Masjid Dar el Arqam Asakusa

Signs of Allah’s Existence

pemdatokyo — Fri, 07 Jan 2011 07:00:41 GMT

"O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may acquire taqwa (piety).

Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He alone has the right to be worshipped."

Qur’an, 2:21-22

Several scholars of Tafsir, like Ar-Razi and others, used this Ayat (verse) as an argument for the existence of the Creator, and it is a most worthy method of argument. Indeed, whoever ponders over the things that exist, the higher and lower creatures, their various shapes, colors, behavior, benefits and ecological roles, then he will realize the ability, wisdom, knowledge, perfection and majesty of the Creator. Once a Bedouin was asked about the evidence to Allah’s existence, he responded: "All praise is due to Allah! The camel’s dung testifies to the existence of the camel, and the track testifies to the fact that someone was walking. A sky that holds the giant stars, a land that has fairways and a sea that has waves, does not all of this testify that the Most Kind, Most Knowledgeable exists?" [Ar-Razi 2:91]

Hence, whoever gazes at the sky in its immensity, its expanse, and the various kinds of planets in it, some of which appear stationary in the sky – whoever gazes at the seas that surround the land from all sides, and the mountains that were placed on the earth to stabilize it, so that whoever lives on land, whatever their shape and color, are able to live and thrive – whoever reads Allah’s statement:

"And among the mountains are streaks white and red, of varying colours and (others) very black. And likewise, men and ad-Dawwabb (moving, living creatures, beasts) and cattle are of various colours. It is only those who have knowledge among His servants that fear Allah." (35:27-28)

Whoever thinks about the running rivers that travel from area to area bringing benefit, whoever ponders over what Allah has created on earth; various animals and plants of different tastes, scents, shapes and colors that are a result of unity between land and water, whoever thinks about all of this then he will realize that these facts testify to the existence of the Creator, His perfect ability, wisdom, mercy, kindness, generosity and His overall compassion for His creation. There is no deity worthy of worship except Allah, nor is there a Lord besides Him, upon Him we rely and to Him we turn in repentance. There are numerous Ayat in the Qur’an on this subject.

Source : www.alislaam.com

Rights of Allah

pemdatokyo — Thu, 06 Jan 2011 09:49:17 GMT

Rights of Allah

Allah's Rights upon His creation are the rights that must be kept the most. Allah is the sole Creator and Sustainer of the universe. He is the Almighty who created everything with absolute wisdom. Allah is the One who initiated every being from nothing. He is the One who protects humans in their mothers' wombs, as infants, as children and as adults. He, alone, sustains all humans and provides them with food and every aspect of life. Allah said, what translated means, "And Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight and hearts that you might give thanks (to Allah)." [16:78]

If Allah refuses sustenance to anyone he will be instantly destroyed. Allah's mercy is what keeps humans and everything else alive.

Allah's control over his slaves is perfect. His bounties are countless. If this is His role in the life of humans, then His rights are what one must keep the most. Allah does not need sustenance from His slaves. He said, what translated means: "We ask not of you a provision. We provide it for you. And the good end is for the Muttaqeen (the ones who fear Allah)." [20:132]

Allah only wants one thing from His slaves. "And I (Allah) created not the Jinn and mankind except they should worship Me (alone). I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of Power, the Most Strong." [51:56-58]

Allah only wants mankind to worship Him alone and ascribe no partners with Him in worship, and truly be His slaves. He wants them to surrender to His will, as they surrender to His control for the means of their lives. It is only fair to worship only the One who holds the existence of everything and everyone is in His Hands. One should thank Allah who, alone, provides for him by worshipping Him alone. Allah said, what translated means: "And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help." [16:53]

What Allah requires His slaves to do is easy. He does not want hardship to come to those striving to worship Him. He said, what translated means: "And strive hard in Allah's cause as you ought to strive (with sincerity). He has chosen you (to convey Islam), and has not laid upon you in religion any hardship, it is the religion of your father Abraham (Islam). It is He (Allah) who has named you Muslims both before and in this (the Quran), that the Messenger (Mohammad) may be a witness over you and you be witnesses over mankind. So offer prayer perfectly, give Zakat (compulsory charity), and hold fast to Allah, He is your Lord, what an excellent Lord and what an excellent helper!" [22:78]

What Allah wants from us is to worship Him with sincerity, and to perform religious deeds. Five prayers a day bring forgiveness from Him and purity in the heart. Muslims must try to perform prayer in the best form: "So keep your duty to Allah as much as you can." [64:16]

The Prophet said, what translated means, "Stand while praying, if you cannot then while sitting, and if you cannot then while laying on your side." [Al-Bukhari] Allah also wants His slaves to pay a small amount of their money to the poor, the needy, strangers who have no money, the indebted and to others who are eligible to take money from Zakat. Zakat is so minimal that it does not harm the rich, yet it provides tremendous benefits for the poor. Allah also requires fasting in the lunar month of Ramadhan. He said, what translated means: "So whoever of you sights the (crescent on the first night of the) month (of Ramadhan), he must fast that month, and whoever is ill or on a journey, the same number (of days he misses) from other days." [2:185]

Also, Hajj (pilgrimage) to Makkah once in lifetime is obligatory upon all Muslims, if they are able to do so. In general, we have the obligation to abide by all of Allah's orders, and stay away from all He had made forbidden upon us.

Above mentioned are the duties of Allah's slaves towards Him. They are not difficult to perform. The reward outweighs the requirements by far. The reward is "And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception." [3:185]

Souce : www.islaam.com

Tips for Memorizing the Qur`an

pemdatokyo — Thu, 06 Jan 2011 09:36:42 GMT

Tips for Memorizing the Qur’an
Allah says in the Holy Qur’an (interpretation of the meaning): "Those who recite the Book of Allah, establish regular prayer, and spend (in charity) out of what We have provided for them, secretly and openly, hope for commerce that will never fail” (Fatir 35:29)

Abdullah ibn Amr ibn Al-As may Allah bless him reported: The Prophet peace be upon him said, "The one who was devoted to the Qur'an will be told on the Day of Resurrection: `Recite and ascend (in ranks) as you used to recite when you were in the world. Your rank will be at the last Ayah you recite.''' [Abu Dawud and At-Tirmidhi].

This Hadith mentions the merit of those who memorize part or all of the Qur'an. Some scholars, in explaining this Hadith, have mentioned that the number of ranks (levels) in Paradise is equal to the number of ayahs in the Qur’an, and that a believer will rise one rank for each ayah that he or she memorizes.

In another Hadith, Othman ibn Affan may Allah bless him reported that the Messenger of Allah peace be upon him said, "The best amongst you is the one who learns the Qur'an and teaches it.'' [Al-Bukhari].

In what follows we list a few hints regarding memorizing the Qur’an, some of which were presented to us by the knowledgeable Sh. Osama Abdul-Azeem of Al-Azhar University in Cairo, Egypt.

First, make sure to correct your tawbah (repentance to Allah), as sins do not leave any room for the Words of Allah. The Imam Al-Shafie has a famous verse of poetry in which he complained to his scholar about having difficulty in memorizing. His scholar advised him to abandon sins
Have your intention ready, and bear in mind the reward and virtues of this great deed as mentioned in the Hadiths above. Ask Allah sincerely to assist you in accomplishing this.
Dedicate a specific time each day (or every couple of days) for memorizing. This should be a time when you are not busy with other things.
Use the same copy of the Qur’an each time. This is because your mind takes a ‘snapshot’ of the pages.
Start with the surahs that are easiest to you. Many people recommend beginning with the last five juz’s (the 30th, then the 29th, and so on).
Other surahs to begin with are those that you enjoy reciting most of all, and those that you frequently listen to and thus probably already know part of by heart.
The younger you are, the easier it will be. As you grow older, you get busier and your capacity for memorizing decreases. However, it’s never too late in shaa Allah. If you haven’t memorized a lot during your childhood or teens, you can still catch up.
After completing a couple of ayahs, recite them in the next nafl (voluntary prayer) that you pray. Alternatively, practice them with a friend or your spouse.

Finally, it might be a good idea to work in groups, encouraging one another. If you are trying to get your children to memorize, you might want to create a sense of competition among them and then provide some reward to whoever memorizes best. May Allah guide us to all that pleases Him, Ameen.

Source : www.islamway.com

Cambridge hosts training session for British Muslims

pemdatokyo — Thu, 06 Jan 2011 05:51:12 GMT

Cambridge hosts training session for British Muslims

University of Cambridge collaborate with Egyptian students to offer training session to teach them about pastoral care, interfaith working and community leadership

The first course launched by Al-Azhar University in collaboration with the University of Cambridge has come to an end.

Al-Azhar University in Cairo offered British Muslims studying at the Prince Alwaleed Centre of Islamic Studies in Cambridge the chance to attend its Imam training. The course was especially designed for young British Muslims studying in Darul Ulooms (Islamic seminaries) which often produce future Imams and Muslim chaplains.

The 15 week programme hoped to provide students with a challenging series of seminars, lectures and personal study assignments that will help them with potential roles as leaders in their faith communities.

During the course, students spent time at both Cambridge and Al-Azhar and met with representatives from community organisations of different faiths to learn about pastoral care, interfaith working and community leadership.

Beth Caldwell, a British Council English teacher, said, "Our students are now engaging with the world – the real and the virtual – on a level which would have been impossible with their level of English just a short time ago.”

Al-Azhar student Alaa Eddin Ibrahim is using his English to speak to others via social networking. He said, "Al Azhar graduates need to have the opportunity to interact with the world outside of Egypt, to show the world, particularly the West, the right image of Islam.”

This course marks just one of the ways in which Al-Azhar has a blossoming relationship with British universities. In 2008 Al-Azhar set up an English Training Centre which has opened the door to a whole host of opportunities in non-Muslim countries.

Professor Yasir Suleiman, Director of the Centre of Islamic Studies at Cambridge, spoke enthusiastically of the international achievements of the course.

"Inter-cultural, inter-faith and intra-faith discussions, debates and collaborations cannot be but useful in demystifying how people imagine themselves and how they can pursue together integrative goals rather than just pursuing instrumental objectives.”

He continued, "Azhar’s collaboration with Cambridge as a world leading university… is important in dispelling the myths of unavoidable conflict that often fill the dark recesses of the bigotted mind.’

A third year Theology student at Cambridge said, "I would like to tell the British about true Islam, because there are misconceptions and our duty is to correct them. True Muslims do not act like they are doing in Iraq and Afghanistan.”

With valuable links between scholarly Islamic centres in the Middle East and universities in Britain it is realistic to expect a series of programmes that breed co-operation, tolerance and excellent learning opportunities for both sets of students in the near future.

Source : www.varsity.co.uk

'… its soil is a purification for us when we do not find water'

pemdatokyo — Wed, 05 Jan 2011 03:55:26 GMT

`...its soil has been made a purification for us when we do not find water."

Hudhayfah relates that the Prophet (peace be upon him) said: "We have been distinguished with three blessings over the rest of humanity: We have been given ranks in prayer like the ranks that the angels have, the whole world has been made a place of prayer for us, and its soil has been made a purification for us when we do not find water."

This is an authentic hadîth, related in Sahîh Muslim (522).

Its Legal Implications

This hadîth states that the Earth's soil is "a purification for us" in the absence of eater. This raises a crucial question, about which scholars of Islamic Law have disagreed: Does tayammum – the use of soil for ritual purification – actually remove the state of ritual impurity or does it merely allow the person to engage in prayer?

The first opinion is that tayammum does not remove the state of ritual impurity. It merely allows a person who is unable to use water for ritual purity to pray in his or her present state of ritual impurity.

This is the ruling adopted by the Shâfi`î school of law. It is one of the views narrated from Ahmad b. Hanbal.

Al-Nawawî, in al-Majmû` (2/221) claims that it is the view of the majority of scholars.

They cite the following as evidence:

1. Imrân b. Husayn relates that the Prophet (peace be upon him) asked a man accompanying him on a journey why he did not join the others in prayer. The man said that he was in a state of major ritual impurity (janâbah) and there was no water for a bath. The Prophet (peace be upon him) ordered the man to make tayammum. Thereafter, they arrived at water, the Prophet (peace be upon him) gave the man a pitcher of water and said: "Go and pur this over yourself." [Sahîh al-Bukhârî (344) and Sâhîh Muslim (682)]

They argue hat this hadîth proves that the person who makes tayammum does not become ritually pure. If the person was ritually pure, there would be no need to take a bath as soon as water became available.

2. It is related from Abû Dharr that the Prophet (peace be upon him) said: "Using clean soil for ablutions is a purification as long as water is not present, though it be for ten years. But when it becomes possible to use water, then use water on your skin." [Musnad al-Bazzâr (193)]

However, scholars of hadîth, including al-Dâraqutnî and Ibn Rajab have determined that this hadîth has a broken chain of transmission.

3. `Amr b. al-`As relates:

While on a journey, I had a wet dream one extremely cold night. I feared for his life if I were to take a full bath in that extreme cold. Instead, I made tayammum and then led my traveling companions in the morning prayer. When I returned from my journey, I informed the Prophet (peace be upon him) of what I had done. The Prophet said: "O `Amr, did you lead the people in prayer while you were in a state of major ritual impurity?"

I replied: "Yes, O Messenger of Allah, I had a wet dream on a bitterly cold night and feared for my life if I were to take a bath. I recalled that Allah says: 'And do not bring yourselves to destruction by your own hands.' So I made tayammum and prayed."

The Prophet (peace be upon him) laughed and said nothing more. [Musnad Ahmad (3/203) and Sunan Abî Dâwûd (334)]

The scholars who claim that tayammum does not remove a person from the state of ritual impurity cite where the Prophet (peace be upon him) said: "… did you lead the people in prayer while you were in a state of major ritual impurity?"

4. Finally, they argue that it is the consensus (ijmâ`) of all the scholars that if a person who had made tayammum is then able to use water, he must do so and his previous tayammum is no longer valid.

The second opinion is that tayammum removes the state of ritual impurity. This is the ruling adopted by the Hanafî and Mâlikî schools of law. It is also related as an opinion of Ahmad b. Hanbal, and Ibn Taymiyah has chosen it as his preferred opinion.

They cite the following as evidence:

1. Allah says: "O you who believe! When you prepare for prayer, wash your faces, and your arms to the elbows; rub your heads (with water); and (wash) your feet to the ankles. If you are in a state of ceremonial impurity, bathe your whole body. But if you are ill, or on a journey, or one of you comes from relieving yourself, or you have been in contact with women, and you find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. Allah does not wish to place you in a difficulty, but to purify you, and to complete His favor to you, that you may be grateful. " [Sûrah al-Mâ'idah: 6]

They argue that this verse asserts that pure soil purifies just like water purifies.

2. They cite the hadîth where the Prophet (peace be upon him) says: "And the Earth was made for me a place of prayer and a purification." [Sahîh al-Bukhârî (335) and Sahîh Muslim (521)]

They argue that this hadîth establishes for a person unable to use water – either due to health reasons or water scarcity – that tayammum is a means of purification. Such a person is in a state of purity no different than the state of purity for one who uses water. However, ritual purification with soil is a substitute to use in the absence of water.

The stronger opinion is the second one – that a person who makes tayammum in the absence of the ability to use water is in a state of purity.

Ibn Taymiyah argues: "Whoever says that soil does not purify has said something contrary to what the Qur'ân and Sunnah says. It follows that if it purifies a person, then that person can no longer be in a state of ritual impurity… However, tayammum is a purification of limited duration. Ritual purity from tayammum remains in effect until the person is able to use water for purification. This is because it is a substitute for water." [Majmû` al-Fatâwâ (21/437)]

Ibn Taymiyah also makes the astute observation: "Tayammum does not become nullified when the time for prayer comes to an end. Whether the person made tayammum before the time of prayer or during its time, he may pray as much as he likes of obligatory and voluntary prayers on the same tayammum. Likewise, if he performed tayammum with the intention of offering a voluntary prayer, he can go on and offer an obligatory prayer on the same tayammum." [Majmû` al-Fatâwâ (21/352)]

Therefore, tayammum remains in effect and the person remains in a state of purity unless the person does something to violate that state of impurity – for instance, by passing wind, going to the bathroom, or falling asleep – or water becomes possible to use.

And Allah knows best.

Source : www.islamtoday.net

Resume of Hadits on Patience

pemdatokyo — Tue, 04 Jan 2011 12:51:26 GMT

Resume of ‘ Lessons Hadits on Patience’

(Taken from Riyadh Ash Sholihiin Ch.3)

[Video Documentation]

A. The virtue of Patience

- Patience is the illumination of the believe (imaan) of the believer

25. Abu Malik Al-Harith bin Asim Al-Ash`ar (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: "Wudu' is half of Salah; the utterance of (Al-hamdu lillah - all praise belongs to Allah) fills the Scales of good actions; the utterance of (Subhan Allah wa Al-hamdu lillah) (Allah is far removed from every imperfection and all praise belongs to Allah) fills the space between the heavens and the earth, and Salat (prayer) is light; and charity is the proof of Faith; and endurance is light, and the Qur'an is a plea in your favour or against you. Every person departs; he either ransoms it or puts it into perdition".
[Muslim].

- Patience is the best character given from Allah ta’ala

26. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported that: Certain people of the Ansar asked the Messenger of Allah (PBUH) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (PBUH) said, "Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience".
[Al-Bukhari and Muslim].

B. Ideal condition of a mu-min (believer) :

- Patience and syukr

27. Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, "How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him".
[Muslim].

C. Deep understanding of the believer about mushibah an its responds.

- Mushibah is an expiation of sins

37. Abu Sa`id and Abu Hurairah (May Allah be pleased with him) reported that the Prophet (PBUH) said: "Never a believer is stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but Allah will expiate his sins on account of his patience".
[Al-Bukhari and Muslim].

38. Ibn Mas`ud (May Allah be pleased with him) reported: I visited the Prophet (PBUH) when he was suffering fever. I said, "You seem to be suffering greatly, O Messenger of Allah.'' The Prophet (PBUH) replied, "Yes, I suffer as much as two persons.'' I said, "Is that because you have a double reward?'' He replied that that was so and then said, "No Muslim is afflicted by a harm, be it the pricking of a thorn or something more (painful than that), but Allah thereby causes his sins to fall away just as a tree sheds its leaves".
[Al-Bukhari and Muslim].

- Mushibah is sign of good intention of Allah ta’ala (if faced by patience)

39. Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: "He whom Allah intends good, He makes him to suffer from some affliction".
[Al-Bukhari].

43. Anas (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, "When Allah intends good for His slave, He punishes him in this world, but when He intends an evil for His slave, He does not hasten to take him to task but calls him to account on the Day of Resurrection.''
[At-Tirmidhi].

- Truly strength of a person is when he/she able to control him/her self.

45. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The strong man is not one who is good at wrestling, but the strong man is one who controls himself in a fit of rage.''
[Al-Bukhari and Muslim].

- The believer is not looking for enemy or mushibah, but be patience when it come.

53. `Abdullah bin Au Aufa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) at one time when he confronted the enemy, and was waiting for the sun to set, stood up and said, "O people! Do not long for encountering the enemy and supplicate to Allah to grant you security. But when you face the enemy, show patience and steadfastness; and keep it in mind that Jannah lies under the shade of the swords.'' Then he invoked Allah, saying, "O Allah, Revealer of the Book, Disperser of the clouds, Defeater of the Confederates, put our enemy to rout and help us in over-powering them".
[Al-Bukhari and Muslim].

D. Particular cases of Patience and its virtue

- Death of his/her beloved one

32. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah, the Exalted, says: 'I have no reward other than Jannah for a believing slave of Mine who remains patient for My sake when I take away his beloved one from among the inhabitants of the world".
[Al-Bukhari].

- Blind affliction

34. Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, "Allah, the Glorious and Exalted said: `When I afflict my slave in his two dear things (i.e., his eyes), and he endures patiently, I shall compensate him for them with Jannah.".
[Al-Bukhari].

- Plague

33. `Aishah (May Allah be pleased with her) reported: I asked the Messenger of Allah (PBUH) about pestilence and he said, "It is a punishment which Allah sends upon whomsoever He wills, but Allah has made it as a mercy to the believers. Anyone who remains in a town which is plagued with pestilence maintaining patience expecting the reward from Allah, and knowing that nothing will befall him other than what Allah has foreordained for him, he would receive a reward of Shaheed".
[Al-Bukhari].

35. `Ata' bin Abu Rabah reported: Ibn `Abbas (May Allah be pleased with them) asked him whether he would like that he should show him a woman who is from the people Jannah. When he replied that he certainly would, he said, "This black woman, who came to the Prophet (PBUH) and said, `I suffer from epilepsy and during fits my body is exposed, so make supplication to Allah for me.' He (PBUH) replied: 'If you wish you endure it patiently and you be rewarded with Jannah, or if you wish, I shall make supplication to Allah to cure you?' She said, 'I shall endure it.' Then she added: `But my body is exposed, so pray to Allah that it may not happen.' He (Prophet (PBUH)) then supplicated for her".
[Al-Bukhari and Muslim].

- Anger

47. Mu`adh bin Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The one who suppresses anger and has the power to give effect to it, will be called out by Allah, the Exalted, to the forefront of the creatures on the Day of Resurrection and he will be asked to choose any of the virgins (Hur) of his liking".
[Abu Dawud and At-Tirmidhi].

48. Abu Hurairah (May Allah be pleased with him) reported: A man asked the Prophet (PBUH) for an advice and he (PBUH) said, "Do not get angry". The man repeated that several times and he replied, "Do not get angry".
[Al-Bukhari].

E. The patience of the messengers

36. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: I can still recall as if I am seeing the Messenger of Allah (PBUH) resembling one of the Prophets whose people scourged him and shed his blood, while he wiped blood from his face, he said: "O Allah! Forgive my people, because they certainly do not know".
[Al-Bukhari and Muslim].

41. Khabbab bin Al-Aratt (May Allah be pleased with him) reported: We complained to the Messenger of Allah (PBUH) regarding the persecution inflicted upon us by the disbelievers while he was lying in the shade of the Ka`bah, having made a pillow of his cloak. We submitted: "Why do you not supplicate for our prevalence (over the opponents)?''. He (PBUH) replied, "Among those people before you, a man would be seized and held in a pit dug for him in the ground and he would be sawed into two halves from his head, and his flesh torn away from his bones with an iron comb; but, in spite of this, he would not wean away from his Faith. By Allah, Allah will bring this matter to its consummation until a rider will travel from San`a' to Hadramout fearing none except Allah, and except the wolf for his sheep, but you are in too much of a hurry".[Al-Bukhari].

Want Allah to forgive you ? forgive others.

pemdatokyo — Tue, 04 Jan 2011 09:33:38 GMT

Want Allah to forgive you ? forgive others.

If we want Allah to forgive us, we should be forgiving of others and willing to overlook their wrongs. This is part of what it means to be good to others. Allah describes his believing servants as "those who restrain their anger and are pardoning towards people.” He then says: "Indeed, Allah loves those who do good.” [Sūrah Āl `Imrān: 134]

Indeed, Allah says: "And let not those of you who possess wealth and abundance swear against giving to the near of kin and the poor and those who have had to emigrate for Allah’s sake. They should forgive and forebear. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.” [Sūrah al-Nūr: 22]

Righteous deeds of all kinds bring us closer to Allah, but especially kindness to others. We should show kindness to all creatures as well as to human beings, whether this kindness comes in the form of our personal behavior, our sharing of our wealth, giving assistance with our abilities and our influence, or praying to Allah on their behalf. We need to especially consider the disenfranchised, the widows and orphans, and the poor.

The Prophet (peace be upon us) said:

There was a merchant who used to extend credit to people. If he found one of his customers to be in straightened means, he would say to his assistants: "Forgive them their debt, perhaps Allah will forgive us.” Allah did forgive him. [Sahīh al-Bukhārī (2078) and Sahīh Muslim (1562)]

Pardon, tolerance, and magnanimity should exemplify the way we treat one another. We should be willing to overlook the faults of others. We should even be willing at times to waive some of our rights. We should not always demand everything that is due to us. All relationships are a matter of give and take.

This applies to everyone we have dealings with. It is the way things should be between the husband and wife, between parents and children, between teachers and students, and between governors and the governed. In each of these relationships, there are clearly defined rights and duties, and we should do our best to fulfill them. However, in every relationship, people fass short at times. Forgiveness, forbearance, and pardon bring harmony and love into our relationships.

Imagine a marriage based solely on accounting for rights and obligations. Would there be any love or mercy in such a marriage, any room for tenderness and affection?

Tolerance and magnanimity, stabilize those relationships and bolster the esteem and human worth that people have for one another. By Allah’s grace, these qualities make our dealings more successful, and certainly make our dealings more pleasing to Allah.

Source : www.islamtoday.net

Morality and Ethic in Islam

pemdatokyo — Tue, 04 Jan 2011 09:19:42 GMT

Morality and Ethic in Islam

The word "morality” comes from the Latin word moralitas meaning "manner, character, and proper behavior”. Morality generally refers to a code of conduct, that an individual, group or society hold as authoritative, in distinguishing right from wrong. Such an ideal code of conduct is often espoused in preference to other alternatives.

Islam as a comprehensive way of life encompasses a complete moral system that is an important aspect of its world-view. We live in an age where good and evil are often looked at as relative concepts. Islam however, holds that moral positions are not relative, and instead, defines a universal standard by which actions may be deemed moral or immoral.

Islam’s moral system is striking in that it not only defines morality, but also guides the human race in how to achieve it, at both an individual as well as a collective level.

Basic Principles in Islamic Morality

The Islamic moral system stems from its primary creed of belief in One God as the Creator and Sustainer of the Universe. Islam considers the human race to be a part of God’s creation, and as His subjects.

From an Islamic perspective, the purpose of human life is to worship God, by leading this worldly life in harmony with the Divine Will, and thereby achieve peace in this world, and everlasting success in the life of the hereafter. Muslims look to the Glorious Qur’an and the Traditions of the Prophet as their moral guides.

The Glorious Qur’an says:

"It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” [Al-Qur’an 2:177]

This verse underscores the Islamic belief that righteousness and piety is based, before all else on a true and sincere faith. The key to virtue and good conduct is a strong relation with God, who sees all, at all times and everywhere. He knows the secrets of the hearts and the intentions behind all actions. Therefore, Islam enjoins moral behavior in all circumstances; God is aware of each one when no one else is. It may be possible to deceive the world, but it’s not possible to deceive the Creator.

The love and continuous awareness of God and the Day of Judgment enables man to be moral in conduct and sincere in intentions, with devotion and dedication.

The Glorious Qur’an also says:

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. [Al-Qur’an 7:33]

It is interesting that the Qur’an refers to "sins and trespasses against truth or reason”. It is an indication of God’s blessing to every human being, of an innate moral sense. Such a moral sense, when uncorrupted by family or society, is what leads people to commendable acts of virtue. Islam aims to enhance and amplify the moral sense in every human being and adorn the individual’s character with the noblest of virtues.

The Islamic moral principles therefore, appeal naturally to the human intellect, while elevating the pursuit of morality to the level of worship. This is because Islam holds every action that is done with the goal of attaining of God’s pleasure to be worship.

Morality and the individual

The guiding principle for the behavior of a Muslim is what the Qur’an refers to as Al `Amal Assalih or virtuous deeds. This term covers all deeds, not just the outward acts of worship.

Some of the most primary character traits expected of a Muslim are piety, humility and a profound sense of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also enjoins upon every Muslim to exercise control of their passions and desires.

Islam warns against vanity and excessive attachment to the ephemeral pleasures of this world. While it is easy to allow the material world to fill our hearts, Islam calls upon human beings to keep God in their hearts and to use the material world in moderation and in accordance with God’s guidance. The Glorious Qur’an says:

"The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a sound heart” [Al-Quran: 26:88-89]

Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam.

Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when inconvenient to oneself, are just some of the qualities that every Muslim is encouraged to cultivate.

Morality and Society

For an individual as well as a society, morality is one of the fundamental sources of strength, just as immorality is one of the main causes of decline. While respecting the rights of the individual within a broad Islamic framework, Islam is also concerned with the moral health of the society.

Thus, everything that leads to the welfare of the individual and the society is morally good in Islam, and whatever is harmful is morally bad.

Given its importance to a healthy and just society, Islam supports morality and matters that lead to the enhancement of morality, and stands in the way of corruption and matters that lead to the spreading of corruption. The injunctions and prohibitions in Islam are to be seen in this light

Conclusion

Morality in Islam addresses every aspect of a Muslim’s life, from greetings to international relations. It is universal in its scope and in its applicability.

A Muslim is expected to not only be virtuous, but to also enjoin virtue. He/She must not only refrain from evil and vice, but must also actively engage in asking people to eschew them. In other words, they must not only be morally healthy, but must also contribute to the moral health of society as a whole.

The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: "My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.”

Source : www.whyislam.org

Islam in Japan (6)

pemdatokyo — Tue, 04 Jan 2011 05:09:45 GMT

Notes:

We stress here again the fact that Japanese people enjoy good character. In fact, when a Japanese person reads about Islam he finds that it largely conforms to the ideals adopted by his or her society. If Allah (S.W.T.) wishes him or her guidance, He paves the way for him or her to embrace Islam. See the appendix on the good traits of Japanese people which they have inherited from Al Samurrai, members of a powerful military class in Japan in the past.

A young man sent us an e-mail saying that he had studied Islam and would like to embrace it. Should he learn how to perform the prayers before his declaration of faith or vice? Is circumcision obligatory? If so should only a Muslim doctor undertake it? Otherwise he is ready to get circumcised at any nearby hospital.

A lady also wrote us a letter saying that she had studied Islam in order to submit a paper on the subject to her university and found it to a great religion. She also said that she wanted to invite students in her college to Islam in a "scientific way”. "I know that the prohibition of pig meat is somehow related to hygiene" she said. Then she asked us if there are any scientific facts in Islam which modern science has confirmed so she would call students in college to Islam based on these facts.

As for Muhammad Dawud, he visited Jerusalem and Gaza two years ago and loved Islam. When he came back to Japan, he contacted Sister Zeba Kume, the well known Japanese caller to Islam. She taught him about Islam and he ultimately embraced it. I must say here that Sister Zeba may be equal to one hundred men, if not one thousand men, when it comes to Islamic activity.

Uthman is a student in the second year at the university in Kyoto. He visited Turkey for a week and fell in love with Islam. When he came back to Japan, he read the books of Islamic Center-Japan he obtained from Sister Zeba Kume, and he later converted to Islam.

Fatima Nakasone is a young girl studying in Bedford, England. She used to be Christian. She converted to Islam when she made friends with a British Muslim sister of Asian descent who talked to her about Islam. She now wears the full face veil even though she is in Britain.

Another lady e-mailed us from America saying that she wanted the meanings of Holy Qur'an in Japanese and we sent her what she wanted. When we asked her about the Muslim community in her area she said that she was among one hundred Japanese girls and that she was only Muslim lady and that she was looking forward to having a Mosque built in her area. She also mentioned in her e-mail that she was a music therapist in one of American universities.

Russian Victoria also wrote us from inside Japan saying that she was looking for an Islamic bank in which to keep her money in order to avoid dealing with usury (riba), and we sent her address of Pakistani National Bank. We also talked to her on the phone to where she resides not far from Tokyo and we found out that she was married to a Japanese Muslim. We questioned her with appreciation that after seventy years of Communist rule, we could now see a Russian Muslimah who was interested in keeping her money in a bank that did not deal in riba. That was indeed one of the miracles of Islam. We then sent her a copy of translation of the meanings of Holy Qur'an in Japanese as well as the Center's publications so that her Japanese husband would read them, and she thanked us for that.

Sheikh Nimetullah Yurt called one of the neighbors of Tokyo Mosque while it was still under construction one morning to Islam and gave her a copy of Al Maududi’s What is Islam? which bore the e-mail address of the Center. Later on, she sent us the following letter: "I was brought up as a child in a house near Tokyo Mosque…The view of its shiny dome before sunset was really captivating…I felt very sad when the Mosque was demolished…Now that the Mosque is being built, I am really elated with joy…" She wrote this e-mail in a green background, which Japanese believe is the symbol of Paradise. In fact, such incidents occur on a daily basis in Islamic Center-Japan, Arab Islamic Institute, Tokyo Mosque, Kobe Mosque as well as in the other Islamic societies and associations.

In fact, many Islamic gatherings in Japan pave the way for new Muslims to visit them and learn about the Islamic way of life there. Islamic Center-Japan is rightly a beacon of guidance which helps guide whomever wishes to know anything about Islam as well as Muslims who come to Japan. Our website is easily accessible. Anyone who types us the words "islamcenter.or.jp” in the search engine will immediately get it. We promptly respond to queries and requests. We retain all e-mails that we receive, and all correspondents thank us for our prompt responses.

An Arab student from Seattle in west central Washington State wrote to us that there were many Japanese students in his college who were interested in Islam and requested us to send him books on Islam in Japanese. He also mentioned that a Japanese female student returned to Japan and requested us to send her some Islamic books to her address which he mentioned in his letter. We promptly sent the translation of the meanings of Holy Qur'an in Japanese and some Islamic books both to him and to Japanese student. In reply, he thanked our prompt response, saying that in one million Muslims there was one like you who does your task.

Our Islamic Center-Japan is also considered to be one of the oldest Islamic Centers in Japan and is known to the Japanese government, the media, the universities, schools and religious groups, making it a major source of Islamic knowledge in the country. We thank Almighty Allah for affording us the opportunity to call to His religion and carry out this collective duty on behalf of the Muslim Ummah. We also thank all those who have given us assistance and support to facilitate our duty. The Prophet Muhammad (peace be upon him) said: "That Allah guides through you one man is better for you than the red camels” (which were the most precious property a man would wish to have in those days). Another narration mentions: "that doing this is better than the entire world”.

The Second Generation of Muslims: Their Problems and Future:

The most important problem facing Muslims in Japan is that of the second generation children who come from mixed marriages: non-Japanese Muslim men with Japanese Women, non-Japanese Muslim women with Muslim Japanese men and the children of Japanese Muslims in general.

Education in Japan is mandatory and essential, and there is not a single Islamic school in Japan while there are thousands of Muslim children who need education in an Islamic environment. If we do not provide something for them to acquire Islamic education, they will certainly dissolve in this non-Islamic society. What actually happens is that a Pakistani or Bangladeshi man sends his Japanese wife and children to his country for education purposes, and due to the huge economic and social differences between Japan and these countries, many problems arise, leading in some instances to marital breakdowns, hence the importance of solving this problem.

Islamic Center-Japan is now considering the establishment of first Islamic school in Japan. It has purchased a land neighboring Tokyo Mosque and intends to build an Islamic school on it in order to remove the barrier of hesitating to build Islamic schools in the country, as it removed the barrier of hesitating to build Mosques in the country before. If we concern ourselves with the second generation children, they will certainly present Islam to Japanese people far better than us, for they are Japanese and their language is Japanese as well, and these two factors are very important indeed. We thank His Royal Highness Prince Sultan bin Abdul-Aziz Al Saud for the assistance his charitable society has given towards the purchase of the land for building the school. Thanks also go the Islamic Development Bank in Jeddah for offering to assist with one third of the construction costs.

A Word of Thanks:

Finally, I would like to thank Kingdom of Saudi Arabia for the assistance it has, and is still, extending to Islam and Muslims in Japan. In fact, a large part of Islamic work in Japan is a blessed seedling plated by Kingdom of Saudi Arabia. We also thank the Gulf countries and the other Arab countries for their support of Muslims in Japan.

I would like to thank Japanese academics and professors who are concerned with Islamic culture and try to present it to their own people in an objective and impartial manner without being affected by any Western influences. We would like to thank the leading academics and professors, such as Professor Itagaki, Professor Katakura, Professor Komatsu, Professors Sugita who share the same surname from Tokyo University and Professor Goto as well as the rest of the academics and professors. I would also like to thank the Japanese government for giving Muslims in Japan complete freedom and for caring about them and trying hard to deepen understanding between Japan and Muslim world. In particular, we would like to thank His Excellency former Minister of Foreign Affairs Mr. Kono and Japanese police in general for their readiness to cooperate with Muslims, individuals and groups. We also thank Japanese people who revere Islam and receive its publications with great respect. In fact, studies conducted by Japanese government on foreigners in the country have shown that Muslims are the coolest and most collected community with the least troubles.

All praise is due to Allah, Lord of all the worlds.

Dr. Salih Mahdi S. Al Samarrai

Email: Salihsamarrai@yahoo.com

1. Dr. Zuhal is now a rector of Al Azhar University of technology in Jakarta and was previously a minister in his country. In fact, he raised a handsome sum of money to help rebuild Tokyo Mosque in 1998.

2. Ahmad Suzuki was one of Al Azhar University graduates. He belongs to the second generation of Japanese Muslims, as both his father and maternal uncle were Muslim.

3. The author of the present pamphlet.

APPENDIX :

Traits of Samurai, the Warrior Class in Japan

These traits were mentioned by His Excellence Dr. Musa Muhammad Umar on 04 March,1978 during a meeting held by the Muslim Youth Association in Kanazawa, on the Sea of Japan opposite Korea. The association comprised one hundred Japanese Muslim youth who were the students of the late Mustafa Komura, who assisted the late Umar Mita with translation of the meanings of Holy Qur'an into Japanese and authored a huge encyclopedia on the history of Islam in Japan. In fact, he sent some of these youth to Kingdom of Saudi Arabia, Pakistan and Qatar, and now they are occupying posts in universities, companies, and free trade in all parts of Japan. We Muslims admit that we have neglected the duty of keeping in touch with them. Dr. Musa was and still is one of the directors of Islamic Center-Japan and was the Sudanese ambassador to Japan.

About the Samurai:

· They do not forget favors.

· They abstain from alcohol, women and overeating.

· They respect their parents and obey them and never feel annoyed no matter what they do to them.

· They wash their hands and feet in the morning and in the evening. They also take a warm bath and like to keep their bodies and appearance nice and clean.

· They never preoccupy themselves with things that do not concern them or even talk about them.

· They take an interest in discipline and military training.

· They feel duty bound to engage in good works and acceptable actions and avoid unacceptable and wrong actions.

· They are trustworthy not out of fear of people or that they might be caught out doing something that contradicts their principles.

· They have to take an interest in studies and the acquisition of knowledge and never waste their time.

· They lead a dignified life, do not do harm to others, nor are they dependent upon them.

· They do not get into bad company.

This is a copy of a document Dr. Salih Mahdi Al Samarrai received from the late Bakir Barq, one of the leaders of Annoor Group in Turkey who worked as a broadcaster for a long time for the Turkish program in Saudi Arabian Radio, Jeddah.

Islam in Japan (5)

pemdatokyo — Tue, 04 Jan 2011 05:02:20 GMT

The Current Muslim Presence in Japan:

Muslims in Japan, Japanese and residents, cover more or less the entire of Japan, form the northernmost island in the country (Hokkaido) to the smallest island in the south of the country (Okinawa Island) neighboring Taiwan; and from the easternmost part of the country (Tokyo) to the westernmost part of it (Kanazawa, Shimane and Tottori). We can classify Muslims in Japan into the following categories:

1. Japanese Muslims:

They are distributed as follows:

a. Their Own Societies, which may include the following:

· Japan Muslim Association:

Japan Muslim Association is the first major Islamic association founded in 1953 by Pre-Second World War, Muslims who returned after their conversion in Indonesia, Malaysia and China, in addition to those early Muslims who were alive at that time. Graduates from Al Azhar University, Islamic University, Al Madeenah Al Munawwarah and Ummul Qura University, Makkah Al Mukarramah play an active role in the association, and its current president is Mr. Ameen Tukumatsu, a graduate from Al Azhar University. Mr. Yahya Endo, a graduate of the Islamic University in Al Madeenah Al Munawwarah, is also one of its active members, and so is Mr. Nooruddeen Mori, a graduate of Ummul Qura University in Makkah Al Mukarramah.

· The Islamic Association in Hokkaido (Mr. Abdullah Arai).

· Japan Islamic Friendship Association in Kyoto (Mr. Ali Kobayashi).

· Association of Islamic Da'wah in Osaka (Mr. Abdur Raheem Yamaguchi).

· The Islamic Association in Nara (Mr. Muhammad Nakamura).

· Muslim Women Association in Osaka and Kyoto (Sister Zeba Kume).

· Arabic Culture Association in Tokyo (Sister Jameelah Takahashi).

b. Incorporated Groups which include Muslim student as well as Japanese and non-Japanese Muslims in general:

This type is somewhat widespread in all parts of Japan and in huge numbers. To give a few examples, Mr. Khalid Kiba who runs his own association in Tokushima southwestern Japan, he is also a member of Islamic Center-Japan, Professor Abdul Jabbar Maeda with the Islamic Association in Miyazaki in southeastern Kyushu Island, Brother Muhammad Sato is active with Muslim Student Association and Islamic Association in Sendai and member of Islamic Center-Japan, and Professor Murtada Kurasawa who is one of the directors of Islamic Center-Japan and at the same time a professor in Nagoya University.

c. Individuals:

Each one of these can be equaled to a number of people in terms of his Islamic activities. These represent the majority of Japanese Muslims. They run more than fifteen websites in Japanese in which they invite the Japanese people to Islam. The following are but a few examples:

· Sulaiman Hamanaka in Shikoku (He has a website and a Mosque).

· Professor Kosugi (Kyoto University). He has made many contributions in the major television network. Nippon Hōsō Kyōkai (NHK), as well as in conferences and lectures.

· Professor Onami (Kyoto University, Engineering Department). He has set up the translation of the meanings of Holy Qur'an in Japanese on his website.

· Late professor Shiro Tanaka who used to work in the College of Foreign language. He knows Holy Qur'an by heart.

· Professor Hisham Kuroda (The International University of Nigata) who has authored numerous books and was at one point one of the students of the late Ja'faar Izutsu.

· Ashraf Yasui (Professor of Arabic in Japanese institutes).

In fact, the situation of Muslims in Japan is relatively similar to that of Muslims during Makkah Al Mukarramah period, when new Muslim individuals were scattered in the various cities, villages and oases of the Arabian Peninsula. Some of them were hiding their beliefs, while others publicly declared them, inviting torture and harm upon themselves until they migrated to Al Madinah Al Munawwarah.

A question arises here: What is the number of Muslims in Japan? The answer is that there is no reliable census of Muslims in the country. In fact, there are more than one hundred Islamic societies and scores or even hundreds of Mosques and prayer halls through which many Japanese people embrace Islam almost every day.

In addition, seventeen millions Japanese leave the country as tourists every year. Some of them embrace Islam in Muslim countries while others do so in Europe and America. They contact us online to provide them with Islamic books and their requests are promptly granted. A Japanese Muslim woman once sent us an e-mail from Kula Lumpur saying that about fifty Japanese men and women were interested in Islam and requested us to send her Islamic books in Japanese.

Japanese Muslims are estimated at about 100,000 or even more, while non-Japanese Muslims are estimated at 300,000 or more. However, this remains a rough estimate which observers look at from different perspectives and accordingly give various estimates. It is worth noting, however, that the number of Muslims in Japan is on the increase and that the Japanese people are much closer to Islam than are any other nations in the world. In fact, Japanese people revere this religion and believe that it confirms their long standing ideals and traditions.

2. Muslim Emigrants:

· The early Muslims who came to Japan were from Indian Sub Continent before independence. They came to Japan towards the end of the nineteenth century, settled in Tokyo, Yokohama, and Kobe where they engaged in trade. They founded the first permanent Mosque in Kobe in 1935. This Mosque has stood the test of time in that it survived the Second World War which demolished a nearby church and the 1995 earthquake which also demolished the same church for the second time.

· The second generation of Muslim emigrants consisted of Tatars, or Kazan Turks, who came to Japan to escape Communist rule during the early twenties of the twentieth century. They lived along with Indian Muslims in Kobe and built a Mosque in Nagoya, which was demolished during the Second World War. They also founded Tokyo Mosque in 1938, and were led in their Islamic activities by the late Abdul Hay Qurban Ali. We can say that these emigrants represent the first Muslim community to settle in Japan. Some of their youth had migrated to Turkey, Europe, and America and very few of them are still in Japan.

· Indonesian and Malaysian Muslims represent the third group of Muslim emigrants to set foot in Japan. In fact, a doctrinal controversy arose between these and Tatar Muslims (Indonesians and Malaysians follow Shaf'i School of Jurisprudence, while Tatars follow Hanafi School of Jurisprudence). This controversy prompted the late Abdul Hay Qurban Ali, Tatar Muslim leader to write to Al Masumi, the Imam of Holy Mosque in Makkah Al Mukarramah, regarding this controversy, and the latter wrote a treatise in response. The treatise was titled Hadiyah Al-Sultan Ila Bilad Al-Yaban (The Gift of The Sultan to the land of Japan). This book published during the thirties of the twentieth century. This treatise has been reprinted many times and is still in circulation. Indonesian community remains the largest Muslim community in Japan. Its members have a school and a Mosque in Tokyo that played a major role when Muslims missed Tokyo Mosque.

· The largest immigration is the one that has been going on since the eighties of the past century. This migration consists of a number of nationalities and many of these emigrants settled in Japan after they got married to Japanese Muslim women. The new trend in this regard is Japanese men's marriage after their conversion to Muslim women who come mainly from Indonesia, Malaysia, Philippines, and Arab world. One of the latest marriages includes a Japanese man after his conversion to a Russian Muslim lady.

3. Muslim Students Coming from Muslim Countries:

The first Muslim students to come to Japan were Chinese. These students about forty studied at Waseda University in 1909, published Islamic Awakening, an Islamic magazine in Chinese which bears the title in Arabic. Three Ottoman students, including Ahmad Muneer son of Abdur Rasheed Ibrahim, a seasoned first class traveler and noted caller to Islam, joined Waseda University in 1911. During the Second World War large numbers of Indonesian and Malaysian students came to Japan, some of whom were martyred as a result of the atomic bomb that was dropped on Hiroshima, while some others survived. In fact, I met these victims a few years ago. Tatar migrant’s children attended Japanese schools and studied at Japanese universities. These include Dr. AlTinbai, Al hajj Tamimdar Muhit and his wife, Mr. Ramadan Safa, and Asad Qurban Ali. They established an Islamic association in the forties of the past century.

The largest numbers of Muslim students started coming to the country following World War II, precisely towards the end of the fifties, and are still on the increase. Most of these students come from Indonesia, Malaysia, Pakistan, Bangladesh, Arab world, Turkey, Iran and Africa. They established, along with Japanese Muslims and other Muslims who are permanently settled in the country, Islamic gatherings in every city where they hired halls which included a library and a meat shop for selling halal meat in addition to areas reserved for prayers and meetings.

As a matter of fact, I had always lamented the fact that practically all Muslim ethnic groups had built their Mosques with the exception of the Arabs, in whose midst the Prophet Muhammad (peace and blessings be upon him) was raised. Finally, Arab Muslims, mostly from Egypt, set up a Mosque in their quarters on the outskirts of Tokyo (Shin Misato). Twenty five of them as well as other students performed the pilgrimage in 2000. Many students from other nationalities also performed pilgrimage this year.

4. Professionals from Islamic Countries:

Large number of professionals from Islamic countries visited Japan and stayed here from several weeks to a year. These professionals need to know about where to get halal food from as well as the prayer times. Many of them are also asked questions about Islam, and they request us online as well as by post and fax to provide them with books and to answer some of their queries, which we immediately granted. These professionals played a big role in introducing Islam to Japanese people and their very existence in the country paves the way for Japanese people to know something about Islam, especially if they are practicing and seek to live by the dictates of Islam.

5. Muslim Businessmen and Tourists:

The commercial relationship between Japan and Muslim world is very old indeed and still ongoing, and a large number of businessmen and tourists who play a major role in introducing Islam to Japanese people visit the country every year. Our Islamic Center-Japan is specialized in Islamic books and booklets in Japanese and provides the required Islamic material for all Islamic societies in Japan as well as for students, professionals, businessmen, tourists, and others. It also provides newly arrived professionals with the necessary information about Mosques, prayer times, halal foods, and Islamic gatherings.