سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

“In time We shall make them fully understand Our messages (through what they perceive) in the utmost horizons (for example in the scientific examination of the material universe) and within them­selves (for example in events that will unfold in the process of history) so that it will become clear unto them that this (Qur’ān) is indeed the truth. (Still) is it not enough (for them to know) that thy Lord-God is witness unto everything?

(Qur’ān, Fussilāt, 41:53)

Egypt is in a state of transition and it behoves Egyptians – Christians as well as Muslims – to seek to know the destination to which political change is taking them. Coptic Christians believe that Egypt, the land to which Nabi ‘Isa and his mother Mariam (‘alaihima al-Salām) were brought when they fled the Holy Land, has a special eschatological role to play when Nabi ‘Isa is to return. Muslims share with Christians the belief in that momentous messianic return with which history will end.  Will Egyptian Muslims and Coptic Christians now seek to build a common ground with which to jointly resist those who are hell-bent on attacking not only Iran and Pakistan, but also Egypt as well? Egyptian Muslims must be reminded of the blessed Prophet’s advice regarding Muslim-Christian relations in Egypt:

(إذا فُتِحَتْ مصرُ فاستوصُوا بالقِبْطِ خيرا فإن لهم ذِمَّةً ورَحِما. (البغوى، والطبرانى، والحاكم عن كعب بن مالك

“When you conquer Egypt be good to the Coptic (Christians) for they are your kith and kin.”(al-Baghawy, al-Tabarani, al-Hakim as narrated by K’ab bin Malik)

Both Islamic as well as Christian scholarship in Egypt should seek to discern the direction in which history is moving so that they can both pursue an effort for penetrating and understanding the reality which now confronts them.

This essay is presented to facilitate that effort.

The present article is based on the address delivered on April 21, 1997, during the Annual Qur’anic Muahadrat (Lectures) held at Qur’an Auditorium (Lahore).

The Continuity of Iqbal’s Qur’anic Thought The Genesis of Pakistan and the Islamic Revolution in Iran Viewed in the context of Iqbal’s Qur’anic Thought and its Continuity in Dr. Israr Ahmad

 “The Days of Allah” and Qur’anic Thought

When Almighty Allah (SWT) sent Musa (AS) with His ayaat (Signs or Proofs), He sent him with the specific mission of extricating his people, i.e., the Israelites or Banu Israel, from the darkness of ignorance into the light of Truth. In order that this objective be successfully pursued, Allah (SWT) further ordered Musa (s) as follows:

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
And remind them of the Days of Allah (Surah Ibrahim: 14:5).

The “Days of Allah” are the historical landmarks which reveal the movement of the Truth in history. Time and again, in the historical process, Truth triumphs over its rivals and, according to Dr. Burhan Ahmad Faruqi, the direction of the movement of history is thus restored, time and again, to that of Sirat Al-Mustaqeem (the Straight Path). Qur’anic thought is that thought which penetrates the Qur’an with such creative insight as permits the thinker not only to discern the landmarks which constitute the “Days of Allah” in post-Qur’anic history (i.e., history since the revelation of the Qur’an), but also to understand the process of the movement of Truth in history and thus to penetrate and understand the true nature of the age in which he lives.

The Islamic Network, an organisation dedicated to the propagation of Islam and the establishment of concepts taught by our teacher Imran N Hosein, has embarked on an extensive Da'wah and development project.  South Africa is a strategically important country due to the favourable political climate for Muslims, who are an influential minority amongst the 44 million inhabitants. The many similarities between Islam and the African Traditional religion make it fertile ground for active da'wah and we pray to Allah for His divine aid and to bless the effort with success.

However disunity amongst the Muslim communities has been a factor impeding the growth of Islam in the region. The project will see us embark on a revitalisation of the Muslim communities of South Africa, as well as inviting non muslims to the beauty of Islam.

  The role of Muslims in the Liberation of Al Quds.

The Dinar is the Mithqal and the Mithqal is 72 Grains of Barley.

The Open Mithqal Standard is a standard for determining the weight and measure of modern Dirhams and Dinars. The standard is also known as the Nabawi standard as it seeks to more closely replicate the Dirham and Dinar coins used by the Muslims during the time of the Messenger and the Salaf us Saalih, the Byzantine Solidus and the Greek Drakhma.

1 Dirham = 3.11 grams (1/10th Troy Ounce) of 999 (Fine) Silver

1 Dinar = 4.44 grams (1/7th Troy Ounce) of 9999 (24ct) Gold.

A defining characteristic of OMS is that it is a collaborative standard, developed by co-operating local mints, with emphasis on WAQF OWNERSHIP of the production process which delivers low operational costs and quick diversification. OMS does not specify any sizes for coins as these dimensions are left up to the local mint to decide. Local Mints can optimise production by keeping diameters uniform while  changing thickness to produce another denomination.

It should be noted that OMS is a Standard and we in no way are asserting that it is THE standard, i.e there are other standards as well who have merrit. Mints should choose the standard which best meets the requirements of their people.

The standard and the production process is open and transparent. The aim is to make Dirham and Dinar production as ubiquitous as possible, in so doing, to promote the use of Bimetalic coins for saving, trading, dowry, zakaat etc.

ISNET does not however see the return to Silver and Gold as its primary purpose, rather the coins form part of a larger “self sufficiency” project, realised in the Muslim Village, a faith based eco-village initiative.

READ MORE at Islamic Network website.