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According to Jesus, Bible and Quran - What is truth?

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  • Adam Mohomed Sait
    According to Jesus, Bible and Quran - What is truth? Assalam alaikum wa rahmatullahi wa barakatuhu my friends The scenario today is bad. In fact really
    Message 1 of 2 , Sep 1, 2013
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      According to Jesus, Bible and Quran - What is truth?

      Assalam alaikum wa rahmatullahi wa barakatuhu my friends

      The scenario today is bad. In fact really horrible. Things are happening that should not befall any family. But we do not really feel the pain as long as it does not personally affect us. This is a wrong way for a true Muslim to feel for his fellow Muslims who suffer untold hardships in many places across the globe. If anyone amongst us can do something, we should do it. At the very least we should feel the hurt. And pray to Allah to alleviate the sufferings of our fellow Muslims. Agreed, sometimes our people really ask for trouble. But very often it is not so. And our women folk need to be educated on so many matters. Especially those that insist on having freedom to do as they wish, go where they wish, when danger lurks around the corner, only waiting for such opportunities.

      Read about one such incident when two women were drugged and raped in a shop by the shop assistants:


      http://www.siasat.com/english/news/shocking-incident-old-city-hyderabad-women-raped-cloth-shop

      There seems to be no safety anywhere, as "civilized" man shows his true nature in shameful ways. We need to educate our womenfolk to be careful. And not invite trouble by roaming everywhere without ensuring they have a male member of the family with them. If not for their own sakes, at least for the sake of their families that eventually bear the backlash of the trauma that is associated with these incidents. As I said, the scenario today is bad. Let us not make it worse for ourselves by being careless when we can definitely be a bit more careful by taking basic precautions. When viewed against the endless possibilities that can take place, it is a very small price to pay.

      Wassalam. Adam.
       



      Narrated Ata bin Yasar:
       
      I met Abdullah bin 'Amr bin Al-'As and asked him, "Tell me about the description of Allah's Messenger (SalAllahu alaihi wasallam) which is mentioned in Taurat (Torah). He replied, 'Yes. By Allah, he is described in Taurat (Torah) with some of the qualities attributed to him in the Quran as follows: "O Prophet ! We have sent you as a witness (for Allah's True religion) And a giver of glad tidings (to the faithful believers), and a Warner (to the disbelievers) and guardian of the illiterates. You are My slave and My messenger. I have named you "Al-Mutawakkil" (who depends upon Allah). You are neither discourteous, harsh nor a noise-maker in the markets And you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. Allah will not let him (the Prophet (SalAllahu alaihi wasallam)) die till he makes straight the crooked people by making them say: "La ilaha illallah” (None has the right to be worshipped but Allah), by which blind eyes and deaf ears and enveloped hearts will be opened."
       
      Sahih Al-Bukhari 3/2125

       

      `Umar bin Al-Khattab (May Allah be pleased with him) said: The Prophet (PBUH) said, "The deceased is tortured in his grave for bewailing over him."[Al-Bukhari and Muslim].


      Commentary:

      "Bewailing" is wailing over the dead. It is weeping loudly for the deceased describing his noble qualities or the problems created by his death. Wailing causes trouble to the deceased if he willed his heirs to do so, or in his own life he behaved in the same manner and his family members were following his style of mourning at his death. But if the deceased had forbidden his relatives from wailing over his death and they do it despite his warning against doing so, then the deceased will not suffer any torment on their wailing because his intention and training have no connection with it. The Qur'anic injunction in this matter is absolutely clear:
      "No one laden with burdens can bear another's burden." (17:15).

       
      302/1657 - Riyad Us-Saliheen (Gardens of the Righteous)




       

      According to Jesus, Bible and Quran - What is

      truth? 

      Religious Interfaith - Article Ref: IC1106-4733
      By: Irshaad Hussain 
      IslamiCity* - 

        

      Jesus said, "To this end was I born, and for this came I into the world, to bear witness unto the truth. Every one that is of the truth hears my voice. Pilate then said unto him, What is truth?" (John 18:37-38)

      Pilate's response is a fascinating one. "What is truth?", he says, but he does not voice the question as a genuine query - it is a rhetorical question, a statement describing reality as Pilate observes it - there is no truth, there are only constructed ideologies and practical necessities and people act based upon these and function within the social/economic/political realms generated by these constructs. Right and wrong, truth and justice exist only within the relativistic confines and context of these constructs.

      Pilate's response is a quintessential modern response - in a world of relativity, "what is truth?" In a world dominated by pragmatic realities, ideological loyalties, and political manipulation what, indeed, is truth?

      Jesus answers Pilate's question with silence. And so perhaps it is presumptuous for us to seek an answer, or to listen for elucidation from within his quiescence. Yet this is a question which is a very human one - and one that every age has struggled with and sought to answer in different ways - some from the vantage of faith, some from philosophical logic, some from the rationalism of science, some from postmodern relativism, some from an individualistic mix of different avenues - it is a question which has been approached from every conceivable direction. Pilate asks the question cynically, rhetorically - seemingly not truly seeking an answer - and he receives only silence. But perhaps, in the case of Jesus, even his silence can become a potential exegesis, a speech of subtle elucidation - a pointer, not to a single answer, but to a direction which may take us to a mode of understanding.

      Pilate's world is governed by ideological fealty to the empire and a path governed by pragmatic decision making. His choices hinge, not on any particular concern with distinguishing between truth and untruth (he perhaps is unconcerned to even contemplate what these might mean), but on the weighing of threats and inconveniences to the empire, on the politics of dealing with the constituents of the empire, and on his own personal ambitions within this milieu. Pilate acts and reacts, as we all tend to do, within the limits and parameters of the surrounding society and his own ideological loyalties - juggling personal ambitions and personal compunctions with the realities of his time, and his place within the Roman hierarchy. There, pragmatism and political and economic realism, not some "abstract" truth, carries weight. For Pilate, as perhaps for many of us, existing worldly "realities" overwhelm truth rendering it irrelevant to immediate events. 

      Jesus' taciturn silence in response to Pilate's "What is truth?" is indicative of the vast gulf that stretches between someone like Jesus and someone like Pontius Pilate - a sign of the chasm between two modes of understanding, one mode being rooted in the mundane and the other rooted in deeper modalities - one mode bespeaking the cynicism inherent in Pilate who the world had bent to its connivance (and who in turn sought to further the empire's influence by his own exercise of authority), the other indicating the certainty of one who sees the world as only a passing shimmer rippling across the surface of Reality. Between these two viewpoints there is an unbounded void.

      Pilate's independence is no independence - it is action tightly bound within the confines of a limited and worldly set of controls and inputs - the rules of the empire he serves, the relationship with Herod and Tiberius, the local politics of the province he governed - Pilate no doubt weighed all these inputs and made decisions that best suited the current situation according to his own internal ranking of the hierarchy of importance of these inputs. This is human nature shaped and governed by worldly circumstance, unmoored from higher realities.

      But Jesus speaks from an entirely different realm of inputs - between his world and Pilate's the gulf is so vast that Jesus' answer to "what is truth", can be nothing other than silence.

      If truth is that which corresponds most fully to reality, then the truth Jesus acts upon stems from the realities that extend from the throne of God down to the earth of this world. These constitute the foundational metaphysical verities which encompass, penetrate, and underlie the worlds of the heavens and the worlds of matter - not the fabricated constructs of human power structures. Truth, in the sense that Jesus speaks of it, is found along the vertical dimension of reality - that dimension which cuts through a hierarchy of existence that stretches from this world to God.

      So Jesus acts upon a truth that goes so deep and that has such a powerful grounding in the foundations of reality itself, that every word he speaks and action he performs has a solidity and deep resonance and spiritual potency arising from its integral connection to the throne from which the reality of the world emerges and from which it draws its subsistence. 

      "For man does not live by bread alone but from every word that proceeds from God." (Matthew 4:4) God's words are the engendering, shaping, and sustaining commands which hold the world in existence, from instant to instant. These words are truth - they are the essential substance that shapes reality. 

      The first truth and the foundation of all truth is God - "God is the Truth (the Real)" (Qur'an 22:6). His right over His creation is above all other rights.

      And He has created in accordance with His nature "We created not the heavens and the earth and what is between them but through the Truth (the Real - Haqq); and the hour will most surely come, so turn away (from the ignorant and heedless) with kindly forgiveness." (Qur'an 15:85) 

      And He has placed within each creature's essence a truth and a nature which can connect it with other truths. "Our Lord is He who gave each thing its creation, then guided it...." (Qur'an 20:50) 

      Through this nature, truth can connect with truth - "Every one that is of the truth hears my voice." (John 18:37) 

      By this connection and attraction, He (God) makes possible the connection between the ones who bring the truth (the Prophets) and the ones who accept the truth - "And he who brings the truth and (he who) accepts it as the truth...." (Qur'an 39:33) Those whose hearts are on the paths of the prophets, whose beings have a resonant identity with them, whose spirits are seeking congruence with theirs - they are the ones who accept the truth. 

      And He sends truth in the form of revelation, as guidance - "And with truth have We revealed it, and with truth did it come...." (Qur'an 17:105) This is why there is the potential for revelation to enact an alchemical transformation in the one who approaches its truth with their own intelligent and honest sincerity.

      And the truth overturns falsehood, revealing falsehood's self-seeking and ephemeral nature - "We cast the truth against the falsehood, so that it demolishes it, and lo! it vanishes away...." (Qur'an 21:18)

      In the Qur'an, truth is repeatedly connected with reality at its deepest and most profound levels. So Jesus' being is integrally connected to the realities which permeate and suffuse all aspects of creation from the heavens to the earth and all that is in-between. Jesus draws upon and manifests that truth in each glance, in each word, and in each silence. He manifests the truth in the most appropriate manner in each individual action, in each separate time and place, to each person and group - he gives to each aspect of creation he encounters, that which is most appropriate to it. Sometimes he gives healing, sometimes an awakening, sometimes harsh words (to the hypocrites) and reprimands, sometimes specific guidance, sometimes silence, but always, it is truth - conveyed in the most effective manner since its root is firmly established in the full depth of reality. He is a Word from God - cast into Mary's womb. "...O Marium (Mary), surely Allah gives you good news of a Word from Him, who is the Messiah (Christ), Isa (Jesus) son of Marium, worthy of high honor in this world and the hereafter and is of those who are in near proximity (to Allah)." (Qur'an 3:45) 

      God's word is the truth - so when Pilate asks, "what is truth", the answer is manifest before him. At that juncture, the silence of Jesus' presence was the most potent response.

      The totality of absolute Truth is only possible within the unique singularity and unknowable hidden essence of God - there all contradictions and oppositions find their termination and reconciliation. But here, in the world in which we presently dwell, the Prophets drew upon their profound connection with the unseen, they recognized the true nature of things, they understood the vast substance of the ocean of reality upon whose surface the ephemeral world floats unaware ("You are a mist that appears for a little while and then vanishes...." (James 4:14)) They gave to each thing they encountered its rightful due, drawing out from each its unique truth - the nature with which it was created - since it is by standing on truth, by being true to one's profound metaphysical nature that one acquires substance, and gains a firm foothold in reality. And it is from this acting on truth, from "...bearing witness to the truth." (John, 18:37) that the felicitous bond with the ultimate Truth, Al-Haqq, emerges. "God is the Truth (the Real - Al-Haqq)" (Qur'an 22:6)

       

      http://www.islamicity.com/articles/Articles.asp?ref=IC1106-4733


      ONE CREATOR - ONE MESSAGE
       
      [GOD Knows what is in the hearts] 

      The QURAN
      “God tests what is in your breasts and He proves what is in your hearts. And God is Knowing of what is in the breasts.”
      [Quran – 3:154]

      The BIBLE
      “And he said unto them, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God.”
      [Luke 16:15]

       
      http://al-tanzil.com/In_The_Name_of_ALLAH.html


      ONE CREATOR - ONE MESSAGE 
       
      [Recompense in Full]

      The QURAN
      “The account of every soul will be paid in full for what it earned and they, they will not be wronged?”
      [Quran – 3:25]

      The BIBLE
      “I will judge you for the way you have lived, and I will punish you for all the detestable things that you have done.”
      [Ezekiel 7:81]


      http://al-tanzil.com/In_The_Name_of_ALLAH.html

      How to Earn More Rizq (Sustenance)
       
      The Bequest of Nuh (alayhis salaam)
       
      Verily, the Prophet Nuh said to his son, when death approached him, I will narrate to my bequest. I order you with two things and prohibit you from two others. I order you with Laa Ilaaha illallaah (there is no deity worthy of worship except Allaah), for truly if the seven heavens and the seven earths were placed on one side of the scale, and Laa Ilaaha illallaah was placed on the other, the scale would tip its balance toward Laa Ilaaha illallaah. If the seven heavens and the seven earths were a circle (handkerchief closed with a knot), Laa Ilaaha illallaah would sever it. Furthermore, I order you with Subhaan Allaah wa bi hamdihi (Allah is free from all imperfections and to Him belongs all praise), for verily they are the prayers of everything and by means of these, all beings are provided with their sustenance. And I prohibit you from shirk (associating partners in worship with Allaah) and kibr (pride).”
       
      Reported by al-Bukhaaree in al-Adab al-Mufrad (548), Ahmad (2/169-170, 225) and al-Baihaqee in al-Asmaa (59).
       
      The benefits of the hadeeth
       
      The excellence of tahleel (saying Laa Ilaaha illallaah) and tasbeeh (saying Subhaan Allaah) and that they are a means for the sustenance of the creation.
       
      Excerpts From the magnificent book Silsilah al-Ahaadeeth as-Saheehah wa shai min fiqhihaa was fawaaidihaa by the Noble Imaam, Abu Abdur Rahmaan Muhammad Naasir ud-Deen al-Albaanee (rahimahullaah). Hadeeth No. 134, Page 259.
       
      Translated by Br. Abid Zargar
       
      May Allaah help the Muslims during this recession. Aameen.

       

      If you would like to be added to this mailing group, please contact amsait@...








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    • Adam Mohomed Sait
      According to Jesus, Bible and Quran - What is truth? Verily, those who believe not in the Hereafter, We have made their deeds fair-seeming to them, so that
      Message 2 of 2 , Dec 28, 2014
      • 0 Attachment
        According to Jesus, Bible and Quran - What is truth?

        Verily, those who believe not in the Hereafter, We have made their deeds fair-seeming to them, so that they wander aboutblindly.
        They are those for whom there will be an evil torment (in this world). And in the Hereafter they will be the greatest losers.
        And verily, you (O Muhammad SalAllahu alaihi wasallam) are being taught the Qur'an from One, All-Wise, All-Knowing.
        {Holy Qur’an Surat: 27 An-Naml Verses#04-05-06}

        Abu Huraira (Radi Allahu anhu) reported:
         
        Allah's Messenger (SalAllahu alaihi wasallam) said, "If a believer had a full knowledge of the chastisement of Allah, none would covet His Jannah; and were an infidel to know the Mercy Allah has, none would despair of His Jannah."
         
        Muslim
        As Taken from Riyad-us-Saliheen


         

        Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Someone asked Messenger of Allah (PBUH): "Who is the best man?" He (PBUH) answered, "A believer who strives in the Cause of Allah with his life and his wealth." The man asked: "Who is the next?" He said, "One who retires into a narrow valley and worships his Rubb."Another narration is: Messenger of Allah (PBUH) said, "One who fears Allah and safeguards people against his own mischief."
        [Al-Bukhari and Muslim].


        Commentary:
        Here Jihad is counted as the supreme virtue and next to it comes the superiority of a man who takes to seclusion with this intention that he will worship Allah and keep away the evil of his animal self from the people.
        69/598 - Riyad Us-Saliheen (Gardens of the Righteous)



         

        1


         

         

         

        According to Jesus, Bible and Quran - What is

        truth? 


        By: Irshaad Hussain 
        IslamiCity* - 

         

         

        Jesus said, "To this end was I born, and for this came I into the world, to bear witness unto the truth. Every one that is of the truth hears my voice. Pilate then said unto him, What is truth?" (John 18:37-38)

        Pilate's response is a fascinating one. "What is truth?", he says, but he does not voice the question as a genuine query - it is a rhetorical question, a statement describing reality as Pilate observes it - there is no truth, there are only constructed ideologies and practical necessities and people act based upon these and function within the social/economic/political realms generated by these constructs. Right and wrong, truth and justice exist only within the relativistic confines and context of these constructs.

        Pilate's response is a quintessential modern response - in a world of relativity, "what is truth?" In a world dominated by pragmatic realities, ideological loyalties, and political manipulation what, indeed, is truth?

        Jesus answers Pilate's question with silence. And so perhaps it is presumptuous for us to seek an answer, or to listen for elucidation from within his quiescence. Yet this is a question which is a very human one - and one that every age has struggled with and sought to answer in different ways - some from the vantage of faith, some fromphilosophical logic, some from the rationalism of science, some from postmodern relativism, some from an individualistic mix of different avenues - it is a question which has been approached from every conceivable direction. Pilate asks the question cynically, rhetorically - seemingly not truly seeking an answer - and he receives only silence. But perhaps, in the case of Jesus, even his silence can become a potential exegesis, a speech of subtle elucidation - a pointer, not to a single answer, but to a direction which may take us to a mode of understanding.

        Pilate's world is governed by ideological fealty to the empire and a path governed by pragmatic decision making. His choices hinge, not on any particular concern with distinguishing between truth and untruth (he perhaps is unconcerned to even contemplate what these might mean), but on the weighing ofthreats and inconveniences to the empire, on the politics of dealing with the constituents of the empire, and on his own personal ambitions within this milieu. Pilate acts and reacts, as we all tend to do, within the limits and parameters of the surrounding society and his own ideological loyalties - juggling personal ambitions and personal compunctions with the realities of his time, and his place within the Roman hierarchy. There, pragmatism and political and economic realism, not some "abstract" truth, carries weight. For Pilate, as perhaps for many of us, existing worldly "realities" overwhelm truth rendering it irrelevant to immediate events. 

        Jesus' taciturn silence in response to Pilate's "What is truth?" is indicative of the vast gulf that stretches between someone like Jesus and someone like Pontius Pilate - a sign of the chasm between twomodes of understanding, one mode being rooted in the mundane and the other rooted in deeper modalities - one mode bespeaking the cynicism inherent in Pilate who the world had bent to its connivance (and who in turn sought to further the empire's influence by his own exercise of authority), the other indicating the certainty of one who sees the world as only a passing shimmer rippling across the surface of Reality. Between these two viewpoints there is an unbounded void.

        Pilate's independence is no independence - it is action tightly bound within the confines of a limited and worldly set of controls and inputs - the rules of the empire he serves, the relationship with Herod and Tiberius, the local politics of the province he governed - Pilate no doubt weighed all these inputs and made decisions that best suited the current situation according to his own internal ranking of the hierarchy of importance of these inputs. This is human nature shaped and governed by worldly circumstance, unmoored from higher realities.

        But Jesus speaks from an entirely different realm of inputs - between his world and Pilate's the gulf is so vast that Jesus' answer to "what is truth", can be nothing other than silence.

        If truth is that which corresponds most fully to reality, then the truth Jesus acts upon stems from the realities that extend from the throne of God down to the earth of this world. These constitute the foundational metaphysical verities which encompass, penetrate, and underlie the worlds of the heavens and the worlds of matter - not the fabricated constructs of human power structures. Truth, in the sense that Jesus speaks of it, is found along the vertical dimension of reality - that dimension which cuts through a hierarchy of existence that stretches from this world to God. 

         

         

        So Jesus acts upon a truth that goes so deep and that has such a powerful grounding in the foundations of reality itself, that every word he speaks and action he performs has a solidity and deep resonance and spiritual potency arising from its integral connection to the throne from which the reality of the world emerges and from which it draws its subsistence. 

        "For man does not live by bread alone but from every word that proceeds from God." (Matthew 4:4) God's words are the engendering, shaping, and sustaining commands which hold the world in existence, from instant to instant. These words are truth - they are the essential substance that shapes reality. 

        The first truth and the foundation of all truth is God - "God is the Truth (the Real)" (Qur'an 22:6). His right over His creation is above all other rights.

        And He has created in accordance with His nature "We created not the heavens and the earth and what is between them but through the Truth (the Real - Haqq); and the hour will most surely come, so turn away (from the ignorant and heedless) with kindly forgiveness." (Qur'an 15:85) 

        And He has placed within each creature's essence a truth and a nature which can connect it with other truths. "Our Lord is He who gave each thing its creation, then guided it...." (Qur'an 20:50) 

        Through this nature, truth can connect with truth - "Every one that is of the truth hears my voice." (John 18:37) 

        By this connection and attraction, He (God) makes possible the connection between the ones who bring the truth (the Prophets) and the ones who accept the truth - "And he who brings the truth and (he who) accepts it as the truth...." (Qur'an 39:33) Those whose hearts are on the paths of the prophets, whose beings have a resonant identity with them, whose spirits are seeking congruence with theirs - they are the ones who accept the truth. 

        And He sends truth in the form of revelation, as guidance - "And with truth have We revealed it, and with truth did it come...." (Qur'an 17:105) This is why there is the potential for revelation to enact an alchemical transformation in the one who approaches its truth with their own intelligent and honest sincerity.

        And the truth overturns falsehood, revealing falsehood's self-seeking and ephemeral nature - "We cast the truth against the falsehood, so that it demolishes it, and lo! it vanishes away...." (Qur'an 21:18)

        In the Qur'an, truth is repeatedly connected with reality at its deepest and most profound levels. So Jesus' being is integrally connected to the realities which permeate and suffuse all aspects of creation from the heavens to the earth and all that is in-between. Jesus draws upon and manifests that truth in each glance, in each word, and in each silence. He manifests the truth in the most appropriate manner in each individual action, in each separate time and place, to each person and group - he gives to each aspect of creation he encounters, that which is most appropriate to it. Sometimes he gives healing, sometimes an awakening, sometimes harsh words (to the hypocrites) and reprimands, sometimes specific guidance, sometimes silence, but always, it is truth - conveyed in the most effective manner since its root is firmly established in the full depth of reality. He is a Word from God - cast into Mary's womb. "...O Marium (Mary), surely Allah gives you good news of a Word from Him, who is the Messiah (Christ), Isa (Jesus) son of Marium, worthy of high honor in this world and the hereafter and is of those who are in near proximity (to Allah)." (Qur'an 3:45) 

        God's word is the truth - so when Pilate asks, "what is truth", the answer is manifest before him. At that juncture, the silence of Jesus' presence was the most potent response.

        The totality of absolute Truth is only possible within the unique singularity and unknowable hidden essence of God - there all contradictions and oppositions find their termination and reconciliation. But here, in the world in which we presently dwell, the Prophets drew upon their profound connection with the unseen, they recognized the true nature of things, they understood the vast substance of the ocean of reality upon whose surface the ephemeral world floats unaware ("You are a mist that appears for a little while and then vanishes...." (James 4:14)) They gave to each thing they encountered its rightful due, drawing out from each its unique truth - the nature with which it was created - since it is by standing on truth, by being true to one's profound metaphysical nature that one acquires substance, and gains a firm foothold in reality. And it is from this acting on truth, from "...bearing witness to the truth." (John, 18:37) that the felicitous bond with the ultimate Truth, Al-Haqq, emerges. "God is the Truth (the Real - Al-Haqq)" (Qur'an 22:6)

         

         

        Irshaad Hussain is a contemporary Islamic thinker and author of Islam from Inside.

        http://www.islamicity.com/articles/Articles.asp?ref=IC1106-4733


         

        A New Muslim and a New Life

         

        Question and answer details
        Name of Questioner:Thomas
        Reply date:2014/12/26
        Question:If I wanted to marry a Muslim woman, I would have to become Muslim. What changes would that bring to my life? Can I live up to that? Like, I don't like to go to church; I pray alone, not together. I only pray for our food or before sleep. Those kind of things. Would I have to be circumcised when I want to become Muslim? What couldn’t I eat anymore? I’m just curious what it would all bring.
        consultant:Ælfwine Mischler
        Answer

        Salam (Peace) Dear Thomas,

        Thank you for your question and for contacting Ask About Islam. 


        From your question, I take it that you are not seriously thinking of marrying a Muslim woman at this time but are curious about the Muslim lifestyle. Certainly the lifestyle of a devout Muslim is quite different from that of other people, and it might sound very difficult for someone who is just looking at it out of curiosity. But when one sincerely embraces Islam and tries to please God, God makes the lifestyle changes much easier. 

        The first pillar of Islam is declaring that you believe and bear witness that there is no god but God (Allah) and that Muhammad is the Messenger of God. The second pillar is performing the five daily Prayers. 

        If you became Muslim, certainly one of the biggest changes would be your obligation to worship five times a day. The Muslim ritual Prayer, called salah, is more than just saying a few words. It requires you to make a ritual ablution, to face the qiblah (the direction of the Ka`bah in Makkah), and to take various postures—standing, bowing, prostrating, sitting—while praying.

        You must turn your whole mind and body to God five times a day. It is best if these Prayers are performed in congregation, but this is not always possible for everyone, especially in non-Muslim countries. You must also attend the Friday congregational Prayers (Jumu`ah Prayers), while for women the Jumu`ah Prayer is optional. 

        You would also have to observe the other pillars of Islam: the fast of Ramadan, paying zakah (a portion of your excess income to the needy), and performing Hajj (pilgrimage to Makkah) if you are financially and physically able. Please see
        Understanding Islam for more on these. 

        Since you mention praying before eating, if you were Muslim you would say a short prayer—“bismillah ir-Rahman ir-Rahim” (In the name of Allah, Most Gracious, Most Merciful)—before eating or drinking anything. There are also other short supplications that are recommended before you do certain things. These could be learned gradually and added to your daily habits. 

        Another big lifestyle change for you would stem from the dietary laws. Muslims are forbidden to eat pork or pork products, blood (found in some sausages), carrion, and animals of prey. Many Muslims in non-Muslim countries prefer to eat only meat that is slaughtered by Islamic rite.

        If you followed this school it would limit your choices in restaurants to seafood and vegetarian dishes. Halal or dhabihah meat that is slaughtered by Islamic rite is now available in speciality shops in many cities ofNorth America and Europe, so it would not be impossible to follow these laws. 

        Muslims are also forbidden to drink alcohol or even to sit with someone who is drinking it. It is a major sin to do so. This leads to a third major lifestyle change because it would probably affect not only your diet but also your social life.

        So, if you were Muslim, you could still play sports with your buddies but you couldn't go out drinking with them afterwards; you could watch a game with them only if they agree not to drink alcohol. Similarly, you could not attend most parties with non-Muslims because alcohol would be served. 

        The prohibition of alcohol (and any other intoxicant or narcotic) also extends to its manufacture, sale, distribution, serving, and transportation. So if your work involves any of these, you wouldhave to find a different line of work if you were Muslim.

        There may be other challenges at work when you as a Muslim do not socialize after hours with colleagues (if they’re drinking) or refuse to wine and dine clients. But Muslims must stand up for what they believe in, and I think that the majority of people actually would respect you if you marched to a different drummer and lived by your convictions. 

        But you would probably find, as do most new Muslims—if they are sincere in their Islam—that you naturally drift away from your non-Muslim friends as you become stronger in your faith and find new Muslim friends. 

        Another lifestyle change you would probably have to make is learning to limit your use of credit cards. Muslims are forbidden to deal with bank interest, so you would have to learn to save and pay cash, or pay in instalments without having a bank loan. Actually, it is permissible to pay a higher price than cash when paying in instalments. Some scholars say that it is permissible to use credit cards if you always pay on time so as to avoid paying the interest. 

        I can’t answer your question about circumcision. While Muslim boys are normally circumcised, I'm not qualified to say whether this is absolutely required of converts. Please submit this question to our fatwa department.

        I hope this answers your questions satisfactorily. If you should ever really decide to marry a Muslim woman, I hope your decision to convert to Islam will be because you sincerely believe in the religion, andnot just for the sake of marriage. If you have any more questions, please ask!


        Thank you and salam.

        http://www.onislam.net/english/ask-about-islam/new-to-islam/166181-a-new-muslim-and-a-new-life.html



         

        Ten Reasons for the Removal of Punishment from the Servant of Allaah

         
        Shaykhul-Islaam Ibn Taymiyyah (rahiamhullah) mentioned ten reasons for the removal of punishment from the servant of Allaah.
         
        The first reason: Repenting to Allaah.
         
        The second reason: Seeking Allaah's forgiveness.
         
        The third reason: The good deeds which wipe out the bad deeds.
         
        The

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