead of two rak'ahs during a journey when it is essential to shorten one's prayer, and has observed the first sitting duly, he should carry out sajdah sahv in the final sitting. In this case, his first two rak'ahs will be regarded as fard and the remaining two as nafl.

Muqtadi

A muqtadi (follower) is one who is praying in a congregational prayer behind the Imam. They can be of three kinds, depending on the stage when they join the congregation:

1. Mudrak

2. Masbuq

3. Lahiq

Mudrak is the follower who joins the congregation from the very beginning and remains with the Imam throughout the prayer till the end.

Masbuq is the follower that joins the congregation after one or more rak'ah have been performed.

Lahiq is the follower who joins the congregation from the beginning, but then loses one or more rak'ah.

Regulations Concerning Muqtadi

• In order to make his prayer valid, the follower has to begin with intention that he is going to offer his prayer under the leadership of the Imam.

• The follower has to stand behind the Imam or in case of a single follower has to stand beside the Imam on his right.

• Follower has to follow and obey the Imam in all articles, both fard and wajib of the prayer. In case of sunnah parts, however it is not necessary to follow him strictly.

• It is undesirable for the follower to stand in the second or subsequent row if there is room for him in a front row. If there is no room in a front row, he should not stand alone, but should pull back a follower from the front row about whom he is sure will easily come back without minding.

Regulations Concerning Masbuq

• The masbuq after joining the congregation has to perform the remaining prayer with the Imam. After the Imam has pronounced salutation and brought the prayer to an end, the masbuq should stand up and complete his missed rak'ahs independently in the following ways:
  
  1.) He should complete those rak'ahs in which recitation of the additional passages is necessary and then those in which it is not necessary.
  
  2.) He should sit in qa'dah keeping in mind the rak'ah(s) that he has performed with the Imam. Example:
  
  A person who joins the prayer in Zuhr after three rak'ahs have been performed should stand up after observing one (the fourth) rak'ah behind the Imam and then complete the remaining three rak'ahs independently as follows:
  a) He should start with Al-Fatiha, recite an additional passage and sit in the first qa'dah after sajdah to complete two rak'ahs.
  b) He should stand up after reciting tashahhud in the usual manner and begin his third rak'ah with Al-Fatiha which is to be followed by an additional passage, but should not sit in the qa'dah.
  c) In the last rak'ah, he should only recite Al-Fatiha and sit in the final qa'dah and complete his prayers.

Regulations Concerning Lahiq

• Lahiq should first complete those rak'ahs which he has missed like a follower, quietly (that is without recitation) and without sajdah sahv (in case of a mistake). After completing the missed rak'ahs he should join the congregation and complete the remaining prayer with the Imam. If the Imam has meantime completed the prayer the lahiq should complete his prayer independently.

Congregational Prayer

Stress on Congregational Prayers and its Excellence

The fact that both, the Qur'an and Sunnah, have laid great stress on the congregational prayer and described its unique excellence, shows that the fard prayer is meant to be offered collectively, and no one in the Islamic community should even think of observing it individually unless one has to do so on the account of a genuine reason. The Qur'an says:

"…and bend down in ruku with those who bend down in ruku." [Al-Baqarah 2:43]

Arguing from this verse, the commentators are generally of the view that prayer has to be offered collectively. The importance of the congregational prayer in Islam is so great that the Muslims have been enjoined to observe it even in the battlefield where danger to life is extreme. The Qur'an has prescribed the following way:

" And when you, O Prophet, are among the Muslims and are going to lead them in salah (in a state of war), let a party stand behind you, carrying their weapons with them. When they have made their prostrations, they should fall back and let another party of them, who have not yet offered salah, say it with you and they too, should be on guard and keep their weapons with them." [An-Nisaa 4:102]

The Holy Prophet, Sall-Allahu alayhi wa sallam, also has greatly stressed the offering of prayer in congregation and described its unique merit and excellence. For instance, he said:

• "Nothing is harder on the hypocrites than the Isha and Fajr prayer; had they known of the great rewards that Allah would bestow for those prayers they would never had missed them even if they had to come to the masjid on their knees." Then he said, "I wish I should tell a Mua'dhin to pronounce the iqamah and appoint someone as Imam in my place, and I should myself go and set fire to the houses of those who do not come out even after hearing the adhan. (Bukhari, Muslim).
  

• "Offering the prayer in congregation carries 27 times greater reward than offering it alone individually." (Bukhari, Muslim)
  

• According to Sayyidna Anas, Radi-Allahu anhu, the Holy Prophet, Sall-Allahu alayhi wa sallam, said: "The person who offers his prayers continuously for 40 days without missing the first takbeer, is granted a two-fold immunity by Allah: immunity from Hell-fire and immunity from hypocrisy. (Tirmidhi)
  

• According to Sayyidna Abdullah bin Masoud, Radi-Allahu anhu, the Holy Prophet, Sall-Allahu alayhi wa sallam, said: "O Muslims! Allah has prescribed paths of right guidance for you among which is the offering of the daily prayers in congregation in the masjid, which is the offering of the daily prayers in congregation in the masjid; if you start saying your prayers individually at home, as so-and-so does, you will be forsaking the Sunnah of your Prophet, and if you forsake the Sunnah of your Prophet, you will certainly be going astray." (Muslim)
  

• According to Ubayy bin Ka'ab, Radi-Allahu anhu, the Holy Prophet, Sall-Allahu alayhi wa sallam, said: "If the people come to know of the great rewards and benefits of the congregational prayer, they would never stay back but would rush to the masjid for it. The first row merits the highest reward. Two persons praying together merit greater reward than the same praying individually, the rule being that the bigger the congregation the higher its worth in the Sight of Allah." (Abu Dawud)
  

• "Give good news to those who go to the masjid in the darkness of the night to offer the prayer in congregation that on the Day of Judgement they will be provided with a perfect light." (Tirmidhi)
  

• Sayyidna Usman, Radi-Allahu anhu, has reported that he heard the Holy Prophet, Sall-Allahu alayhi wa sallam, say: "The person who observes the Isha prayer in congregation, will have the reward and blessings of staying up half the night in prayer, and the one who observes the Fajr prayer in congregation will have the reward and blessings of staying up the whole night in prayer." (Tirmidhi)

Regulations for Making Rows

• Utmost care has to be exercised to keep the rows straight and balanced. The Holy Prophet, Sall-Allahu alayhi wa sallam, has instructed: "Keep your rows straight and balanced in the prayer, for proper alignment is a necessary condition of observing the prayer well." (Bukhari, Muslim)
  

• The front rows should be filled and completed first. The followers should stand behind the Imam in a balanced way, equally on the right and left, keeping him in the middle in front.
  

• If there is a single follower, he should stand on the right of the Imam with his heels a little behind the Imam. It is undesirable for a single follower to stand behind the Imam in a separate row.
  

• If the followers are more than one, they should invariably stand behind the Imam; it is undesirable for two or more followers to stand beside the Imam on his right or left.
  

• If at the beginning of the prayer, there is only one follower and later on one or more follower joins in, they should either pull the first follower back in the row, or the Imam should step forward and let the followers make a row behind him.
  

• If the front rows are complete, and there is no room for a late comer, he should avoid standing alone behind, but should pull a person back from the front row and make a separate row at the back.
  

• If there is room for a late comer to stand in the front row, it is undesirable for him to stand alone at the back.
  

• If a person who has offered a fard prayer alone, finds that the same fard prayer is being offered collectively, he should join the congregation, unless it is the Fajr, or Asr, or Maghrib prayer; the reason is that no prayer is valid after the Fajr or Asr prayer and Maghrib having 3 rak'ahs cannot be counted as a nafl prayer, for the prayer offered in congregation by the person will have nafl status and not fard, because he has all ready offered his fard prayer individually.
  

• If a person is offering a fard prayer and than finds the same prayer being held in congregation, he should abandon his prayer and join the congregation. If, however, it is the Fajr prayer and he has performed the sajdah of the second rak'ah, or in case of other prayers the sajdah of the third rak'ah, he should complete his prayer independently. If at the end he finds that the congregational prayer is still in progress, he may join it provided it is the Zuhr or Isha prayer only.
  

• If a person had started a nafl prayer and than finds a fard congregational prayer due to begin, he should pronounce salutation after two rak'ahs and join the congregation.
  

• If a person has started the first four sunnah of the Zuhr or Friday prayer, and then finds the Imam standing up for the fard congregational prayer, he should pronounce salutation after two rak'ahs and complete them after observing the fard prayer in congregation.
  

• When Imam has stood up for a fard prayer, the sunnah prayer should not be started. However, in view of the great importance of the sunnah rak'ahs of the Fajr prayer, one may offer them even if there is a hope of gaining a single rak'ah of the fard prayer.
  

• If a fard congregational prayer is in progress, one may observe the sunnah rak'ah, if one so likes, in a place outside the masjid; if this is not possible, one may observe them in a corner of the masjid, away from the congregation; if this is also not possible, the one should join the congregation instead, for it is undesirable to offer a prayer independently in a place here a congregational fard prayer is in progress.
  

• If due to some reason, one is late for a congregational prayer and has no hope of gaining the prayer, one should hasten to the masjid because it is expected that Allah will not deprive rewards and blessings of congregational prayer. Holy Prophet, Sall-Allahu alayhi wa sallam, has said: "The person who preformed his wudu well, then went to the masjid, and found the prayer to have been preformed already, he will get the same reward from Allah as those who were tended as observed the prayer in congregation without any decrease in there rewards."
  

• The person who joins the Imam in the ruku position is deemed to have gained that rak'ah; if he joins later, he will have to complete the rak'ahs that he has missed, independently.
  

• For a congregational prayer to be valid, there has to be at least one follower beside the Imam. In the Friday prayer, however, there should be at least two followers beside the Imam.

Wudu

Times to do Wudu

Fard

• Before all prayers.

• Before making a sajdah tilaawat.

Wajib

• Before doing taawaf.

• Before touching and handling the Qur'an.

Sunnah

• Before going to bed.

• Before taking a bath.

Mustahabb

• Before saying adhan.

• Before saying khutbah.

• Before saying religious instructions.

• Before doing dhikr.

• After rising from sleep.

Parts of Wudu

Fard

• To wash the whole face once from forehead to chin, ear to ear.

• To wash both hands to elbow.

• To wipe ¼ of the head.

• To wash the feet up to the ankles once.

Sunnah

• To have the intention.

• To start wudu with Bismillah.

• To wash hands up to wrist before washing the face.

• To rinse mouth three times with water.

• To brush the teeth.

• To sniff water three times.

• To clean the space between fingers and toes.

• To wipe the whole head.

• To wipe both ears.

• To wash right limb first, then left.

• To wash each limb three times.

• To follow the sequence.

Things to avoid

• To talk.

• To use too much or too little water.

• To splash water.

• To wash the limbs more than thrice or head more than once.

Breakers of Wudu

1#

• Passing urine or stool.

• Passing wind.

• Bleeding from any parts of the body.

• Vomiting a mouthful.

• If spit contains overwhelming element of blood.
  

2#

• Sleeping with one's back or belly flat on the bed or reclined against a support.

• Fainting.

• Breaking into big laughter during prayer.

Salat (Prayer)

The importance of prayer in Islam is great as it is the foremost duty of Muslims and one of the pillars on which the structure of Islam stands. It distinguishes Muslims from non-Muslims. The Holy Prophet, Sall-Allahu alayhi wa sallam, said:

"What stands between a man and disbelief is the abandonment of prayer."

"Know that among your duties, prayer is foremost."

The object of prayer is to remember Allah. That is why prayer was dearest to the Prophet, Sall-Allahu alayhi wa sallam, as he said:

"He who gives up prayer has indeed disbelieved."

It is also important not to pray carelessly as the Quran says:

"Woe to praying ones who are heedless of their prayers." [Al-Ma'un 107:4-5]

Praying five times a day is compulsory. Prayer consists of recitation of the Holy Quran and glorification of Allah accompanied by various body postures such as standing, bowing, prostrating, and sitting. Through these postures, Muslims express submission, adoration, and humility to Allah. The Prophet Muhammad, Sall-Allahu alayhi wa sallam said:

"You should worship Allah as if you see Him; because though you don't see Him, He surely sees you."

Prayer protects one from sins and shameful deeds. Prayer purifies a person and brings him closer to Allah. The Quran says:

"Establish prayer, for prayer restrains from shameful and unjust deeds." [Al-'Ankabut 29:45]

The five daily prayers consist of

1. Fard: obligatory prayer

2. Sunnah: Prophet's tradition

3. Wajib: obligatory prayer (Denying a Fard makes one a non-Muslim but denying a Wajib makes one a sinner. One must make up any missed Fard or Wajib prayers.)

4. Nafl: voluntary prayer

The sunnah are again divided into Sunnah Muakkadah and Sunnah Ghair Muakkadah. Sunnah Muakkadah means an act that Prophet Muhammad, Sall-Allahu alayhi wa sallam, always used to do. These rakats must be offered. (However if missed, there is no makeup or qada for it). Sunnah Ghair Muakkadah are sunnahs that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to leave sometimes without any reason. These are not obligatory.

Fajr:

2 Sunnah Muakkadah
2 Fard

Zuhr:

4 Sunnah Muakkadah
4 Fard
2 Sunnah Muakkadah
2 Nafl

Asr:

4 Sunnah Ghair Muakkadah
4 Fard

Maghrib:

3 Fard
2 Sunnah Muakkadah
2 Nafl

Isha:

4 Sunnah Ghair Muakkadah
4 Fard
2 Sunnah Muakkadah
2 Nafl
3 Witr
2 Nafl

In addition to the above, the terms Fard, Wajib, Sunnah, and Nafl are also applied to conditions or actions within salat. If one misses any Fard part of salat, the salat will be invalid. That omission cannot be compensated by making Sajda Sahv. If a Wajib is missed unintentionally, one can make Sajda Sahv to make up for it.

Fard Parts before the Salat:

• Body has to be clean of all sorts of impurities.
• Garments should be clean and pure.
• Place of salat should be clean.
• Covering of Satr.
• The right time for salat.
• Facing the Qiblah.
• Having the intention to offer salat.

Fard Parts During the Salat

• To began salat with Takbeer Tahrima.
• Qiyam in every rakah.
• Qirat (in two rakah of Fard, and all rakahs of Sunnah, Wajib, and Nafl)
• Ruku in every rakah.
• Two Sijdahs in every rakah.
• Qa'adah Akhirah
• Salam (To end the salat).

Wajib Parts

• To recite Surah Al- Fatiha in every rakah
• Recite a portion of Quran in the first two rakah of Fard and in every rakah of other salats after Fatiha.
• To observe sequence.
• To observe Qauma.
• To observe Jalsah.
• To observe Qa'ada Ula.
• To recite Tashahud at least once in the two rak'ahs.
• To raise hands with Takbeer for Qunut in the last rakah of Witr.
• To pronounce additional Takbeers in Eid salats.

Sunnah Parts

• To raise hands and turn palms towards Qibla before Takbeer Tahrimah. For males to ear lobes. For female shoulder level.
• To keep the head erect while pronouncing Takbeer Tahrimah.
• To tie hands properly after Takbeer Tahrimah.
• To recite Thana.
• To pronounce Taawwuz.
• To recite Bismillah before Fatiha.
• To recite only Fatiha in 3rd and 4th rakah of Fard.
• To recite Ameen after Fatiha.
• To pronounce tasbih in ruku and sijdah at least thrice.
• To place the knees first, then two hands, then nose and at last forehead in sijdah.

Mustahabb Part

• To look during Qiyaam to the place of sijdah, to look between the two feet during ruku', at the thighs during Qa'dah, and at the shoulders during Salaam.

Things That Break Salat

• Talking
• Crying (scream)
• To ignore, break, or miss one of the Fard parts (intentionally or unintentionally).
• To deliberately miss any Wajib parts of the salat or unintentionally and failing to perform sijdah-Sahaf.
• To cough or moan unnecessarily.
• To chew or eat something.
• Breaking into laughter.
• To commit a blunder in the recitation of Quran so as to change the meaning.
• To move about or shift unnecessarily.
• To repeat an act irrelevant to the salat over and over again.
• To try to read something in front.

Undesirable Things

• Wearing clothes against the established customs or practices.
• Trying to fold the garments to save them from dust.
• Playing with garments, hair, etc.
• Offering salat in an undignified dress.
• Performing the salat bareheaded.
• Standing up for salat when there is a strong desire to go to the bathroom.
• Placing one's hands on the hip or back.
• Shaping the fingers or intertwining the fingers of one hand with those of the other.
• Turning the face away from the Qiblah or casting side-glances.
• Yawning on purpose.
• Praying in garments or on mat that has pictures of animals on them or in a place where there are pictures of living beings.
• Standing in the back of Jamaat when there is room in the front.
• Keeping the eyes closed except for concentrating.
• Prostrating one's self by touching only the forehead or only nose or only edge of the cap.
• Sitting square during the salat without a genuine reason.
• Bending down for ruku before finishing the recitation properly and tying to complete it in the ruku.
• Reciting the Quran regardless of sequence or size in various Rakahs of Fard salat.
• Neglecting a Sunnah part in the salat.
• Raising both feet of the ground in sijdah.

Cases in Which Salat Can Be Broken

• A train, airplane, or ship is going to set off for destination.
• If a snake or harmful creature appears.
• In case of danger of material loss.
• If a person feels a strong desire to go to the bathroom.
• If there is a danger of a blind person falling and drowning in the stream.
• If the clothing catches fire.
• Parents or grandparents call for help in affliction.

Fidyah for one missed salat is the same as that of one missed fast. Therefore, if a person missed all the salats on a day, he will be required to pay fidyah for 6 salats (including the obligatory Witr salat).

Shahadah

The Shahadah is the first pillar of Islam. Shahadah is the declaration that there is no god but Allah and Prophet Muhammad, Sall-Allahu alayhi wa sallam, is the Messenger of Allah.

Tawheed:

The first part of the Shahadah, that there is no god but Allah attests the Oneness of Allah. There are numerous verses in the Qur'an about Tawheed or the Oneness of Allah.

In the first surah of the Qur'an it says:

"You alone do we worship, and You alone do we ask for help."

Similarly, the Qur'an also states:

"Worship Allah and join no partner with Him." [An-Nisaa 4:36]

The most summarizing expression is in Surah Ikhlas:

"Say, He is Allah, the One. The eternally besought by all. He begetteth not, nor was He begotten. And there is no one comparable to Him." [Al-Ikhlas 112:1-4]

Associating partners with Allah is called Shirk. Shirk is not only the worship of idols, but also offering prayers or supplications to anyone, living or dead, believing that they hold the same attribute as Him. The Qur'an considers Shirk as an unpardonable sin. It says:

"Allah forgives not that partners should be set up with Him; but He forgives anything else to whom He pleases; to set up partners with Allah is to devise a sin most evil indeed." [An-Nisaa 4:48]

"What! Shall I seek for you as god other than Allah, while He has given you superiority over all creations." [Al-An'am 7:14]

The Holy Prophet, Sall-Allahu alayhi wa sallam, is reported to have said:

"Shirk is the greatest of all sins."

Prophethood:

The next basic requirement is to believe in all the Prophets of Allah. The Qur'an says:

"He who obeys the messengers obeys Allah." [An-Nisaa 4:80]

Allah sent prophets in different periods of time to communicate His guidance with human beings. They were raised from the nation in which they were sent to preach for. They preached in the languages of there nations as the Qur'an says:

"And We never sent a messenger save with the language of his folk that he might make (the message) clear for them." [Ibrahim 14:4]

"And there not a nation but a warner has passed among them." [Fatir 35:24]

"And for every people there is (sent) a guide." [Ar-Ra'd 13:7]

Prophet Muhammad, Sall-Allahu alayhi wa sallam, is the last Prophet. No prophet shall come after him. He was sent for all mankind as he said:

"Every prophet before me was sent for his own people but I am sent for all mankind."

Pillars of Islam

Before you can play a game, you have to learn the rules. What you can do and what you cannot. How the scoring is done. What acts will disqualify you or give a point to the other teams. etc., etc. It is hard to imagine a person being respected as a good sportsman if he is not knowledgeable about the rules of the game.

Praying is a lot more serious activity than playing. Unfortunately many of us do not give even as much attention to the rules for praying as we do to rules for playing. If we were aware of their importance, our priorities would be exactly the opposite.

Allah sent the prophets to teach us. They taught us everything we need to know to conduct ourselves so we can be true winners here and in the hereafter. Great scholars and jurists have compiled their teachings into rules and laws called fiqh. It is our duty to learn everyday fiqh.

This section provides fiqh rules based on the Hanafi school. The information has been gathered from reliable sources. However there is always a possibility of making mistakes. We request our knowledgeable readers to point out any errors or omissions.

---

• Shahadah
• Salat
  • Wudu
  • Congregational Prayers
  • Muqtadi
  • Sajdah Sahv
  • Sajdah Tilawat
• Sawm
  • Tarawih Prayers

What the Abortion-Breast Cancer Link Means for Women in the Developing World

With a release of a new study in Great Britain, evidence of a link between breast cancer and abortion continues to mount. But who will speak for women in the developing world, victimized by abortion, who will endure untold suffering from breast cancer in the years to come?

By Steve Mosher
Posted: 21 Shawwal 1422, 5 January 2002

The news that breast cancer has now overtaken lung cancer as the most common British cancer came as a surprise to many. Not to Patrick Carroll, however, the author of a new study from Great Britain that links the huge increase in breast cancer to the widespread practice of abortion. Dr. Carroll's study demonstrates that abortion actually doubles the risk of cancer in women.(1)

And the worst is yet to come. In England and Wales the breast cancer rate is expected to rise by over 2 per cent per annum between now and 2023—some 60 percent—among women aged 45 to 49. The total number of breast cancer cases for women of all ages is expected to more than double over the next 26 years. This is largely because, Dr Carroll tells us, of the high rate of nulliparous abortions, that is, of abortions performed on women who have never carried a child to term. "Perhaps as many as 50 per cent of the breast cancer cases of the future will be attributable to abortion," he concludes.

Professor Joel Brind, an endocrinologist at the City University of New York who is perhaps the world's expert on the abortion-breast cancer link, praised the study for its scientific rigor. "Those who undergo abortions clearly have an increased risk, which can be precisely calculated, of contracting cancer of the breast. We are talking about thousands of cases of cancer over the next twenty years. These are very sobering numbers."

"Out of 37 independently published studies, 28 show a causal connection," Brind said. "And of those, 17 provide positive associations that reach statistical significance suggesting a 95-percent certainty that this association is not due to chance. That is scientific evidence which simply cannot be ignored."

Shortly after the publication of Dr. Carroll's study came the news that an abortion doctor in Australia had settled with a breast cancer victim. The woman had sued the abortionist for not telling her about research findings linking abortion to breast cancer. Although a confidentiality agreement prevents details of the settlement from being released, Australian attorney Charles Francis is confident that other cases can be brought against abortionists on the same grounds. "It seemed to me that the evidence [of an abortion breast cancer link] was fairly strong," Francis remarked, "certainly strong enough for a good chance of winning."

Another suit involving the abortion-breast cancer link is moving forward in Australia. "In another case to be heard in New South Wales shortly," Francis said, " 'Mary' is suing a hospital and an abortionist for failure to warn her that she might subsequently have a bad psychiatric reaction and for failure to warn of the increased breast-cancer risk."

Other litigation is pending as well. Assisted by the Thomas More Law Center, three California women are suing Planned Parenthood to force the nation's largest provider of abortions to reveal scientific evidence of a substantial link between induced abortion and increased risk of breast cancer.

In the developed countries, despite access to regular mammary exams and excellent treatment regimens, many of those who develop breast cancer will die. As Dr Carroll remarks of the British situation, "Unless there is a major improvement in treatment, including a reduction in the waiting-lists, the number of women who die from the disease will rise alarmingly."

In the developing world, unfortunately, this grim picture grows much grimmer. Because of the poor state of primary health care, women who get breast cancer are unlikely to have it diagnosed until it has reached an advanced stage. Those who do have it diagnosed are unlikely to get treatment. And even the lucky few who receive the relatively unsophisticated treatments available are unlikely to survive.

By promoting, performing, and lobbying for the legalization of abortion, the International Planned Parenthood Federation claims to be reducing "maternal mortality." Yet "safe, legal" abortion poses many dangers to the mother, not least of which is a greatly increased risk of breast cancer in succeeding years. And in the developing world, breast cancer is a death sentence.

Endnotes

(1) Patrick Carroll, "Abortion and Other Pregnancy-Related Risk Factors in Female Breast Cancer," Pension and Population Research Institute (PAPRI), 4 December 2001. Copies are available from PAPRI at 35 Canonbury Road, London, N1 2DG, UK.

Steve Mosher is the president of Population Research Institute, a non-profit organization dedicated to debunking the myth that the world is overpopulated.

Overpopulation: Myths, Facts, and Politics

The UN is all set to observe yet another World Population Day on July 11, 2003. In developing countries, the day is "observed" with great fanfare and the highest-level government officials issue strong statements in favor of depopulation programs. An army of journalists in the press and electronic media further support them without paying any attention to the underlying realities.

To facilitate understanding, one needs to find out whether overpopulation is a reality and whether it is the real reason for poverty and underdevelopment. If we discover that what the media, textbooks and other means of communication tell us is not true, we then need to ponder what, in fact, are the real objectives of the sponsors of depopulation.

Is overpopulation a reality?

Over the years many researchers have authentically proved that the problem is not too many people at all. Contrary to the claims of family planning and population control specialists, world population growth is rapidly declining. United Nations figures show that the 79 countries that comprise 40 percent of the world's population now have fertility rates too low to prevent population decline. The rate in Asia fell from 2.4 in 1965-70 to 1.5 in 1990-95. In Latin America and the Caribbean, the rate fell from 2.75 in 1960-65 to 1.70 in 1990-95. In Europe, the rate fell to 0.16 - that is, effectively zero - in 1990-95. And the annual rate of change in world population fell from 2 percent in 1965-70 to less than 1.5 percent in 1990-95. Official forecasts of eventual world population size have been steadily falling. In 1992-93, the World Bank predicted world population would exceed 10 billion by the year 2050. In 1996, the U.N. predicted 9 billion for 2050. If the trend continues, the next estimate will be lower still.

Overpopulation is a relative term. Over with respect to what? Food? Resources? Living space? The data show that no case can be made for overpopulation with respect to all three variables. Dr. Osterfeld, Professor of Political Science at Saint Joseph's College in Rensselaer, Indiana, concludes that although there are now more people in the world than ever before, "by any meaningful measure the world is actually becoming relatively less populated."

From 1900 to 2000, world population grew from 1.6 billion persons to 6.1 billion. However, while world population increased close to 4 times, world real gross domestic product increased 20 to 40 times.

It is true that the world has been experiencing a population increase that began in the eighteenth century. Population rose six-fold in the next 200 years. But this is an increase not explosion because it has been accompanied, and in large part made possible, by a productivity explosion, a resource explosion, a food explosion, an information explosion, a communications explosion, a science explosion, and a medical explosion. The result is that the six-fold increase in world population is dwarfed by the eighty-fold increase in world output during the same 200 year period.

The current overpopulation hysteria began in the sixties, when a Stanford ''scientist'' named Paul Ehrlich wrote a book called The Population Bomb. Just as Jaws frightened millions of people from swimming in the ocean, this book succeeded in scaring people with its prophesies of starvation, death, and destruction. He predicted massive increases in famine, dwindling and expensive natural resources, piles of garbage and waste, and environmental destruction. The exact opposite has occurred. Fewer than half as many people die from famine each year now than a century ago, even though our population has quadrupled. Many of those deaths today are the result of political action by ruthless dictators and not a lack of food. People in third world countries consume more food calories in their daily diet than at any time in history. And the calorie numbers are increasing every year.

Food: The UN Population Division 2001 report, World Population Monitoring 2001, studied the relationship between population growth and development. Contrary to Malthusian doomsday predictions, this U.N Report stated: "From 1900 to 2000, world population grew from 1.6 billion to 6.1 billion persons. However, while world population increased close to 4 times, world real gross domestic product (GDP) [actual output of goods and service] increased 20 to 40 times, allowing the world not only to sustain a fourfold population increase but also to do so at vastly higher standards of living."

In 1990, the UNFAO Report on the State of Food and Agriculture estimated that with present technologies fully employed, the world could feed 30 to 35 billion people. Roger Revelle, Director of the Harvard Centre for Population Studies, estimates that the world's agricultural resources are capable of supporting 40 billion people. Indian economist Raj Krishna estimates that India alone is capable of increasing crop yields to the point of providing the entire world's food supply. India, it is worth noting has four times as much arable land per person as Japan and twice as much as Britain.

Natural Resources: The inflation-adjusted market price of every major natural resource has steadily decreased over the last century, and it continues to decrease. Due to developments in waste management, the projected landfill waste for the United States (a relatively massive producer of waste) over the entire next century could be stored in a landfill area only 18 miles on each side. "World Population Monitoring 2001," emphasizes that many of the most dire predictions about the consequences of population growth have proven unfounded, and remain unlikely to occur even if the world population rises to 8.9 billion by 2050.

Population control advocates argue that growth will strip the world of non-renewable resources like oil and minerals, thereby throwing economies into disarray. But, the Population Division report says, "During recent decades new reserves have been discovered, producing the seeming paradox that even though consumption of many minerals has risen, so has the estimated amount of the resource as yet untapped."

So overpopulation will remain as much a myth in the 21st century as it was in the 20th century and the New York Times rightly listed it as "one of the myths of the 20th century" in its January 1, 2000 Millennium Edition

Is overpopulation the cause for poverty and underdevelopment?

Various studies have proved that poverty and underdevelopment has no direct link to population growth per se. The causes of underdevelopment can be both internal and external. Internal causes may include poor political and economic administration, widespread corruption, excessive military budgets combined with inadequate spending on health and education, fratricidal wars, defective markets, entrepreneurial freedom erroneously understood as the right to the unbridled pursuit of profit, violations of the principle of subsidiarity, cultural-historical factors that define norms of behaviour inimical to the pursuit of integral development. To put it simply, the hungry are hungry because they are excluded from the land or cannot earn enough to survive and not because of a natural limit to the amount of food that can be produced. In Latin America, for example, 11% of the population was landless in 1961, by 1975 it was 40%. Approximately 80% of all Third World agricultural land is owned by 3% of landowners.

Externally, less developed nations can be the victims of an inequitable distribution of the world's resources as well as of international trade and financial arrangements, which work against them. IMF and World Bank, which claim to be working to alleviate poverty and assist poorest of the poor, are actually making their lives miserable. Poor countries are often over-burdened by foreign debt and unable to gain affordable access to the technology they need to further the development process. Problems such as these can only be eradicated through the pursuit of social justice, which will enable integral development to occur.

National Academy of Sciences (NAS) in the United States concluded in its 1986 report that it is misleading to equate poverty with population growth per se.

A leading proponent of this view of the population/development nexus was the economic demographer Professor Colin Clark who is credited with the development of the concept of Gross National Product (GNP). Stressing the positive role of population growth in the development process, Clarke used detailed statistical comparisons within and between developing nations to demonstrate a positive relationship between rate of population growth and rate of product growth per head. When he died in September 1989, the London Times paid tribute to Clark's work by saying: "It was the fruit of an independent mind dedicated to the assembly and presentation of measurable facts... He never accepted the pessimistic view of population growth, and at an international symposium in 1963 with a number of eminent authorities present, Clark's contribution to the subject first attracted most fire; but later, the critics were accepting his estimates as the basis for rational discussion."

Another pioneer of this position was Lord Peter Bauer of the London School of Economics. This year he was awarded the Milton Friedman Prize "for the advancement of liberty" but he died suddenly at the age of 85 before he could receive it. He stated that the so-called "population explosion" of the twentieth century "should be seen as a blessing rather than a disaster, because it stems from a fall in mortality, a prima facie improvement in people's welfare."

National Academy of Sciences (NAS) in the United States concluded in its 1986 report, titled Population Growth and Economic Development, that it is misleading to equate poverty with population growth per se. It found that the claim that population growth led to resource exhaustion was mistaken and it pointed out that to a great extent environmental problems could be resolved by appropriate government policies designed to correct market failure. This study was later confirmed by the Independent Inquiry Report in to Population and Development (IIRPD) commissioned by the Australian Government in 1994. It acknowledged a positive correlation between population growth and sustainable development.

Bangladesh: Amartya Sen, winner of the Nobel Prize for Economics in 1998, has argued convincingly that famines in the Third World are not caused by actual food shortages but by institutional failure. For example, he has demonstrated that the Bangladesh famine of 1974 "occurred in a year of greater food availability per head than in any other year between 1971 and 1976." Advocates of population control blame "overpopulation" for poverty in Bangladesh. But the government dominates the buying and processing of jute, the major cash crop, so that farmers receive less for their efforts than they would in a free market. Impoverished farmers flee to the city, but the government owns 40 percent of industry and regulates the rest with price controls, high taxes and unpublished rules administered by a huge, corrupt, foreign-aid dependent bureaucracy. Jobs are hard to find and poverty is rampant. This crowding leads to problems such as sporadic or inefficient food distribution, but this problem is caused by that country's flawed domestic policies.

The Bangladesh famine of 1974 "occurred in a year of greater food availability per head than in any other year between 1971 and 1976."

Ethiopia: Western journalists blamed the Ethiopian famine on "overpopulation," but that was simply not true. The Ethiopian government caused it by confiscating the food stocks of traders and farmers and exporting them to buy arms. That country's leftist regime, not its population, caused the tragedy.

In fact, Africa, beset with problems often blamed on "overpopulation," has only one-fifth

the population density of Europe, and has an unexploited food-raising potential that could feed twice the present population of the world, according to estimates by Roger Revelle of Harvard and the University of San Diego.

The government of the Philippines relies on foreign aid to control population growth, but protects monopolies that buy farmers' outputs at artificially low prices, and sell them inputs at artificially high prices, causing widespread poverty.

China: It is often claimed that poverty in China is the result of "overpopulation." But Taiwan, with a population density five times as great as mainland China's, produces many times as much per capita. The Republic of Korea, with a population density 3.6 times as great as China's, has a per capita output almost 16 times as great. The Malaysian government abandoned population control in 1984, ushering in remarkable economic growth under free market reforms, while Ecuador, Uruguay, Bulgaria and other countries complained at the International Conference on Population and Development in Cairo that though they had reduced their population growth, they still had deteriorating economies.

The over population myths are handy for the exploiters, giving them a "scientific" excuse for the misery they cause so they can enjoy their blood-money without remorse. Unless a transformation of values occurs that recognises the importance of living as opposed to consuming, the crisis of inequality and poverty will get worse. As Murray Bookchin argues, "If we live in a 'grow-or-die' capitalistic society in which accumulation is literally a law of economic survival and competition is the motor of 'progress,' anything we have to say about population causing the ecological crisis is basically meaningless. Under such a society the biosphere will eventually be destroyed whether five billion or fifty million people live on the planet"

Real Motives

As we have seen above, over-population is a myth and it has no direct link to poverty, development, food scarcity or environment, the question arises what then is the driving force behind the population control campaign.

For an answer we can turn to a London Times article of August 07, 2002, titled "Britain is losing Britain." The fear is that third world migration is quadrupling the rate of Britain's population growth and creating a new city of immigrants the size of Cambridge every six months. This, The Times says, is transforming Britain into "a foreign land, against the wishes of the majority of the population, damaging quality of life and social cohesion, exacerbating the housing crisis and congestion," and burdening the health service to the breaking point." The Times editor writes, "silence is no longer an option." Britain is literally disappearing. In many British cities "you can wander around for hours without seeing a white face, one monoculture having replaced another."

Paul Craig Roberts echoed the feelings in Washington Times: "Demography is destiny. In 1960 people of European stock comprised one-quarter of the world population. Today white people make up one-sixth of the world population. By 2050 people of European descent will comprise only one-tenth of the world population.

The Malaysian government abandoned population control in 1984, ushering in remarkable economic growth under free market reforms.

Whites are shrinking into a minority even within their own countries. Massive uncontrolled legal and illegal immigration, together with collapsing fertility rates of whites everywhere, foretell a vanishing race."

Patrick J. Buchanan told NPQ in an interview that according to his research, "there is not a single Western nation that has a birth-rate today that will enable it to stay alive in its present form after the middle of this century." He expressed his fears frankly in the following words: "The Islamic peoples of North Africa and the Middle East are moving in the hundreds of thousands into Europe every year."

The July 25, 1994 issues of Executive Intelligence Report (EIR) published an article by Hassan Ahmed and Joseph Brewda, titled "UN Genocidalists target Islam." This article quotes Jean-Claude Chesnais, a director of the National Institute for Demographic Studies in Paris, who writes in his 1990 articles: "Europe faces an Islamisation or Africanization as the demographic and economic gap between the two banks of the Mediterranean Sea widens, and people move south to north. Young powers will emerge, basing their strength in large part on their population size and the stimulus it creates, and old powers will fade as their populations decline.''

The contention that power and population size always go together is debatable. In absolute terms, the West's population when it was at its peak was far smaller than it is today. A few thousand Englishmen ran India for over 100 years. Whites ran South Africa for more than three centuries, and so on. Their organization, focus and wealth helped them dominate despite their numbers. Buchanan himself admits, "the correlation between power and population is not absolute".

Nevertheless, this is not enough to comfort their morbid dread of Islam. Buchanan is not satisfied with the military might of the US and its allies when it comes to confrontation with Muslim numbers. He says: "Some European countries used to have million-man armies when their populations were far smaller than they are today. Now, the European Union is having the devil's time of it fielding a Rapid Reaction Force of 60,000 men!" He forgets that these days the US and its Allies do not fight with men as much as they fight with missiles and bombs. Afghanistan and Iraq are the recent examples. It is another matter if Buchanan wants to keep Muslim population under the military boots forever.

Flowing from that flawed analysis is the policy of population planning with the aim of controlling the increasing Muslim population. The evidence is Anisa Abd el Fattah's report from Afghanistan. She says: "As the world's nations line up with the US in its 'war against terrorism', another war has also begun. The 'other' war is against Afghan women and children, and is being waged by the infamous United Nations Family Planning Agency (UNFPA). Led by Olivier Brasseur, and overseen by UNFPA executive director Thoraya Obaid, the UNFPA campaign operates under the guise of 'reproductive healthcare' and targets Afghan women in Pakistan, Iran, Tajikistan, Turkmenistan and Uzbekistan." Its long-term goal is to establish a permanent presence in Afghanistan. UNFPA plans to spend about $20 million on abortion services in Afghanistan.

A directory of international population activities published by the U.N. lists one program to "revise source documents on Islam and family planning for theologians and teachers." The U.N. index reveals that the program, targeting Nigeria, had a mid-1980s budget of $30,000 a year. In 1986, Johns Hopkins University in Baltimore received $35 million in AID funds to conduct a mass media campaign designed to increase the use of contraceptives in Africa, targeting especially Muslim populations. Of course, this is but one of the countless such examples. A typical project funded by the university on behalf of that program was that carried out in Gambia, whose population is 90% Muslim.

If we divided 6 billion people into average families of four and gave them each a whole acre of land on which to raise food and their families, you can see that the United States could easily hold all of the people in the world with room to spare (Ralph Epperson in his Book The Unseen Hand)

The research team also concluded that the radio program had to "give convincing evidence that Islamic teaching supports the use of modern family planning." "Messages should counter the belief that children are a gift from God," they wrote, and should suggest instead that "God has given us family planning so we can choose to bear only those children we care for." The message should also be made, the team wrote, that while "the Prophet Muhammad (PBUH) said to have as many children as possible at a time when the world population was small," that this no longer applies. Because Islam ``forbids pregnancy during lactation,'' the report claims, it should be said that "Islam supports family planning." [Islam does not forbid pregnancy during lactation. Ed.]

Hassan Ahmed and Joseph Brewda reveal that a 1986-87 U.N. index lists another project intended to search Islamic writings for "positive aspects of birth-spacing and family planning." Both projects were carried out by the Pathfinder Fund of Boston, founded by an heir to the Procter and Gamble fortune. A June 27, 1986 internal memorandum of the fund, entitled "Working Group on Islam and Family Planning," describes the projects as intended to "explore the feasibility of working with organizations involved in family planning where Islamic attitude and opinion are important to program development and operations."

Regardless of how you view the demographic changes, most men and women with any sense of morality will find it impossible to justify a war on population based on such fears. But according to Stanley K. Monteith, M.D. there are really those who have publicly advocated the elimination of "human weeds" and "the cleansing of society." He refers to organizations, such as Planned Parenthood founded by Margaret Sanger. During the 1930s Margaret Sanger openly supported the Nazi plan for genetic engineering of the German population, and the propagation of a "super race." In Planned Parenthood's 1985 "Annual Report" leaders of that organization proclaimed that they were, "Proud of our past, and planning for our future."

Welcome to World Population Day!

Surah 7. The Heights

In the name of Allah, Most Gracious, Most Merciful.

1. Alif, Lam, Mim, Sad.

2. A Book revealed unto thee,- So let thy heart be oppressed no more by any difficulty on that account,- that with it thou mightest warn (the erring) and teach the Believers).

3. Follow (O men!) the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition.

4. How many towns have We destroyed (for their sins)? Our punishment took them on a sudden by night or while they slept for their afternoon rest.

5. When (thus) Our punishment took them, no cry did they utter but this: "Indeed we did wrong."

6. Then shall we question those to whom Our message was sent and those by whom We sent it.

7. And verily, We shall recount their whole story with knowledge, for We were never absent (at any time or place).

8. The balance that day will be true (to nicety): those whose scale (of good) will be heavy, will prosper:

9. Those whose scale will be light, will be their souls in perdition, for that they wrongfully treated Our signs.

10. It is We Who have placed you with authority on earth, and provided you therein with means for the fulfilment of your life: small are the thanks that ye give!

11. It is We Who created you and gave you shape; then We bade the angels bow down to Adam, and they bowed down; not so Iblis; He refused to be of those who bow down.

12. ((Allah)) said: "What prevented thee from bowing down when I commanded thee?" He said: "I am better than he: Thou didst create me from fire, and him from clay."

13. ((Allah)) said: "Get thee down from this: it is not for thee to be arrogant here: get out, for thou art of the meanest (of creatures)."

14. He said: "Give me respite till the day they are raised up."

15. ((Allah)) said: "Be thou among those who have respite."

16. He said: "Because thou hast thrown me out of the way, lo! I will lie in wait for them on thy straight way:

17. "Then will I assault them from before them and behind them, from their right and their left: Nor wilt thou find, in most of them, gratitude (for thy mercies)."

18. ((Allah)) said: "Get out from this, disgraced and expelled. If any of them follow thee,- Hell will I fill with you all.

19. "O Adam! dwell thou and thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree, or ye run into harm and transgression."

20. Then began Satan to whisper suggestions to them, bringing openly before their minds all their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, lest ye should become angels or such beings as live for ever."

21. And he swore to them both, that he was their sincere adviser.

22. So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"

23. They said: "Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost."

24. ((Allah)) said: "Get ye down. With enmity between yourselves. On earth will be your dwelling-place and your means of livelihood,- for a time."

25. He said: "Therein shall ye live, and therein shall ye die; but from it shall ye be taken out (at last)."

26. O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!

27. O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith.

28. When they do aught that is shameful, they say: "We found our fathers doing so"; and "(Allah) commanded us thus": Say: "Nay, Allah never commands what is shameful: do ye say of Allah what ye know not?"

29. Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return."

30. Some He hath guided: Others have (by their choice) deserved the loss of their way; in that they took the evil ones, in preference to Allah, for their friends and protectors, and think that they receive guidance.

31. O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters.

32. Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand.

33. Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge.

34. To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation).

35. O ye Children of Adam! whenever there come to you apostles from amongst you, rehearsing My signs unto you,- those who are righteous and mend (their lives),- on them shall be no fear nor shall they grieve.

36. But those who reject Our signs and treat them with arrogance,- they are companions of the Fire, to dwell therein (for ever).

37. Who is more unjust than one who invents a lie against Allah or rejects His Signs? For such, their portion appointed must reach them from the Book (of decrees): until, when our messengers (of death) arrive and take their souls, they say: "Where are the things that ye used to invoke besides Allah." They will reply, "They have left us in the lurch," And they will bear witness against themselves, that they had rejected Allah.

38. He will say: "Enter ye in the company of the peoples who passed away before you - men and jinns, - into the Fire." Every time a new people enters, it curses its sister-people (that went before), until they follow each other, all into the Fire. Saith the last about the first: "Our Lord! it is these that misled us: so give them a double penalty in the Fire." He will say: "Doubled for all" : but this ye do not understand.

39. Then the first will say to the last: "See then! No advantage have ye over us; so taste ye of the penalty for all that ye did !"

40. To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven, nor will they enter the garden, until the camel can pass through the eye of the needle: Such is Our reward for those in sin.

41. For them there is Hell, as a couch (below) and folds and folds of covering above: such is Our requital of those who do wrong.

42. But those who believe and work righteousness,- no burden do We place on any soul, but that which it can bear,- they will be Companions of the Garden, therein to dwell (for ever).

43. And We shall remove from their hearts any lurking sense of injury;- beneath them will be rivers flowing;- and they shall say: "Praise be to Allah, who hath guided us to this (felicity): never could we have found guidance, had it not been for the guidance of Allah. indeed it was the truth, that the apostles of our Lord brought unto us." And they shall hear the cry: "Behold! the garden before you! Ye have been made its inheritors, for your deeds (of righteousness)."

44. The Companions of the Garden will call out to the Companions of the Fire: "We have indeed found the promises of our Lord to us true: Have you also found Your Lord's promises true?" They shall say, "Yes"; but a crier shall proclaim between them: "The curse of Allah is on the wrong-doers;-

45. "Those who would hinder (men) from the path of Allah and would seek in it something crooked: they were those who denied the Hereafter."

46. Between them shall be a veil, and on the heights will be men who would know every one by his marks: they will call out to the Companions of the Garden, "peace on you": they will not have entered, but they will have an assurance (thereof).

47. When their eyes shall be turned towards the Companions of the Fire, they will say: "Our Lord! send us not to the company of the wrong-doers."

48. The men on the heights will call to certain men whom they will know from their marks, saying: "Of what profit to you were your hoards and your arrogant ways?

49. "Behold! are these not the men whom you swore that Allah with His Mercy would never bless? Enter ye the Garden: no fear shall be on you, nor shall ye grieve."

50. The Companions of the Fire will call to the Companions of the Garden: "Pour down to us water or anything that Allah doth provide for your sustenance." They will say: "Both these things hath Allah forbidden to those who rejected Him."

51. "Such as took their religion to be mere amusement and play, and were deceived by the life of the world." That day shall We forget them as they forgot the meeting of this day of theirs, and as they were wont to reject Our signs.

52. For We had certainly sent unto them a Book, based on knowledge, which We explained in detail,- a guide and a mercy to all who believe.

53. Do they just wait for the final fulfilment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: "The apostles of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? then should we behave differently from our behaviour in the past." In fact they will have lost their souls, and the things they invented will leave them in the lurch.

54. Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds!

55. Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.

56. Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good.

57. It is He Who sendeth the winds like heralds of glad tidings, going before His mercy: when they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember.

58. From the land that is clean and good, by the will of its Cherisher, springs up produce, (rich) after its kind: but from the land that is bad, springs up nothing but that which is niggardly: thus do we explain the signs by various (symbols) to those who are grateful.

59. We sent Noah to his people. He said: "O my people! worship Allah. ye have no other god but Him. I fear for you the punishment of a dreadful day!

60. The leaders of his people said: "Ah! we see thee evidently wandering (in mind)."

61. He said: "O my people! No wandering is there in my (mind): on the contrary I am an apostle from the Lord and Cherisher of the worlds!

62. "I but fulfil towards you the duties of my Lord's mission: Sincere is my advice to you, and I know from Allah something that ye know not.

63. "Do ye wonder that there hath come to you a message from your Lord, through a man of your own people, to warn you,- so that ye may fear Allah and haply receive His Mercy?"

64. But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected Our signs. They were indeed a blind people!

65. To the 'Ad people, (We sent) Hud, one of their (own) brethren: He said: O my people! worship Allah. ye have no other god but Him will ye not fear ((Allah))?"

66. The leaders of the Unbelievers among his people said: "Ah! we see thou art an imbecile!" and "We think thou art a liar!"

67. He said: "O my people! I am no imbecile, but (I am) an apostle from the Lord and Cherisher of the worlds!

68. "I but fulfil towards you the duties of my Lord's mission: I am to you a sincere and trustworthy adviser.

69. "Do ye wonder that there hath come to you a message from your Lord through a man of your own people, to warn you? call in remembrance that He made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah. that so ye may prosper."

70. They said: "Comest thou to us, that we may worship Allah alone, and give up the cult of our fathers? bring us what thou threatenest us with, if so be that thou tellest the truth!"

71. He said: "Punishment and wrath have already come upon you from your Lord: dispute ye with me over names which ye have devised - ye and your fathers,- without authority from Allah. then wait: I am amongst you, also waiting."

72. We saved him and those who adhered to him. By Our mercy, and We cut off the roots of those who rejected Our signs and did not believe.

73. To the Thamud people (We sent) Salih, one of their own brethren: He said: "O my people! worship Allah. ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! This she-camel of Allah is a Sign unto you: So leave her to graze in Allah.s earth, and let her come to no harm, or ye shall be seized with a grievous punishment.

74. "And remember how He made you inheritors after the 'Ad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains, and care out homes in the mountains; so bring to remembrance the benefits (ye have received) from Allah, and refrain from evil and mischief on the earth."

75. The leaders of the arrogant party among his people said to those who were reckoned powerless - those among them who believed: "know ye indeed that Salih is an apostle from his Lord?" They said: "We do indeed believe in the revelation which hath been sent through him."

76. The Arrogant party said: "For our part, we reject what ye believe in."

77. Then they ham-strung the she-camel, and insolently defied the order of their Lord, saying: "O Salih! bring about thy threats, if thou art an apostle (of Allah.!"

78. So the earthquake took them unawares, and they lay prostrate in their homes in the morning!

79. So Salih left them, saying: "O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!"

80. We also (sent) Lut: He said to his people: "Do ye commit lewdness such as no people in creation (ever) committed before you?

81. "For ye practise your lusts on men in preference to women : ye are indeed a people transgressing beyond bounds."

82. And his people gave no answer but this: they said, "Drive them out of your city: these are indeed men who want to be clean and pure!"

83. But we saved him and his family, except his wife: she was of those who legged behind.

84. And we rained down on them a shower (of brimstone): Then see what was the end of those who indulged in sin and crime!

85. To the Madyan people We sent Shu'aib, one of their own brethren: he said: "O my people! worship Allah. Ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith.

86. "And squat not on every road, breathing threats, hindering from the path of Allah those who believe in Him, and seeking in it something crooked; But remember how ye were little, and He gave you increase. And hold in your mind's eye what was the end of those who did mischief.

87. "And if there is a party among you who believes in the message with which I have been sent, and a party which does not believe, hold yourselves in patience until Allah doth decide between us: for He is the best to decide.

88. The leaders, the arrogant party among his people, said: "O Shu'aib! we shall certainly drive thee out of our city - (thee) and those who believe with thee; or else ye (thou and they) shall have to return to our ways and religion." He said: "What! even though we do detest (them)?

89. "We should indeed invent a lie against Allah, if we returned to your ways after Allah hath rescued us therefrom; nor could we by any manner of means return thereto unless it be as in the will and plan of Allah, Our Lord. Our Lord can reach out to the utmost recesses of things by His knowledge. In the Allah is our trust. our Lord! decide Thou between us and our people in truth, for Thou art the best to decide."

90. The leaders, the unbelievers among his people, said: "If ye follow Shu'aib, be sure then ye are ruined!"

91. But the earthquake took them unawares, and they lay prostrate in their homes before the morning!

92. The men who reject Shu'aib became as if they had never been in the homes where they had flourished: the men who rejected Shu'aib - it was they who were ruined!

93. So Shu'aib left them, saying: "O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!"

94. Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might learn humility.

95. Then We changed their suffering into prosperity, until they grew and multiplied, and began to say: "Our fathers (too) were touched by suffering and affluence" ... Behold! We called them to account of a sudden, while they realised not (their peril).

96. If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth; but they rejected (the truth), and We brought them to book for their misdeeds.

97. Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep?

98. Or else did they feel secure against its coming in broad daylight while they played about (care-free)?

99. Did they then feel secure against the plan of Allah.- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!

100. To those who inherit the earth in succession to its (previous) possessors, is it not a guiding, (lesson) that, if We so willed, We could punish them (too) for their sins, and seal up their hearts so that they could not hear?

101. Such were the towns whose story We (thus) relate unto thee: There came indeed to them their apostles with clear (signs): But they would not believe what they had rejected before. Thus doth Allah seal up the hearts of those who reject faith.

102. Most of them We found not men (true) to their covenant: but most of them We found rebellious and disobedient.

103. Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief.

104. Moses said: "O Pharaoh! I am an apostle from the Lord of the worlds,-

105. One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people), from your Lord, with a clear (Sign): So let the Children of Israel depart along with me."

106. (Pharaoh) said: "If indeed thou hast come with a Sign, show it forth,- if thou tellest the truth."

107. Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)!

108. And he drew out his hand, and behold! it was white to all beholders!

109. Said the Chiefs of the people of Pharaoh: "This is indeed a sorcerer well- versed.

110. "His plan is to get you out of your land: then what is it ye counsel?"

111. They said: "Keep him and his brother in suspense (for a while); and send to the cities men to collect-

112. And bring up to thee all (our) sorcerers well-versed."

113. So there came the sorcerers to Pharaoh: They said, "of course we shall have a (suitable) reward if we win!"

114. He said: "Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person)."

115. They said: "O Moses! wilt thou throw (first), or shall we have the (first) throw?"

116. Said Moses: "Throw ye (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them: for they showed a great (feat of) magic.

117. We put it into Moses's mind by inspiration: "Throw (now) thy rod":and behold! it swallows up straight away all the falsehoods which they fake!

118. Thus truth was confirmed, and all that they did was made of no effect.

119. So the (great ones) were vanquished there and then, and were made to look small.

120. But the sorcerers fell down prostrate in adoration.

121. Saying: "We believe in the Lord of the Worlds,-

122. "The Lord of Moses and Aaron."

123. Said Pharaoh: "Believe ye in Him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences).

124. "Be sure I will cut off your hands and your feet on apposite sides, and I will cause you all to die on the cross."

125. They said: "For us, We are but sent back unto our Lord:

126. "But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)!

127. Said the chiefs of Pharaoh's people: "Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?" He said: "Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."

128. Said Moses to his people: "Pray for help from Allah, and (wait) in patience and constancy: for the earth is Allah.s, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous.

129. They said: "We have had (nothing but) trouble, both before and after thou camest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds."

130. We punished the people of Pharaoh with years (of droughts) and shortness of crops; that they might receive admonition.

131. But when good (times) came, they said, "This is due to us;" When gripped by calamity, they ascribed it to evil omens connected with Moses and those with him! Behold! in truth the omens of evil are theirs in Allah.s sight, but most of them do not understand!

132. They said (to Moses): "Whatever be the Signs thou bringest, to work therewith thy sorcery on us, we shall never believe in thee.

133. So We sent (plagues) on them: Wholesale death, Locusts, Lice, Frogs, And Blood: Signs openly self-explained: but they were steeped in arrogance,- a people given to sin.

134. Every time the penalty fell on them, they said: "O Moses! on your behalf call on thy Lord in virtue of his promise to thee: If thou wilt remove the penalty from us, we shall truly believe in thee, and we shall send away the Children of Israel with thee."

135. But every time We removed the penalty from them according to a fixed term which they had to fulfil,- Behold! they broke their word!

136. So We exacted retribution from them: We drowned them in the sea, because they rejected Our Signs and failed to take warning from them.

137. And We made a people, considered weak (and of no account), inheritors of lands in both east and west, - lands whereon We sent down Our blessings. The fair promise of thy Lord was fulfilled for the Children of Israel, because they had patience and constancy, and We levelled to the ground the great works and fine buildings which Pharaoh and his people erected (with such pride).

138. We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses! fashion for us a god like unto the gods they have." He said: "Surely ye are a people without knowledge.

139. "As to these folk,- the cult they are in is (but) a fragment of a ruin, and vain is the (worship) which they practise."

140. He said: "Shall I seek for you a god other than the (true) Allah, when it is Allah Who hath endowed you with gifts above the nations?"

141. And remember We rescued you from Pharaoh's people, who afflicted you with the worst of penalties, who slew your male children and saved alive your females: in that was a momentous trial from your Lord.

142. We appointed for Moses thirty nights, and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord, forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: Do right, and follow not the way of those who do mischief."

143. When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."

144. ((Allah)) said: "O Moses! I have chosen thee above (other) men, by the mission I (have given thee) and the words I (have spoken to thee): take then the (revelation) which I give thee, and be of those who give thanks."

145. And We ordained laws for him in the tablets in all matters, both commanding and explaining all things, (and said): "Take and hold these with firmness, and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked,- (How they lie desolate)."

146. Those who behave arrogantly on the earth in defiance of right - them will I turn away from My signs: Even if they see all the signs, they will not believe in them; and if they see the way of right conduct, they will not adopt it as the way; but if they see the way of error, that is the way they will adopt. For they have rejected our signs, and failed to take warning from them.

147. Those who reject Our signs and the meeting in the Hereafter,- vain are their deeds: Can they expect to be rewarded except as they have wrought?

148. The people of Moses made, in his absence, out of their ornaments, the image of calf, (for worship): it seemed to low: did they not see that it could neither speak to them, nor show them the way? They took it for worship and they did wrong.

149. When they repented, and saw that they had erred, they said: "If our Lord have not mercy upon us and forgive us, we shall indeed be of those who perish."

150. When Moses came back to his people, angry and grieved, he said: "Evil it is that ye have done in my place in my absence: did ye make haste to bring on the judgment of your Lord?" He put down the tablets, seized his brother by (the hair of) his head, and dragged him to him. Aaron said: "Son of my mother! the people did indeed reckon me as naught, and went near to slaying me! Make not the enemies rejoice over my misfortune, nor count thou me amongst the people of sin."

151. Moses prayed: "O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who show mercy!"

152. Those who took the calf (for worship) will indeed be overwhelmed with wrath from their Lord, and with shame in this life: thus do We recompense those who invent (falsehoods).

153. But those who do wrong but repent thereafter and (truly) believe,- verily thy Lord is thereafter Oft-Forgiving, Most Merciful.

154. When the anger of Moses was appeased, he took up the tablets: in the writing thereon was guidance and Mercy for such as fear their Lord.

155. And Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking, he prayed: "O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt to stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive.

156. "And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee." He said: "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs;-

157. "Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper."

158. Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."

159. Of the people of Moses there is a section who guide and do justice in the light of truth.

160. We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.

161. And remember it was said to them: "Dwell in this town and eat therein as ye wish, but say the word of humility and enter the gate in a posture of humility: We shall forgive you your faults; We shall increase (the portion of) those who do good."

162. But the transgressors among them changed the word from that which had been given them so we sent on them a plague from heaven. For that they repeatedly transgressed.

163. Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression.

164. When some of them said: "Why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?"- said the preachers:" To discharge our duty to your Lord, and perchance they may fear Him."

165. When they disregarded the warnings that had been given them, We rescued those who forbade Evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression.

166. When in their insolence they transgressed (all) prohibitions, We said to them: "Be ye apes, despised and rejected."

167. Behold! thy Lord did declare that He would send against them, to the Day of Judgment, those who would afflict them with grievous penalty. Thy Lord is quick in retribution, but He is also Oft-forgiving, Most Merciful.

168. We broke them up into sections on this earth. There are among them some that are the righteous, and some that are the opposite. We have tried them with both prosperity and adversity: In order that they might turn (to us).

169. After them succeeded an (evil) generation: They inherited the Book, but they chose (for themselves) the vanities of this world, saying (for excuse): "(Everything) will be forgiven us." (Even so), if similar vanities came their way, they would (again) seize them. Was not the covenant of the Book taken from them, that they would not ascribe to Allah anything but the truth? and they study what is in the Book. But best for the righteous is the home in the Hereafter. Will ye not understand?

170. As to those who hold fast by the Book and establish regular prayer,- never shall We suffer the reward of the righteous to perish.

171. When We shook the Mount over them, as if it had been a canopy, and they thought it was going to fall on them (We said): "Hold firmly to what We have given you, and bring (ever) to remembrance what is therein; perchance ye may fear Allah."

172. When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful":

173. Or lest ye should say: "Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?"

174. Thus do We explain the signs in detail; and perchance they may turn (unto Us).

175. Relate to them the story of the man to whom We sent Our signs, but he passed them by: so Satan followed him up, and he went astray.

176. If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect.

177. Evil as an example are people who reject Our signs and wrong their own souls.

178. Whom Allah doth guide,- he is on the right path: whom He rejects from His guidance,- such are the persons who perish.

179. Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning).

180. The most beautiful names belong to Allah. so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited.

181. Of those We have created are people who direct (others) with truth. And dispense justice therewith.

182. Those who reject Our signs, We shall gradually visit with punishment, in ways they perceive not;

183. Respite will I grant unto them: for My scheme is strong (and unfailing).

184. Do they not reflect? Their companion is not seized with madness: he is but a perspicuous warner.

185. Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their terms is nigh drawing to an end? In what message after this will they then believe?

186. To such as Allah rejects from His guidance, there can be no guide: He will leave them in their trespasses, wandering in distraction.

187. They ask thee about the (final) Hour - when will be its appointed time? Say: "The knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you." They ask thee as if thou Wert eager in search thereof: Say: "The knowledge thereof is with Allah (alone), but most men know not."

188. Say: "I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith."

189. It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): "If Thou givest us a goodly child, we vow we shall (ever) be grateful."

190. But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.

191. Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created?

192. No aid can they give them, nor can they aid themselves!

193. If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye hold your peace!

194. Verily those whom ye call upon besides Allah are servants like unto you: Call upon them, and let them listen to your prayer, if ye are (indeed) truthful!

195. Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!

196. "For my Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the righteous.

197. "But those ye call upon besides Him, are unable to help you, and indeed to help themselves."

198. If thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not.

199. Hold to forgiveness; command what is right; But turn away from the ignorant.

200. If a suggestion from Satan assail thy (mind), seek refuge with Allah. for He heareth and knoweth (all things).

201. Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!

202. But their brethren (the evil ones) plunge them deeper into error, and never relax (their efforts).

203. If thou bring them not a revelation, they say: "Why hast thou not got it together?" Say: "I but follow what is revealed to me from my Lord: this is (nothing but) lights from your Lord, and Guidance, and mercy, for any who have faith."

204. When the Qur'an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.

205. And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with humility and in reverence, without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful.

206. Those who are near to thy Lord, disdain not to do Him worship: They celebrate His praises, and bow down before Him.