Qir‘at (to read it)
Tilawat (to understand and act upon its guidance)
Tadabbur (to comprehend its teachings) and
Balaghat (to preach and convey its Message).
The right of “Balaghat” – was made a mandatory assignment for the Muslim Ummah.
The Prophet Muhammad (PBUH) has clearly stated this assignment of the Muslim Ummah in the following words: “Convey from me even if you have the knowledge of one Âyat.”
In another Hadith he said: “O Muslims: The best among you are those who learn and teach the Qur’an.”
Prophet Muhammad (PBUH) said: “O you, who are here, convey this message to those who are not here.”
Allah says: “Alif. Lam. Ra.” “This is a Book, which We have revealed to you, that you may bring forth mankind from every kind of darkness into light, and direct them, with the leave of their Lord, to the Way of the Mighty, the Innately Praiseworthy, (to the Way of) Allah, to Whom belongs all, that is in the heavens and all that is in the earth. Woe, be to those who reject the Truth, for a severe chastisement.
To those who have chosen the life of the world, in preference to the Hereafter. Who hinder people, from the Way of Allah, and seek to make it crooked. They have gone far astray.” [14 Ibrahim:1-2]
This is the purpose for which the Prophet (PBUH) had been sent. He was entrusted with the mission, to bring mankind back from the ways of darkness, and wickedness, into the way of Allah, by the help of the light of the Qur’an. Everyone, who is not on the way of Allah, is, in fact, wandering about in the ways of darkness and ignorance, even though he might consider himself to be very enlightened, and full of knowledge. On the other hand, the one who finds the Way of Allah, comes into the light of knowledge, even though he might be an illiterate person.
As it relates to the phrase “by the permission/or leave of their Lord”, this implies that the most a believer, even though he be a Messenger of Allah, can do is to present the right way. It is not in his power to bring anyone forcibly to the way, for this can only happen by the help and permission of Allah. That is why, only that person, whom Allah helps and permits, gets guidance. Otherwise, even a perfect believer, like a Messenger, fails to bring even a single person to the right way.
In regards to the divine law, according to which, Allah helps, and permits a person to gain guidance, we learn from different passages of the Qur’an that Allah gives help only to that person who, himself, has a desire to get guidance. Who frees himself from stubbornness, reluctance and prejudice. Who is not a follower of his lust, nor a slave of his desires. Who is inclined to see with open eyes, hear with open ears, think with a clear mind, and is ready to agree to a reasonable thing.
Coordinator trainings will be arranged on a regional basis, and will be conducted via a virtual meeting platform. These trainings will be conducted by a sheikh of Tasawwuf, and include an in-depth, explanatory question and answer session. In order to accomplish this objective, we have determined that the best way to do it is to approach the leadership of Islamic communities in Georgia, region by region, and offer the study guides as free Islamic studies course books to inmates in Georgia and ultimately nationwide.
This initiative is designed to strongly impact the instinctive, God-conscious personality in inmates. These God-conscious personality building efforts are designed to fortify the captives to not recidivate upon release, not because it is against the laws of man, but because it is against the law of the Creator. Upon attaining this level of God-consciousness, the ultimate goal becomes, that inmates include the instructive, admonishing words of Allah, and the inspirational character of Prophet Muhammad (PBUH) in any narrative that crops up from the whisperings of Satan.
Inner peace is attained when life and events are given a God-conscious meaning, in a way, that satisfies the heart and mind. Muslims greet each other by saying ‘as salaam alaikum’ meaning ‘peace be upon you’. Like the majority of followers of other faiths, the majority of Muslims believe in seeking a just and peaceful world. The Qur’an teaches that Allah wants Muslims to control their aggression and approach others with peace.
The notion that Islam means peace has almost become a cliche in a world where Islam’s relationship with peace is emphasized, as an attempt to reclaim it from any association with terrorism. Islam does mean peace. Not only does Islam mean peace, but it also has a strong affiliation with inner peace, through the tranquility and peace it offers, as a result of internalizing the personality traits of the Prophet (PBUH). Despite this strong affiliation with inner peace, there is minimal contemporary English literature regarding the relationship between Islam and inner peace. This is not because there is no connection between the two, but rather, it is a matter of language and conceptualization.
Most of the Islamic literature related to inner peace is encompassed within Islamic spirituality and is extensively discussed in Arabic, Persian and Turkish texts. On the other hand, contemporary English literature, on inner peace, is predominantly from a Buddhist perspective, but also includes Hindu, Christian, Jewish and non-religious perspectives. When Islamic spirituality is delved into, various Islamic concepts can be identified, that have a strong association with inner peace.
If we live and work for the sake of Allah, not just a paycheck, our life and work become an act of worship, and a source of Blessing for us. This is even more so if the work is beneficial to the Muslims. We can increase this Blessing by practicing gratitude, contentment, and charity. These good deeds can turn any Halal source of income into a source of Barakah. Ibn ʿUmar reported:
The Prophet (PBUH) said, “The most beloved people to Allah are those who are most beneficial to people. The most beloved deed to Allah is to make a Muslim happy, or to remove one of his troubles, or to forgive his debt, or to feed his hunger.”
Recidivism is one of the most fundamental concepts in criminal justice. It refers to a person’s relapse into criminal behavior. Recidivism means going back to a previous behavior, especially criminal behavior. People who work with prisoners are always hoping to lower recidivism rates.
Nearly 700,000 offenders are released each year from prisons (Sabol et al. 2009). Resource strapped policy makers and criminal justice practitioners are increasingly turning to the faith community to help meet the multiple needs of returning prisoners. Although faith-based organizations have long served disadvantaged individuals, including prisoners, few studies have examined the effectiveness of faith-based efforts to improve prisoner re-entry and reduce recidivism, or identified the distinguishing characteristics of “faith-related” programming. None has focused on faith-based programs in corrections.
As a result, basic questions about the nature of faith-based programs and how they may improve offender outcomes, including recidivism and other re-entry outcomes, remain largely unanswered (Mears et al. 2006; Noyes 2009; Winship and Reynolds, no date). This gap makes evaluation haphazard and inhibits meaningful policy debate.
Most inmates adhering to the Islamic faith, usually continue to do so after incarceration. In federal institutions Muslim inmates account for more than 5 percent of the prison population, according to the Federal Bureau of Prisons (BOP). In state institutions the percentage may be much higher