Islam and Governmental Branches

Growing up in the US, every curriculum is complete with lessons in government and politics because for each citizen it is essential to know how the system works, what our rights are, and what rules and regulations we must obide by in order to remain in line.

The Federal government consists of three major branches: legislative, executive and judicial. The legislative branch deals with creating laws and guidelines, the executive branch carries out the laws and the judicial branch judges the laws.

It occurred to me that religion is basically a government governing the actions and thinking of a specific group of people. Holy books make up the legislative branch as the specific set of rules and guidelines. Followers or believers make up the executive branch as they are the ones carrying out the regulations and principles set forth by the legislative branch. Lastly, the group of knowledgeable scholars who have studied the legislature collectively make up the judicial branch deciding what is acceptable and how it applies to present-day times.

In the case of Islam, the three entities are the Qur'an, believers, and the sunnah of the Prophet (saw) and learned scholars/Imams, collectively.

There is no questioning Qur'an as the legislative entity. It is to this day in its entirety the most absolute and direct word of Allah (swt). The executive branch, in contrast, is not so absolute and has divided into smaller branches, ie sects which further define the judicial body that is considered the accepted authority on judging the method of execution. Note: In the case of government, the Judicial body judges the validity of the law, but because there is no arguing with Qur'an, what's argued is the execution method of what is written in the Quran. There is a difference. Of these executive bodies, the most famous are the Sunnis and the Shiites.

For fear of misrepresenting any aspect of either sect I will defer to what is the accepted definition of each group and their respected authoritative figure/figures who dictate what is to be followed and how:

Sunnis: The word "Sunni" in Arabic comes from a word meaning "one who follows the traditions of the Prophet." For Sunnis, his (saw) way of life dictates how each Muslim should strive to live their day to day life.

The judicial branch of the Sunni sect is divided into four schools of thought: Hanafi, Maliki, Shafi'i, Hanbali.

* The Hanafi Madhhab: Imam Abu Hanifa, who was the 'founder' of the Hanafi school, lived in what is now modern-day Iraq, not long after the prophet Muhammad's death. It is reported that Imam Abu Hanifa studied under many teachers. He also met the "companion" (sahābi) Anas ibn Malik, making Imam Abu Hanifa one of the tābi'ūn, or second generation in oral transmission from Muhammad.
* The Maliki Madhhab: Imam Malik was born shortly thereafter in Medina. There are reports that they lived at the same time and, although Malik was much younger, their mutual respect is well-known. In fact, one of Abu Hanifa's main students, on whose teaching a lot of the Hanafi school is based, studied under Imam Malik as well.
* The Shafi'i Madhhab: Imam Shafi'i was also taught by both Abu Hanifa's students and Imam Malik, and his respect for both men is also well-documented.
* The Hanbali Madhhab: Imam Ahmad ibn Hanbal studied under Imam Shafi'i, and consequently there are many similarities between the two madhhabs.



Shiites: The Shiite Muslims believe that following the Prophet Muhammad's death, leadership should have passed directly to his cousin/son-in-law, Ali. Throughout history, Shiite Muslims have not recognized the authority of elected Muslim leaders, choosing instead to follow a line of Imams which they believe have been appointed by the Prophet Muhammad or God Himself. The word "Shiite" in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical "Shia-t-Ali," or "the Party of Ali." They are also known as followers of "Ahl-al-Bayt" or "People of the Household" (of the Prophet).

The judicial body of this sect is subdivided into three categories: the Twelver, Zaidi, and Ismaili.

Twelver Shi'a believe in the lineage of the Twelve Imams. The Twelver Shi'a faith is predominantly found in Iran (est. 90%) , Azerbaijan (est. 85%), Bahrain (est. 75%), Iraq (est. 65%), Yemen (est. 45%), Lebanon (est. 35%) [9], Kuwait (est. 35%), Turkey (est. 25%), Albania (est. 20%), Pakistan (est. 20%) and Afghanistan (est. 20%). [10][11].

The Zaidi dispute the succession of the fifth Twelver Imam, Muhammad al-Baqir, because he did not stage a revolution against the corrupt government, unlike Zaid ibn Ali. They do not believe in a normal lineage, but rather that any descendant of Hasan ibn Ali or Husayn ibn Ali who stages a revolution against a corrupt government is an imam. The Zaidi are mainly found in Yemen.

The Ismaili dispute the succession of the seventh Twelver Imam, Musa al-Kadhim, believing his older brother Ismail bin Jafar actually succeeded their father Jafar al-Sadiq, and did not predecease him like Twelver Shi'a believe. Ismaili form small communities in Afghanistan, Pakistan, Uzbekistan, India, Yemen, China and Saudi Arabia[12] and have several subbranches.


Referring sites:
http://en.wikipedia.org/wiki/Madh'hab
http://en.wikipedia.org/wiki/Shi'a
http://islam.about.com/cs/divisions/f/shia_sunni.htm

Special Characteristics of Ramadan

1. Observing the fourth pillar of Islam has been prescribed during this month, and it is one of the best means by which a person attains piety and forgiveness of sins.

2. The first revelation of the Qur'an as guidance for humanity was given to the Prophet (pbuh) during this month.

3. The sunnah of performing the tarawih prayer is observed during this month.

4. Ramadan contains Laylatul-Qadr, which is better than a thousand months.

5. The great battle of Badr between the Muslims and the unbelievers took place during Ramadan in the second year of the Hijrah.

6. The Muslims re-entered Makkah victorious during Ramadan in the eighth year of the Hijrah. After this conquest people began to enter the fold of Islam in multitudes, and Makkah became free of polytheism and evil.

Hurricane Hanna and the Vegetable Thief

Hurricane Hanna, wreaking havoc on the Atlantic coast this weekend. Little do you know, Hurricane Hanna's been keeping all my family on their toes all my life! Hanna is my elder sister. :D I tease in jest. She's embarking on one of the biggest journeys of her life this year. May Allah (swt) bless her and make every success hers.

So last night as Im settling into my papasan chair for a Friday night ritual of books, no calls, tv I get an unexpected visitor at my door.

Ugh, are you kidding me? Do I HAVE to get up? Ive been soo tired lately, fasting is one culprit but I think its also the change in seasons. Its got everyone down.

I get up and open the door to an sari-wearing, hair pulled back in a bun, Indian woman. Its my neighbor... I think.

GOD! I knowww its awful. Ive been here two years and I have no clue who my neighbors are and I have, in passing, maybe said a total of five words to them and they were all, "hi!".

Me: Hi. (for the sixth time in two years)
LadyInSari: I pick two vegetable. I take? Ok, na?

Excuse me, what?
Me: Im sorry?
LIS: I see two vegetable (she points to my backyard and turns to show me), I pick. Ok, na?

Aah, she saw two vegetables on THIS side of the fence which she hopped, trespassing -- guilty, and she decided to pick the two vegetables -- defacing of personal property -- guilty, and then she took said vegetables -- theft, GUILTY!, and now she wants to one: confess and two: ask if its ok. (three: still take it even if I say no?)

Me: I dont mind, but its not my garden. The garden belongs to the lady upstairs. (We live in quad duplexes-- four apartments...two up/two down. The lady upstairs is my landlady, my professor from college.) You have to ask her.

Then I smile.
LIS: Oh, no. Ok.

She's still looking at me as if she's waiting for me just to say ONE motion condoning her thievery and she will glide away, a free woman.
Me: Yeah, you have to ask her. Its not my garden. (My landlady grows vegetables??? Really?? Wow, LIS's got good eyes to spot vegetables so far away. I LIVE here and I didnt know that!)

I say bye and shut the door, not bothering to look through the window at the moral route my neighbor decides to walk down.

Why Dates?

I had a co-worker ask me what the significance was for breaking our fasts with dates. I thought about it, and thought about it and then realized that Id never really researched the significance of using dates. I suppose Id never questioned it before.

Of course, dates are an excellent source of nutrition, so its a good choice to open a long fast from eating with something simple, dates and water or juice.

I searched on the internet and I came across a few sites that simply answered the question of why we use dates. Its because thats what the Prophet (saw) did and it has become tradition.

During the month of Ramadan, everything we do reaps extra benefits and blessings. When it comes to performing Sunnah, why not do those things even more in Ramadan so as to be recognized as the humble servants of Allah from the Prophets' (saw) own Ummah?

When it comes to dates and breaking fast: JUST DO IT!

:)

Significance of Fasting

As muslims, we all know that we have to fast during the month of Ramadan. There are many benefits to fasting, such as the medical benefits that were outlined in the previous post, but there are a few other significances of fasting as described below lifted from an article found on the website: http://www.islamweb.net/eramdan/Significance%20of%20Fasting.htm

First significance

Fasting is linked with true faith in Allaah that is why it has been reported that fasting is secret worship since a person may break his fast if he wishes by eating, drinking or simply by not making the intention to fast (in which case his fast will not be accepted even if he remains fasting the whole day). Fasting, then, is a hearty, secret worship that concerns only the servant and his creator.

When the servant knowingly gives up the things and acts that nullify the fast, despite his ability to reach them in secret, he gives indeed strong evidence of his certain belief that Allaah watches over him in both his manifest and secret deeds. There is no doubt that in this kind of conduct is a significant training to strengthen faith in Allaah.

Second significance

Fasting is also a training for the servant to aspire to the Hereafter since by fasting he gives up some of the worldly matters looking forward to Allaah's by observing the fast he weighs the profit in terms of the condition in the hereafter. However, those who measure things in materialistic terms are only concerned with the worldly aspect of fasting. As a result, they think of it as merely deprivation of the pleasures of life, which please the self and satisfy the body. They are not in the least concerned with the other aspect of its significance in the hereafter that constitutes the real reward and the genuine perpetuity. This attitude of their hearts weakens their aspiration for the hereafter and its eternal enjoyment.

Third significance

Fasting is a practical embodiment of submission and servitude to Allaah that the servant manifests by eating and drinking at night only in response to the call of his Lord. Allaah said (what means): “And eat and drink until the white thread of dawn appears to you distinct from its black thread” [Quran 2:187]. That is why the fasting Muslim should eat at Iftaar (break fast) time, at sunset, and just before dawn (Suhoor) because continuous fasting (day and night) is forbidden. The act of eating is therefore, a form of worship of Allaah When dawn starts, the Muslims discontinue eating and drinking in compliance with Allaah's order (what means): “… then complete your fast till the night appears” [Quran 2:187]. In this way, the Muslim is educated about complete servitude to Allaah in such a way that when his Lord(Allaah) commands, he complies. It is therefore not simply a matter of personal taste, whim and disposition, but a matter of obedience to Allaah and implementation of His Commands.

Fourth significance

Fasting is similarly a form of education to the whole society since when the fasting Muslim feels that people around him are all fasting, he finds fast no longer difficult but feels in harmony with the society to which he belongs through worship, the unifying factor of the whole community. Whoever compares voluntary fasting to the obligatory fast in Ramadhaan perceives a certain difficulty in the former and easiness in the latter due to the aforementioned reasons. That is why Muslims find it very difficult to spend the month of Ramadhaan away from Muslim environments.

Medical Benefits of Fasting

We all know fasting has spiritual benefits, but did you know fasting has medical benefits as well? Check out this article I came across when doing a search for Ramadan and blood sugar. Alhamdullilah I am not diabetic, but maintaining even blood sugar levels is great for your health regardless.

Check it out! Theres even a sample day's meals listed.
http://www.submission.org/ramadan-health.html

Medical benefits, fasting & Diabetes Mellitus



From an Articles by Shahid Athar, M.D.

Most Muslims do not fast because of medical benefits but because it has been ordained to them in the Quran. The medical benefits of fasting are as a result of fasting. Fasting in general has been used in medicine for medical reasons including weight management, for rest of the digestive tract and for lowering lipids. There are many adverse effects of total fasting as well as so-called crash diets. Islamic fasting is different from such diet plans because in Ramadan fasting, there is no malnutrition or inadequate calorie intake. The caloric intake of Muslims during Ramadan is at or slightly below the national requirement guidelines. In addition, the fasting in Ramadan is voluntarily taken and is not a prescribed imposition from the physician.

Ramadan is a month of self-regulation and self-training, with the hope that this training will last beyond the end of Ramadan. If the lessons learned during Ramadan, whether in terms of dietary intake or righteousness, are carried on after Ramadan, it is beneficial for one's entire life. Moreover, the type of food taken during Ramadan does not have any selective criteria of crash diets such as those which are protein only or fruit only type diets. Everything that is permissible is taken in moderate quantities.

The only difference between Ramadan and total fasting is the timing of the food; during Ramadan, we basically miss lunch and take an early breakfast and do not eat until dusk. Abstinence from water during this period is not bad at all and in fact, it causes concentration of all fluids within the body, producing slight dehydration. The body has its own water conservation mechanism; in fact, it has been shown that slight dehydration and water conservation, at least in plant life, improve their longevity.

The physiological effect of fasting includes lower of blood sugar, lowering of cholesterol and lowering of the systolic blood pressure. In fact, Ramadan fasting would be an ideal recommendation for treatment of mild to moderate, stable, non-insulin diabetes, obesity and essential hypertension. In 1994 the first International Congress on "Health and Ramadan", held in Casablanca, entered 50 research papers from all over the world, from Muslim and non-Muslim researchers who have done extensive studies on the medical ethics of fasting. While improvement in many medical conditions was noted; however, in no way did fasting worsen any patients' health or baseline medical condition. On the other hand, patients who are suffering from severe diseases, whether diabetes or coronary artery disease, kidney stones, etc., are exempt from fasting and should not try to fast.

There are psychological effects of fasting as well. There is a peace and tranquility for those who fast during the month of Ramadan. Personal hostility is at a minimum, and the crime rate decreases. This psychological improvement could be related to better stabilization of blood glucose during fasting as hypoglycemia after eating, aggravates behavior changes.

Recitation of the Quran not only produces a tranquility of heart and mind, but improves the memory. Therefore, I encourage my Muslim patients to fast in the month of Ramadan, but they must do it under medical supervision. Healthy adult Muslims should not fear becoming weak by fasting, but instead it should improve their health and stamina.

DIABETES MELLITUS AND RAMADAN FASTING

Diabetes mellitus affects people of all faiths. Muslims are no exception. Many diabetic Muslims have a desire to fast during the month of Ramadan, although if they cannot for health reasons, they have a valid exemption. The dilemma for physicians and Muslim scholars is whether or not Muslim diabetic patients (1) should be allowed to fast if they decide to; (2) can fast safely; (3) can be helped to fast if they decide to; (4 ) can have their disease monitored at home; and (5) are going to derive any benefit or harm to their health. Fasting during Ramadan by a Muslim diabetic patient is neither his right nor Islamic obligation, but only a privilege to be allowed by his physician, at the patient's request, knowing all the dangers and assuming full responsibility in dietary compliance and glucose monitoring, with good communication between the physician and the patient .

PSYCHOLOGICAL STATE OF DIABETES DURING RAMADAN

Diabetes mellitus itself adversely affects patients' psychological states by changes in glucose metabolism, blood and CSF osmolality, needs for discipline and compliance, fear of long term complications and threat of hypoglycemic attacks and the possibility of dehydration and coma.

On the other hand, fasting during Ramadan has a tranquilizing effect on the mind, producing inner peace and decrease in anger and hostility. Fasting Muslims realize that manifestations of anger may take away the blessings of fasting or even nullify them.

Diabetics know that stress increases the blood glucose by increasing the catecholamine level and any tool to lower the stress ; ie., biofeedback or relaxation improves diabetic control. Thus, Islamic fasting during Ramadan should have a potentially beneficial effect with regard to diabetic control.

EDUCATIONAL PROGRAM FOR DIABETICS DURING RAMADAN

It should be directed toward (a) diabetic home management; (b) preparing them for Ramadan; (c) recognizing warning symptoms of dehydration, hypoglycemia and other possible complications.

Patients should be taught home glucose monitoring, checking urine for acetone, doing daily weights, calorie-controlled diabetic diet, need for sleep and normal exercise. They should be able to take pulse, temperature, look for skin infection and notice changes in the sensorium ( mental alertness ) . They should be on special alert for any colicky pain, a sign for renal colic, or hyperventilation, a sign of dehydration, and to be able to seek medical help quickly rather than wait for the next day.

CRITERIA ALLOWING DIABETICS TO FAST DURING RAMADAN

* a. All male diabetics over age 20. Please see editor's note (1).
* b. All female diabetics over age 20 if not pregnant or nursing. Please see editor's note (2).
* c. Body weight normal or above ideal body weight. Please see editor's note (3).
* d . Absence of infection, co-existing unstable medical conditions, ie, coronary artery disease, severe hypertension (B/P 200/120), kidney stones, COPD or emphysema. Please see editor's note (4).

TABLE 1
1500 CALORIE AND DIET MENU FOR RAMADAN
FOOD EXCHANGES
PRE-DAWN BREAKFAST
American Pakistani Middle Eastern
Fruit 1 1/2 c Orange Juice 1/2 Grapefruit 1/2 Grapefruit
Starch 3 1/2 c Oatmeal1
English Muffin 1 Pit Bread
1/2 Potato Bhujia a 1 Pita Bread
1/3 c Fool Midammis
Meat 2 1 Boiled Egg
1/4 c Cottage Cheese 2 egg Omelet
1 oz Feta Cheese 1 Boiled Egg
Fat 1 1 tsp Margarine
1 tsp Olive Oil
1 tsp. Olive Oil
And 2 Black Olives
Skim Milk 1 1c Skim Milk 1 c Skim Milk 1 c Laban
Free Foods 2 tsp Sugar Free Jam
Coffee Tea Tea

POST-SUNSET ENDING THE FAST
Fruit 1 2 large Dates 2 large Dates 2 large Dates
Starch 1 6 sm Vanilla Wafers 1/3 c Chana Chaat 1/3 c Salatet Hummus
Skim Milk 1 1 c Skim Milk 1 c Lassi 1 c Rabat

DINNER
Meat 3 3 oz Roast Beef 3 oz Bhuna Gosht 3 oz Tikka Kebab
Starch 2 1 sm Baked Potato
1 Dinner Roll 1/3 c Daal
1 Chapati 1/3 c Lentil Soup
1 Pita Bread
Vegetable 2 1 c Tossed Salad
(carrot, cucumber,
tomato, radish) 1/2 c Steamed 1 c Sliced Raw Vegetables
(tomato, cucumber, onion)
1/2 c Bhindi Bhujia
Cauliflower in Tomato
Broccoli Sauce 1/2 c Tomato and Onion
(cooked with Tikka Kebab)
1/2 c Cooked
Fat 1 2 tsp Sour Cream 1 tsp Oil used in cooking 1 tsp Oil (used in cooking)
Fruit 1 1 Fresh Apple 15 sm Grapes 1 Fresh Apple
Free Foods

Lettuce (for salad) -as desired
2 Thl Reduced Calorie Dressing
C coffee Tea Tea

BEDTIME SNACK
Fruit/Starch 3 Graham Cracker 1/2 Mango 2 Tangerines
Skim Milk 1 1 c Skim Milk 1 c Skim Milk 1 c Laban

Editor's Notes

(1) The age limit of 20 has no Quranic basis. The actual physical development and tolerance which can precede the physiological age is the criteria here, not the age. If a male diabetic has the physical built and ability of fasting, he should be instructed to fast if he can do it without difficulty or compromising his heatlh as explained in the rest of the article.
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(2) Again the age limit of 20 has no Quranic basis. See note (1). Also the ban on fasting of pregnant females or nursing mothers is not Quranic or called for. Pregnant and or nursing mothers have to assess their own tolearance and ability of fasting. Those who are healthy enough, having mild Dibetes should be able to fast.
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(3) Again. These are general suggestions, not Quranic rules. We should not use the scale to decide when to fast or not. A healthy slightly under weight person has no excuse not to fast, if he/she can. He/she can check with his/her physician if he/she is questioning his/her ability to fast.
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(4) Again. these are generalization that is not necessarily correct. Some COPD or emphysema patients, mild infections, mild coronary artery disease....etc. may be able to fast withut diffclulty or compromising their well being. If in any doubt ask your good submitter (Muslim) doctor.
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Notes are sent to us by Mohammed Shafik, M.D., New York, N.Y.